220022 Aitareya Brahmanam of the Rigveda

TEXT FLY The Sacred Books of the Hindus Translated by various Sanskrit Scholars AND Edited by Major B. D. Basu, I. M. S. (Retired) Extra Volume THE Aitareya Brahmanam of the Rigveda CONTAINING THE EARLIEST SPECULATIONS OF THE BRAHMANS ON T H E M E A N I N G OF T H E SACRIFICIAL PRAYERS, AND ON THE ORIGIN, PERFORMANCE AND SENSE OF T H E RITES OF T H E VEDIC RELIGION E D I T E D , TRANSLATED AND E X P L A I N E D , W I T H PREFACE, INTRODUCTORY ESSAY, AND A M A P OF T H E SACRIFICIAL COMPOUND AT T H E SOMA SACRIFICE BY M A R T I N HAUG, Ph. D., Superintendent of Sanscrit Studies in the Poona College, & c , &c. REPRINTED AND PUBLISHED BY SUDHINDRA NATH VASU, M. B., AT T H E P A N I N I OFFICE, BAHADURGANJ, A L L A H A B A D . 1922. FOREWARD BY THE EDITOR. Dr. Martin Hang's translation of the Aitareya Brahmana has been out of print for along time, and so it has been reprinted as an extra volume in the series of the Sacred Books of the Hindus. To facilitate references to the original edition, paging of that edition has been given in Square brackets, thus [ ]. It has not been considered necessary to reprint the Sanskrit text, as better editions of that text are now available. Extracts from Professor Max Muler's review of this work are reproduced below :— The Aitareya-brahmana, containing tho earliest speculations of the Brahmans on the moaning of their sacrificial prayers, and tho purport of t h e i r ancient religious rites, is a w o r k w h i c h could be properly edited nowhere but in India. It is only a small w o r k of about t w o hundred pages, but it presupposes so thorough a f a m i l i a r i t y w i t h a l l the extornals of the religion of tho Brahmans, the various offices of t h e i r priests, the times and seasons of their sacred rites, t h o form of t h e i r innumerable sacrificial utensils, and the preparation of t h e i r offerings, t h a t no amount of Sanskrit scholarship, such as can be gained in England, w o u l d have been sufficient to unravel t h e i n t r i c a t e speculations concerning the matters which form tho bulk of tho Aitareya-brahniana The ancient Indian ceremonial, however, is one of the most artificial and complicated forms of worship t h a t can w e l l be imagined ; and though i t s details are, no doubt, most minutely described in tho Brahmanas and the Sutras, yet, w i t h o u t having seen the actual site on which the sacrifices are offered, tho altars constructed for the occasion, the instruments employed by different priests—the tout-ensemble, in fact, of the sacred rites— the reader seems to deal w i t h words, but w i t h words only, and is unable to reproduce in his imagination the acts and facts which were intended to be conveyed by them Dr. Hang succeeded, however, at last in procuring tho assistance of a real Doctor of D i v i n i t y , who had not only performed the minor Vedic sacrifices, such as the f u l l and new moon offerings, b u t had offieiated at some of the great Soma sacrifices, now very r a r e l y to bo seen in any part of I n d i a . Ho was induced, wo are sorry to say, by v e r y mercenary considerations, to perform the principal ceremonies in a secluded part of Dr. Haug's promises. This lasted five days, and the same assistance was afterwards rendered by the same w o r t h y and some of his brethren whenever Dr. Haug was in any doubt as to the proper moaning of the ceremonial treatises w h i c h give the outlines of the Vedic sacrifices. Dr. Haug was actually allowed to taste t h a t sacred beverage, t h e Soma, w h i c h gives health, wealth, wisdom- inspiration, nay i m m o r t a l i t y , to those who receive it from the hands of a twice-born p r i e s t A f t e r having gone through a l l these ordeals. Dr. Haug may w e l l say t h a t his explanations of sacrificial terms, as given in the notes, can be r e l i e d upon as certain ; that they proceed from what ho himself witnessed, and what he was able to learn from men who had inherited tho kowledge from the most ancient times In tho preface to his edition of the Aitareya-brahmana , D r . Haug has t h r o w n out some new ideas on the chronology of Vedic l i t e r a t u r e w h i c h deserve careful considerat i o n . Beginning w i t h tho hymns of tho Rig-veda, ho admits, indeed, t h a t there are in that collection ancient and modern hymns, but he doubts whether it w i l l be possible to draw a sharp lino between what has been called the Chhandas period, representing the free g r o w t h of sacred poetry, and the Mantra period, d u r i n g w h i c h the ancient hymns were supposed to have been collected and new ones added, chiefly intended for sacrificial purposes. D r . Haug maintains t h a t some hymns of a decidedly sacrificial character should bo ascribed to t h e earliest period of Vedie poetry. He takes, for instance, the hymns describing tho horse-sacrifice, and ho concludes from the fact that seven priests Hang fully admits that such an observation was an absolute necessity for the Brahmans in regulating their calendar : This argument of Dr. The only fixed point from which he starts in his chronological arrangement is the date implied by the position of the solstitial points mentioned in a little treatise. Babylon. for India . Dr. and the possibility of its foreign origin. perfectly right when he claims the invention of the Naksatras. Main at 1186 B. commented upon. c. who imagine they will soon have discovered the very means of the Indian Naksatras in Babylonian inscriptions. To the historian. and furnished with all kinds of mysterious meanings. The establishment of the two new classes of priests would. As these priests are mentioned in other Vedic hymns. the period during which the Vedic hymns were composod extends from 1400 to 2000 B. or the Lunar Zodiac of tho Brahmans. hewever. between 1400 and 1200 B. R. Haug would place the bulk of the Brahmanas. and Dr. were composed at that early date ? We see no stringency whatever in this argument of Dr. they are small interest to tho general reader. to the latter as a most important phase in the growth of human mind. Haug's. The oldest hymns. in which. . who have lately tried to claim the first discovery of the Naksatras for China. that ancient schism. But does it follow that. seem to have taken place in India after tho Zoroastrians had separated from the Brahmans . C* Dr. therefore. would be succeeded by the Brahmana period. and to the hilosopher. No person who is not acquainted beforehand a the place which tho Brahmanas fill in the history of the Indian mind. He does not attribute much weight to the distinction made by the Brahmans themselves between revealed and profane literature. therefore tho theological works in which that ceremonial is explained. whereas the other two classes. they are of infinite importance—to the former as a real link between the anclent and modern literature of India. The greater portion of them is simply twaddle. Haug's seems correct as far as the date of tho establishment of the ceremonial is concerned. c. This period.and the sacriflcial formulas he would place between 2000 and 2400 B. corresponding to what has been called the Chhandas and Matra poriods. Haug would ascribe the Vedic hymns in which no more than two classes of priests are mentioned to a period preceding. the Jyotisa. he may be right also when he assigns the twelfth century as tho earliest date for the origin of that simple astronomical system on which the calendar of the Vodio festivals is founded.his case by a reference to the Zoroastrian ceremonial.all written in prose. others in which the other two classes of. he concludes that the hymn describing the horse-sacrifice is of a very early date. He calls the theories of others. the Hotars (reciters) and Adhvaryus (assistants) are mentioned by the same names as Zaotar and Rathwiskare. however. should not have perceived the intimate relation between that calendar and the whole ceremonial system of the Brahmans. absurd. Haug strengthens . c. Haug. could read than ten pages without being disgusted. and takes no notice of tho sanguine expectations of certain scholars. or some other Asiatic country. that this hymn was written before the establishment of these two classes of priests. Dr. * See preface to the fourth volume of my edition of the Rigveda.ii only are mentioned in it by name. and it is curious that several scholars who have lately written on the origin of the Vedic calendar..'priests are mentioned to a period succeeding. the chanters and superintendents are entirely unknown. a date which has been accurately fixed by the Rev. if we may so call it. According to Dr. because the ceremonial presupposes an observation of the solstitial points in about the twelfth century. Haug is. what is worse. and Dr. and we think it will be necessary to look for other anchors by which to fix the drifting wrecks of Vedic literature However intertsing the Brahmanas may be to students of Indian literature. no doubt. as he says. and would place the Sutras almost contemporaneous with the Brahmanas. and that none of them belongs to the class of tho Udgatars (singers) and Brahmana (superintendents). in its passage from health to disease. theological twaddle. It is. T h e difficulties mainly lie in the large number of teehnical terms of the sacrificial art. may be learnt from the three volumes hitherto published of the great Sanscrit Dictionary. and are. W h a t might be expected in the explanation of sacrificial terms from scholars unaided by oral information. even as far as it would be possible in Europe. T h e present work is the first edition. which I have used throughout. for the attempt would. though they may convey a correct meaning. These defects of a work which is in other respects a . T h e explanations of these terms there given (as well as those of many words of the Samhita) are nothing but guesses. not_surprising that no Sanscrit scholar as yet ever attempted the translation of the whole of a Brahmana . to those uninitiated into the mysteries of this certainly ancient craft. compiled by Bœhtlingk and Roth. it is not sufficient for obtaining a complete insight into the real meaning of many terms and passages occurring in the work. But the case stands different w i t h the translation of the technical parts of the work and principally the numerous explanatory notes which are indispensable for an actual understanding of the book. a good many passages in the Commentary itself. and who appears to have thought his own conjectures to be superior to the opinions of the greatest divines of Hindustan. Though Sayana's excellent Commentary. and first translation of one of the most important works of the Brahmana literature The editing of the text and the translation of the numerous stories contained in the work was a comparatively easy task. have proved a failure. who were especially trained for the sacrificial profession from times immemorial. therefore. Besides. by a careful study of the commentaries on the Sutras and Brahmanas. is a great help for m a k i n g out the proper meaning of many an obscure word. and might have been carried out as well in Europe by any respectable Sanscrit scholar in possession of the necessary materials obtainable there. for the most part unintelligible.PREFACE. in many essential points. or phrase. having no other foundation than the individual opinion of a scholar who never made himself familiar with the sacrificial art. which occur in all Brahmanas. are hardly intelligible to European Sanscrit scholars who have no access to oral sources of information. but with the meanings given to many words in the samhita. at certain occasions regularly worshipped. than any European scholar has ever attained to. . and on account of its containing numerous references and quotations extremely useful to the small number of Sanscrit scholars who are able to make independent researches. as the editors of the Dictionary appear to do. and. Though I am far from defending even the greater majority of Sayana's explanations of the more difficult words and sentences of the Samhita. I made the greatest efforts to obtain oral informa* This is tho name of those H i n d u scholars who not only learn. They are h i g h l y respected. and also the Ravana Bhasya. that Sayana himself made the majority of explanations in his Commentary. BO as to be able to give orally the explanation of any passage required. Some (three or four) are said to bo at Benares. though there are many hundreds of parrotlike repeaters of the sacred 'texts. In this part of India. and that comparatively few explanations are entirely his own. one of the Vedas completely by heart. they nevertheless deserve all attention as the opinions and observations of men who had a much deeper knowledge of the Sanscrit language in general. Seeing the great difficulties. Although Jus remarks excited the wrath princrpally of some savants at Berlin. as incarnations of Brihaspati— the Pandit of the Gods. but who study the meaning of each verse and word. though in some points too severe. who had tried to praise up the work as a masterpiece of perfection and ingenuity almost unparalleled in the history of lexicography. Both are said to be still extant. is now v e r y small. to give Sayana's explanations along w i t h their own. us the Bhattas do. not quite so undeserved and unjust. and the rites of the Vedic religion.IV monument of gignatic toil and labour. or of the great Bhattacharyas* before him. whose labours he principally used. but 1 have not yet been able to obtain copies of them. which includes the Vedic words. they are. nay impossibility. as the defenders of tho Dictionary made them to appear. it would have been at any rate advisable for the compilers of a Sanscrit Dictionary. The so-called Kausika Bhasya is said to be more ancient than that of Sayana. Even granted that all Sayana's explanations are only either guesses of his own. have been already repeatedly pointed out by Professor Theodor Goldstucker. It is quite erroneous to presuppose. The number of this class of scholars who represent the Doctors of Hindu theology. of attaining to anything like a real understanding of the sacrificial art from all the numerous books I had collected. nevertheless. Goldstucker justly does not only find fault with its explanation of ritual terms. one of the most accurate Sanscrit scholars in Europe. A l l Pandits who have any knowledge of tho subject unanimously assert that he used a good many predecessors. there is not a single one to be found. and rapidly performed). derived from the same and some other sacrificial priests. A l l information was conveyed to me by means of the Marathi language. and a Soma sacrifice. be prevailed upon. Besides. which I completed afterwards by oral instruction. the performance began. and no European scholar in this country before me even succeeded in it. but proceed from what I have myself witnessed. nor of any other Hindu or European scholar. and under payment of very handsome sums. My notes are therefore. can be relied upon as certain . and in many parts. I induced him (about 18 months ago) to show me in some secluded place in my premises. that they can o n l . and been taught by the only men who have inherited the knowledge from the most ancient times. so that no deception could take place. it has already died out. but who had even officiated as one of the Hotars. which are now very rarely brought. In order to obtain a thorough understanding of the whole course of an Isti. the communication of these mysteries to foreigners is regarded by old devout Brahmans (and they alone have the knowledge) as such a monstrous profanation of their sacred creed. for I had almost as good sources as he himself . as given in the notes. or Udgatars. chiefly in those under British rule. I was always referred to the Sutras and the Prayogas or pocket books of the sacrificial priest. a f t e r long efforts. for the most part. and consequently the technicalities of the Brahmanas. Notwithstanding. The task was no easy one. In this way I obtained some sort of rough knowledge of the principal ceremonies (for they were generally only partially. the principal ceremonies. and who alone are the preservers of the sacrificial mysteries as they descended from the remotest times. I noted carefully everything I saw during about five days. who not only had performed the small sacrifices. at several Soma sacrifices. and the necessary implements brought to the spot. at length I succeeded in procuring the assistance of a Srauti. and always asked for explanation if I did not properly comprehend it. for the proper knowledge of the ritual is everywhere in India now rapidly dying out. This is not to be wondered at. of which I had by that time already acquired a sufficient knowledge for carrying on any conversation. for they are neither guesses of my own. and Agnihotris. in order to save time. or Srautis. such as the Darsapurnamasa Isti.V tion from some of those few Brahmans who are known by the name of strotriyas. to give information. who had the sacrificial operations performed on themselves and in their behalf. Thus I was enabled to understand the various Sutras. After the place had been properly arranged. Therefore the explanations of sacrificial terms. and fraught with the most serious consequences to their position. independent of Sayana. does not appear to have troubled himself much with a minute study of the actual operations of the sacrificial priests. but I confined myself to give only what was necessary MARTIN HAUG. but derived all his knowledge almost entirely from the Sutras only. Poona. He.VI had. It had been easy for me to swell by accumulation of notes the work to double the size which it is now . 22nd November 1863. however. . CHAPTER 1. The ceremonies of c a r r y i n g the fire. On the Purodasas belonging to the libations. Evening l i b a t i o n . Salaha and Visuvan day of the Sattras. Contents Introduction PAGE.. Foteward by the Editor Preface . Rituyajas.. On the Solasi and A t i r a t r a sacrifices 178-181 CHAPTER 2. Narasamsa 7 6 — 86 P a m k t i .. 4 9 — 66 CHAPTER 2. Tho Vaiavadeva and Agni-maruta Sastras 186—155 CHAPTER 4.CONTENTS. On the o r i g i n . What men are unfit to officiate as sacrificial priests. the libations poured from the Aindravayava. C H A P T E R 1. The libation for M i t r a .e. The buying and b r i n g i n g of the Soma. The use of the Rathantara and B r i h a t Samans and t h e i r kindreds. The Upams'u and Antaryama oblations... Upasad and Tanunaptrara 28— 40 CHAPTER 5.11 C H A P T E R 2. Prayaniya I s t i 11— 18 CHAPTER 8. The A t i t h y a I s t i 18— 28 CHAPTER 4. M a i t r a v a r u n a and Asvina Grahas.. Tho Pra-uga Sastra. Soma and the offerings from t h e i r Places in the Prackina-vamsa to the Uttara Vedi 40— 48 SECOND BOOK. I—ii iii—vi vii—viil ix—lv FIRST BOOK. The different parts of the Ajya Sastra : Ahava. The beginning day of the Gavam ayanam. i. Tho Prataranuvaka 66— 76 of the Soma day C H A P T E R 3. The Animal Sacrifice . The Diksaniya I s t i . and universal nature of the Agnistoma as the model of other sacrifices. Savana-Pamkti CHAPTER 4. N i v i d . On the Chatustoma and Jyotihtoma 155—164 CHAPTER 5. The Dvidevatya Graha libations. The producing of F i r e by f r i c t i o n .. On the gradual recovery of the sacrifice when it was lost. Sukta T H I R D BOOK. . The 182—198 Mahavrata day of the Sattra CHAPTER 3. The remaining rites of the animal sacrifice. The Nivids 107-119 CHAPTER 2. The Pravargya Ceremony. O r i g i n of the three libations.V a r u n a to be mixed w i t h m i l k . Havis-Pamkti. The Apo Naptriyam Ceremony. Aksara-pamkti. w i t h the performance of 193—203 the days preceding and f o l l o w i n g the Visuvan . w i t h the I n i t i a t o r y Rites 1 . The Asvina Sastra. CHAPTER 1. The 8 6 — 96 Silent Praise 96-106 CHAPTER 5. The M a r u t v a t i y a and Niskevalya Sastras 119—186 CHAPTER 8 The abstraction of Soma. C H A P T E R 1. The U k t h y a sacrifice 164—172 F O U R T H BOOK. The offerings to the Devis and Devikas. The Hotar has no share in the Bahis-pavamaria meal. Vasatkara. meaning. . and general rules for its per203-210 formance. On a p e c u l i a r i t y in tho Sastras of the Achhavaka CHAPTER 4. S u k i r t i . The Mahabhiseka or grand inauguration ceremony of I n d r a C H A P T E R 4. Tho Brahmanah parimara. The t w o first days of the Dvadasaha sacrifice F I F T H BOOK. according to the i n s t r u c t i o n given by Rama Margaveya to the K i n g Visvantara E I G H T H BOOK. The preliminary rites of the Rajasuya sacrifice CHAPTER 5. The n i n t h and t e n t h days of tho Dvadasah. or house-priest. V a l akkilya. Vrisakapi. On the hastras of the minor Hotri-priests at the Sattras CHAPTER 8. Tho characteristics and Sastras of the seventh and eighth days CHAPTER 4. Tho so-called Silpas. Tho distribution of tho different parts of tho sacrificial animal among the priests CHAPTER 2. On the office of the Purohita. The story of Runahsepa CHAPTER 4. The characteristics and Sastras of the t h i r d and fourth days of the Dvadasaha CHAPTER 2. I t s origin.202 203—267 267—276 276—288 288—300 301.. CHAPTER 1. CHAPTER 1. or r e p e t i t i o n of tho inauguration ceremony C H A P T E R 8. S I X T H BOOK. Tho Dvadasaha sacrifice. instead of Soma. Explanation of some apparent anomalies in tho performances of tho minor H o t r i s . i. The Prasthita Yajyas of the seven Hotars concluding this ceremony. The Agnihotram. and Evayamarut hymns. and for what Kings they performed it CHAPTER 5. CHAPTER 1..e. Narasamsa. viz. The Sampata hymns. Tho Valakhilyas. The characteristics and Sastras of the fifth and sixth days of the Dvadasaha CHAPTERS.302 302-314 815—322 823—330 330-339 340-344 845—353 354—357 357-363 363-369 . Conclusion of this sacrifice C H A P T E R 5. CHAPTER 1. The concluding verses of the minor Hotri-priests. Tho t w o different kinds of Hotars. The Sastras and Stotras required at the Soma day of the Rajasuya CHAPTER 2. On the sacrificial d r i n k which the King has to taste. The Kuntapa feastra SEVENTH BOOK. The hymns for l i f t i n g the Chamasa (Soma cups). On tho duties of the Brahma priest . The Mahabhiseka ceremony performed on a K i n g . The i n i t i a t o r y rites 210-215 CHAPTER 5. the Nabhanedistha.Viii CHAPTER 4. The Jagati hymns for Indra.. The penances for mishaps to the performer of the Agnihotram C H A P T E R S . What Ri sis performed i t . Punarabisheka. The Durohanam CHAPTER 5. d y i n g around the Brahma 216-224 225—233 234—240 240-247 247—257 258. On the offices of the Gruvastut and Subrhamanya CHAPTER 2. Both terms are technical.. is to be comprehended only from a careful study of those works which bear either of these titles. or formula." page 68. and one of the earliest names of the Scriptures of the Parsis. his Place in Sanscrit Literature. the produce of thinking. T h e Brahmanical divines have. But this does neither make clear what a Mantra is. Saman. blessings and curses. are unsatisfactory. according to the opinion of the most eminent divines of Hindustan. and what is no Brahmanam.INTRODUCTION. [ 2 ] We have here nothing to do with the theological definitions of these two terms . as Sayana (in his preface to his Commentary on the Aitareya Brahmanam) justly remarks. I. and their f u l l bearing. viz. all definitions of either term which were attempted. Zoroaster is called a manthran..e. consists. not failed to give definitions of both. to which a magical effect was ascribed. is manthra spenta. Its meaning there is that of a sacred prayer. must be a Mantra. Each of the four Vedas ( R i k .1 i. This is the line of argument followed by the Brahmanic theologians. we are only concerned w i t h their meaning. nor what we have to understand by a Brahmanam. T h e difference between both may be briefly stated as follows: T h a t part which contains the sacred prayers. as well as a Brahmana portion. On the Mantras. Probable origin and age of the Mantras. just as to the Vedic mantras. and Brahmaws. the holy prayer (now corrupted to mansar spent)." Panini. A n d this we can state without reference to Brahmanic authorities. the sacrificial formulas. of two principal parts. But. the invocations of the different deities.. that is a Brahmanam . of course. from a literary point of view. for we find it in the Zend-Avesta in the form of manthra also. W h a t of the revealed word is no Mantra. Yajus. Brahmanas. This word is of a very early date . and Atharvan) has a Mantra. pronounced by priests is called mantra. and shown what topics fall under the head of either. AU that is regarded as revelation must be brought under these two heads..e. i. and Sutras.e. Mantra and Brahmanam. i. or Scripture of the Brahmans. . 1 See move about it in Goldstucker. and their mutual relationship. the sacred verses for chanting at the sacrifices. T h e Veda. and characteristic difference from one another. a speaker of mantras. Bruhma is the same w o r d in every respoct." and " to g r o w " are given by the Indian grammarians. 225-29. philosophical. Thus derived brahma. By " Brahmanam" we have always to understand that part of the Veda (Brahmanical revelation) which contains speculations on the meaning of the mantras. 3 Brahman is derived from Brahma. no doubt. being changed according to the phonetical laws of tho Zend grammar.X This fact clearly shows. The Brahmanam always presupposes the Mantra . It is. that the term mantra in its proper meaning was already known at that early period of Aryan history when the ancestors of the Brahmans and those of the Parsis (the ancient Iranians) lived as brother tribes peacefully together. a k i n d of primitive theology and philosophy of the Brahmans. and higher and t h u s " r i s i n g in height. and metrical speculations were the Mantras." The meaning " to grow" is at any rate the o r i g i n a l one. which are so frequently mentioned in the Brahmanas. to say it in short. pp. to w h i c h the t w o meanings " to raise. 2 At this time the whole sacred knowledge was. tho ' h' of Sanscrit. The Brahmans use at a l l t h e i r sacrifices a bunch of kusa grass w h i c h is also tied together. This means a bunch of t w i g s t i e d together by a reed w h i c h is used up to the present day by tho Parsi priests when performing tho Homa ceremony." is a necessary consequence of g r o w t h . as tho baresma of the Zend-Avesta. etymological. the former representing the Hindus. however. This time was anterior to the combats of [ 3 ] the Devas and Asuras. nay. and the sacrifices. The objects for these theological. its very existence would be impossible. What grows. and Religion of tho Parsis. They call it Veda (see Asv. grammatical. and explains the secret meaning of the latter. 11 vedam patnyai pradaya . 1. and there is actually nowhere in the whole Zend-Avesta a word to be found which conveys the same or a similar meaning which has been attached to the word " Brahmanam " in the Indian Literature. It is. [ 4 ] Etymologically the word is derived from brahman3 which properly 2 See my Essays on the Sacred Language. relates stories of their origin in connection w i t h that of sacrificial rites. W r i t i n g s . can be proved from other reasons also. becomes bigger. a custom which has obtained almost up to tho present day in some parts of India (such as Maharastra). But there is c e r t a i n l y no necessity for that. sr. for without the latter it would have no meaning. principally the great ones. The l a t t e r thought both meanings so irreconcilable that they substituted t w o roots brih. gives precepts for their application. means o r i g i n a l l y " g r o w t h . comprised by the term mantra. " That this was tho original sense of the word. for the performance of which the Brahmans were actually trained. The Brahmanam was unknown . v e r y doubtful whether the root brih w i t h o u t a preposition (such as ud) can convey the meaning " to raise. into a sibilant. the latter the Iranians. Of a root brih (original from barh). S. in tho neuter gender. This is an abstract noun. such as sovereignty. for the hymn. heaven. dependent upon i t . or chants. can easily be connected w i t h that of " g r o w t h . they delighted in speculations on matters of a more universal character. such as the Ksattram. ye t w o ( Grahas) ! together the Brahma. and that life. Br. and thus identified w i t h the designation of the whole body of sacred knowledge of the Brahmans. 7. The apparatus were the sacred vessels. not the original one. or havis.opinions. moreover. 22. however. They show fas one may clearly see from such passages as T a i t t i r i y a Brahmanam 1. at a certain ceremony at the morning libation of the Roma feast. The meaning attached to the word in the Samhita appears to be that of " sacreed hymn chant. 3. for the latter term is often oxplained by veda (so does Kaiyata in his notes on Patanjali's explanation. he should make her repeat this mantra. or the hymns. after having handed over to the wife of the sacrificer that bunch of kusa grass which is called Veda. 3. and does even in the Samhita hardly express i t s proper sense. may ye s t i r it up for me. l i k e electricity. 23. and defended their own . principally the former. offerings. the performance of the Sama chanters (see his commentary on Rigveda. and a l l the other powers. 1). brahma occurs t w i c e . in the Mahubhasya). called Sukra and M a n t h i (see A i t . the dictum of such a Brahma priest who passed as a great autherity. fame. however. In the Nighantavas. salvation. soul. The presence of the brahma at every sacrifice is necessary . 1. " Put. where it is said that the Brahma is food. which is a lways wandering from one person to another. leadership. So." & c . & c . it moans t h e i r common source. the Supreme Being . Ho is supposed to be a perfect master of divinity. It is as we have seen. food. 1) t h a t it was regarded as a latent power. 1) together. vachayet. Veda is a synonymous w o r d f o r brahma . " to make the brahma. on this life. " (brahma jinvati) t h r o w some l i g h t on i t s nature. It cannot be an equivalent either for mantra or sanan or s totram. cattle.e. for it is the i n v i s i b l e l i n k connecting t h e ceremony performed w i t h the fruits wished for. are a l l equally made sacred by means of t h e i r participation in the brahma.XI signifies the Brahma priest who must [ 6 ] know all Vedas. It expresses ." " to s t i r up the brahma. 9) or by stotrani havimsicha (7. ( T a i t t i r . The most eminent of this class of priests laid down rales for the proper performance of sacrificial rites. and has in this capacity to direct and superintend the sacrificial ceremonies. i. on the best means of securing wealth. the Adhvaryu and Pratipasthatar put the t w o Grahas (Soma cups).e." Sayana explains it often by stotra. t h a t these t w o Grahas are put together for the purpose of e l i c i t i n g the Brahma-power. This meaning is. and understand the whole course and meannig of the sacrifice. i.. of Panini's Sutra C. 1). was called a Brahmanam. 86. once as a name for " food" (2. &c. 7). as w e l l as the chant of the Sama singers and the oblations given to the fire by the Adhvaryu.e. and if it appear to bo used in one of these senses. repeated by the Hotar. but from this circumstance it certainly does not follow that they never existed. as long as the sacrifice lasts. progeny. on such topics against these of their antagonists. Br." Both thesemeanings. symbolically represented by a bunch of kusa grass. In the Samhita. explained them. the ancient collection of Vedie words. " They appear to bo founded on passages of the Brahmanas.i. these meanings are never to be met w i t h . Such expressions as. & c ) . and address them in the following way. w h i c h was to bo s t i r r e d up at the time of the performance of a ceremony. and another time as that f o r " wealth. on mind. chants and. &c. This evidently means. 1 Though these reports [7] are extravagant. Afterwards the term Brahmanam. expression. . The sacrifleer wishes by means of the mystical process of the sacriflee to get hold of i t . or even by the cows.Xii £6] Strictly speaking. 4 or the autheritative opinion on a certain point of speculative theology went by this name. for only then ho is sure of obtaining anything he might wish for. 105. Likewise we find in the Mahabharata frequent mention made of these sacrificial sessions which constitute one of the characteristic features of the earliest Brahmanie settlements in the northwest of Hindustan. in order to perform the so-called Sattras or sacrificial sessions. which manifests itself in the growth of plants. such a close affinity. or collection of the dicta of Brahma priests. line of argument. the productive power in nature. and we have accordingly in the works called Brahmanas. See also 8. In a still more comprehensive sense we have to understand by " Brahmana. which originally signified only a single dictum. The legendary history of India knows of such sessions which are said to have lasted for one hundred.13. including the so-called Aranyakas and Upanisads. They owe mainly their origin to these Brahmans who constituted themselves into regular sacrificial congregations. 5 See Mahabharata 3. 2. and all other creatures. trees. is mentioned as lasting for one thousand years. and by the Adityas (a class of gods). But they also show in style. the rules given for the repetition of the Durohanam (4. for instance. was applied to the whole collection. that the common origin of all Brahmanas is indisputable.19) quoted as a " Brahmanam " (in 6. presuppose their existence from times immemorial. & c . they undoubtedly show that there was a time in Hindustan when large bodies of Brahmans spent almost their whole lives in sacrificing. some of which could last for many years. Each Veda has a Brahmanam. and object and tendency of their speculations. It is chiefly at these Sattras that we have to look for the development and refinement of the sacrificial art. of its own. 1sta krita by name. only the rule regarding the performance of a particular rite. where a Sattra. and these held by the half-mythical Angiras. This time is to be sought for at a very early period of Indian history . 25). for the Brahmanas with their frequent allusions and references to the Sattras of the Risis on the banks of the Sarasvati. nothing more or less than collections of the dicta of these Brahma priests on the topics mentioned. and the establishment of certain rules regarding the performance of sacrificial ceremonies. and even identity. snakes. 4 So are. and even one thousand years." a whole kind of literature. and sixth Adhyayas of the Asvalayana Sutras. the Sutras must give much more detail and be far more complete than the Brahmanas. fifth. and their bewildering complications could form themselves into such a regular system of sacrificial rules.. it would not be difficult to show. but as regards the actual performance of rites. We may safely conclude from the complicated nature and the multitude of the Brahminical sacrifices which were already developed . and the numerous recitations required for their performance. viz. and Atiratra. on a closer inquiry. The Brahmanas were only more complete collections of the same traditional stock which was in existence on the sacrificial art and its meaning than the Sutras. but even the symbolical and mystical meaning of the majority of rites. Solasi. which treat of the Agnistoma. It took. Ukthya. From this nature of both classes of works. many centuries before the almost endless number of rites and ceremonies. which were compiled for practical purposes only. [ 8 ] no innovation in the sacrificial art. on the various parts of the Sattras. what mantras were required at certain occasions. the way of performing the sacrificial ceremonies) was settled. they supply only the external form to a system which is already complete in the Brahmanas.xiii When the Brahmanas were brought into that form. In many passages. The latter could. The strict distinction between a Brahmana and Sutra period is. and the seventh and eighth Adhyaya of these Sutras treat exactly of the same subjects. and the fifth and sixth books of our Brahmanam. Panini distinguishes between old and new Brahmanas as well as between old and new Kalpa works (Sutras). and in what way they were to be repeated. and all points of controversy in which some of the Brahmanas abound .e. as we find already exhibited in the Brahmanas. and its modifications. and the two first chapters of the fourth. And even in their arrangement they follow often their Brahmanas to which they belong. or sacrificial sessions. and the relation in which they stand to one [ 9 ] another. that both might have originated at the same time. the Aitareya Brahmanam and the Asvalayana Sutras even literally agree. as the three last chapters of the fourth book. in which we possess them now. and serve as text-books to the sacrificial priests. hardly tenable. closely correspond to the three first books. For the Sutras which belong to each class of Brahmanas generally contain nothing novel. of the Aitareya Brahmanam . not only the whole kalpa (i. save some minor points. dispense with almost all the numerous speculations of the meaning and effect of certain verses and rites. Soma sacrifice. no doubt. So for instance the fourth. from their very nature as a "string of rules" for the guidance of the sacrificial priests. though they are neither very simple to comprehend. as the recital of the Samidheni verses. or that they were unknown to him. not only at that of the Brahmanas. the description of the Darsapurnama isthi (the New and Full Moon sacrifice). such as the Durohanam. but [ 1 0 ] we find them in the Asvalayana Sutras. that they were regarded as too trivial matters. and these works may have been co-eval with the majority of our Brahmanas. posterior ta the Brahmanas to which they belong . Although we cannot discover any material difference between the Brahmanas and the Sutras so as to regard the latter as developing and . the Udgatris. This clearly shows that the authers of the Brahmanas knew as well all the details of the sacrificial art as the compilers of the Sutras. Br. Sr. the peculiar construction and repetition of the Solasi and Valkhilya Sastras. S. too commonly known to deserve any special notice on his part. 4. no doubt. but only by believing. were left out in the Brahmanam. and the Adhvaryus. or that of the Chaturmasya-isti. the chanters of the Rik verses. as we find them in the Sutras (compare.xiv and almost complete at the time of the composition of the Vedic hymns. are in the Brahmanam almost as minutely and accurately described. in theAitareya Brahmanam. but minutely described in the Sutras (1. 2). that the compilation of sacrificial manuals containing all the rules for the actual performance of the duties of a certain class of priests (such as the Hotris or repeaters of the R i k verses. The circumstance that many such things. The Sutras contain many special rules which w i l l be i n vain sought for in the Brahmanas. &c . for instance. and simple in their [11] style. which served the authers of the present ones as sources of information. entitles us to assume that they were taught in separate treatises. That they were left out in the Brahmanam cannot be accounted for by assuming that their exposition was alien to the purpose of its author. nor were they unknown. the Nyunkha. though their names are occasionally mentioned. for instance. certainly not posterior to the collection of the Mantras and the dicta of the Brahma priests into separate works. was quite necessary at a very early time. but which are there simply presupposed. So we do not find. but there is every reason to believe that there were Sutras more ancient. The recital of the Samidheni verses (required when kindling the fire at the commencement of any saerificial rite) is briefly mentioned in the Brahmanas. 2). The Sutras which we possess at present are. Certain modifications in repeating mantras (required at the great Soma sacrifices). which could be nothing else than works like the present Sutras.. A i t . the manual labourers and sacred cooks). &c. 19 with Asv. 8. But this reason is certainly not sufficient to make it late. to judge frorn their style and their general ideas. and can be accounted for partially from other causes than that of age. and Aryaman. The former is assigned by Max Muller 6 to the Mantra period (between 1000-800) on no other ground but because of its containing technical terms of the sacrificial art. . 1. assigning to the former all the sacrificial hymns. 14). On the contrary. to the latter these expressive of religious and devotional feelings in general. it affords us the best means for investigating into the extent 5 History of Ancient Sansorit Literature. if compared with its description in the Bramanas.XV systematizing the ideas contained in the former. . Varuna. Because of almost all incidents attendant upon a sacrifice being mentioned in this hymn. however. page 553. But I have grave doubts whether this distinction w i l l prove tenable on further inquiries. 61 . There are sacrificial hymns which. are suggestive of the late date of the hymn in which they are found. the very names of which deities are even to be met with in kindred nations. its beginning with the invocation of the most ancient triad of Indian gods. Some scholars hold that the occurrence of sacrificial terms. its poor imagery. This difference is. Already the hymns presuppose a settled ritual. Mitra. yet containing all the germs of the latter system. such as the Iranians and Greeks. One has even drawn a strict line of distinction between a Mantra and Chhandas period. yet there exists one between the Brahmanas. and the Mantras and hymns. its rather unpolished style. or of philosophical and mystical ideas. 162) and the Nabhanedistha Sukta (10. must [12] be as ancient as any which have been assigned to the Chhandas period. Br. and contain many speculative ideas similar to these of the Brahmanas. not very great. I may instance here the hymn required at the horse-sacrifice (Rigveda. 5. the mentioning of several sacrificial priests by obsolete and uncommon names. We find in it the sacrificial art. in its infancy. as is the case with the Vedanta philosophy in reference to the Upanisads. that it is rather one of the earliest than one of the latest productions of Vedic poetry. cbiefly if this question as to the age of a certain hymn is made entirely to depend upon what period (the Mantra or Chhandas period) it might belong to. without any reference to sacrificial rites.—all these cireumstances combined tend to show. on its origin see Ait. But these circumstances do by no means afford any sure test as to the relative age of the Vedic hymns. His office appears to be very old and he is once mentioned by his very name Agnidhra in a Vedio song (2. by the formula o sravaya.37. 2. Besides. That there was a plurality of Adhvaryus already at the time of the Risis. Avayaj is the Pratiprasthatar. Hotar. and even anterior to it. viz. The Pratiprasthatar appears to have been an assistant of the Adhvaryu from a very remote time . which was the most simple Soma sacrifice. 2. we meet with the well-known formula which he has. This is astu srausat (1. Adhvaryur asravayati pratyasravayed 1 . There can be no doubt that in the most ancient times a comparatively small number of priests was sufficient for the performance of a simple animal or Soma sacrifice. 4). [13] In the fifth verse the names of the performing priests are mentioned. 1. 1). 36. which was at later times. 139. he takes a wooden sword. that the Agnistoma. Avayaj. called This formula is repeated just before the commencement of the so-ealled Prayajas. for we find the two Asvins called the two Adhvaryus (Ait. the greatest. principally if we consider. 8. and Samstar. we may learn from several passages of the Samhita of the Rigveda (2. 18). gives the following rules. S. Let us point out some of the most remarkable facts which may be elicited from it. Adhvaryu. must surprise. most complicated and costly which the Brahmans used to perform. required for its performance already at the time of the Brahmanas. Br. Gravagrabha the Gravastut. for we easily recognise them by the names Zota and Rathwi (now corrupted to Raspi) in the ZendAvesta. Aaval. they were known already when the ancient Iranians separated from the ancestors of the Hindus . The fourth priest here mentioned is the Agnidhra . 4. by which expression we can only understand the Adhvaryu and [14] his constant assistant the Pratiprasthatar. as we may learn from descriptions given of it in the epic poems. and Samstar the Maitravaruna of the Brahmanas. Sr. sixteen officiating priests. which he has to repeat when the Adhvaryu calls upon him to do so. Gravagrabha. 4).7 Before he repeats it. Four of these names are quite uncommon or obsolete. to repeat as often as the Adhvaryu commences a set of oblations accompanied by the Anuvakya and Yajya mantras of the Hotar. for by the term Agnimindha we can only understand him. They are only six in number. 1. as the protector of the sacrifice.Xvi and development of the sacrificial art at the time of its composition. Agnimindha. The small number of priests at the horse-sacrifice (asvamedha). Agnimindha (the fire-kindler). the Agnidhra. The two most ancient offices were these of the Hotar and Adhvaryu . 9 M On his office. or at any rate. called idhmasannahanani (what is tied round the wood). His very name of Sravsha reminds of the call srausat. from [ 1 5 ] the time of the beginning of the Prayajas t i l l the Svistakrit is over. But being myself in possession of a sphya. c . a name no further mentioned in other Vedic books. the duties. He must hold it up as long as the principal offerings last. making three knots (trisandhana). i. along w i t h the formulas used. that-et is a wooden sword. gives the same rule (astu srausta iti aukaram plavayan). the Adhvaryu calls. The purpose of this act as explained by the Srotriyas (sacrificial priests) of the present day is to keep the Rakeasas and evil spirits away from the sacrifice. The office of the latter is to repeat the Pavamanya verses when the Soma juice is being prepared. who feeds the fire. Such a priest who was engaged in the preparation of the Soma (Homa) juice is also known in the Zend-Avesta. pp. It is that of the Atarevakso. and to keep them away from the creation of Ormazd. to which the Agnidhra responds by astu irausat. One of the duties of the Agnidhra. by the Gravastut. for it means. see 6. e. as may be seen from the Serosh Yasht (Yadna 57). He first spread the sacred grass or t w i g s .e. he first repeated (frasravayat) the sacred prayers. Now the whole ceremony. and having seen its use at the sacrifice. 1-2. 488-90.XV11 sphya* into his hand. o sravaya. or Agnit. 91-92). 879-80. that we can fairly conclude that the office. Sayana identifies him w i t h the Gravastut 9 of the ceremonial of the Brahmanas. See the note on the preparation of the Soma 7. i. in which we have recognised the Adhvaryu. and ties round it twelve stalks of kusa grass. one who holds. agnidhrah. The fifth priest is the Gravagrabha. Regarding srausat Asval. 9 Other interpretations have been given of this word by European scholars. Such an office is known also to the Parsi ritual. resembles so closely what is recorded in the Zend-Avesta of the angel Sraosha (now called Serosh). e. But the name Gravagrabha [ 1 6 } implies more. Serosh. This is done by the Adhvaryu himself. who teaches that the first vowel in srausat. 2. with three moras. I can prove beyond any doubt. but the pronunciation of o sravaya he does not particularly mention. and the first and second in o sravaya are to 1 e pronounced in the pluta way. was to kindle the fire. Both formulas are mentioned or alluded to in two Sutras of Panini (8. holds in his hand a sword (snaithis) in order to fight against the Devas. of the Agnidhra priests were already known to the Aryas before the Iranians separated from the Indians. that is. or seizes the Gravanas 10 (Soma squeezing stones). 32 pp. a name often applied to the Rathwi. In ancient times the Soma juice was very likely extracted by that priest who had to repeat the mantras for the purification of the Soma juice. i. e. we have to examine some of the technical terms of the sacrificial art. a first and second libation. Without the two latter classes no solemn sacrifice at which Soma was used could be performed even at a time far anterior to the Brahmanas. istam. abhigartam. but no Brahma priests. the introduction of each of these two classes marks a new epoch in the history of the sacrificial art. side. we can here discover only two classes instead of the four. and to the Brahmanas on the other. following. 6) and in the Brahmanas. In examining the names of the officiating priests. vasatkritam. The Zota drinks the Homa which was prepared first by the Raspi (Adhvaryu) . known to other Vedic hymns.e. Ist am is the technical term for pronouncing the Yajya mantra itself . havana=savana "libation. Sayana takes the same view. Tho Parsi priests prepare up to the present day actually the Homa juice twice when performing the Homa ceremony. just as the separation of the offices of Adh11 See Visparad 3." 11 i. that is. are even distinguished (Yasna 10. The first preparation takes place before the Zota (the Hotar of the Brahmans) appears. corresponds to the madhyandina savanum. vasatkritam is the pronunciation of the formula vausat at the end of the Yajya verse . vitam refers to the formula Agne vihi. That it means the same as the Vedic savana with which it is identical follows unmistakably from the context. the repeater of Sastras. 10). one who makes or prepares the The sixth priest mentioned in the Asvamedha hymn is the Samstar. Besides the names of the officiating priests. The term Havana occurs in the Gathas for Homa (Yasna. and is itself followed by another vasatkara (the so-called Anuvastkara). . 94. the uparem. morning libation of the ritual books . which follows the vasatkara. the second commences at the beginning of the proper ceremony. and no Udgatris (chanters). 1.e. who is several times mentioned by the name of Prasastar in other passages of the Samhita (1. abhigurtam. e. i. Westergaard). and is finished along with it. and principally to the Brahmanas. In the 15th verse we find [ 1 7 ] the expressions. We have only Adbvaryus and Hotris. i. which is the same as agurtam. i. vitam. There is no doubt. 2 ed.xviii His name there is havanan. which all refer to the repetition of the Yajya mantra by the Hotar when the Adhvaryu is ready to throw the offering into the fire. latter. Tho fratarem havanem is the pratah savanam. This is no doubt the Maitravaruna of the later ritual. A fratarem havanem and an uparem havanem. Let us now sum up the evidence furnished by this sacrificial hymn as bearing upon the history of the sacrificial art in its relationship to the mass of other Vedic songs on the one. signifies the formula ye yajamahe (generally called agur) which always precedes the Yajya verse. that one prepared daring the ceremony is thrown into a well as a kind of offering. 62. who may be called the first assistant of the Hotar. 6. be accounted for by the supposition that the chanters were not required at the horse sacrifice. Brahmanaehamsi. undoubtedly follows from the office of Gravagrdha being mentioned in i t . which are only required at Soma sacrifices as the necessary accompaniments of all chants. initiated into the Asura rites). Their not occuring might. For one of the principal duties of the Maitravaruna. . At that early time when the [ l 8 ] Iranians left their Indian brethren on account of a bitter religious contest. But the offices of Udgatris and that of the Brahma priests were not known to the Aryas at that t i m e . after the separation. is to repeat Sastras. 11 . 1.XlX varyu and Hotar in the ante-Vedic times. 1. as we may learn from the Zend-Avesta. 3. indicates the first step in the development of the art of sacrificing. required for the horse sacrifice. 5. 24. 6. several smaller sacrifices. The mentioning of the Samstar (Maitravruna) is another indication that the Asvamedha already at that early time was accompanied by a Soma sacrifice. 3. Brahma. In many Vedic hymns we find. and has nothing whatever to do with any other sacrificial rite. 8) there are there Soma days (sutyani. 69. 9 . 7. they were introduced subsequently. the Chaturmasya Istis and the animal sacrifice (if performed apart without forming part of a Soma sacrifice) are performed without any chanting . 14. we miss the class of the Brahma priests. G. & c ) . 6. such as the Darsapurnamilsa. however. for instance. that for that of the Udgatris stu or gai to sing (see. viz. That the Asvamedha was connected with a Soma sacrifice1* already at the time of the composition of the hymn in question. Sr. [19] but for Soma sacrifices of whatever description. They are often juxtaposed with these of the Hotars. the chanters are as indispensable as the Hotars. 3 . are frequently to be met with (see 8. to praise.e. 15. perhaps. which is known in the Brahmanas as the struggle between the Devas and Asuras. already the offices of an Adhvaryu and Hotar were distinct. besides the technical names uktha = Sastra and Stoma. The term for the performance of the Hotri-priests is sams. for this priest is only required for the extracting of the Soma juice. 1. the duties principally of the former class (the chanters) mentioned. Sutras (10. 2-3). 16. its professors calling themselves ahurotkesho=asura-diksa. 6. which exhibits the religion of the Asuras (Ahura religion. recite. i. Now the absence of all such terms. It is true. sdma. and Subrahmanya. whose services are required 12 According to Asval. Rigveda Samh (8. Besides the Udgatris. indicatory of the functions of the Udgatris (chanters) in the Asvamedha hymn is certainly remarkable. They are there said to "raise Indra just as (one raises) a reed. 16 . " If any one. The origin of the office dates earlier than the Brahmanas. in order to make thee sit. 117. that none of the Brahma priests is to be found among the priests enumerated in the Asvamedha hymn. In 10. The introduction of the Brahma priest marks no doubt a new era in the history of the sacrificial art. the teacher of the gods. [21] It is certainly remarkable. 3. such as the Potar. " the sacrificial grass " . 143. be dispensed w i t h . 10 the Brahma is mentioned along w i t h other priests also. Brihaspati. 1. pp. 17). 7). 3 . the first has to repeat also Sastras for the chants. In one passage 1. 91. just as I make flow (the drops of melted butter) by means of a Sruch (sacrificial spoon) over the piece which is among the ready-made. even at small sacrifices. 32. That the Brahma was expected to know all secret things. 30. 34. and Agni is honoured with the same name (7. the Brahma priests (brahmanas) are juxtaposed w i t h the Hotris (arkinah) and Udgatris (gayatrinah). offerings (adhvaresu). 71. The little work done by the Brahma priests. 35 . The Brahma priest is the speaker or expounder of religious matters (10. I cause all to go off from thee by means of the Brahma. did thee harm by kicking thee w i t h his heels. Unmistakeable traces of it are to be found already in the Samhita of the Rigveda. 8). 42. and b rahma krinuta make the Brahma (8. the latter to invite every day Indra to the Soma feast (see the note to 6. samsata. " d o not be as lazy as a Brahma priest" (mo su trahmeva tandrayur bhuvah). 36). chant. is mentioned. 85. 108. such as the Darsapurnamasa Isti. and was liable to many mistakes.XX at all great sacrifices. the so-called Angirasah (7." Similarly we find together gayata. 5). 382-84). 1). as well as his pious worshippers of old. The Brahma cannot. 10. in which capacity they became the authors of the Brahmanas. Sometimes the name signifies the Brahman as distinguished from the Ksattriyas brahmani rajani va (1. 92. 5. is also called brahma (10. 7. [ 2 0 ] for to judge from the nature of his duties as superintendent of the sacrifical ceremonies. Brahm. praise. That the Brahma priests were thus reproached may clearly be seen from A i t . The Brahmanacharhsi aud Subrahmanya are at Soma sacrifices as indispensable as the Maitravaruna. or striking thee w i t h a whip violently so that thou didst snort. that their offices were not known at that time. Nestar. &c. 1 1 . and we may safely conclude. Brahma has here very likely its original meaning. or rather their idleness. 3). may be inferred from several passages (10. The word brahma (neuter) itself occurs in it (in the seventeenth verse). 8. he was only necessary at a time when the sacrifice had become already very complicated. The Agur or the introductory formula. which circumstance can be. viz. Now the brahma by means of which the priest is to soothe a l l injury which the sacrificial horse may have received from k i c k i n g or striking. they have only to show their offerings to the sacred element. 7. & c ) . and the second at once after it. 21. though we do not find any trace of them in the Parsi ritual. easily accounted for. or even cakes into the fire . 14.e. 99. semam vetu vasatkritim." which is here given to it by Sayana. and the Anuvasatkara. is compared w i t h this Sruch . even a large number of the Parsi prayer formulas commence w i t h it up to this day. production of Vedic poetry. From all we have seen as yet it clearly follows that the Asvamedha hymn is by no means a late. 15. 156. the Agur. or Homa. there was no occasion for them at the Zoroastrian sacrifices. ye yajamahe.e. and throwing away (as is done at all sacrifices. i. and note 11 to page 133-34). In the Samhita itself. 4 ." is very ancient. Not only is the number of priests less. " what (gods are). The Vasatkara or the call vausat. 14. 6 . but the Yajya alone was sufficient. these we worship by sacrificing. The latter consisted already of the same parts as in the Brahmanas. one has to bear in mind that the Adhvaryu after having cooked and made ready any offering (Purodasa or flesh. It appears from verse 15th. yuzamaide. and seems to go back even beyond the properly so-called Vedic times .. 120. . 7. or the second call vausat preceded by Agni rihi. For the meaning " prayer. In order to understand it fully. or Cham. for the priests are not allowed to throw flesh. " A g n i eat (the food). 5 ." must be also very old.xxi or a certain bunch of it (see the note on pages 4. for we meet it even with the same name already in the Zend-Avesta (see note 11 to page 134) . ' may he eat this piece ' offered by the call vau$at ! vi (in vihi) being one of the characteristic terms of the Anuvasatara). is compared to the flowing of the drops from the sacrificial spoon. the Vasatkara is frequently mentioned. does not suit the simile. some of them apparently allude to the [ 2 3 ] Anuvasatkara. see note 8 to page 79). page 126. &c. required at all sacrifices and their taking out. the Yajya mantra. that there was no Puronuvakya or introductory mantra required. but the [ 2 2 ] ceremonies are also more simple. however. for instance. but a very early. 5 of this Introduction). the drops of melted butter are then the several stalks of the bunch of the sacrificial grass. 8. and in hymns which show by no means a modern origin (see 1. 3 . i.) generally pours from a Sruch some drops of melted butter over i t . the Vasatkara and Anuvasatkara (see note 32 to page 95. 7. The first call vdusat being required in the very moment of the offering being thrown into the fire.. (so. viz. itself (5. They are traced to Manu. being. 1f 9. The " sixth day " is not mentioned in i t . The man in a " blackish dress" of the Aitareya Br. 62 which is addressed to the Angiras. and these who are born for a second time (by reproduction). and receive all their property as a sacrificial reward." re-occurs in the legend . Those who are first born. the second is on the the whole simple. to help the Angiras to heaven. (and) they are born. (18) " His relative. The first is very difficult to understand. The same result is to be gained from a more close examination of other pre-eminetly sacrificial hymns. here is what resides with me . He tries to get out of the hymn everywhere the story told of Nabhunodistha in the Ait. 18 but the two hymns themselves. I w i l l only hero make some remarks on the Nabhanedistha hymns (10. these gods are mine . 4-6. 18) the word nedhanedistha occurs. Brahm. whose existence is very doubtful. the progenitor of the human race. making the former by about two hundred years older than the latter. Nabhanedistha. 14 It is to be found also with little difference in the Taittiriya Samhita 3. are to be found in them. principally the [ 2 4 ] latter. Several traits of the legend. as of ten as required I was behind" him (the Nabhanedistha on earth). but it does not mean there a human. 14. but some divine. Both are by tradition ascribed to Nabhanedistha. This whole story appears to have no other foundation. for enabling them to perform successfully the ceremonies of the sixth day (in the Salaha. The refrain of the first four verses of 10. 13 . also the gift of a thousand. They differ so much in style. 5. Br. Their history is given in the A i t . Instead of the two Suktas (hymns) Manu there is said to have given his son a Brahraanara on a certain rite concerning the share of Rudra in the Soma libation.' " (19) " This is my navel. (see note 9 to page 279). I am everything.—the cow milked that (seed) from the truth. is here called Rudra. In a verse of the former (10. the wealthy Nabhanedistha who. 61-62).xxii and that consequently a strict distinction between a Chhandas and Mantra period. 14). which all would fall under the Mantra periods There being here no occasion to investigate into all hymns of that character. who gave them to his son. however. 14 The explanation given by Sayana of these difficult verses is very artificial. directing his thoughts towards thee. 61. the son of Manu. He should communicate them to the Angiras. that they cannont have the same author. is hardly admissible. speaks on looking forward (as follows) 'this our navel is the highest.' . I give the 18th and 19th verses in translation. " receive the son of Manu. which he (Prajapati) thus skilfully pronounced in words at the congregation. and the so-called Silpa Sastras (6. 2) of the morning libation. Br. who repeated it at the great sacrificial session which he is so frequently said to have held.099 Frohars (a kind of angels). the whole Pravargya ceremony (see note 1 to pages 4143). Nerioseng clothed the said sperms with lustre and strength (rosrius Zor). This view is fully corroborated by the application of it at the sacrifice. Oshadar mah. Nabhanedistha is the sperm when effused . at the assembly. 2. and its transformation to an embryo in its rudest state (see 6. (After having thus made the place safe) he then hastily under a very loud cry poured forth his sperm in one continuous (stream). ." The meaning of these two verses can only be the following: the poet who was no doubt a sacrificial priest himself wishes. and produce him anew by mantras. after having undergone some change in the womb. Oshadar (bami). see Ait.15 That the hymn originally had such a mystical sense." (2) " He established (as place) for the reception of his gift the altar (vedi). that the hymn which he regards as a revelation from Prajapati. 27). as expounded by the Brahmanam. 35-38. we may clearly perceive that Nabhanedistha and the hymn in question refer to generation. 33). that one of the principal acts of the sacrificial priests was to make a new body to the sacrificer. by making him mystically undergo the same process to which he owed his natural life. 3. it is called Narasamsa. representing the seed effused. and handed them over to Andhit (the Persian Venus) to look at them. They are guarded against the attacks of the Devas (the Indian gods) by 990. and Sosiosh are expected to spring at the end of the world. 27-31) of the Hotri-priests are intended for this purpose. may fill the seven Hotri-priests when they. and various rites. destroying and ejecting the enemy with his weapons. So we read in the Bundehesh (page 80 in Westergaard's edition of the Pehlevi text) that the angel Nerioseng (nerioseng yazd=narasamsa yajata in Sanscrit) intercepted the three particles of sperm which Zoroaster is said to have once lost. the Ajya and Pra-uga Sastras (see Ait.xxiii From these two verses as well as from several others in it (principally 2 and 5-8 describing Prajapati's illicit intercourse with his [ 2 5 ] daughter. 3. Of the latter the two Nabhanedistha hymns form the two first parts. is evident from the two first verses : [ 2 6 ] (1) " May this awful Brahma. We know from various passages of the Brahroanas. and as even pre-supposed in the hymn itself. for instance. fill the seven Hotars on the day of cooking (the sacrificial food). and out of which the three great prophets. So. for wo find an unraistakeable trace of it in the Zoroastrian tradition. w i t h the same liberality as Prajapati 15 This idea must be very old . when his (the sarificer's) parents (and other) liberal men (the priests) are making (his body). Br. 1. 34). page 186. he is the guardian of all seeds. The Pehlevi translation gives in its notes about the same meaning to it. the seeds containing the germ of new life poured out mystically by the Hotars in their prayers. the punishment consequent on the breach of a promise is said to extend to so and so many naram nabanazdistanam. no trace can be found. shows. 18 The word nabhanedistha must be very o l d . Every seed on earth has only effect as far as he participates in i t . The circumstance. The place for reception of the seed poured out mystically in prayer by the Hotars. 4. & c . that is. Yashts 13. The reason that they have to regard the Vedi as the safe receptacle of the seed. the heavenly guardian of all germs of generation . Br. and signifies the lineal descendants in future generations 11 (Vend. In the passage in question. that it is already in the Aitareya Brahmanam traced to Manu.xxiv (when he poured forth his sperm) are like parents making by their hymns the new celestial body to the sacrificer." This is also the opinion of many Pasture. He looks down from heaven at his relative. For 14 See my Essays on the Sacred Language. is the altar. to show that it is a modern composition. in the fourth Frargard of the Vendidsd. is to be sought for in the antecedent of Prajapati. his lineal descendants. So it has for instance to 4. that is. 5-10 Westergaard). for we find it several times in the form nabanazdista in the Zend Avesta. and composed at a time when the Risis already indulged in speculations on the mystical meaning of sacrificial rites. Writings and ReligiorTof the Parsis. as being nearest (' nearest to the navel' is the literal meaning of nabhanedistha). and the occurrence of the "seven Hotars " (in the 1st verse) are no proofs of a late origin. 3. [ 2 8 ] Although the Nabhanedistha hymn (10. for standing near it (and even touching it w i t h their feet) they repeat the mantras. 156). We have here the Zoroastrian idea of the Fravashis (Frohars) who are the prototypes of all things existing. defending [ 2 7 ] it against the attacks of enemies.18. . who prepared it for the purpose. come from him. that its origin is entirely lost in the depths of antiquity. 12 This is the sense of naram nabandzdistanam. His navel is the centre of all births in the universe . men. literally. he poured out his seed whence then all creatures sprang (see A i t . all gods. It is an epithet of the Fravashis (Yasna. the progenitor of the human race. according to the verses above quoted. After having made it safe. 5 the note: 800 sanat bim daresn " for three hundred years there will be danger (for the nabanazdistas). The mentioning of Kaksivan in verse 16. beasts. 61) is purely sacrificial. Nabhanedistha is. His assistance is required when the sacrificial priests are producing the new celestial body of the sacrificer. men who are nearest the navel of the offender. return to the general question on the relationship between the pre-eminently sacrificial mantras and the other production of Vedic poetry. is certainly to be sought [ 2 9 ] for in the 4th verse. It implies a very ancient idea. Generations of poets and many family [ 3 0 ] schools in which sacred poetry was regularly taught. d 18 . 49." The song is addressed to the Angiras. 8. The " seven Hotars "'18 occur several times besides (3. 10-12). " This one (i. hails you in your residence. most of them w i t h their very names. the Angiras. 1). 94. 7. This reminds us of some phenomena in modern somnambulism. as to justify the assumption. that the songs which have reached our time.13 . 117. 1. &c. 26. If we look at the history of poetry with other nations. and the devout mind of the ancient Indians. as every art does. The second Nabhanedistha hymn is certainly later than the first. 15. 1 4 . Potar. The navel was regarded as the seat of an internal light.XXV Kaksivan appears as a celebrated Risi. where is said. 9. Let us. Now. 18. The gift of theusand is also mentioned. in the collection of the hymns of the Rigveda. 2-5. who was distinguished as a great chanter and Soma drinker in many other passages. 4. 19 This expression appears to bo strange. and Agnidhra. 16). The latter owes its origin entirely to the practical worship of beings of a higher order. and contains the germs of the later legend on Nabhanedistha. Potar. 29. by means of which the seers received what they called revelation. 91. the metres already so artificially composed. we nowhere find profane songs precede religious poetry. Achhavaka. 10). just as the art of the bards and scalds w i t h the Celtic and Scandinavian nations. Br. 6. 6. I) speaks through the navel. It is up to the present day a belief of the Parsi priests. must have preceded that period to which we owe the present They are. 0 sons of the gods. 1. hear. (1. 1-2. 6 . 19 (nabha). Nestar. the language so polished. go through many phases before it can arrive at any state of perfection and refinement. Hotar. are not the earliest productions of the poetical genius. ye Risis (to my speech). He is to the majority of the Vedic Risis whose hymns are kept.. which must have been current with the Iranians and Indians alike. The reason that it was also referred to him. Agnid. Brahmanachhamsi. principally in the first book (see Rigveda Samh. who are requested to receive the poet. that the Dasturs or High-priests have a fire in their navel. Prasastar. viz. after this discussion regarding the antiquity of the Asvamedha and Nabhanedistha hymns. by means of which they can see things which are hidden. 116. Maitravaruna. Nostar. we find the religious poetry already so highly developed. a personage of as remote an antiquity as Kavya. according to the Brahmanas (soe Ait. who enjoyed the special favour of the Asvins. Usanas. &c. and must. 51.e. 10. The invocation of the deity by different names. . and addresses to the objects that were offered. the diety to which as well as the purpose for which it was offered. the former was. of a particular deity. in most cases. the nature of the offering. The latter term was principally applied to the enumeration of the titles. If an old song was replaced by a new one. [ 3 1 ] and its invitation to enjoy the meal prepared. There are. i. At the most ancient times it appears that all sacrificial formulas were spoken by the Hotar alone . whilst the older one appears to have been Yaja (preserved in pra-yaja. are the finished and polished hymns of the Rigveda w i t h their artificial metres the most ancient relics of the whole religious literature of the Brahmans. It was justly regarded only as a k i n d of Yajus. as it appears. anu-yaza. Old and new poets are frequently mentioned in the hymns of the Rigveda. that a part of the duties of the Hotar devolved on the Adhvaryu. irrecoverably lost. and performed all manual labour. provided the implements.xxvi collection. the Adhvaryu was only his assistant. p r i n c i p a l l y the Piaisas or orders by the Adhvaryu to the other priests to do their respective duties. Madhnsudana comprises by this name. qualities. which appeared more beautiful and finished.52 ( i n the Bombay edition) where the yajurgana. i. that the Brahmanical priests employed at their sacrifices in the earliest times hymns similar to these which were used when the ritual became settled. & c .6. A few appropriate solemn words. the series of Yajus mantras is called niguda. that the Hotar actually must have performed part of the duties of the Adhvaryu.e. traces to be found. It was only at the time when regular metrical verses and hymns were introduced into the ritual. page 14. According to the ritual which appears to have been in force for the last three thousand years without undergoing any considerable change. in the present ritual. and called Nigada20 or Nivid. and the Bhagavata Purana 12. Now the question arises. were sufficient. A l l this could be embodied in the sacrificial formulas known in later times principally by the name of Yajus. may be equally old. it is one of the principal duties of the Adhvaryu to give orders 20 See Madhusudana's Prasthanabheda in Weber's Indische Studien. who arranged the sacrificial compound. indicating the giver. accompanied with an invitation. or are still more ancient pieces in the other Vedic writings to be found ? It is hardly credible. The first sacrifices were no doubt simple offerings performed without much ceremonial. but the more modern Risis of the Vedic period appear not to have regarded the productions of their predecessors with any particular reverence which might have induced them to keep their early relics. &c). Br. though the formulas of which it is composed have all characteristics of what was termed in the ritual Y ajus. So. 7. we come to the conclusion.Xxvii (praisa) to most of the officiating priests. for instance. 2. preserved in the Brahmanas and Sutras with the bulk of the Rigveda hymns. for one of its sentences setting forth the number of deities is alluded to by him. and Nivids. and principally the so-called Nigadas. page 268). he sacrifices melted butter before repeating the Asvina Sastra (see the note to 4. " The Hotar performs his duties with the Rigveda" (in the introductory chapter to the Hiranyakesfi and Apastamba Srauta Sutras) is therefore not quite correct. for instance. to be done by the Adhvaryu alone. the Maitravaruna. I here instance only somo of the most striking proofs. . of the whole third Mandala). and consequently assigned to the Adhvaryu. the order to the slaughterers of the sacrificial animal. certainly very ancient. which is. not by the Adhvaryu. when the offering is given as penance. Now at several occasions. before the libations are thrown into the fire. and served the Risis as a kind of [ 3 3 ] sacred text. for instance. and my remarks on it (see pages 212-13). to perform their respective duties. The Hotar himself even sacrifices on certain occasions what is. At the Soma sacrifice all orders to the Hotar to repeat the Yajya mantra. and not by the Adhvaryu. the repetition of which alone was in later times regarded as incumbent upon the Hotar. [ 3 2 ] which is known by the name of Adhrigu-Praisa-mantra (see Ait. especilly at the more solemn sacrifices. by the Brahma. or. just as passages of the Bible suggest ideas to religious poets among Christians. 6-7) is given by the Hotar himself. The later rule. or his principal assistant. according to the later ritual. knew this ancient sacrificial formula very w e l l . are to be given by the Maitravaruna. that the former are more ancient. So. That Vedic poets were perfectly acquainted with several of such formulas and addresses which are still extant. The formulas by which the gods are called to appear. the address to the fire when it is kindled are repeated by the Hotar. as far as its principal parts are concerned. Now. One reference to the N i v i d inserted in the Vaiivadeva hymn at the Vaiavadeva Sastra. Reserving a more detailed treatment of this important question to a future occasion. the reader will find. can be proved beyond any doubt. the order is to be given either by the Hotar himself. though they cannot be termed rik. if we compare the sacrificial formulas as contained in the Yajurveda. that the great Risi Visvamitra who with some of his sons are the poets of many hymns which we now possess (as. The first hymn has exactly the nature of an Ajya hymn. 2. astu srausat as well as the Agur addressed to the Hotar. see note 35 on pages 135-36). compare dvitha pra sunvatah w i t h predam sunvantam yajamanam avatu in all Nivids. 2. in all its particulars. Br. Br. and Anuyajas (compare the notes 12 on page 18 . occur in hymns and even commence them. which is generally called a Nigada (see on it the note to 6. 8 anjanti tvam adhvare (see about it. as it appears. 15. however. which belongs to each Soma libation (see A i t . the whole of hymn 3. the Soma ritual [ 3 5 } of Madhuchhandas. as we learn from 1. principally in the first and thirteenth verses. the son of Virivamitra. erecting. 37). 23. 14 on pages 81-82 . predam brahma predam ksattram (see note 25 on page 189. celebrates the offering of the Purodarsa consisting of fried grains. 1. a ram. occur even w i t h their very words in several hymns. hotd yaksat. pap. It provides. The following seven . the so-called Ajya. In both. such as 1. This is principally the case with several hymns of Visvamitra. The second and third hymns contain the Pra-uga Sastra. 3 52. and decorating. The call of the Agnidhra. The Subrahmanya formulas. 139.) Many hymns were directly composed not only for sacrificial purposes in general. but even for particular rites. which forms the principal part of the first Sastra. for instance. which is certainly an allusion to the sentence which occurs in all Nivids. So. only for two libations. called praisa sukta or praisadhyaya.xxviii Certain stereotyped formulas which occur in every Nivid.. I instance the hymn predam brahma (8. 1. 37. Br. 12). 21 is evidently made for addressing the drops of melted butter which drip from the omentum. (On the Rituyajas. and ksattriya tvam avasi w i t h predam ksattram (avatu). Indra is called mesa.) The first ten hymns of the first book of the Rigveda Samahita contain. & c . 2. 10. of the sacrificial post. The so-called A p r i hymns are nothing but a poetical development of the more ancient Prayajas.) That the coincidence is no mere chance follows from some other characteristic N i v i d terms made use of in the hymn in question . the morning and midday. viz. 3. 2) refers only to the anointing. and vrisanas vasya mend. and 25 on page 110. A i t . 2. 51. The so-called Rituyajas which are extant in a particular collection of sacrificial formulas. were known to the Risis. 3 on pages 383-84) [ 3 4 } is unmistakably alluded to in the hymn. to whatever deity it might be addressed. over which they were poured (see A i t . which is the second at the morning libation. it is of course incumbent on me to state briefly the reasons why I refer the socalled N i v i d to a still more remote antiquity. 96. 7-11). 6. The hymns from 44-50 in the first book by Praskanva. the Rituyajas always precede the Ajya Sastra. which accompany the very first offerings at every sacrifice. it appears. contain. the Asvins. It being now generally believed. old [ 3 7 ] (see 1. who must be invoked at the commencement of every sacrifice. that the earliest relics of Vedic literature are to be found only in the Rigveda Samhita. 36. The following hymns refer to the Soma sacrifice. Br. The 13th is an apri Sukta containing the Prayajas. {b) the invocation of A g n i by the Nigada. it contains three parts of the later ritual—(a) the pravara. 4. and so complicated. These instances. The hymns 12-23 appear to contain a more comprehensive ritual of the Kanva family. as it precedes every greater sacrifice. all the principal deities. that in ancient times the midday libation belonged exclusively to Indra.. 89. The 12th hymn (the first in this collection) is addressed to the Agni of the ancestors. 2. if the Indra hymn (51) is also reckoned. is principally owing to the circumstance of their not having been known to them. Visvamitra.) The . the son of Kanva. and even w i t h the epithet purva or purvya. which could be easily greatly enlarged. These three hymns were. Usas. 3 . Vasistha. The principal ones (nine in number) are all to be found in the notes to my translation of the 3rd Panchika ("book). I think. such as the Kanvas. 2 . page 192). viz. Agni. the former even in their proper order. the pravara.xxix hymns (4-10) all celebrate Indra and it appeal's from some remarks in the A i t . and metres of the Asvina Sastra. & c . and (c) the request to A g n i to b r i n g the gods (the so-called devdvahanam). w i l l . The ritual for the evening libation is of so peculiar a nature. That no attention has been paid as yet to these important documents by the few Vedic scholars in Europe. The word nivid frequently occurs in the hymns. and in 20-22 we find the principal deities of the Sastras of the evening libation. Indra (see A i t . lived. The hymns from [ 3 6 ] 16-19 contain a ritual for the midday libation. I must lay particular stress on the Nivids which I believe to be more ancient than almost all the hymns contained in the Rigveda. that we must ascribe to it quite a different origin than to the two other libations. The 15th is a Rituyaja h y m n . suffice to show that the ritual of the Brahmanas in its main features was almost complete at the time when the principal Rishis. (3. which is ancient. Surya. Br. appropriate to a simple Isti.' 20. They contain. but a kind of rhythmus. that they must have been regarded as very efficacious. epithets. are to be understood. we learn from a hymn of the old Risi Kntsa. of which the Nivid consists. [ 3 8 ] Their style is. and feats of the deity invoked. which entirely coincides with the Zoroastrian of Ahuramazda (Ormazd) having created the world through the yathaaM-vairyo prayer (see the 19th chapter of the Yasna). . That such an idea. then the several padas. particularly that one addressed to Agni. He says (1. half prose pieces as the Nivids are (see particularly A i t . 2. as these words of Prajapati. 2. even the majority of them. 3-4. They have no regular metre. The hymn to the Marutas by Visvamitra (3. 47) is evidently based on the Marutvatiya Nivids (see them on page 189). 'G7. and far more ancient than that of the Brahmanas. The circumstance that in the ritual such a paramount importance is attached to such half poetical. 89. I will give here a few more instances. are certainly lost. must be more ancient than the Brahmanas. In 1. had they not been very ancient. an old N i v i d appears to be quoted. 10). as it appears. just the same in which the hymns are composed. Br. For the words which follow the sentence. in the main. and their employment been sanctioned by the example of the most ancient Risis. the principal names. or even a parallelismus membrorum as the ancient Hebrew poetry. 10-11). appears often in the plural. 33 . This could be hardly accounted for at a time when beautiful and finished songs were forthcoming in abundance to serve the same purpose. on page 189) . 7. 3. in short sentences. by means of which he created all beings (see A i t . who is already in many Vedic songs looked upon as a sage of the remote past. are sufficient to show that they must be very ancient. 96.XXX Marutvattya Nivid 2 1 is. even referred to by Vamadeva (4. and the recital of the Sastras (6. the repetition of the Nivids is juxtaposed with the performance of the chanters. 33-34). Many Nivids. The Brahmanam regards the Nivids. We have already seen. Br. and are not to bo regarded as fabrications of the sacrificial priests at the times when the Brahmanas were composed. that several of these N i v i d formulas which we have now were known to some Vedic poets. clearly tends to prove. " we call them with the old N i v i d / ' bear quite the stamp of such a piece. the 21 When the word nivid. compared with note 25. But the few pieces of this kind of religious literature which are still extant. 18. 2) that Agni created by means of the " first N i v i d " the creatures of the Manus (see page 143). The Risis tried their poetical talent first in the composition of Yajyas or verses recited at the occasion of an offering being thrown into the fire. i. were called suktam. Those which express more general ideas. svahd ! 22 i.e. 11) alludes to "Savitri Nivids (see them on page 208).xxxi verse to Savitar (3. then the word i. to put in. such as the Subrahmanya. 160)18 a poetical imitation of the Dyavaprithivi Nivids (page 209). and the so-called Japa formulas (such as A i t . 54. It describes only such manual labour. If it was the solemn holocaustum. that the oldest hymns which we possess.e. on account of their finished form. are doubtless the most ancient pieces of Vedic poetry. Another proof of the high antiquity of the Nivids is furnished by the Zend-Avesta." which exactly corresponds with the Vedic agnaye.e. are comparatively late. into. are purely sacrificial. &c. There can be hardly any doubt. to put. beautifully spoken. The sacrificial ritual of Moses. and mentions but very few and simple formulas which the officiating priest appears to have spoken when throwing the offering into the fire of the altar. 22 The term svaha is to bo traced to tho root dha.e. Br. which. In order to illustrate that the development of the sacrificial and religious poetry of the ancient Brahmans took such a course as here described. and taste i t . Indra. The many prayer [ 3 9 ] formulas in the Yasna which commence w i t h nivac-ahayemi. It moans tho gift which is thrown into tho fire. 2. 38). Thence we meet so many verses requesting the deity to accept the offering. and those of the hymns were suggested by the Nigadas and Nivids. &c. and made only for sacrificial purposes. but very little.. i. indrdya. a good offering to Agni. They differed. according to the occasion. 33) resembles very much the Ribhu Nivids (page 210). as found w i t h the Brahmans its place in the Yajurveda. such as many of those addressed to Varuna. or confessions of sins. as laid [ 4 0 ] down in the Leviticus. The principal formula was a fire offering of pleasant smell for Jehovah. I may adduce the similar one which we find w i t h the Hebrews. . knows no rythmical sentences nor hymns which accompanied the oblations offered to Jehovah. Tho principal ideas for the Yajyas were furnished by the sacrificial formulas in which the Yajurveda abounds. These Yajyas were extended into little songs. the Nigadas. which are muttered w i t h a low voice only. I invite. or philosophical thoughts. with a. are exactly of the same nature as the Nivids. well. the Ribhu hymn (4. and stands for svadha (su+adha). &c. The Nivids along with many so-called Yajus formulas which are preserved in the Yajurveda. the hymn to D y a v a p i t l i i v i (1. C. iv. was added (Levit. and sung.) " a n d he (the priest) shall annul the sin which he has committed.e. Another proof that the purely sacrificial poetry is more ancient than either profane songs or hymns of a more general religious character. Muller ascribes to his Chhandas period." 22 .'' 23 [ 4 1 ] If we compare these formulas with the psalms. 10. When the priest absolved a sacrificer who brought an offering as a penance. bread. i.e. and vassal kings. 11). imperial songs.C.) If we consider that the difference of time between the purely sacrificial and non-sacrificial hymns of the Chinese thus amounts to about The priest appears to have addressed these words to the sinner who was to bo absolved in this manner. 9-13). popular songs of the different territories of ancient China. 6. & c . In the same way as there is a considerable interval of time between the establishment of the Mosaic ritual and the composition of the psalms. Nivids. which were composed and used for the worship of Jehovah. 5). 25. and if we assume a similar one between the simple Yajus formulas. hymns in honour of deceased emperors. as we discover between the Yajus formulas. we shall not be in the wrong. he appears to have used a formula also. to be used w i t h music at the imperial festivals. " this is a penance. and such finished hymns as those addressed to Varuna which M. a similar space of time intervened between the Brahmanical ritual w i t h its sacrifical formulas. i. we are completely justified in supposing that. then we find exactly the same difference between both. are the most ancient pieces. the latter. The three last odes in this fourth division go back as far as the commencement of the Shang dynasty. the words (Levit. i. ta-ya and siao ya. 3. if it was a penance.a t i l l about GOO B. which are of a purely sacrificial character. whilst almost all other pieces in the collection are composed from the earlier part of the reign of the Chou dynasty down almost to Confucius' time (from 1120 B. is furnished by the Shi-king or Book of Odes of the Chinese. the word food.. Of its four divisions. kilo-fung. and thou shalt be pardoned. and the composition of the majority of the Vedic hymns. 3 1 : v.xxxii holocaustum. " I annul the sin which thou hast committed. so that he w i l l be pardoned." were required. which ascended the dragon seat in [ 4 2 ] the year 17GG B. was used in addition (Leviticus 1. viz. if it was the socalled zebakh shlamim or sacrifice for continued welfare. 7. which is preserved in the so-frequently occuring sentence : (Lev.e. and the finished hymns of the Rigveda Samhita. Between Moses and David there is an interval of five hundred years. as the emperors Tang (1765 B. Hiranyastupa. about the position of the solstitial points.page L x x x v .xxxiii 1. that the Naksatra system of the Indians. I page 847) is composed of throe signs.e. v i z .) On account of the utter want of Indian chronology for the Vedio and post-Vedic times. used as a substantive.C. an i n n . Thence it is metaphorically employed to express the . as can be done with most of the psalms and many of the odes of the Shi-king. The Chinese expression for Naksatra is Siu (spelt by M o r r i s o n suh end sew. and Chinese use for expressing the idea " constellation" have in a l l the three languages. Chinese. that for a roof. C. V o l . The o r i g i n a l number was twenty-eight. Vasistha. to whom several hymns are traced. about which [ 4 4 ] there has been of late so much wrangling among the few Sanscrit scholars of Europe and America. such places were situated at the distance of every t h i r t y L i . which considerably tends to strengthen the internal evidence of the same fact. I here mean the well known passage in the Jyotisam. and t h a t for a hundred. were for the Kanvas. M a x M u l l o r ' s Preface to the 4th Volume of his edition of the Rigveda Samhita. a place where to pass the night. But happily we possess at least one astronomical date which furnishes at any rate the external proof of the high antiquity of Vedic literature. according to the Rev. and Arabic." The w o r d is. This is c e r t a i n l y no mere chance. Chinese. R. i t w i l l be of course for ever impossible to fix exactly the age of the several hymns of the Rigveda. Visvamitra. Usanas. Sanscrit.24 The questions on the age of this little treatise and the origin of the Naksatra 25 system. or Vedic calendar. Kaksivat. and verb. that the framers of the Naksatra system regarded the several Naksatras as heavenly stations. 25 There can be hardly any doubt. as is the case w i t h most of the Chinese words. we would not be very wrong in presuming similar intervals to exist between the different hymns of the Rigveda. b u t can only bo accounted for by the supposition. Persians and Arabs is of a common o r i g i n . or n i g h t quarters. precisely the same meaning. strokes 8 (see Morrison's Chinese Dictionary. by Medhurst sew w i t h the t h i r d or departing tone). adjective. a station. and to 1186 £ 4 3 ] B. I t s original meaning therefore is " a placo where a hundred men find shelter. a station or n i g h t quarters for a company of soldiers. Risis like Kavya.) and Wuwang (1120 B. & c . that the terms w h i c h the Indians. i.C.000 years. that for man. The character representing it w h i c h is to be found under the 40th radical. but it is v e r y difficult to determine w i t h what nation it originated. I do not i n t e n d f u l l y to discuss here the important question. Arabs. as ancient personages. As a substantive it denotes " a resting place to pass the n i g h t at " w i t h a road-house (lu shih). Main's calculations. L e t us examine these terms. or a h a l t i n g place in general . vie. The position there given carries us back to the year 1181 according to Archdeacon Pratt's. where the t r a v e l l i n g moon was believed to put on his journey through the heavons. are of * 4 See the Journal of the Asiatic Society of Bengal of the year 1862 pagos 49-50.a) to Confacious (born 551 B. but I wish only to d i r e c t a t t e n t i o n to the circumstance overlooked as yet by a l l the w r i t e r s on the subject. In order to show tho use of this important w o r d in the Classical w r i t i n g s . e. ibidem : yu san siu olh heu ehuh Chow. Now the Sanscrit word naksatra has originally no other meaning than either siu or manzil have. 8 . In this sense the Chinese speak of olh shih pa sin " t h e twenty-eight halting places" (on the heavens). chih Tse-lu siu. and is apparently introduced as a foreign word from some other Semitic nation. whore it stands together w i t h the moon and the whole host of the heavens (" for the moon and the mazzaloth and tho whole host of the heaven") it undoubtedly follows. e. 2.e. 1. When I. i. former. But the very formation of tho word by moans of tho suffix atra . 2. (b) trans. but not w i t h an arrow and s t r i n g at (animals) which were at rest (asleep). Lun-yu 10. The arrangement of the meaning of this word which is made in Boehtlingk and Roth's Sanscrit Dictionary is insufficicnt and treated w i t h the same superficiality as the majority of tho more difficult Vedie words in that much-lauded work. for wo find it already in the Old Testament (Book of the Kings i i . and then constellation. The Arabic word for the Nakshatras is manzil phur. 11. 41 . after having stopped for three nights left Chow. but never in that of a substantive. which idea is expressed by the " whole host of tho heavens. proves beyond any doubt. Lun-yu 7.e. 1 thought in my mind my departure to be speedy s t i l l . to stop over night. i. qurters. to be at rest. that the mazzaloth mean the samo. 12. the night-qnartors which were just left.XXXiV 1 4 5 ] minor importance compared w i t h the fact and the age of the observation itself. means to flow). to put up at a place as a guest.i. In tho sense of a verb.e. when he (Confucius) sacrificed at the Duke's (assisted the Duko in sacrificing) he d i d not keep the (sacrificial) flesh over n i g h t . station of the. 2 : Tse-lu wu sin no. moon. i. Tho use of tho samo w o r d in Arabic for expressing the idea of constellation. 7." but something particular in tho heavens connected w i t h the moon. yu yu sin i wei suh. just quoterl. In this sense it is several times metaphorically used . they take it to mean star in general. Meng-tse k'iu Tsi sia yu Chaw. Tse-lu (one of the most ardent and zealous disciples of Confucius) passed the night at Shih-man . ho (Confucius) shot. I here quote some instances : (a) intrans. we find it frequently used in t w o of the so-called See-shu or four Classical books of the Chinese. But from the context of the passage in the Book of tho Kings. heavenly mansions of the moon. to pass the night. 26 : yih pii she siu. 18. tho stars.e. 8 : tse yu hung pii siu fa. passed the night at Chow . As an objectivo it means past. i. it has no proper etymology in Hebrew (for the root nasal. (c) to have taken up his quarters." from tho root to make a journey. That an astronomical observation was taken by the station on tho heavens where the t r a v e l l i n g moon is supposed to put up. This name for tho constellations must be very ancient w i t h the Semitic nations. 2. 4. 2. he detained Tsc-lu to pass the night ( w i t h him). Meng-tse after having left Tsi. The Jewish commentators had no clear conception of the proper meaning of tho word . to make pass the night. tse lu siu yu Shih-man. mendzil. 23. 5) in the form mazzaloth. Tse-lu never kept a promise over night (ho carried it out at one. and then the twelve signs of the Zodiac. 3 ibidem . Lun-yu 14. " a place where to put up. i. the Lun-yu (the Confucian Analects) and in Meng-tse. so Lun-yu 12. viz. before he went to rest). probably the Babylonians. They make it to mean star in general (sidus). to which alone it could be traced. that its meaning cannot be " star" in general. to keep over nigh I. Meng tse 2. and the Atharvaveda. as a rule. et Chaldaææ. the twenty-eight constellations . 86.ii page 869). The arrangement of the meanings of naksatra as given hero entirely coincides w i t h all wo know of the history of either the word sin in Chinese. mazzaloth in the Semitic languages. used the word siu in the sense of star or stars in general. for there is nothing in it to show. a session for the night. that it cannot have been made in the north-western part of India. According to a l l analogy we can derive the word only from naks. Tho naksatras as stations of the moon were perfectly known to the Risis. The sacrifices are allowed to commence only at certain lucky constellations. I think. night quarters. 1 : naksatram paprathachcha bhima. a station.XXXV Brahmans as early as the 12th century before Chriet is proved beyond any doubt by the date to be elicited from the observation itself. which is a purely Vedic root-. either the means by which one arrives. even preferable to the former. and in certain months. The knowled ge of the calendar forms such an essential part of the ritual. that something particular must be attached to its meaning . or the place where one arrives. If astronomical calculations of past events are of any worth. and means to " a r r i v e at. we must accept as settled the date of the position of the solstitial [ 4 6 ] points as recorded in the Jyotisam. The latter use is pre-eminently poetical. no great sacrifice can commence during the sun's southern progress (daksinyana)] for this is regarded up to the present day as an unlucky period by the indicates. A regulation of the calendar by such observations was an absolute necessity for the Brahmans . could be absurd. the starry sphere ( R i g veda 7. l i t e r a l l y a means for flying. for instance. compare patatra a wing. and the earth). or a closely adjacent country. t/o/atram the keeping of a sacrificial fire. see Rigveda 7." Babylon or China. Tho latter derivation is. and make it a compound Of nak (instead of nakta. (3) meotonymielly stars in general. wo arrive at the same moaning. qurters where to pass the night. The meanings of the word are to be classed as follows : (1) station. That these books are throughout much later than the songs of the Rigveda is just what I have strong reasons to doubt. But oven if wo waive this derivation. (2) especially the station is on the heavens whore the travelling moon is supposed to put up. that many important conditions of the latter cannot be carried out without the former. So. This expresses most adequately the idea attached by the Indians to the Naksatras as mansions for the travelling moon.1) and s a l r a = s a t t r a . as poets always can use pars pro toto. amatra. vadhatra a weapon. . a d r i n k i n g vessel. could not be known without an accurate knowledge of the time of the sun's northern and southern progress. The Chinese. and so d i d the Rabbis in the Mishnah and the Talmud. principally the so-called Sattras or sacrificial sessions. l i t e r a l l y a place to which a thing goes which holds i t ." Thus naksatra etymologically means. especially poets. l i t e r a l l y the means or place for sacrificing . literally a means for s t r i k i n g . for the proper time of commencing and ending their sacrifices. as every one can convince himself from the many passages in the T a i t i r i y a Brahmanam. To believe that such an observation was imported from some foreign country. In this sense it is out of use . according to the testimony of Juda ben Karish (see Gesenii Thesaurus Lingiuæ Hebrææ. or manzil. ho spread the starry sphere. 71. equator or central day. as one may learn from a careful perusal of the 4th book of the Aitareya Brahmanam.. For there is nowhere any reason to show. the oldest hymns and [ 4 8 ] sacrificial formulas may be a few hundred years more ancient still. and the antiquity of the sacrificial songs of the Shi-king. or Book of History. early in the 12th century. We do not hesitate therefore to assign the composition of the b u l k of the Brahmanas to the years 1400-1200 B. such as the original documents.o. for the Samhita we require a period of at least 500-600 years. . we certainly can find nothing surprising in the circumstance. Now that observation proves two things beyond doubt : (1) That the Indians had made already such a considerable progress in astronomical science..C. For the Sattras are certainly as early as. This represents the increase of the days in the northern. In consideration that these Sattras were already at the time of the compilation of the Brahmanas an old institution. C. i. of which the Shu-king. it w i l l certainly not be surprising that we assign a similar antiquity to the most ancient parts of the Vedas. cutting the [ 4 7 ] whole Sattra into two halves. They were divided into two distinct parts. and their decrease in the southern progress . in the midst of both was the Visuvan.xxxvi Brahmans. (2) That by that time the whole ritual in its main features as laid down in the Brahmanas was complete. nothing but an imitation of the sun's yearly course. which all carry us back to 1700-2200 B. The sattras which lasted for one year were. as to enable them to take such observations . if not earlier than. The ceremonies were in both the halves exactly the same .C. that the Indian astronomers made the observation above-mentioned so early as the 12th century B. for both increase and decrease take place exactly in the same proportions.. this time. so that we would fix the very commencement of Vedic Literature between 2400-2000 B. but they were in the latter half performed in an inverted order. is composed. The great sacrifices take place generally in spring. in which even to die is belived ta be a misfortune.e. Thus we obtain for the bulk of the Sarhhita the space from 1400-2000. If we consider the completely authenticated antiquity of several of the sacred books of the Chinese. each consisting of six months of thirty days each . w i t h an interval of about two hundred years between the end of the proper Brahmapa period. Sattras lasting for sixty years appear even to have been known already to the authers of the Brahmanas (see page 287). in the months Chaitra and Vaisakha (April and May). and the so called Vamana Sukta 1. To this class all these sentences in the Brahmanas are referred which contain an order expressed in the potential mood. and that one which brought forward the speculations known by the name of Brahmanas. Br. C. but there is on the contrary much ground to believe. of which the bulk of the Brahmanas consists. [ 4 9 ] and cognate topics of a mystical character which form the proper sphere of the Brahmanas. commenced already during the Sarhhita period. Book of Changes. that the latter were commenced already during the period of the former. Let us say a few words on the division made of the contents of the Brahmanas by the Indian divines and philosophers. Even at the time of the composition of the present Brahmanas. as one may learn from such hymns as Rigveda 1. he ought to sacrifice . the lord of the creatures. kurydt. therefore. I instance here the Brahmodyam (Ait. in the later writings. which resemble in every respect these dicta of the Brahma priests. who occupies in the early Vedic mythelogy the same place which is. the Y-king. On a more close comparison of the mystical parts of the Sarhhita with the Brahmanas. i. had they not been very ancient. which was used already at that time at the conclusion of the tenth day's performance of the Dvadadaha sacrifice. the Adam of the Chinese.e.. by a Dragon horse. 25). the three principal Vedas. their respective Samhitas. &c. that they can fully lay claim to the same antiquity.e. rules on the performance of particular rites. which was made to Fuhi.e. Already at the time of the composition of the Brahmanas. and has for the Brahmans . samset. called Luvg-ma. very difficult to draw a strict line of separation between the period during which the hymns were composed.xxxvii that the Vedas must be less ancient than the earliest parts of the sacred books of the Chinese. 5. which as we have seen. i. there existed already some time-hallowed sayings. were believed to have proceeded directly from the mouth of Prajapati. cannot be later than about 1200 B. to a k i n d of revelation too. This is the principal part of the Brahmanas. such as yajeta. It is. one must come to the conclusion. or vidhi. Speculations on the nature of the sacrificial rites. 164. In a similar way. 95. he ought to proceed (in such or such a way). he ought [ 5 0 ] to repeat (such and such a verse) . i. According to the introductory chapters to the Hiranyakerfi (and Apastamba Sutras) the Brahmanas contain the following topics : — (1) Karmavidhanam. the Chinese ascribe the ground text of their most ancient and most sacred book. This could not have been the case. held by Brahmadeva. e. One criticised the practice of the other. by the assertion that if a priest would proceed in such or such a way. censure. past. i." The sacrificers are often cautioned from adopting such a malpractice. or their meaning.e. There was amongst these ancient divines and metaphysicians often difference of opinion as to the performance of a certain rite. recommendation. salokata identity of place. For the history of grammar. and is on account of its containing the germs of all Hindu philosophy. This part comprises principally these phrases which express that the performance of such or such a rite w i t h the proper knowledge. and even of grammar. i. it is simply autheritative. but only occasional remarks bearing on philosophical and grammatical topics.xxxviii about the same significance as in the Talmudic Literature the halakah has for the Jews . is even w i t h most of its particulars spoken out in several of these explanatory remarks. sarupata identity of form. (3) Ninda. Pantheistic ideas pervade all the Brahman as. which mark in the later times different stages of the final beatitude. as taught in the later Vedanta philosophy. or the choice of a particular mantra. They almost invariably contain the expression. The idea of muhti or final absorption in the Supreme Being. and future tenses. There is nowhere anything like an approach to a regular system perceptible. (4) Samsa. This is the speculative part. &c. praise. be burned by the sacrificial lire. [ 5 1 ] The principal tendency of this part is. and condemned its application often in the strongest terms. the reasons why a certain rite must be performed in a certain way. of the greatest importance. who has such a . This term comprises the numerous explanatory remarks on the meaning of mantras and particular rites. between things on earth. The censure is generally introduced by the expression. " but this opinion is not to be attended to. to show the close connection of the visible and invisible worlds. but that the Brahmans even had already commenced to analyse the forms of speech by making distinctions between singular and plural. We learn from i t . that at that time not only numerous attempts were made to explain the meaning of words by etymology. and their counterparts or prototypes in heaven. sayujyata junction. produces the effect desired. the sacrificer would lose his life. ya evam veda. I allude here to the frequently occurring terms. and are already traceable in hymns of the Saribhita. &c. This refers principally to the controversial remarks contained in all Brahmanas. (2) Arthavdda. the fifth Panchika of the Aitareya Brahmanam is of a particular interest. present. which is as autheritative as the thorah (law of Moses. vidhi and arthavada. Under this head come the numerous stories of the fights of the Devas and Asuras. brought only under two principal ones. the Supreme Being. who did manfully battle against idolatry and the worship of the Devas. This head comprises the stories of certain performances of renowned Srotriyas.xxxix knowledge. or sacrificial [ 5 3 ] priests. story. however. and Upanisads. that is. and in fact everything illustrative of the former.e. all topics from 2 to 6. the Lord of creatures. e. as also all legends on the sacrifices performed by the gods. (6) Parahriti. and haggadah. of gifts presented by kings to Bralimans. This is another proof corroborative of the high antiquity ascribed by Grecian writers to Zarathustra Zoroaster). This philosophical division exactly corresponds to the division of the contents of the Talmud by the Jewish Rabbis into two principal parts. i.e. . the prophet of the Asura nation (Iranians). This very interesting part forms the historical (or rather legendary) background of the whole sacrificial art.e. or even to Prajnpati. the successes they achieved. viz. the achievement or feat of another. rule of conduct. performance of sacrificial rites in former times. parable.C. These six heads are often. before the 12th century B. (5) Purakalpa. i. " That contest which must have been lasting for many years appeared to the writers of the Brahmanas as old as the feats of K i n g Arthur appear to English writers of the nineteenth century. We can derive one important historical fact from the legends on the fight between the Devas and Asuras. viz : halakah. that is. A l l rites were traced to the gods as their originators. is probably the reason. i. that the whole sacred knowledge was comprised afterwards only by the general term veda.. The latter then comprises all that is not injunction. to which the origin of many rites is attributed. viz. branded by him as " d e v i l s . The last book of the Aitareya particularly is full of this class of topics. contained in the name Ahuramazda = Ormazd) took place long before the time of the composition of the Brahmanas. that the religious contest between the ancient Indians (represented by the Devas) and the Iranians (represented by the Asuras. Originally [ 5 2 ] it appears to have applied to Brahmana like sentences and explanations only. The extreme frequency of this phrase in the Brahmanas.. i. grieved at this ill-treatment of her son. the following story. placed him on a throne (simhasana). To the Rigveda we know at present besides [ 5 4 ] the Aitareya.e. as we may learn from Panini and Patanjali's Mahabhasya. in his introduction to the Aitareya Brahmanam. . was acquainted with more than we have now. on the authority of the sampradaya-vidah. a much larger number of Brahmanas belonging to each Veda. each of which comprises five Adhyayas. which commenced with the words. illustrative and explanatory of the duties of the so-called Hotri-priests. The Aitareya Brahmana in particular. prayed to her family deity (kvladevatd).II. a Brahmanam consisting of forty Adhyayas. The Aitareya Brahmanam is one of the collections of the sayings of ancient Brahma priests (divines and philosophers). 1. and went even so far as to insult him once by placing all his other children in his lap to his exclusion. who appeared in her celestial form in the midst of the assembly. and gave him as a token of honour for his surpassing all other children in learning a boon [ 5 5 ] {vara) which had the appearance of a Brahmana. termed r ik. who is mentioned in the Aitareya Aranyaka as Mahidasa Aitareya. The latter performi n g the principal part of their duties by means of the mantras. Sayana tells regarding the origin of the name and of the Brahmana itself. came forth through the mind of Mahdiasa. and contained in the so-called Rigveda Samhita. 1 as one may gather from the rule (v. After having received this gift. Both appear to have been known to the grammarian Panini. She had a son Mahidasa' by name. which were afterwards divided into eight Pafichikas. agnir vai devanam avamo (the first sentence of the Aitareya). There must have been. which is also called Sankhayana. and even Sayana. and ended w i t h strinute strinute (the two last words of the Aitareya). i. men versed in traditional stories. the Aitareya is therefore one of the Brahmanas belonging to the Rigveda. G2) which he gives regarding the formation of names of Brahmanas consisting of thirty and forty Adhyayas. only the Kausitaki Brahmanam. An ancient Risi had among his many wives one who was called I tara. His mother. The Risi perferred the sons of his other wives to Mahidasa. who lived only about four hundred years ago. the Earth (bhumi). for the Kausitaki actually consists of thirty and the Aitareya of forty Adhyayas. 1 The attention of Sanscrit scholars was first directed by Professor Weber at Berlin to this circumstance. The name " Aitareya " is by Indian tradition traced to Itara. iacluding the Hotars. that the names of several sacrifices. " The Jyotistoma-Agnistoma-Soma sacrifice. the topic is generally treated in the Sutras belonging to the Yajurveda. and throws some light on the nature and character of some sacrifices. the principal mantras required at that occasion are to be found in the first chapter of the Tandya Brahmanam of the Samaveda." H. a vow. 4 The priests represent the gods. " W h a t priests (ritvijah) w i l l officiate?'. therefore I give here some account of it. and each of which bears the name aranyaka. f 2 . is left out. practical hand-book for the Hotri-priests (for each sacrifice there are separate prayogas for each set of priests required). you are respectfully requested to act as Hotar at i t . such as Vajapeya. "What is the reward for This remark throws some light on the relationship in which the five treatises. " What sacrifice is it ?" S. But every Eautra-prayoga. for instance. Only the three first Aranyakas were according to this notice regarded as a divine revelation to the Aitareya Risi. a curse. stand to one another. The person who wishes to perform the Agnistoma sacrifice. They were. " There will be a Soma sacrifice of such and such one . as Sayana has already observed. of which the present Aitareya Aranyaka consists. Tho dialogue between the Somapravaka and the Hotar is as follows: S. The Aitareya Brahmanam. sends a delegate called Somapravaka to all Srotriyas (sacrificial priests) whose services he wishes to engage for his forthcoming Soma sacrifice. the two others are then later additions. perfectly well known to the authors of these Brahmanas. commencing with atha mahdvratam (the beginning words of the first Aitareya Aranyaka) and ending w i t h acharya aeharya (the two last words of the third Aranyaka)2 was also revealed in the shape of the vow of an hermit 8 (dranyakavratarupam).e.xli Afterwards the Brahmanam. 4 " &c. 3 According to Brahminical ideas. which may be (principally the Sutras) regarded as the proper sacrificial encyclopedia. Several things concerning [ 5 6 ] the Hotris whose duties principally are treated at every Soma sacrifice are left out. a blessing. as well as the Kausitaki. " H. can assume a visible 4 form and so become manifest to the mental eyes of men. & c . i. and did not form originally part of the Aitareya Aranyaka. The dialogue used at this occasion is interesting. Mitra. however. "Visnu. 41) are mentioned without the description of the rituals belonging to them. to ask whether they would be w i l l i n g to officiate at this occasion. S. do not treat of all the sacrifices and sacrificial rites which are mentioned and described in the books of Yajurveda. Aptory&ma (see 3. as we may learn from the fact. So the ceremony of choosing the sacrificial priests (ritvig-varanam) by the sacrificer. commences with i t . I I . He is [ 5 8 ] thy (divine) Hotar. and the three first chapters (of the third) treat of the duties of the chief Hotar at the Agnistoma Soma sacrifices only. cows and so on are required. i. Nestar. the little Hotras. w i l l bring the Jyotistoma sacrifice by means of its Agnistoma part. the enjoyment thou spokest of. with the Rathantara-Pristha. These divine priests I choose (for my sacrifice). A l l minor sacrifices and Istis. and Agnidhra." After having thus appointed the gods. This is the varanam or selection (of the priests). This is at the Agnistoma done with the following formula. " A g n i (the fire) is my Hotar. he now proceeds to appoint the " h u m a n " (manusa) priests. may I have enjoyment through it. small sections. Potar. It treats in its eight books.e. fifteen. At this sacrifice be thou my Hotar. (2) The Hotrakas. seventeen and twenty-one-fold). for which ten things. Aditya (the sun) my Adhvaryu. " I (the name) of such and such a Gotra. the rays my Chamasa Adhvaryus (cup-bearers). A g n i is thy Hotar. the chief of all Hotri-priests. as we have seen. almost exclusively of the duties of the seven Hotri-priests at the great Soma sacrifices. although they require the services of a Hotar. i. The sacrificer first mentions the gods who are to act as his priests. the Stoma thou spokest of. the repeaters of the Hotri verses. each of which is subdivided into a certain number of kandikas. may it enter me . I am thy (human) Hotar. the glory thou spokest of. and the different royal inauguration ceremonies. four Stomas (the nine. and for which as fee one hundred and twelve cows must be given. Maitravaruna (Praiastar) Brahmanachhamsi.".' A l l priests are appointed in the same way. paragraphs. the splendour thou spokest of. and by the same formulas. After this disgression let us discuss the contents of the Aitareya Brahmanam. Parjanya (the god of rain) my Udgatar. " One hundred and twelve cows. i. then the sacrificer has actually to appoint them to their respective offices.e. and Achhavaka. they are. (3) The Hotrasamsinah.. these are. are excluded." [ 5 7 ] If the priests have accepted the invitation. may all that thou spokest of come to me . the way of performance thou spokest of. The first thirteen chapters (the two first books.xlii the priests ?" S. for this is the model (prakriti) of . who are to act as his divine priests. The Hotar then accepts the appointment by the following formula : " May the great thing thou spokest of (unto me). the Moon my Brahma.e. the waters are my Hotrasamsis (all the minor Hotri-priests). The Hotri-priests are to be divided into three distinct classes: (1) The Hotar. the Sky (akasa) is my Sadasya (superintendent). or forty chapters. the satisfaction thou spokest of. as belonging together.—The Prayanlya or opening I s t i .—Pravargya and Upasad twice again. called the Barashnom of nine nights. Fifth day. for without them no one is allowed to sacrifice and drink the Soma juice. if he does not very frequently undergo the great purification ceremony. (6) Vajapeya. 3 .) One such ceremony is even not considered sufficient.-—Preliminary ceremonies. 41). but simply remarks. Even the animal sacrifice must precede the solemn Soma fiestival. Second day. No Parsi priest is allowed to perform it. It is regarded as an integral part of the Jyotistoma. (4) Solasi. and Diksa itself. and once in the afternoon). (2) Atyagnistoma. just as the Homa ceremony of the Parsi priests is regarded by them as [ 6 0 ] the most sacred performance. The animal is instead of the sacrifieer himself. Agni-Soma-pranayanam. In many places. the buying of Soma. It lasts generally for five days. 6. The Atyagaistoma is not even mentioned in it at all. The animal sacrifice. the Atithya I s t i . 11). (3) Ukthya. and Upasad twice (once in forenoon. Third day. Pravargya. S. as often as he brings a Soma sacrifice to undergo the Diksa (see 1. viz. The ceremonies are then divided as follows : First (Jay. AU the duties of the Hotar at the Agniytoma are mentioned almost in the exact order in which they are required. The concluding Isti (udayaniya). . the Diksanlya Isti. For the sacrifice has besides the Diksa to undergo the Pravargya. a l l other Soma sacrifices of the same duration are mere modifications (vikriti) of i t . 26. and evening Libations. offering and drinking of the Soma juice at the three great Libations.—Agnipranayanam. Sr. The Soma ceremony is the holiest rite in the whole Brahmanical service. for it is of minor importance. the the the the Fourth day. midday. that they follow the Agnistoma as their prakriti (3. The ceremonies of the four first days are only introductory. the morning. 4. In the same way every Brahman has. however. (5) Atiratra. such as the election of priests giving them presents (madhuparka). Havirdhana pranayanam. The Aitareya does not know these seven parts.xliii all Soma sacrifices which last for one day only (the so-called aikahikas). which is a similar preparation for the great Soma day. the [ 5 9 ] term Jyotistoma is equivalent to Agnistoma. but absolutely necessary. Ablution (avabhrita). and said to consist of the following seven sacrifices: (1) Agnistoma.—The squeezing. (7) Aptoryama Adv. which [ 6 2 ] are metrical compositions. The Homa shoots are treated in the same way. and my Essays on the Sacred Language. 35. the animal offeri n g indicated by the r i n g of hair (varasa) taken from an ox. 2). The principal features of this Agnistoma sacrifice must be very ancient. shortly after having enjoyed the Homa. just as there are five Sastras. goes to the gods. 14). purifying and sanctifying him. and drunk by the Hotar. 3. and participate in the heavenly king. at the morning 'The mantra repeated at that occasion is Yasna 10.xliv The animal when sacrificed in the fire.1. which exactly corresponds to the Vasativaris and Ekadhanas of the Brahmanical Soma service (2. and so does the sacrificer in the shape ot the animal (see page 80 of the translation). He must repeat five such Gathas. For we discover them almost complete with the Parsis. After the libation has been poured from the Grahas into the fire. 6 The water required for it must be consecrated. and Devis. the Stotras are chanted. "May the water-drops (sprinkled over the Homa) fall to the destruction of the Devas. . The ceremonies of preparing and drinking both the Homa and Soma juice are quite similar.5 which is exactly the apyayana ceremony of the Brahmans. The Purodasa of the Brahmans. 3 8 . is represented by the Darun (holy bread). when brought to the spot. so does the Hotar also from the Graha. The drinking of the Soma juice makes him a new man . and represent the Sastras of the Brahmanical Soma service.167. In a similar way the Zota priest repeats. the sacrificer is deemed worthy to enjoy the divine beverage. & c „ of the Parsis. though a new celestial body had been prepared for him at the Pravargya ceremony. the Soma. the Gdthds of Zarathustra Spitama (Zoroaster). He must go round the fire with the Homa just as the Brahmans carry the Soma round the sacrificial compound (see 1. but it must always be accompanied w i t h other offerings. Being thus received among the gods. the enjoyment of the Somabeverage transforms him again." •Compare notes 8 on page 118. 5 on page 181. which always belongs to a Soma libation. to be placed on the same table w i t h the Homa. and then the Sastras belonging to them recited. for the nectar of the gods flows for the first time in his veins. They also do not prepare [ 6 1 ] the corresponding Homa (Soma) juice alone. 14 on page 187. as the Brahmans treat them. The animal sacrifice is vicarious. The Zota of the Parsis drinks his cup filled with Homa in three turns. 20). This last birth to the complete enjoyment of all divine rights is symbolically indicated in rites of the morning libation (see 32. who is Soma. pages 132-88. The Parsi priest sprinkles them with water. that the Agnistoma Soma sacrifice was originally the same ceremony as the Homa rite of the Parsi priests. so do the Parsi Priests.With particular care are the the so-called Sastras or recitations of the Hotri priests treated in the Aitareya Brahmanam. and was then.xlr and midday libations. and the three first chapters of the t h i r d book are entirely taken up w i t h the exposition of the Shastras of the Hotar at the morning. The opinions of both the Brahmans and Parsis on the effect of the drinking of the Soma (Homa) juice are besides exactly the same. the exposition of which forms one of the topics of the Samaveda Brahmanas [see note 18 on page 237-38). A closer examination of them w i l l throw much light on the history of the composition of the Vedic hymns. The word stoma is in the form stoma also known in the ZendAvesta. For the juice which is in the body of the priest who has drunk him. Agnistoma and Jyotistoma. In its last chapter. The fifth chapter of the second. clearly follows from the terms. and connects him mystically w i t h the angel. for they are by the name uktha (exactly corresponding to ukhdhem in the Zend language) frequently mentioned in the Samhita. goes to heaven. the Sastras always belong to Stotras or performances by the Sanaa singers. midday. which consists in consecrating a meal (meat is at this occasion indispensable) in the honour of an angel or a deceased person. The Parsi priests understand by it a particular sacrificial ceremony of minor importance. As ancient as the Sastras are the Stomas. These are only a few of the points of comparison which I could easily enlarge . formed a necessary part of certain sacrifices. and after his death an inhabitant of paradise. and . The universal character of the Agnistoma and its meaning is treated especially in the fourth chapter of the third book. viz : the Udgatar or chief singer. to be enjoyed afterwards by the whole party assembled. That the idea of " sacrificial rite " was attached also by the Brahmans to the word. applied to the whole rite. that Homa is a plant. Any one who has drunk the Homa juice becomes united w i t h this angel. Their recitations must be very ancient. and the Pratihartar [ 6 3 ] who chants the response. They say. As the reader may learn from a perusal principally of the third book. and a great angel. and at the Ukthya Soma sacrifice at the evening libations also. as pars pro toto. the Prastotar who chants the prelude. The musical performance which was originally alone called a Stoma. . and evening libations. The Brahmans believe that it leads to heaven. but they w i l l be sufficient to show. as we have seen . his wife. along w i t h the Asvina Sastra. the Ukthya. principally at the great Soma sacrifices. or "skilful (rather very artificial) recitations" of the minor Hotars. viz. and the question. and other persons connected w i t h the performance of the sacrifice. or as a Ahina (a Soma sacrifice lasting for more than one. almost exclusively of the duties of the six minor Hotri-priests. the [ 6 4 ] Sattras or sacrificial sessions. The last chapter of the fifth book is taken up w i t h miscellaneous matter. to the ritual of the Hotri-priests. These Sastras. and the so-called Kuntapa hymns.. the principal modifications of the Agnistoma are mentioned. however. Evayamarut. The two last chapters of the fourth. the most important part of the whole Brahmanam. the sacrificer. are no doubt the latest additions. or for a series of weeks (S alaha ) We find in it descriptions of the so-called Silpa Sastras. This is a continuation of the fifth chapter in the fifth book. such as the penances required of an Agnihotri when he becomes guilty of some fault. after some remarks on the offices of the Gravastut and Subrahmanya. and their distribution among the officiating priests. and less than thirteen days). and briefly described. which last for one week at least. how he has to perform the penances for mistakes committed by any one of the performing priests. The whole sixth book treats. The Atiratra sacrifice introduces. or mishaps which might befal h i m . p r i n cipally the Valakhilyas. and the first four chapters of the fifth book describe very minutely the duties of the Hotar during the ten principal days of the Dvadasaha which may be performed as a Sattra. The seventh book describes first the division of the sacrificial animal into thirty-six single pieces. the principal rules for the Hotri performances of which are laid down in the third chapter of the fourth book. it further treats of the duties of the Brahma priest. The seventh and eighth books treat principally of the sacrifices of the Ksattriyas and the relationship in which the princes stand to the Brahmans. They are applicable for Sattras which last for a whole year. or if some misfortune should befal him regarding his duties towards his sacred fires. from an historical point of view. whether the Agnihotram (daily burnt offering) is to be offered before or after sunrise.xlvi in the two first of the fourth. Solarsi. . the Vrisakapi. Then follows a chapter of penances for neglects on the part of an Agnihotri. They are. looking like [ 6 5 ] decorations. The whole book has the appearance of a suppliment to the fourth and fifth. and Atiratra. propprly speaking. It is. superintendent. the same word as paradhata.e. and hita placed (from the root dha). 2 0 . Westergaard) the Hosheng of the Shahnamah. 15. But before he could do so. 17. Now three kinds of such inauguratory sacrifices for the king. and shows that they were in a half savage state .. for it proves beyond doubt the existence of human sacrifices among the ancient Brahmans. and return to his former caste. as well as Gathas (stanzas) it was to be told to the k i n g on the day of its inauguration by the Hotar. The last chapter of the Brahmanam is taken up with the appointment by the k i n g of a duly qualified Brahman to the office of a house-priest. It corresponds to the ceremony of anointing the kings w i t h the Jews. 9. Punarabhiseka. 3 . president. for we find it not only in the Samhita of the Rigveda. [ 6 6 ] Abhiseka. which is called abhiseka. that they allowed h i m to bring a sacrifice. but even in the Zend-Avesta. i. to resign his Brahmanship. made of the paradhatas a whole dynasty of kings. but that he had to drink instead of it. It is of particular interest to observe that the Brahmans at this occasion did not allow the k i n g to drink the proper Soma juice. even not entitled to bring a sacrifice at all. must be very ancient. It was only for the sake of the most extravagant gifts which the shrewd Brahmans extorted from kings for their offices. 24 ed. called Rajasuyas. para is the Zend form of purd before. The later Iranian legends. as to etymology. The king was.7 which is generally [ 6 7 ] the epithet of one of the most ancient Iranian heroes. and dhata is the Zend participle of the root dha. The enjoyment of the Soma juice was a privilege reserved by the Brahmans to themselves alone. viz. so paradata also. a beverage prepared from the roots and leaves of several trees. and Mahabhi$eka. . The word. as well as the office. 7. at the conclusion of the ceremony he had. who is called purohita. by the story of Sunashepa. of Haoshyanha (see Yashts 5. which is equivalent to puras. The story is highly interesting . The principal part of all these ceremonies consists in the sprinkling of holy water over the head of the kings. are described. This shows that the institution of 1 The word purohita is composed of puras before. which they call Peshdadians (the modern Persian corruption of the primitive paradhata) who then precede the Kayanians (the Kavis of the Vedas). he was to be made first a Brahman himself. On account of its containing R i k verses. for we find here a Brahman selling his son to a prince to be immolated. however. as preserved in the Shahnamah.xlvii In the third chapter we are introduced to the rites of the princely inauguration ceremonies connected with a sacrifice. the question arises whether the work in its present form is the composition of one author or of several. every reader may learn from this last chapter. viz. 6. interrupting the context. so the 13th kandikais identical with the 18th and the 14th with the 19th. The piece 5. 5 and 17 treat in the main of the same topic. but a political functionary. There are several repititions in the 8th book . 33 and 39. . the relation between Stotriya and Anurupa at the Ahina sacrifices. How far the Brahmans must have succeeded in carrying out their design of a spiritual supremacy over the royal caste. discrepancies. as we have seen. 40 and 41. it appears to have appertained to an old treatise on astronomy. as the Indian Purohitas were in enslaving the Indian Rajas in the bonds of a spiritual threldom. of three or four Indian principalities). The ceremonial part of the last book is much enlivened by short stories of kings who were said to have performed the " great inauguration ceremony. goes back to that early period of history when the Iranians and Indians lived peacefully together as one nation. After this summary statement of the contents of the Aitareya Brahmanam. Although there is. The latter is very remarkable on account of its mentioning two other Vedic sakhas by their names. The whole concludes [ 6 8 J w i t h the description of a magical performance (they are callen kritya) by means of which a k i n g can destroy secretly all his enemies. The 10th and 11th kandikas in the seventh book are evidently interpolations. 3 . and interpolations. but w i t h slight differences. whilst in the latter the name " Puroruk " is given to i t . The Paradhatas of the Iranian kings appear however not to have been as successful in making the Shahs of Iran their slaves. which are hardly explicable if the book had ouly one auther. and exhibiting a different style. who was not only a mere house-priest. The four last kandikas in the second book 38-41 appear to be a kind of appendix taken from some other source. Peter. a certain plan perceptible. 27 is identical w i t h 7. the origin of the formula. and convince himself at the same time that hierarchical rule was known in the world more than a thousand years before the foundation of the Sea of St. we may easily distinguish some repetitions. Paingya and Kausitaki. in the arrangement of the subject matter. but in the former passage it is called N i v i d . agnir deveddhah is mentioned twice 2. It is an imitation of the ceremony by which the gods are said to have installed Indra to the sovereignty over them." and of course attained to supreme rule over the whole earth (that is to say. So we find the Ajya hymn at the morning libaticn twice explained in 2.xlviit a Purohita. The bulk of the work appears to have proceeded from one author. the Risi of the Aitareya sakha of the Rigveda. arttos. stories . i. a double one. whom we may (with Sayana in various places of his commentary) call the Aitareya Risi. g. some additions were made afterwards. (1) Sacred texts and formulas. 34). we can principally distinguish four kinds. like that of all Brahmanas. and with the view to present to the followers of his Sakha a k i n d of encyclopedias of theological learning. &c. As regards the materials which our auther. he has the power to obstruct. " what is at the sacrifice appropriate. i. not the classical Sanscrit. stanzas. but the meaning of the whole phrase is only that one which is here (and in the translation) given. as for instance. however. but not without many additions of his own. if any one should tell him . more ancient than the majority of the hymns. and topics of a more wordly nature. g . roddhos. and Itihasas. 7). able. sacred rites. The aim of our author was like that of all other Brahmana compilers. Such as the infinitive forms in tos. & c . he confined himself for the most part to the speculations of the Hotris and their duties. who has the power. the N i v i d (2. e. 2. maihitos (see 1.e. used for the compilation of his work. more recent than that of the Samhita. thus it always happens. it is only ya enam bruyat. viz. satartavai (from stri). (vivarah karttoh he has the power to d o . according to the teaching of the most eminent Brahma priests who preceded our auther." "This is done for production (prajatyai)" &c. There are certain phrases which constantly re-occur in the work. isvaro roddhoh. 15). karttos. e. & c ) . (4) Theological expositions of the meaning of mantras. viz. The language is. and a supplement to their Veda. principally impromptus on sacrificial things. but it is. of course. that is successful.e. as we have seen. & c . 2) Gatha).xlix [69] The style of the Brahmanam is on the whole uniform. These materials were worked together by him. 10. The theology of his Sakha being founded on the hymns of the Risis." "(he who should observe a Hotar do so contrary to the precept) should tell h i m 9 that the sacrificer would die. Purely Vedic forms occur. (3) Rules on the performance of the duties of the Hotripriests . and the latter being repeated by the Hotripriests only at the sacrifices. when the verse (which is repeated) alludes to the ceremony which is being performed . £ 7 0 ] which are. such as the Adhrigu Praisa mantra (2. to • The phrase is always elliptical. i. 20) generally dependent on isvara. that is. stomebhir instead of 6tomdir (4. 6. we find that. which are not to be met w i t h in it. to make the sacrificer. founded on the Aitareya Brahmanam. "this he told. speak in the first person . Whole kandikas of the Aitareya. statement of reasons. taddha smaha. Several of them are in the Atharvaveda Samhita. and rejecting others. by means of the mystical power ascribed to the mantras. for the whole he has the appearance of a tradition having descended from him. From a practical point of view it was to be a guide to the repeaters of the mantras of the Rigveda in some of their most important performances. such as these on the Vasatkara (3. in his Srauta Sutras. and these in the Atharvaveda Samhita. the text of the Atharva is then always incorrect. Asvalayana. 5) are almost literally to be found in the Gopatha Brahmanam of the Atharvaveda. and [71]life. which are. who could do w i t h him what they pleased. The Hotris could learn from such a book how great their power was as the preservers of the sacred Rik verses. but also between the Aitareya and Gopatha Brahmanam. recommending certain practices.I serve practical as well as theoretical ends. Every one who wished to perform a sacrifice as the only means for obtaining the favour of the gods. that the Samhita of the Aitareyins belonged to a Sakha different from that one (the Sakala Sakha) which is at present only known to us. these in the Asvalayana Sutras. for the most part. In comparing both. The author does never. There are. as we have seen. however. however. The author's own additions consisted principally [ 7 2 ] in critical remarks. 7-8) on Atiratra (4. to deprive him through the same power of his property. or if the Hotar should from some reason or other choose to do SO. It is remarkable that we do not only discover some relationship between the supposed Sakha of the Aitareyins and the Atharvaveda Samhita. The mantras referred to are. but as regards the theoretical one. generally supplies the text of these mantras which are wanting in the Samhita. was entirely given up to the hands of the Hotri-priesta. the author intenned to instruct them on the real ends of their profession. are generally mentioned in the third person plural by the words "they say. but they generally show different readings." The theologians whose opinions are either accepted or rejected. children. if there is any difference. and explanations of apparent anomalies in the ritual. whence we must conclude. several quoted. He is referred to only in the t h i r d person by the words. to be found in the Rigveda Samhita which we have at present. either attain to anything he might wish for." Now . why a particular rite must be performed in a particular way. viz. for any desire he may entertain. is put twice. animate as well as inanimate creatures. At the end of each Adhyaya the last word. e. the Samans or chants. and has it duly performed. In the two first cases it expresses exactly the idea of our sign of interrogation. or a staircase. by which one may ascend to heaven.e. i.K and then they are called mahavadah. The creation of the world [ 7 4 ] itself was even regarded as the fruit of sacrifice performed by the . and proceded from the Supreme Being (Prajapati o' Brahma) along with the Tvaividydy i. which term we frequently meet in the Taittiriya Veda (Black Yajurveda. any object he has in view can be obtained by means of it. It exists from eternity. but quite monotonously. no doubt. Of very frequent occurrence in it is the pluti i. can be gratified. The same fact we observe in all other Brahmanas as well as in the Sutras. if it be even the most ambitious. The sacrifice is regarded as the means for obtaining power over this and the other world. whilst the Brahmanas of the Yajurveda are recited w i t h the proper accents like the Samhitas. Let us make before we conclude some remarks on the principal sacrificial and theological ideas (as far as they have not been touched already) which pervade the Aitareya Brahmanam. the speakers of great things. and the Yajus or sacrificial formulas). in which every piece must tally with the other. the three-fold sacred science (the Rik verses. i. (2. This was evidently a mark for the repeater as well as the hearer by which to recognise the end of a chapter. and (3) to give some emphasis to a certain word. B u t their real name appears to have been Brahmavddins. This Pluti is used in three cases. or phrase. the lengthening of a vowel to [ 7 3 ] three moras marked by ^. or as a personage.e. Who knows its proper application. endowed w i t h all the characteristics of a human body. the speakers on Brahma (theologians.) The Work was. that it is done in a very slow tone. is in fact looked upon as the real master of the world. divines). (1) to ask a question. to deliberate or consider whether a thing should be done or not. e. or a sort of large chain in which no l i n k is allowed to be wanting. Some external mark is still visible. orally handed down. each of which formed a little freatise for itself. over visible as well as invisible beings. in the latter that of our underlining or italicising of certain important words. like the other Brnhmanas. like the Samhita. The Yajna (sacrifice) taken as a whole is conceived to be a k i n d of machinery. Regarding the repetition of the Brahmanam we have to remark. it is like the latent power of electricity in an electrifying machine. The most important thing at a sacrifice is that all its several parts should tally together. to heaven. form.) and make h i m attain to his full life term. cattle." this means that the invisible thing. the sacrificial place. 34). according to the opinion of the earliest Hindu divines. the sacrificial being was to be attended by a physician in the person of the Brahma priest (5. who is indentical with Sarasvati. and even ascend when alive to their abodes. i. which is frequently personified by Vach i. The power and significance of the Hotri-priests at a sacrifice consists in their being the masters of the sacred word. &c. penance. in consequence of which its several parts or limbs are unfolding themselves. Speech. from the Ahavaniya or sacrificial fire into which all oblations are thrown. the power of vivifying and k i l l i n g . e. nor deficient in i t . forming thus a bridge or ladder. certain ceremonies form his head. the goddess of learning in the latter Hindu Pantheon. when unrolled. If the form is vitiated. which is a hundred years. raise him up to heaven. The term for beginning the sacrificial operations is "to spread the sacrifice . The sacred words pronounced by the Hotar effect. This agreeing of the several parts of the sacrifice constitutes its rupa i.Iii Supreme Being. connect him w i t h the prototypes of these things which he wishes to obtain (such as children. The sacrifice being often represented as a k i n d of being w i t h a body like that of men. The proper form is obtained. when the mantras which are repeated are in [75] strictest accordance with the ceremony for which they are repeated. Mistakes being.e.e. but they are at the same time a weapon by means of which the sacrificer's enemies. This ideal sacrifice stands in the closest relationship with all the sacrificial implements. by dint of the innate power of Vach. on account of the so extremely complicated ritual. representing the ideal sacrifice which was l y i n g dormant. and all the sacred verses and words spoken during its actual performance. or propitiatory offering. The Yajna exists as an invisible thing at all times. the whole sacrifice is lost. is set into motion. or he himself (if the Hotar have any evil . others his neck. &c. Each mistake must be made good by a prayaschitta. or (if the sacrifice lasts for several or many days) when they have the characteristics of the respective days. by means of which the sacrificer can communicate w i t h the world of gods and spirits. and that consequently there should neither anything be in excess. Speech has. and thus the whole becomes extended. others his eye. requiring only the operation of a suitable apparatus in order to be elicited. unavoidable. I t is supposed to extend. form his body. the spiritual birth of the sacrificer. as it were. . thence it is the proper metre by which Indra. and the choice of words and terms.Ilii designs against him) can be killed. its exponent. therefore the sacrificer must use it when he wishes for anything closely connected w i t h the Brahma. A variety of it the Usnih metre of twenty-eight syllables. The Jagati. thence one who wishes for plenty of food. the k i n g of the gods. which consists of four times eleven syllables. for twenty-eight is the symbol of life. Each metre is the invisible master of something obtainable in this world . must employ i t . Any one wishing to obtain strength and royal power. is the most sacred. and is the proper metre for Agni. Every act. The Gayatri metre. the verse repeated must contain his name. such as acquirement of sacred knowledge. which consists of thirty-six syllables. which cansists of three times eight syllables. is to be invoked. must use i t . is food and satisfaction . If the oblation is given to Agni. for each t h i n g has. is at the sacrificial performance accompanied with mantras. is the symbol of the celestial world . where the mantras connected with every particular act of the ceremony of anointing and erecting the sacrificial post is given. is to be used when a sacrificer is aspiring to fame and renown for this metre is the exponent [ 7 7 ] of these ideas. is to be employed by a sacrificer who aspires for longevity. "principally a Ksattriya. Any one who wishes for wealth in cattle. 2. . This great significance of the metrical speech is derived from the number of syllables of which it consists. for instance. The Tristubh. The Anustubh metre. it is. a metre of forty-eight syllable. and all evil consequences of sin (this is termed papman) be destroyed. The Vjraj of thirty syllables. This w i l l all be clear to the reader on reference. expresses the idea of strength. The words contained in these different metrical forms must always be appropriate to the occasion. The same idea (or that of the sacrifice) is expressed by the Pankti metre (five times eight syllables). as it were. even the most trifling one. and the therough understanding of all problems of theology. must use i t . and chaplain of the gods. The power and effect of Speech as regards the obtaining of any particular thing wished for. (just as in the Pythegorean system) a certain numerical proportion. syllables. thence a candidate for a place in heaven has to use it. the god of fire. It expresses the idea of Brahma . the offering would be thrown away. or one of his characteristics. mainly lies in the form in which it is uttered. of thirty-two. Thence [ 7 6 ] the great importance of the metres. to 2. and always such a verse is to be chosen as contains (or is made to contain by interpretation) an allusion to i t . expresses the idea of cattle. were it to contain the name of Indra. and ideal. or an allusion to i t . The Brihati. and royal power. liv Of almost equal importance with the metres are the so-called Stomas. the so-called Pristhas (the name of certain Samans and their combinations) are a necessary requisite at all the Soma sacrifices. Besides the Stomas. Each Stoma Contains a certain number of verses. The T r i v r i t (nine-fold) stoma. and in several respects comparable to the Platonic ideas. A l l these things. many rites of which refer to the propagation of progeny. The name Pristha means " back. They are generally only used at the midday libation. which might be used for their repetition or chanting. They can bo used singly. But a great deal depends upon the way of using these spiritual instruments. and tvamiddhi havamahe). or any other sacrificer who wishes to obtain wealth : the Ekavimsa-(twenty-one-fold) is the symbol of generation : thence it is principally to be used at the t h i r d libation.. or along with one of their kindred (see notes 29 on page 193. Stomas and Pristhas. such as the Trinava (twenty-seven fold). . They are in the hands of the sacrificial priests the instruments for accomplishing anything they might wish for in behalf of the sacrificer. metres (chhandas). and the principal one of them is always regarded as the womb (yoni) of the sacrificial being. and has A g n i . and the theological wisdom. have a similarly symbolical meaning. They form the centre of all the ceremonies. Trayastrim'a (thirty-three-fold). and 4. is. The other Stomas. just as the metres. the housepriest of the gods. as the words themselves they contain. [ 7 9 ] the everlasting Veda words. thence a Vaisya should use i t . Each has. The two principal Pristhas are the Rathantara and Brihat Samans (abhitva suva nonuma. its peculiar symbolical meaning. for its deity : the Panchadasa (fifteen-fold) is the [ 7 8 ] symbol of royal power and thence appropriate to Indra. are believed to be as eternal and divine. but even in that of the various forms. 14 on page 282. are symbols expressive of things of the invisible world. These forms along w i t h their contents." for they are regarded on the whole as the back of the sacrifice. and the Ksattriyas : the Saptadasa (seventeen-fold) is the exponent of wealth in cattle . the symbol of Brahma. It is a matter of importance whether a mantra is repeated without stopping. for instance. based also on numerical proportions. 28). chanted according to one and the same tune. The earliest Hindu divines did not only believe in a p r i mitive revelation of the words of the sacred texts. & c . The number is very often obtained only by frequent repetition of the same triplet of verses (see about the particulars of the Stomas note 18 on pages 237-38 of the translation). the repeater must. in the largest quantity. and must. for instance. or with a middle tone (madhyama).e. or w i t h a low and slow voice (mandrasvara). Such dangerous words are for instance. there are always some which have a destructive quality. deprive them of their destructive power. 34). and make h i m thus one of his subjects. and an inhabitant of the celestial world. The repetition of such a verse. silently. is not allowed to remain inactive. appeasing). or tusnirn. and heaven. be used with great caution. the name of Siva. The sacrificer. and thus propitiate them. This is generally called santi [ 8 0 ] (propitiation. but he himself has to repeat certain mantras. or formulas.e. For gaining heaven a Soma sacrifice is indispensable. the god of destruction (3. when he repeats the appropriate formula at the right time and occasion. Another important point is. or chant. pre-eminently the power of uniting the sacrificer on this earth w i t h the celestial king Soma. " M a y I go to my place ! " Thus he obtains the fulfilment of any desire which might be obtainable by means of a particular verse or mode of repeating. vausat (see 3. or performance of a particular rite. . and consequently an associate of the gods. wealth. or half verse by half verse. in future. For what he himself speaks.Iv or pada by pada (quarter by quarter). represent the four feet of animals. fame. and obtains them. represents the sacrificer who as a human being. the sacrificer is mystically placed amidst cattle. expressive of his desires. cattle. that is. of which many metres are composed. he must say. The objects sacrificed for are manifold. w i t h an almost inaudible voice. s k i l l for performance of sacrifices. with two stops only. (See 3. i. The four feet (padas). which are brought within his grasp by the priest. he must say. Among the large number of the sacred words. therefore. In order to protect the sacrificer. the Hotar is performing the mystical operation of placing h i m among cattle. offspring. viz. by means of certain other words. 8) and rudra. By thus combining the ideas of four and two-footed beings. chants. " May I become rich in cattle ! " When the same priest makes a firm standing place (a pratistha) for him. and manual labour. 44). theological learning. i. connects him with the ideals of his wishes. whether the mantra is repeated upimsu. who is the object of all these mystical operations on the part (of the priests) by means of their mantras. according to the opinions of the ancient Hindu theologians. or very loud (uttama). half verse by half verse. When. has two legs. as well as himself. For the sacred Soma juice has. from the dangerous effects of such words. . 9.e.THE AITAREYA BRAHMANAM OF THE RIGVEDA. as given in his " History of Ancient Samskrit Literature" (pages 390-405). whom M. in the lowest place. For. belonging to the lower and higher halves (or forming the lower and higher halves). Visnu occupies. when passing the zenith on the horizon. and in the last out of the twelve. But this argument. i. See Rigveda 1. for he resides with man on the e a r t h . place . madhyamasyamm. " The first of these liturgies.31).1 Visnu the highest.. whilst the Dilsaniya-isti. between them stand all the other deities. 4. in the so-called Agnamaruta Sastra (see 3. but only to mark place and locality..e. with the Initiatory Rites. there is one verse addressed to Visnu.1) Agni is called avarardhya (instead of avama). among the gods. Sr. or in the sky. Sayana understands " first " and " last " in reference to the respective order of deities in the twelve liturgies (Sastra) of the Soma day at the Agnistoma sacrifice. where avama and parama are not applied to denote rank and dignity." for these twelve liturgies belong to the fifth day of the Agnistoma sacrifice. 2). 108. 32-38). the lowest place . says he. Agni.) 1.4. parumusyam uta. Agni was the first of the deities assembled. Sayana. has. Asvai. proves nothing for his opinion that "Agni is the first. in connection with which ceremony the Brahamnam makes the remark 1 . among the gods. thence Visnu is called the " highest" of the gods. for he represents (in the Rigveda) the sun in its daily and yearly course. S. and Visnu [ 2 ] the last deity . agnir mukham prathamo devatanam samgatanam uttamo Visnur asit. In the Kausitaki-Brahmanam (7. and the highest (place). while the other gods are either in the air. belongs to Agni. explains the words avama and parama by " first " and " last. {The Diksaniya Isti. (and) Visnu the last. and Visnu parardhya (instead of parama). In its daily course it reaches the highest point in the sky. one may learn from some passages of the Rigveda Samhita. the fire. has the lowest. the middle (place).10 : avamasyam prithivyam. i." To prove this meaning to be the true one. FIRST BOOK FIRST CHAPTER (ADHYAYA).. advanced by Sayana. Agni. the so-called Ajya-Sastra (see 2. i.e. That the meaning "first" cannot be reasonably given to the word avama. Muller follows in his translation of the first six chapters of the first book. Sayana adduces the mantra (1. of all gods. the highest place . and in the plural number. After it is half cooked. This expression. that Agni is worshipped in the first. sacrifice." & c . Referring to a parallel in the " Black Yajurveda. He says. Ssyana discusses the meaning of the form " nirvapanti" which is in the present tense. The other argument is. kindles it and puts it on the Purodasa. instead of the last I s t i (the avasniya). that is. and that the words avama and parama actually convey such meaning.) [ 3 ] which teachers that the conjunctive (Let) can have the meaning of the potential. and ended with that one who occupies the highest place in heaven. nirvapanti (from vap. forms part of the first day. throws it into a vessel of copper (madunti). the first place is assigned to Agni. known by the name of Aptoryama. and that the Vajananeyins (the followers of the so-called White Yajurveda) use. Agni and Visnu. Though. • The principal food of the gods at the so-called Istis is the purodasa. and that the last Stotra (performance of the Sama singers). and put them into separate vessel. which very frequently occurs in liturgical writings of all kinds. and places the whole on eleven potsherds (kapdlas)." agnavaisyavam ekddusukapalam nirvaped diksisyamanah. and to a rule of Panini (3. which I myself have witnessed. But the translation " lowest and highest. he takes it in the sense of a conjunctive. where it remains t i l l it is sacrificed. originally. that in the Vedic language the numbers might be interchanged. he takes it off. To complete cooking it. 4. I here give a short description of its preparation. He then places this dough on a piece of wood to the Ahavaniya fire (the fire into which the oblations are thrown). 7. The plural instead of the singular is accounted for the supposition. the Purnahuti to Visnu. he further adds. That these terms are really applicable to both respective deities. but states the proper reason ef such an order besides. implying an order. Sayana's opinion might be correct. where the potential (nirvapet) is used instead of the present tense of (nirvapanti). that in all the constituent parts of the Jyotistoma. and gives the whole mass a globular shape. yet he does not state any reason why the first place in certain invocations is assigned to Agni. he pours melted butter over it and puts the ready dish in the so-called Idapatra. of which the Agnistoma is the opening. in order to cook it. The ceremonies of the first and these of the fifth day have no connection with one another. to strew." In this passage. kneads it with water. Equally inconclusive are two other arguments brought forward by Sayana. and the last to Visnu. in the last part of that great cycle of sacrifices (the Jyoti toma). "to take some handfuls of dry substances (such as grains) from the heap in which they are collected. has been shown above. * The term of the original is. the term means the bringing of that offering the preparation of which begins with this act of taking four handfuls from the whole load. to sow).[ 2 ] They offer 2 the Agni-Visnu rice-cake (Puroddsa)3 which belongs to the Diksaniya isti (and put its [ 3 ] several parts) on eleven potsherds agnir vai devanam avamo." as given here. The Adhvaryu takes rice which is husked and ground (pista). The one is. which is placed on the Vedi. and throw them into the winnowing basket (Surpa). Sayana restricts the meaning of this common sacrificial term somewhat too much. and the last to Visnu. gives it the shape of a tortoise. are devoted to Visnu. 4 . does not only account for the liturgical arrangement. that it means " to take four handfuls of rice from the whole load which is on the cart. and the last Sastra (performance of the Hotri-priests). from a liturgical point of view. But the whole explanation is artificial. means." It is used in a similar sense of liquids also. be takes Darbha grass. Agni. After it is made ready. or Diksaniya isti. that the ceremonies commenced with the deity who is on earth. Both arguments prove only. are the two ends 5 of the sacrifice. they indeed make at the end 6 (after the ceremony is over) prosper 7 (all) the gods of this (ceremony). who represents the sun.3 (kapala). w h i c h so frequently occurs in the A i t . they worship. 8 This the arrangement (to be made) for them . and appears not quite appropriate to the sense. and p a r t i c u l a r l y the sacrificial rites inculcated in them. the chain of the gods being uninterrupted. . and (only) two deities. he p u t down t h r i c e his loot. They must. t h a t the Vedas. in view. 1. Thus when they portion out the Agni-Visnu rice-cake. being supported by no Brahmanik authority. where this meaning is given to ridhnoti. Nighanf. The meaning " to satisfy. 4 For Agni is all the deities. for the Gayatri verse consists of eight syllables. and Westergaard's Radices Sanscritæ s. They offer it (the rice-cake) really to all the deities of this (Isti) without foregoing any one. Brahm.18 : idam Visnur vichakrame tredha nidadhe padam. without any one between. p aricharanti. just as p i t a r a u means " f a t h e r and mother. or what division ? (The answer is) The rice-cake portions on eight potsherds belong to A g n i ." At the first glance it might appear somewhat curious. 70. ' Antye. is. (See the Samskrit Dictionary by Bohtlingk and R o t h . only one has actually remained. These three steps of V i s n u . in a l l probability. we must take it here in the sense of a t r a n s i t i v e verb." (Pauini. But that this word conveys the sense of " p r o s p e r i n g " follows unmistakeably from a good many passages of the Samhita of Rigveda and Manu. i. 8. v. Sayana opines that this adjective here is ekasesa. as ho t h i n k s . and Visnu is all the deities. is too vague.e. It stands.. i. 2. [ 4 } Here they say : if there be eleven potsherds on which portions of the rice-cake are put. Agni and Visnu. t h a t he m i g h t gather strength for conquering the demons. B u t if one takes into consideration. The rice-cake portions on the three potsherds belong to V i s n u . the expression w i l l no longer be found strange. M e n must present offerings to the gods to increase the power and s t r e n g t h of t h e i r d i v i n e protectors. For these two (divine) bodies. s.22. are : sunrise. A g n i and Visnu. how men should make the gods prosperous by sacrificial offerings. The meani n g w h i c h lies nearest. 4 Anantarayam: l i t e r a l l y . 7 Ridhnuvanti. presuppose a mutual relationship between men and gods." But I doubt whether the term implies the beginning also. On account of i t s governing the accusative. " a t the beginning and end of the sacrifice. page 182. " at the end of a particular ceremony or r i t e . and trini pada viehakrume. one depending on the support of the other. Say." as given by Sayana.) In this passage t h e meaning " to worship. He had. and sunset. is a mere guess. 6." w h i c h is given to the word " ridhnuvanti " of the passage in question in Bohtlingk's and Roth's D i c t i o n a r y .17. • This refers to t h e verse in the Rigveda Samhita 1. v. for instance. to please.. In the phrase: untatuh pratitistati. V i s n u strode through the universe.e. for Visnu (the sun) strode thrice through the universe. this the division. what arrangement is there for the two. Say. without an i n t e r v a l . and w h o l l y untenable. zenith. t h a t out of two or more things to bo expressed. antatah means only " u l t i m a t e l y . and the Gayatri is Agni's metre. inebriate I n d r a w i t h Soma.. " to make prosperous. although it is generally an i n t r a n s i t i v e one. he strode three steps. instead of adyand antya.) 6 Antatah. . standing. 4. w i t h the regular monthly performance of the Darsa and Purvimatati or the New and F u l l Moon sacrifices. or some other grains. He who brings the New and Full Moon oblations. 11 Charu is boiled rice. at the time of making them). the so-called Agnihotris. that. whoso associate the sacrifleer wishes to become after his death. by means of which the successful performer reaches the celestial w o r l d . After having brought the New or Full Moon oblations. Thence. the husked rice grains (tandula of which Charu consists) belong to the male . the first and model of a l l Soma sacrifices. " In the l a t t e r sense. the Soma-sacriflce should be performed. or " offering for becoming i n i t i a t e d " ? This question was mooted already in aneient times.e. the substantive pratistha is of frequent occurrence D i g n i t y and position depend on the largeness of family." Satap. at his hands. By the b r i n g i n g of the New and F u l l Moon offerings. Brah. I. 10. There were different varieties of this dish . Some of the links of the yajna or sacrifice which is regarded as a chain extending from this earth to heaven. the common term for " boiled rice. one i n i t i a t o r y r i t e . for his propagation (in his descendants and their property). some are of opinion. has a double sense. for they have already received food ( havik). But if the A g n i h o t r i . 10 The clarified butter (poured over this Charu) is the milk of the woman . [ 5 ] 19 Pratitistati. 1.. prepared [ 0 ] according to the precepts of sacred cookery.He who might think himself to have no position (not to be h i g h l y respected by others) should portion out (for being offered) C haru 9 over which clarified [ 5 ] butter is poured. but it is no essential part. the A g n i h o t r i is already i n i t i a t e d into the grand rites . 8. viz. the seat of the gods. has already made a beginning with the sacrifice. both are a pair. Thus the Charu on account of its consisting of a pair (of female and male parts) blesses him with the production of progeny and cattle. wealth in cattle. in the case of the means required being forthcoming . d i g n i t y . t. which is here put twice. and they have been s i t t i n g on the sacred seat (bur/us) prepared of the sacrificial grass (Darbha). 12. This (might be regarded) as one Diksa (initiatory rite). after the sacred fires have been established. w i t h the deities." and a figurative one " t o have rank. the original meaning " t o have a firm footing. 1. and made also a beginning with (the sacrificial worship of the) deities. &c. He who has such a knowledge propagates his progeny and cattle. the intercourse is opened. begin their arduous career for gaining a place in heaven.1). how does'he require at the opening of the Aqnistoma (Soma-sacriflce) the so-called Diksaniya Isti . position. It can be mixed w i t h milk and b u t t e r . are already established by these offerings. who take upon themselves the performance of a l l the manifold sacrificial rites enjoined in the Vedas. some being prepnred w i t h the addition of barley. Then they b r i n g the Cha turmasya-isti. he is already an adept (Diksita) in i t . 11 The present followers of the Vedik religion. is already i n i t i a t e d (Dilesita) by means of the rites just mentioned. says Asvalayana in his Srauta sutras (4. Thence the performance of the F u l l and New Moon sacrifices is here called one Diksa. See T a i t t i r i y a Samh. and after this rite they proceed to bring the Agnistooma. It is synonymous w i t h odanam. For on this earth no one has a firm footing who does not enjoy a certain (high) position. who is performing a Soma sacrifice. he may be inaugurated in consequence of the offering made at these (oblations) and the sacrificial grass (having been spread) at these (oblations. and the seasons five. by putting Hemanta (winter) and Sisira (between winter and spring) as one. he says : agna agnim avaha. i. The year is Prajapati.. 2. are placed at the beginning of the Agnistoma to introduce it. They are mentioned in Sayana's commentary on the Rigveda Samhita. Asval. and 15th (ilenyo) verses. containing three short a. seventeen are mentioned. S. in order to feed it. as constitute the Full and New Moon sacrifices. Asv. visnum avaha. they come). the months are twelve. .). who repeats the Anvakya and Yajya verses. They are mentioned in Asval. M. Or they are the paths (and) ways . because they wished (ish. after the ceremony of kindling is over. why do they call that one. 27. The number of the Samadhenis is generally stated at fifteen . S. the number is brought to fifteen. invocation .12. £ 7 ] l3 At every Isti. i. Sr. agnim dutam vrinimahe (1. after the Full and New Moon sacrifices have been brought. The Istis are called Istis.1'13 This is the reason why he is called a Hotar (the sacrifice is very expensive). i.. . There they say. (by saying) " b r i n g this one. For Prajdpati (the Lord of all creatures) is seveuteenfold . according to their place. M filler). others opine the Soma sacrifice might be performed before the Full and New Moon sacrifices.e. three verses).. for by their means the gods come to the call of the sacrificer (ayanti. the Hotar calls the particular gods to whom rice-cake portions are to be presented. 5. that just such Istis. a Hotar? (The answer is) Because he causes the deities to be brought near (avahayahti). 2.. whilst avaha is pronounced with a loud voice.12. 28. i. This clearly follows from the fact. He who has such a knowledge prospers after he has found the sacrifice. bring that one.e.They are repeated monotonously without observing the usual three accents. They are only eleven in number. to wish) to seek after it. as the first (pravo vaja abhidyavo) fourth (samidhyamana) 13th. but now and then. 3. the Agnistoma was in ancient times a sacrifice wholly independent of the Darsa Purnima-istis.1. Besides these three. stands instead of a huti. This is (the reason) why they are called ahutis.5 [ 6 ] The Hotar must recite seventeen verses for the wooden sticks to be thrown into the fire 12 (to feed it). with them the sacrificer calls the gods. Sr. I I . two verses).e. 14th. No doubt..e. as another priest (the Adhvaryu) offers (juhoti) the oblations. The two additional mantras are called Dhiyyi. is thrown into the fire. several are taken from Rigveda 3. is only muttered. 6. vol. S. . See Asv. He who has such a knowledge prospers by these verses (just mentioned) which reside in Prajapati. oblations. but by repeating the first and last verses thrice. 12 These verses are called Samidhenis'. [ 7 ] The sacrifice went away from the gods. The name ahutisy i. and samiddho agna 5. I. verses tor be repeated when an additional wooden Stick. At the Diksaniya I s t i . by their names to appear. 16 . mentions : agna ayahi vitaye . as in the case of the Diksaniya isti. They wished to seek after it by means of the Istis. Agni I bring hither Agni ! bring hither Visnu. the first syllable d being pluta. 4. page 762 (ed. 1. So much is the year.6.e.. for they are the ways to heaven for the sacrificer. 2. The name of the deity who is called near. They (the ahutis) are called litis . 10. for instance. two Dhayyas at the Diksaniya isti. They found it. Hotar. This place is to represent the womb which the D i k s i t a enters in tho shape of an embryo to be born again. [ 8 ] The priests make him whom they initiate (by means of the Diksa ceremony) to be an embryo again [i. they call the butter. to call. consisting chiefly of Purodasa. and hota are fanciful and erroneous. to assist. tho same as ajya. they make him a Diksita. When the second is recited. They make him enter the place destined for the Diksita.6 (from avah. and nispakva. that for the manes dyuta. They besmear him with fresh butter (navanita). tho oblation is thrown into tho fire by the Adhvaryu.e. to b r i n g an offering . e n t i r e l y molten. This is clearly enough stated in tho Brahmana of another sakha..e. he sits. The other verb aste. yoner. in the sense of locatives . he walks. ahuti. to bring near). and R ) . and that for men nispakva. but I t h i n k this i n t e r p r e t a t i o n not quite correct. 16 For this is the womb of the Diksita. the second Yaiya. By having imparted lustre to him. they make him thrive through his own portion. sarpir vilinam ajyam syat . For this anointment is lustre for both eyes. would require the locative. This oblation is generally accompanied by two mantras. and surabhi when well seasoned. to protect. Astu is the same as a yuta. for water is seed. dhruvad. Say.. and that for the embryos navanita. tho butter for the gods is called ghrita. they initiate him. 17 and thence he 14 These etymologies of isfi. to sacrifice. The ablative is chosen on account of the verb charati. They rub him clean with twenty-one handfuls of Darbha grass. According to tho opinion of the Taittiriyas. and that one which is hardened is called ghrita.15 that for men surahhi ghritam. An a huti or uti. that. Therefore by anointing him with fresh butter. then they make him thus enter his own womb. indicating the point. is an oblation offered to one deity. Ayuta is the butter when but s l i g h t l y molten. It is that place w h i c h is generally called prachina vamsa (or prag-vamsa). Tho peal root of isti is yaj. quotes an ancient versus memorialis (Karika). they produce him anew altogether). ghanibhutam ghritam viduh. i.14 He who Las such a knowledge is called a 3. By having thus made pure and clean they make him a Diksita. Tho Hotar repeats only the mantras. [ 9 ] When they make him enter the place destined for the Diksita. 15 To remind his readers of the difference existing between ajya and ghrita. 16 Diksita-vimita. says Sayana. Therefore we should expect both . a ya. By having thus provided him with seed (for his new birth). that of ah uti is hu. The butter for the gods is called ajya. They besmear his eyes with collyrium. In this (place) he sits as in a secure abode. The technical meaning of an isfi is a series of oblations to differeut deities. the first being called tho Anuvakya or [8] Puroanuvakya. s l i g h t l y molten. uti. which appears to bean older name of the same idea (this meaning is quite omitted in the Sanscrit Dictionary by B. of hota is hve. goes. that for the manes astu. They sprinkle him with water. which Sayana quotes : [ 9 ) 17 Sayana takes the three ablatives— tasmad. that of uti is av. which is in a liquid condition. whence be starts. The Hotar ought to repeat for him who has not yet brought a sacrifice two Puronuvakya verses. which is regarded as a great sin. They allege as a reason (why the Diksita should close together both his hands) that he who takes (among two who are sacrificing on the same place and at the same time) his Diksa (initiation) first. is not guilty of such a sin. and all its deities in his two hands closed. the functions of nature. and (consequently) be does not suffer any loss like that which falls on him who performed his Diksa. locative and ablative. who has performed his Diksa first. later.— Say. 13. there is the placenta (jarayu). Outside (this cloth) there is (put by them) the skin of a black antelope. For outside the caul. and at places which are not separated from one another. Thence a child is born together with the caul. He closes his hands.19 For his sacrifice and the deities are held [10] fast tin his hands) . 20 If two or more people offer their Soma-linations at the same time. either by a [ 1 0 ] river. is not guilty (of the sin) of " confusion of libations " (samsava). nor should they speak to h i m (if he should be compelled to leave his place). with closed hands the child is born. only the latter is chosen. After having put off the skin of the black antelope he descends to bathe. (By reading the t h i r d pada of the first verse tvaya yajnam " through thee (thy favour) they cases.7 departs. Thus they cover him (symbolically by the skin of the antelope) with the placenta. thus they cover h i m with the caul. 4) for the first. For with closed hands the embryo lies within (the womb) . Thence embryos are born after they are separated from the placenta. Therefore the sun should neither rise nor set over him finding him in any other place than the spot assigned to the Diksita . like a child). For this cloth is the caul (ulba) of the Diksita (with which he is to be born. for instance. and thence they are brought forth (as fruit). He descends to bathe with the cloth (which was put on him) on. or by a mountain. however. " For performing. he thus holds the sacrifice. and Soma yds te mayobhuvah (1. He. tvam ague sapratha asi (Rig-veda Samhita 5. On account of conciseness. 91. Therefore the embryos are placed in the womb as a secure place. .18 They cover him with a cloth. 0) for the second portion of (the offering of) melted butter. then a ' samsava " or confusion of libation is caused.—Say. As he closes his hands. and the gods will be with him. and holds the gods between his hands . 4. but the former is then to be understood. For him who has brought a sacrifice before. was the first. come to our offering with the Dik. and for one who has not done so) may be dispensed [11] with. [ 1 1 } 21 The verses mentioned here are the Puronuvakyas. Connected with this term are the expressions vitana and vaitanika." the Hotar extends thus the sacrifice fur him (who has not yet brought a sacrifice).. the two verses referring to tho destruction of Vritra are to be used. he alludes to the former sacrifice. that is to say. former (which occurs in the first verse). This winding off of the sacrificial chain is expressed by the term vita*. 24). when not used. Agnir vritrani janghanat (6. the Hotar has to recite (two other mantras instead): agnih pratnena manmana (8. Let the Hotar rather use the two verses which refer to the destruction of Vritra (vdrtraghna). destroys Vritra (the demon whom Indra conquers). 91. .a. and grant the Diksa to tho sacrifl-er). 11). and Visnu the last (god). and to purify him from all gross material dross. i. are here invoked to burn the sacrificer. the " guardians of the Diksa" (that is to say). is. Diksa to this sacrificer. as the instrument for ascending to heaven. What is appropriate in its form. is successful in the sacrifice . 5). 12) and Soma girbhis tva vayam (1. Agni. lies rolled up... come to this offering.. clean. grant. I put them here in their entirety : 20 [12] i. e. by combination of their rays. 2. The Diksa should be made as lasting as a mark caused by branding. 16. the Yajya: agnischa Visno tapa. " Among the deities assembled.e. tvam soma asi satpatih (1.e. 22 Both verses are not to be found in the Sakala Sakha of the Rig-veda. (Now follows a general paraphrase of the contents of these two verses) Agni and Visnu are among the gods. but which when being used. 44. viz. taking (with you all) the gods for the sacrificer ! (i. But the recital of these verses (for a man who has performed a sacrifice. they rule over the Diksa. and. when the verse which is recited refers to the ceremony which is being performed. to be wound off. The sacrifice is regarded as a kind of chain which. Agni and Visnu! ye two strong (gods)! burn with a great heat to the utmost (of your power) for the preservation of the Dikas. being at the head. When they offer the AgniVitanvate.e. but they are in Asval Saruta Sutras 4. 91. ye two. the one representing the fire. Ye both." Agni and Vissnu. to extend. Joined by all the gods who participate in the sacrifice. Since he whom the sacrifice approaches.8 extend 20 the sacrifice. i.. The Puro-anuvakyas are introductory to the Anuvakya and Yajya. such ones as are to be recited before the proper Anuvakya with its Ya ya is to be repeated.22) These two verses (addressed) to Agni and Visnu are corresponding (appropriate) in their form. the other the sun.21 The Anuvakya for the Agni-Visnu-offering i s : Agnir mukham prathamo devatanam. For by the word pratnam. [ 1 3 ] 27 This makes on the whole 63 steps. 25 They are. 6. 28 They are. 1. and Agnir hota purohitah (8. bestows upon himself wealth and glory. He who having such a knowledge uses two Usnihs 25 arrives at his full age (i. agne vijasya gomatah (1. 30 Dve virupe charathah ( 1 . 2). and sharpness of senses. 30 Tristubh is strength. one rising above the [ 1 3 ] other (just as the steps of a ladder). then those two who rule over the DiksA become pleased. There are sixty-four syllables in two Anustubhs. 2). em vo agnim (7. 5 [123 He who wishes for beauty and acquisition of sacred knowledge should use at the Svistakrit 23 two verses in the Gayatri metre as his Samyajyas. that is to say. 11. 45. 3). for Usnih is life.1). He who desires strength should use two Tri§tubhs. He who wishes for long life. the choice of the mantras is not so much limited as is the case when the offering is to be given to one particular deity. these deities are Agni. He who desires heaven. 11. 23 The Svistakrit is that part of an offering which is given to all gods indiscriminately. should use two Brihatis. 26 Each of these three worlds (earth. having such a knowledge. 27 by taking the sixty-fourth step he stands firm in the celestial world. He who.16.1). 79. the two makers of Dilsa. air. vigour. 1. 2 ) . should use two verses in the Usnih metre. having such a knowledge. and udasya sochih (7. and Agni-Visnu) have received their share. 26 Tvam agne vasun (1. 1 . and grant Dlksa. 2). uses two Brihatis.. and sa idhano vasus havih (1. Soma. 4). 14 They are. sa havyaval amartyah (3. He who having such a knowledge uses two Gayatris 24 (at the Svistakrit) becomes f u l l of beauty and acquires sacred knowledge. For among the metres the Brihati 28 is wealth and glory. By twenty-one steps he ascends to each of these worlds severally .e. For the Gayatri is beauty and sacred knowledge.29 For the sacrifice is like a Pankti. 100 years). becomes vigorous. and sky) contains twenty-one places. uses two Tristubhs. 5). gains a footing (in the celestial world). On account of the general nature of this offering. He who loves the sacrifice should use two Panktis. 29 Agnim tam |manye (5. uses two Anustubhs. 79. He who. 2 . It comes to him who having such a knowledge uses two Panktis. should use two Anustubhs. 9 5 .0 Visnu oblation. after the principal deities of the respective Isti (in the Diksaniya Isti. The two mantras required for the Suistakrit are called Samyajya. they both make the sacrificer a Diksita. He who desires wealth and glory. 18. He who knowing this. endowed with sharp senses and strong. These verses are in the Tristubh metre. that the sacrificer might acquire the properties of the god Indra (vigour and strength). gains the power of all metres. The fifth power is. Because of its having thirty-three syllables. 2). what man can speak all truth ? Gods (alone. 1. is it really true ?) And if he says. instead of 33. He who knows this. by them. 11. (If it be said. This is the reason why it is called viraj (from vi-rdj.) are full of truth. Now they say. Diksa is truth . these (which begin with) agne preddho (7. They are. uses (at the Svistakrit) two Viraj verses. obtains the power of all metres. the one only 29. that the two Viraj verses in question. " of penetrating eye. and imo ague (7. it is Tristubh (4 times 11 syllables = 44). to shine). 6. 1. Diksa is right. He who desires food (annadya) should use two verses in the Viraj metre. j anasyu gopa (5. (but) men are full of falsehood.1. Because of its lines consisting of eleven syllables. 34 The meaning is. (See above). thence a Diksita should only speak the truth. 1. it is Gayatri and Usnih (which metres have three lines also). it must be borne in mind that) metres do not change by (the want of) one syllable or two33. So the G a y a t r i . [ 1 4 ] 32 In the first verse quoted. gains union.8). He who employes them becomes pervaded. and participates in all their virtues and properties.e. (and) becomes the most influential man among his own people. " then they believe They are. becomes rich in cattle. Therefore people say to a man who tells something. [ 1 5 ] He should make each address (to another) by the word. and the other 32 syllables. For the eye is established as truth among men. 1. The Anustubh has 82 syllables. "I saw i t . preddho agne and imo ague have. 3). 32 31 .. by using t w o V i r a j verses which contain the p r i n c i p a l metres. Tho metres are regarded as deities.34 Therefore two Viraj verses are certainly to be used. uses two Jagatis. 'Hast thou seen it ?' (i. Tho Brahmanam is not very accurate in its metrical discussion. and (complete) unison with all the metres. Therefore he who has most of food. preddho agne (7. there are even 4 syllables less than required.31 Cattle are Jagati-like.18). He who knowing this. He who knowing this. Because of its consisting of three lines (padas). shines (virajati) most on earth. and imo agne (7. The Viraj metre possesses five powers. 18). it is Anustubh.10 He who desires cattle should use two Jagatis (verses in the Jagatt metre). i. " vichaksana" i. as it were..e. uniformity. for with it he Sees distinctly (vi-pasyati).32 Viraj is food. & c . that it is Viraj.e. for instance. grants beauty and sacred knowledge. shines [ 1 4 ] forth among his own people. the T r i s i u b h strength. he obtains collectively a l l these boons w h i c h each of the several metres is capable of bestowing upon him who uses them.." The eye (chaksus) is vichaksana. The Brahmanam hero attempts at giving an explanation of the terras prayasiya and udayamya. The Hotar (who is required at both ceremonies) is the common hold of both the airs (samana).e." Then the speech uttered by h i m becomes f u l l of truth. A n d if one sees a thing himself. SECOND CHAPTER. 7 The Prayaniya isti has its name " prayaniya" 1 from the fact that by its means the sacrificers approach heaven (from pra-ya. The prayaniya [16]ceremony is the air inhaled (prana). both which vital airs are held together by the saman a. bring the cow. for instance. They did not know where it had gone to. Prayaniya Isti. Tho common name of this ceremony is Prayaniya isti. The gods were (consequently) unable to perform any further ceremony. . Both the air inhaled and exhaled are held together (in the same body). whereas the udayaniya. and end w i t h me.e. even if they were many.' According to Apastamba.. The beginning is compared to tho prana and the nod to the udana.)2 The sacrifice (the mystical sacrificial personage) went away from the gods. [16] 2 The Prayaniya ceremony is here regarded as the proper commencement of the ya na. as Say. vyana and apana. [ 1 5 ] •*. the pr&yaniya and udayaniya are intended) for making the vital airs. to be supplied.35 " of penetrating. which are called chaksusi. 1 The masculine is here used. instead of the feminine. Two others. sharp eyes. page 10). (The performance of both ceremonies. concluding ceremony (of the whole sacrifice) is the air exhaled.. in addressing a Brahmana. : is. going forward). and for obtaining a discriminating knowledge of their several parts (prana. The Brahmana mentions here only three pnhxas or vital airs. Tho Diksita ought to use the term vichaksana after the name of the person who is addressed . 'Devadatta Vichaksana. They said : Choose ! Then she chose this boon : all sacrifices shall commence with me. They said to A d i t i : Let us know the sacrifice through thee ! Aditi said : Let it be so . i. the expression chanasita should be used instead. this term should be added only to the names of a Ksatriya and Vaisya addressed. Therefore he should add (always) to his addresses (to others) the word vichaksana. one does not believe others. udana.—Say. for the Diksaniya isti is only introductory to it. justly remarks. are omitted. Thence there is at (the beginning of) the prayaniya isti a Charu-offering for Aditi. This explanation of the term vichaksna refers to the offering of two parts of melted butter (See chapter 4. Tho sacrifleer obtains in a symbolical way new eyes by their means to view all things in the right way. i.11 h i m . two eyes. but I will choose a boon from you. &c. This mystical explanation can be only understood if one bears in 'mind that tho ya/na or sacrifice itself is regarded as a spiritual man who shares all properties of the natural man. She represents here the l i n e which connects the point of sunrise w i t h t h a t of sunset. The sacrifice is five-fold. Then she chose this (other) boon. 6.10 This is done. 6r. because many rivers flow towards the west (to fall into the sea). he (the Hotar) recognises the eastern direction by repeating the Yajya verse addressed to Pathya Svasti. Sr.. 45). The w o r d y ajati is an abbreviation [ 1 7 ] for anvhaa yajaticha. r e f e r r i n g to a passage of the T a i t t i r i y a Veda : There is no doubt. 15. and ya te dhamani divi 1. 1. the w o r d can mean the upper region. He repeats the (Anuvakya and) Yajya7 mantra for Savitar. 9. w h i c h ripen in the months of Magha and Phaguna (February and March). 7 They are : a visvadevam satpatim 5. He repeats the (Anuvakya and) Yajya 6 for Soma. because the wind (pavamanah) blows most from the north between the northern and western directions . explains Savitar as. he repeats the Anuvakya (first) and Yajya (second) mantra when an offering is given. 4 These are. [ 1 8 ] 10 Say. A l l (five) • The t w o verses addressed to Pathya are Rigveda 10. Asv. Say. 8 Say. 8. 5 Say. The Hotar repeats the (Anuvakya and) Yajya-mantra for the Pathya. He repeats the (Anuvakya and) Yajya verse for Agni. 82.e. states that in the n o r t h of the Vindhya mountains chiefly barley and wheat are cultivated. See 1.. and the waters are Soma's.1. well-being when making a journey. and a devanam api pantham 10. 3. 4. a moving. • They are : tvam soma prachikito munisa. 8. for cereals are Agni's.12 and the same offering is given to her as the boon chosen by her at the end (of the sacrifice). b u t one w o u l d not be quite wrong in translating here the word by " last. who is the upper region. 82. i n c i t i n g god. in the Dekkhan) rice prevails. it thus blows moved by Savitar. 91. 9.. through A g n i the southern. Through me you shall know the eastern direction. through Soma the western. These verses are mentioned in A s v a l . 68. 3 [17] Therefore the sun rises in the east and sets in the west. 4. which ripens in the months of Kartika and Margasirsa (November and December). safe passage. That is done. Pathya is only another name of Aditi. and ya ima visva jatani 5. i. because the sky (asau) wets the earth w i t h rain (and) dries it up (which is done from above). 1.189.e. and through Savitar the northern direction. That is done. whilst in the countries south from the Vindhya (i.9 He repeats the (Anuvdkya and) Yajya 9 mantra [ 1 8 ] for A d i t i . explains uttama. 4 That is done because cereals first ripen in southern countries 5 (for A g n i is posted at the southern direction). 8. 63. and mahim u su mataram.4. • These are sutramanam prithivim 10. i. by urdhva.e. 7. 2. 2. 91. 8ft. . He repeats (Anuvakya and) Yajya verses for five deities.. 16. for it follows in its course the Pathya. According to Sayana. svastir nah pathyasu (see N i r u k t i 11. agne naya supatha 1.e. notes from another sakha the passage : i." For Aditi is here the last d e i t y invoked. Atharva Veda 7. 10. See Asva. in the middle of the north and west of the Ahavaniya fire. should go towards the west when making the Prayaja offerings. They being in such a condition shine for the welfare of him who has such a knowledge. For cattle are the waters (which are in the western direction). 14 This refers to the words : (i. 12 They are formulas addressed to the following deities : samidh. should turn towards the east when making the offerings for the Prayaja deities. He who desires cattle. . S. a master of food. " means the directions which were previously not to be distinguished from one another. the wooden sticks thrown into the fire . He who having such a knowledge goes westwards becomes rich in cattle. 8 He who wishes for beauty and acquirement of sacred knowledge. should go towards the north when making the Praynja offerings. should turn towards the south when making the offerings for the Prayaja deities. He repeats the Ynjya for the Pathya. For Agni (who is posted at the southern direction) is the eater of food. He who wishes for food. 13 That is. tanumapat. t r . we who worship) which are repeated by the Hotar. 11 and the sacrifice becomes also established.— Saptahautra. and before the commencement of the proper Yajya verso.. 1.}14 By doing so. the kusa grass spread over the sacrificial ground . He who desires the drinking of the Soma. These words are introductory to the latter.' above. For the northern direction is the k i n g Soma. He who having such a knowledge goes northwards (when making the Prayajas) obtains the d r i n k i n g of the Soma. It becomes established for such people (only) w i t h whom there is a Hotar having this knowledge (to separate and mark the regions in this way). 12 For the eastern direction is beauty and sacred knowledge. barhis. and master of food. are now separated and may be known. he places 11 The fifth direction is urdhva. a name of A g n i . the call svaha! at the end of Yajya verses. The upper direction (urdhva) leads to heaven. He who performs the Prayaja offerings when standing in the upper direction 13 becomes successful in all directions. Before all Yajya verses (as is generally done). For these (three) worlds are linked together. " The directions are established. the sacrificial food.e. and svahakara. after tho Anuvakya is over. he obtains nourishment along with offspring. ida . 5. He who having this knowledge turns eastward (when making the Prayajas) obtains beauty and sacred knowledge. the words with the name of the respective deity are to be found.13 directions are (thus) established . He who having this knowledge goes towards the south (when making the Prayajas) becomes an eater [ 1 9 1 of food. and A d i t i is to establish a firm footing. states w i t h reference to the creation theory of the Vajasaneyins. and Pusan belongs to the Sudra caste. therefore tho last Yajya verse repeated is addressed to her. must first see tho medium by means of which he can ascend to the celestial w o r l d . the Vasus. Tho sacrificer whose principal object is to reach heaven. 9 They say. being a succession of several acts. 1 prefer tho l a t t e r meaning. Varuna. On her (the earth) the sacrifice is spread . men [ 2 1 ] 1 5 Anustya is explained by Say. Agni and Soma verily are the two eyes . then he (really) knows it. Soma. Visvedevas and Marutas are tho Vaisyas. and looking from one object to the other) they got sight of the sacrifice. The Vaisyas are to provide gods and men w i t h food and [21J wealth. The meaning given to the w o r d in Bohtlingk and R o t h ' s Samskrit Dictionary ( I . This is done (in order to enable the sacrificer) to get aware of the sacrifice (the mystical sacrificial man) and to behold afterwards the celestial world. When the gods (were exerting their eyes repeatedly. For what is not perceivable (elsewhere) is to be perceived by the eye. 18 According to Sayana. The substantive anusthana is tho most general word for performance of a religious ceremony. must first recognise the direction. Savitar serves for moving it. one after the other. Savitar is to set into motion (the ceremonial machinery). G anesa. the Adityas. The gods are." is nothing but a bad guess unsupported by any authority and contrary to etymology and usage. the gods should bo provided with Vaisyas 18 (agriculturists and herdsmen). Indra. This earth is Aditi . on the earth (therefore) they acquired the implements (required for performing the sacrifice). one standing by the other. on her the sacrificial implements are acquired. Yama Mrityu are the Ksatriyas . The phrase anustya prajanati properly means. 2. a subject in general. When he repeats a Yajya to Pathya. Agni and B rihaspati are the Brahmans among the gods . If any one even after having run astray gets aware (of any thing) by exerting his eye successively 15 (in consequence of the successive exertions of the faculty of seeing).: It no doubt. and Aditi for establishing a firm footing (to it). For if [ 2 1 ] the gods are provided with them. A traveller who has r u n astray. tho w o r d visah may convey t w o meanings : 1. For through the [ 2 0 ] eye the gods got aware of the sacrifice. The breath (coming out of the mouth and the nostrils) is A g n i . Thus they got sight of it on this earth . he gets aware of the chief object after having got sight of an i n t e r mediate one w h i c h alone leads to tho first. men of the Vaisya caste.14 speech (represented by Pathya) at the beginning of the sacrifice. as Say. They are here evidently regarded as the subjected population. divided into four caste just as men. and then he may find the way to his homely village. the Rudras. on her it is performed . Parjanya. page 124) " w i t h his own eyes. the breath (being within the mouth and nostrils) is Soma. the Rudras. Therefore he first sees the sacrifice and then he casts a glance at the celestial w o r l d . l i t e r a l l y means. This is the sacrifice. then he carries the sacrifice on its path. . and yd te dhamani divi (1. as it were.7). They say. 1). 12 ll the Anuvakya and Yajya verses required for the five deities (see 1. Those (other metres) follow them. 16). who having such a knowledge gets repeated his Anuvakya and Yajya verses in these (three) metres. and yd ima visva (5. grant us prosperity (by abundance) in waters in a desolated region over which the sky shines ! grant prosperity to the wombs of our women for producing children ! grant prosperity to our wealth. 4) are (also) in the Tristubh metre.18 These are all the (principal) metres : Gayatri. then the sacrifice is prepared. (The two verses) svasti nah pathyasu and svastir iddhi prapathe (10. of the most frequent occurrence (pratamam) at a sacrifice. For these (three kinds of metres) are. [ 2 2 ] are also in the Tristubh metre. agne naya supatha (1. The two verses addressed to Savita : d visvadevam satpatim (5. For the gods conquered the celestial world by means of having used for their (Anuvakya and) Yajya verses mantras of all metres. are in the Gayatri metre. the Hotar should (as Anuvakya and Yajya verses at the Prayaniya isti) use mantras of all (principal) metres. of the Prayaniya is ti are here mentioned. "0 Maruts! grant us in the desert tracks prosperity (by providing us w i t h water) .17 which are addressed to path yasvasti. but from all other metres also). addressed to Soma." For the Maruts are the Vaisyas of the gods (their agriculturists). 63. The translation of the whole is given in the context.. 7. 91. If all Vaisyas (to furnish tho necessary supplies) are in readiness. 10). are in Jagati metre.15 subsequently obtain them also. 7). 82. and mahim u su mataram (Atharv. page 16. sutramanam prithivim (JO. and Jagati. 6. safe journey. The two verses addressed to Agni. . 3). 15. I ) . 11 Soo the 3rd note above. 82. the sacrificer who does the same gains the celestial world. tvam amos praehikito manisd (1. gets repeated them in all metres (obtains the particular advantage to be derived not only from the three metres mentioned. 15).2. The Hotar puts them by (repeating) this (mantra) in readiness at the beginning of the sacrifice.e. 2). Tristubh. 91. 9). i. 189. therefore. svastinah pathyasu : 17 10. It is prepared for that family in the midst of which there is a Hotar who has this knowledge (and makes provision accordingly). are in the Tristubh metre. 63. The two verses addressed to A d i t i . 63. The two verses. (The gods are provided for w i t h Vaisyas by the recital of the verse. Likewise. He. and d devanam api pantham (10. after having done tho same. In this way. 1. These are: sed agnir agnimr (7.16. note 12. [ 23] 22 In the verses 10. The two Samyajya verses required for the Svistakrit (of the Prayaniya-isti) ought to be in the Viraj metre. The gods after having used for their Samyajyas two verses in the Viraj metre. viz. 20 19 . 14) and sed agnir yo (7. 63. eight Vasus. pathin. and are domi[ 2 3 ] ciled in the air. 15). 16). in Ague naya (1. the Hotar makes the gods participate at the very first beginning of the sacrifice in the (33) syllables of the mantra recited . (By these words just mentioned) the sacrificer who goes to heaven is to be announced to them (the Maruts). 1.. and (one) Vasat-kara. " 0 Maruts ! grant prosperity. He who has such a knowledge. By the words. 68. In the word naya. by which the sacrificer makes (all) deities pleased and satiates them. For they have the power of preventing h i m (from going up) or even of k i l l i n g him. a sacrificer. 15.21 path . svasti 23 welfare. contain the words. forward. Likewise. which consists of thirty-three syllables. for each syllable is (as it were) a plate 23 for the gods. gained the celestial world.15): " 0 Maruts ! grant prosperity in wealth. 23 The syllables ef the mantras represent different plates of food presented to tho gods. the Hotar announces the sacrificer (his projected journey up to the celestial world) to the Vaisyas (the subjects) of the gods. 63.1). They can be the food of the gods only in a mystical sens. For there are thirtythree gods. 24 See page 18." The Maruts are the Vaisyas (the subjects) of the gods. (one) Prajapati. They (each of them) contain thirty-three syllables. in svastir iddhi prapathe (10. 21 In the words pathya and supatha. at the Prayaniya isti are (only) the Prayaja 24 offerIn the word prapathe. is allowed a safe passage up to the celestial world by them. eleven Rudras. gains the celestial world. Likewise does that sacrificer gain heaven who uses also two verses in the V i r a j metre (when performing the Svistakrit of the Prayaniya isti). The gods after having performed an I s t i by means of these verses. forth 19 ni.20 to carry. pra. 189. here the last quarter verse of 10. twelve Adityas. Among these verses there is a pada (a foot.16 10 These verses used as Anuvakyas and Yajyas at this offering (the Prayaniya Isti). gained the celestial world. 11 They say. The Maruts then neither prevent nor k i l l him who goes to the celestial world." & c . Thence Prayajas as well as Anuyajas are required (at the Prayaniya isfi). The deities are : devam barhis (the divine seat). 10 Annmati is omitted. the sacrifice is complete. Only inasmuch as this is done (i. the sacrificers say this is Prayaniya (i. In tho Asv. The present practice is to leave out the Anuyajas at the Prayauiya isti. They say. in doing this the sacrificers succeed in that (the other) world. but not* the Anuya [ 2 4 ] jas . 1.) The Anuvakya and Yajya verses of both the Prayaniya and Udayaniya istis should interchange in this way. In the same vessel. he foregoes the vital airs of the sacrificer (deprives him of his life). 22 The usual concluding ceremonies of the I s t i are to be dispensed with at the Prayaniya. 26 These mantras. He should not repeat the Samyaja mantras addressed to the ladies 26 (patnis. on the several portions of rice being taken out for the Purodasa (by the Adhvaryu).e. Sr. Sec Asv. to progress). the sacrificers go forth (Prayanti) from this world.e. Sr. of the Prayaniya isti. to progress). chiefly the wives of the gods. S.samyajas. 1. (There [ 2 5 ] is also another way for connecting both Lstis).e. See Asv. 1. nor should he use the Samsthita-Yajus27 formula. at the said Isti both the Prayaja as well as the Anuyaja offerings should be made. that the Anuvakya verses of the [ 2 4 ] 25 In the common lstis there are generally three Anuyajas. with the offering required for the Udayaniya (concluding) isti. they say again. Pat ui. he foregoes the offspring of the sacrificer (deprives him of it).28 He should keep the remainder of the Prayaniyla-ist offering and (after the Soma sacrifice is over) mix it together. in order to make the sacrifice one continuous uninterrupted whole. he should portion out also the rice for the Purodasa of the Udayaniya isti. or oblations of clarified butter. after the Svistakrit ceremony is over. in order to connect it with the other parts of the sacrifice. Inasmuch as this is done. and deva agni svistakrit. and the Anuyajas are offspring. S. These women a r e : Raka.8.. this is Prayaniyam (i. Sr. a blank. uninterrupted. if the Patni-samyajya and SarhsthitaYajus offerings are omitted). But this (precept) should not be observed . and when he foregoes the Anuyajas. For the Prayajas are the vital airs. and on the Purodasta oblations being thrown (into the fire). In this way. which are addressed to several deities. 11. But they say so from ignorance (and this objection is consequently not to be regarded. as it were. of the gods) . 21 The last Yajus like mantra which is recited by the Hotar at the close of the isti.and (if performed) cause delay. 1. but not in this one. They use the expression Prayaniyam (on several occasions). to go forth. When he thus foregoes the Prayajas.17 ings to be made.. and Kuhu and Anumati (new moon).25 for the latter are. For. in which he portions out the rice for the Purodaaa. the sacrifice becomes continuous. Sinivali (full moon). deva narasmsa. are called. 3 .. for obtaining a firm footing (for the sacrificer) in both worlds. Among those (deities required at both the Istis) they commence with Pathya Svasti (at the Prayania isti). and the Yajya verses of the Prayaniya as A n v a k y a s of the Udayaniya. The preposition ut in this verb mainly requires the ablative.1 They tried to collect and keep them [ 2 7 ] together w i t h one verse. The Atithya Isti. . The Hotar shifts in this way (the Anuvakyas and Yajyas of both the Istis) for ensuring success (to the sacrificer) in both worlds. They bought him from the thirteenth month. and conclude (at the Udayaniya isti) also w i t h Pathya Svasti. in order to prevent (the load which is tied up) from slipping down. after having been bought. then w i t h five. then 1 Diso is to be taken as an ablative depending on the verb vyudasidan. Thence the thirteenth month is found unfit (for any religious work to be done in it) . They (tried to keep them together. In the same way. T H I R D CHAPTER. But they failed. and obtains a firm footing in both worlds. a seller of the Soma is (likewise) found unfit (for intercourse). they end safely. Some one (a theologian) has told : this [ 2 6 ] (tying of the two ends of the sacrifice. the priest ties the knots at both ends of the sacrifice (the sacrificial chain) by means of the Charu oblation given to Aditi at the Prayaniya as well as at the Udayaniya isti. they were upset (and scattered) everywhere. The sacrificer (thus) succeeds in both worlds. obtains a firm footing (in both worlds). For such a man is a defaulter. The Producing of Fire by Friction. The gods bought the king Soma in the eastern direction.18 Prayantya isti should be used as the Yajya verses for the Udayantya. as (for instance) one ties two knots at both the ends of a rope (tejanih). then with three. (When the Soma. then with six. safely (their journey there. and end (their journey there. literally. is exactly corresponding to that (act of common life to which it alludes). then with four. Thence he is (generally) bought in the eastern direction. in the other world). The Charu oblation which is given to A d i t i at the Prayania as well as at the Udayaniya isti serves for holding the sacrifice (at both its ends) together. w i t h two. in the other world). (Thus) the sacrificers start safely from here. to tie the two knots of the sacrifice (at the beginning and at the end). The Buying and Bringing of the Soma. in order to prevent it from slipping down. was brought to men (the sacrificers). his powers and his faculty of making the senses sharp moved from their place and scattered everywhere. He who has this knowledge. 12. is less correct than The redactor of the A. i.. i. By the word bhadra. The Hotar repeats : Bhadrad abhi sreyah prehi. 8.. The Adhvaryu then says (to the Hotar) : repeat a mantra for the Soma who is bought and being brought (to the sacrificial compound). and the Taitt. go from [ 2 8 ] happiness to s t i l l greater bliss. whilst never governs an ablative. do away with him " (the enemy) was entirely misunderstood by the redactor. Asya he makes asya and refers it to The nominative which refers only to the deity invoked is made an accusative and referred to which then became a singular. as follows :— Atharva Veda look like corrections of the less intelligible parts of the original mantra. which are found alike in the printed edition and in an old manuscript which is in my possession. The words : are a bad substitute for The term avasya " make an end.e.19 w i t h seven verses . and recovered them (in their entirety and completeness.. (Therefore) what is held together and obtained. the (thy) guide be Brihaspati ! If the Hotar has made (by repeating this pada) the Brahma his (the sacrificer's) guide.e. (The third pada of the verse is :) atha im avasya vara a prtihivya. Vara means the place for sacrificing 2 The mantra is from the Taittiriya Samhita. (Finally) with eight verses they succeeded. (The second pada of the verse is): brihaspatih pura eta astu. and Taittir.. better). Thence there are in those ceremonies (which follow the bringing of the Soma to the sacrificial compound). eight verses. . pp. that is called astau. and R. happy. this world (the earth) is meant. Br.e. but they did not succeed in keeping them together.e. Samh.) with some deviations. eight (from as to reach. each time recited. in order to collect and hold together the strength and those qualities (of the Soma plant) which give sharpness of senses. i. but rather an accusative. Thus the Hotar makes the sacrificer go to the celestial world (which is to be understood by sreyas. 8. That world is better (sreyan) than this world.e. He who has this knowledge obtains anything he might wish for.'s Samskrit Dictionary I.2 i.e. We find it also in the Atharvaveda Samhita (7. 142. (the sacrifice) being thus provided with the Brahma w i l l not be damaged. which is correct only in the form in which we find it in the Ait. 1. and is in this passage to be connected with . V. chose it on account of the so extremely frequent combination of with an ablative which generally precedes (see the large number of instances quoted in B. obtain). i. i.. Brahm. 13. stop h i m (Soma) on the surface of the earth. 143). The verse reads in the Aitarey. About the same meaning ho gives to the verse in his commentary on the Rigveda Samhita. In the whole hymn of which it forms the eleventh verse. There he explains friends. 4 Say. In this way the Hotar makes the king Soma flourishing when he is being brought (to the sacrificial compound) by means of his own deity (the verse being addressed to [ 2 9 ] Soma himself). Hence the Soma. But this appears to be very unlikely . just as they purify barley juice (saktu) through a filterer (titau).20 to the gods (devayajana). and who is to be administered in the propor way by priests only. and his own metre (his favourite metre being the Gayatri. 10). According to the Anukramani. after having had revealed the meaning and bearing of the Veda. and by " the friends. There is an interesting simile to be met w i t h in the 2nd verse : '* when the wise made the speech through their mind. for as their (of his friends) protector from defects. " the priests and the sacrificer." he takes in the sense of an adjective But it is v e r y doubtful whether this verse had o r i g i n a l l y any reference to Soma. 71. * The priests l i v e on the presents w h i c h are given to them by the sacrifleers. Say. " a l l friends rejoice at the arrival of the friend crowned with fame for having remained victor in the learned discussion (sabha). The Hotar then repeats the triplet : soma yas te mayobhuvah (1. and by filtering it after having allowed it to remain for some time in this state. i. he refers to " a l l men of the assembly. in which tho name " brahmana " (as that of a caste) is several times mentioned.. 91. and is in the Gayatri metre. " Soma. understands by " the f r i e n d . and giver of food. of which only the best ones should be revealed (v. The Gayatri is said to have assumed the shape of a b i r d . tho god of eloquence and speech. and brought the Soma from heaven Thence this metre is sacred to him. who is indispensable for the sacrificer. 3 ) (The Hotar repeats:) sarve4 nandinti yasasa (10. the hymn is " seen " (composed) by Brihaspati. before he ventured upon communicating the revelation (to the Gods). (By these words) the Hotar makes him (the Soma) stop (and remain in that place). to endow him w i t h the power of g i v i n g utterance in the proper words to his feelings. for Brihaspati himself is addressed in the vocative.e. I ) . gets over the difficulty by asserting that Brihaspati (the teacher of the Gods and the receptacle of a l l sacred knowledge) is addressing those words to himself." 5 (Now follows the ex [ 3 0 ] planation) : Yasah. (and) consigns him to the lowest condition. purifying it (through t h e i r thoughts). drive far off the enemies ! (By reading these words) the Hotar turns out the enemy who does injury to the sacrifices and his adversary. To judge from the contents of the hymn. the son of Angiras. there Is nowhere any allusion made to Soma. the author prays to Brihaspati who is the same w i t h Vachaspati. is ' their giver of food ' 3 .. by being equal in knowledge.e. 9-11). The whole hymn. (The fourth pada is :) Are satrun krinuhi sarvavirah. appears to refer to the might of speech and the great success to be derived from it when engaged in sacrificing." Saktu is a k i n d of beer prepared by pouring water over barley. who rejoice at the friend's a r r i v a l . i. which is addressed to Soma. he is fit and ready for providing them with strength. endowed with all powers. . At his being bought." & c . Thence they (the sacrificers say (to the Hotar). at day and night (always)! [ 3 l ] May he let us obtain children and wealth ! " dgan means : he the Soma has come and is here by that time (after having been bought). the sacrificial reward). ' The Hotar repeats : ya te dhamani havisa (1.. The whole hymn whence the verse is taken is devoted to Savitar. every one rejoices. i. Muller).).e . asks for a blessing. the Ritus). The Hotar repeats : agan deva (4. a reward. and pitu is the sacrificial reward (daksina). i.e. No doubt the verse was originally intended for Savitar and not for Soma.) The word vajinam means sharpness of senses and (bodily) strength. as well as he who has not. Thus he makes him (the Soma) " the giver of food" (for the priests. (By repeating the third pada) " may he favour us at day and night. just as men have brothers. page 288. In his commentary on the 8amhiti. He (that priest) who excels all others (regarding the power of sgeech and recitation) becomes liable to defects (voice becoming hoarse or the h a n d s flag). in too great a hurry ! " He is " pitusanir. " may all thy qualities which they honour (with prayers and with oblations) become manifest at (this) sacrifice everywhere ! Enter." For he protects him from defects who becomes liable to them. " & c ." He is kilbisasprit. on account of a Soma sacrifice having been performed for him (to the priests). ed. as a protector (from " The Brahmana as well as Sayana refer the conjunctive agun to Soma which is certainly not the case. (By the fourth pada :) " may he let us. he refers it justly to Savitar (see vol. he asks for a blessing. and likewise (to the Adhvaryu :) do not (in a state of confusion) perform the ceremony (wrong) . . The Ritus (seasons) are the royal brothers of the king Soma. giver of food. is the king Soma.. By the words : " may he make prosperous. " he asks for a blessing for him (the sacrificer) at day and night. seasons) ! May he make prosperous our household. may they now not do anything wrong. fame. M. and bless us with children and nourishment ! May he favour us (with gifts. e. 7. " the protector from defects. e. he (also. 91." i.. (By repeating this first pada) the Hotar makes him (the Soma) come with them (his brothers."do not repeat (if thy intention is only to excel a rival in skill) the mantra (wrong). 53. 0 Soma ! (our) houses (the sacrificial hall) as an increaser of property (of cows). pitu is food.21 i. The sacrificer gives.. 19). he who has to gain something (in the shape of Daksina.e. glory. I l l . He who has this knowledge w i l l preserve up to the end of his life the unimpaired use of his senses and strength. The k i n g Soma " is the friend who remains victor at the learned discussions of the Brahmans. May the divine mover Savitar come 6 with the Ritas (i. According to another Sakha. 3. " 0 divine Varuna. this makes twelve (in all). These eight verses which he repeats. for he is learning. i. By the words " instruct in understanding. 8 The " pupil " (learner." and speech the ship. Duryah means the premises (of the sacrificer) which are afraid of the king Soma having arrived. is he who sacrifices. • This is T r i s t u b h . By means of this verse the sacrificer thus ascends speech (as his ship) and sails in it up to the celestial world. are complete in form. in order to prevent it from slipping down. The ship is of "good passage. and Prajapati is the year. The year consists of twelve months. the front part of which. including the Ahavanjya. He who has this knowledge succeeds by these verses which reside in Prajapati. and brought down the Daksina (sacrificial reward). and the internal concentration of the vital powers (the so-called tapas). that is successful in the sacrifice." The black goat-skin is the "good passage. Daksina and Garhapatya fires is called. he ties the two end knots of the sacrifice for fastening and tightening it.e. the other [ 8 3 ] to be ' The Soma stalks are to be tied up in a cloth. says. addressed to Varuna: imdm dhiyam sikamanasya deva (8. If the Hotar has thus propitiated him (the Soma).23. 42. 14 One of the bullocks (which carry the cart on which the k i n g Soma is seated) is to remain yoked. 7 and goes to the places of the Pragvamsa. The " ship " is the sacrifice. pratarana. he does it with a view to propitiate him (Soma). he thus makes the Soma prosper by means of his own deity (for as liquor he is Varum). instruct the pupil in understanding. Brah. and s k i l l . this metre (very likely in the shape of a b i r d . he neither kills the children nor the cattle of the sacrificer.. when the verse repeated alludes to the ceremony which is being performed. as the Gayatri is said to have assumed) went to heaven to abstract the Soma. performance and skill." The words gayasphana. Of these verses he repeats the first and last thrice. When the Hotar repeats this (last pada of the verse). The Hotar concludes with the verse. suvirah mean : be an increaser and protector of our cattle. Pragvainsa or Prichana-vamsa. and his own metre.22 evil). What is complete in form. 3). By repeating the first and last verses thrice. teach. See Ait. 0 Varuna. as long as he is tied up (in the cloth). . May we ascend [ 3 2 ] the ship for crossing safely all evil waters and land in safety (on the other shore). as one who gives good children and does not hurt them (in any way)." Soma is in the power of the god Varuna. as Say. strength (and) knowledge. performance. when they are brought to tho aacrificial compound. " he means. When reciting this verse. The Devas and Asuras were fighting in these worlds. should he have any children. The Soma faces the eastern direction. [ 3 4 ] A l l consented. represents the children who are in the house. he must have some property. unconquerable. the Asuras defeated the Devas again. They then fought in the north-eastern direction 9. of acquiring property. Thence one should do work in this (north-eastern) direction. they would bring him into the power of the manes (pitarah). 10 9 . they were victorious in all directions. The priests turn the cart round in the southern direction. and have it done there . His debt towards the Pitaras or manes. They turn (the cart) towards the west. His creditors are the gods. They then fought in the western direction.e. By this means the sacrificer conquers the eastern direction. They fought in the eastern direction . nor increase i t . Were they to take him down when both are let loose. it is on account of our having no king. there the Asuras defeated the Devas. They then fought in the southern direction. when the priests put him (on the cart). Then they should take down (from the cart) the king (Soma). They elected Soma their king. i. and worldly pursuits). the Asuras defeated the Devas again. that the Asuras defeat us. According to the Brahmanical notions. To clear his debts towards the gods by offering sacrifles to them. By this means he conquers the southern direction. 15 After the king Soma has arrived. whilst one of the bullocks is yoked and the other let loose. is cleared off by begetting a son. the reception offering is prepared. When the cart stands in the northern direction. 10 The Devas said. This direction is aparajita. that one which remains yoked. He who brings the sacrifice is the k i n g Soma. avail themselves of both actions. Any act required for the acquisition of anything. Those sacrificer8 who take the Soma down. for such one (alone) is able to clear off his debts. every man born is a debtor. the actions (ceremonies. By this means he conquers the northern direction. Headed by the k i n g Soma. he is debtor to the manes. Risis. i. the Asuras defeated the Devas again.23 unyoked. by this means he conquers the western direction. who is Siva. the Pitaras. They fought in the northern direction. He who has this knowledge conquers all directions. they would be scattered (everywhere. and men. the direction of isanah. Let us elect a king. and consequently be lost for him). and keeping what they have acquired. Would they do so.e. should be done in the north-eastern direction. For the king Soma comes to the premises of the sacrificer It is called a isani.. they take (the Soma) off. As long as he has begot no son.. The bullock which is let loose. when both are still yoked (to the cart). there the Devas did not sustain defeat. the sacrificer could not keep what he is possessed of. making up the Purodasa is placed on nine potsherds). for Visnu is the sacrifice. 12 11 .Thence a verse addressed to Savitar is required. These t w o metres represent a l l others. The Adhvaryu (says to the Hotar): repeat mantras for Agni.24 (as a guest). These t w o metres are regarded as the p r i n c i p a l ones. 13 The term is arhat. as Sayaua observes (which entirely agrees w i t h the opinions held now-a-days)." or a Brahman (in general). Sayana explains it by " a great Brahman. It belongs to Visnu.. tad asya priyim abhipatho (1. 1. 22. S. they (are able) to produce Agni (by friction). When the king Soma has arrived. a word well-known chiefly to the students of Buddhism. The metre of the first verse is Gayatri. He repeats a verse. 3). For all metres and Prismas. Sr. (This offering is made) for making the vital airs (to the sacrifice) and for making them severally known. e. 5. Thence the offering for receiving him as a guest (atithi) is called Atithya-isti. permitted. the rice ball. By means of his own deity and his own metre 11 he makes the sacrifice successful. i e. 16. 4. 14 Sayana explains prasuta as " allowed. " Prasava is then " the permission for performing ceremonies. cowk i l l e r means in the more ancient Samskrit books " a guest " : (See the commentators on Paninl 3. But. 12 [ 3 6 ] follow the king Soma. deva Savitar (1. A Pristha is a combination of t w o verses of the Samaveda. Of both verses V i s n u is the d e i t y .. who is being produced by friction. Tristuubh. Thence the word : goghna. comprising a l l the rest. who is being produced ? (The answer is :) Savitar rules over all productions. addressed to Dyava-prithivi : mahi dyauh prithivicha na (4. this custom belongs to former Yugas (periods of the world). they perform i t . this rite of producing Agni (and throwing him into another fire) is equivalent to the slaughter of an ox or a cow which miscarries. 17) and the Yajya. 56. idam Visnur vichakrame ( 1 . To all who follow a king (as his retinue) a reception is given. that of the second. 154. the meaning of the sentence is. Some of the p r i n c i p a l Samans are in the T r i s t u b h or G a y a t r i metre. which rite is always perform el when a k i n g or another man who deserves high honour 13 is to be received. That cows were k i l l e d at the time of receiving a most distinguished guest. when he is bought (as his retinue). 78). 24. The Hotar repeats a verse addressed to Savitar : abhi tva. who is being produced (by friction)? They answer: the gods The Anuvakya mantra is.) [ 3 6 ] They ask : why does he repeat a verse addressed to Dyava-prithivi for Agni. For there are nine vital airs (pranah). " According to his opinion. 5). " But I doubt whether this opinion is correct. 4. They ask: why does he repeat a verse addressed to Savitar for the Agni. See Asval. is stated in the S m r i t i s . Its Purodasa is made ready in nine potsherds (i. " having been p e r m i t t e d by Savita to perform t h i s ceremony. Agni being the animal of the gods. for the reception of a high guest was tjie death of the cow of the house. Produced 14 (themselves) by Savitar. then they produce fire by friction. These (verses) are intended for destroying the Raksasas (the evil-doers). when Agni is being produced. What is complete in form. 42).e. places him at ease (by putting him into his " They occur in the first verse of the triplet mentioned. pra devam deoavitaye (6. then the Hotar has to repeat a verse appropriate to him. between heaven and earth (dyaviprithiva). For the Raksasas have seized him. 74. By the words. [ 3 7 ] in this verse occurs the term " hasta. 41). or if his birth is delayed. he. are complete in form. " uta bruvantu jantava (1.e. In the verse : jatam jatavedasi (6. 16. The word na (in na bibhrati of the verse) has with the gods the same meaning as om (yes) with these (men). since that time he is kept there enclosed (by heaven and earth). 4 . the other jatavedas (the Ahavaniya fire). he may sit in his own house. Should Agni not be born (the fire not be produced). i. & sve yonau nisidatu (which are contained in this verse). Thus he makes him (Agni) prosper by his own deity (the verses are addressed to Agni) and his own metre (Gayatri).) What is appropriate in the sacrifice.15 i. " Verses calculated to kill the Raksas who are preventing Agni from being born.. which are in the Gayatri metre are to be repeated : Agne harhsi nyatrinam (10. he is first born.25 caught him (once). In it there further occurs: i. that is successful. that is successful in the sacrifice. Thence the Hotar repeats a verse addressed to Dyara-prithivi. that Agni (the Ahavaniya fire) is Agni's (who was just born by friction) proper place. The half verse. who has been born. syona d grihapatim. 3. He repeats: d yam hastena khadinam (6. hand. When Agni is born after the recital of the first or the second (and so on) of these (Raksogni verses).. for. The words. He repeats a triplet of verses addressed to Agni in the Gayatri metre : tram Ague puskarad adhi (6. " for they rub him (out of two wooden sticks) by means of their hands. (that is) when the verse which is repeated alludes to the ceremony which is being performed. 13). the fire-priest produced thee out (of the two wooden sticks by means of friction). the priest. atharva niramanthata. when he was born. Agni (the new born) is the beloved guest of the (other) Agni (the Ahavaniya). then the Ratsogni16 verses. means. The words. 40).. or should it take a long time. e. priyam atithim mean. a child born. 16. He repeats. by containing the term "born. just as a child.118). if he is not born. the one is jata (the Agni produced by friction). 16. This verse is appropriate for Agni when he is being thrown into the Ahavaniya fire (after having come out of the two wooden sticks). 16. he concludes. In the verse: tvam hyagne agnina vipro viprena santsata (8. e. not capable of the Brahmanship. The verses he repeats are thirteen in number . The offering of the fire (Agni) is that offering which leads to heaven. and the Angiras. yajnena yajnam ayajanta (1. 8). abrahmanoktu. " T h e term in the original is. 50). Agninagnih samidhyate (1.. &c. the other A g n i .) were the first rites. i. 164. visible) sacrifice. and the other vipra.26 proper place. i. the Ahayaniya fire).. the gramayaji. and went to heaven. 6) is appropriate (when the new born Agni has been thrown into the Ahavaniya fire). 164. this sacrifice nevertheless goes up to the gods. the great ones (the sacrificers) reached that heaven in which those gods who formerly performed the same rites reside " (1. i. According to Say. he who performs out oi covetousness alone sacrifices for all inhabitants of a village or town qualified or disqualified . this Agni is the other Agni's own residence. who is declared to be no proper Brahman. he who performs the daily religious duties neither before sunrise nor sunset. sakhd sakya samidhyase (at the end of the verse quoted) mean. the metres are the sadhya devas. this makes seventeen. There were the Adityas. Even if the performing priest is no proper Brahman 17 (in the strictest sense). The words. mean. performs only the less important domestic rites (smarta-karmani). 14). the gods who (formerly) performed. the other $an in (satd) the other Agni. . They sacrificed Agni at the beginning by means of Agni. though they are Brahmans by birth.e.e. the bahuyaji. and becomes not polluted by contagion with a wicked man (as in this case the performing priest is). and does not become i n fected by contagion with a wicked man. In the verse : tarn marjayanta suhratum (8. Of these [39] verses he repeats the first and the last thrice.e. 73. there are in the Smritis six kinds of men mentioned who are. this Agni is the friend of the (other) A g n i . the servant of a king. he who performs many sacrifices (for the sake of gain only). svesu ksayesu. By means of the sacrifice (the ideal omnipresent sacrifice) the gods thus [ 38] performed (the actual. then the sacrifice is successful. the brahmabandhu.. W i t h the verse. they are complete in form. or even pronounced to be an ill-reputed man. By having sacrificed A g n i through Agni (having thrown the new born Agni into the Ahavaniya fire). existing) means the one. the as rauta-yajaka. i. 43. If the form is complete and the verse alludes to the ceremony which is being performed. strictly speaking. the one vipra (wise) means one Agni. i. (In the remaining part of the verse) " these (producing fire. he who being properly appointed for the performance of the great (Srauta) sacrifices. They sacrificed at the beginning A g n i by means of A g n i and went to heaven.. a merchant (seller and buyer).. the words. viz. the one san (being. 50). the gods went to heaven.e.12.. The oblation (of Agni in the Ahavaniya fire) of h i m who has this knowledge goes up to the gods. then he grows fat.10. Cowell. Srauta S. Having repeated as Anuvakya a verse with three padas. 5. and (consequently) the sacrifice successful. The two Samyajya mantras. 2. He who has such a knowledge prospers by these versed which reside in Prajapati. Asval. ghritaih bodhayata atithim. 91. 1) alluding to the guest (atithi) belongs to Agni. 16) refers to a guest. 16. does not contain the word " guest. 1. The Yajya mantra for both. comprising such a year as consists of twelve months and five seasons. required at the Svistakrit are : hotaram chitraratham (10. 19 These two parts are the so-called chaksusi. Prajapati is the year. 16). Agni and Soma. Both verses are 18 See the Taittiriya Samhita 1.91." for. refresh the guest with clarified butter drops ! 2l J u s n o agnir ajyasya vetu. for it contains the term " being fattened . he uses as Yajya one consisting of four padas . 870—884. 4)..e. Bv repeating thrice the first and last verses he ties both the knots of the sacrifice to fasten and tighten i t .'s commentary on i t . for they contain an allusion to guests. eyes of the I s t i . 17 (The Remaining Rites of the Atithi-isti. 91. containing the word " guest. By this ceremony the Hotar thus puts the seven vital airs in the head (of the sacrificer). i. 44.19 after the Ceremony of Producing Fire by Friction is finished). For the ceremony of receiving a guest (dtithyam—atithi-isti) is the head of the sacrifice. The two Puro-anuvakyas for both portions of melted butter 19 (which are to be offered) are.. 22. viz. 21 The Anuvakya and Yajya mantras (for the principal offering consisting of Purodasa) are idam Visnur22 vichakrame ( 1 . whilst the verse addressed to Soma (1. But notwithstanding (there being no such verse) the verse mentioned ( 1 .27 For Prajapati is seventeen-fold. 20 . commences w i t h jusanah. which always precede the principal offering. ed. 5). 44. 5). eat the melted butter. consisting of Purodasa. then the form is complete.20 When the verse (which is repeated) alludes to the ceremony which is being performed. and apyayasva sametu (1. i. Both verses are addressed to Visnu. 22 The Purodasa is given to Visnu who is the chief deity of this I s t i . 4." such one should always be used. samidhagnim duvasyata (8. The verse (8. 1). and pra prayam agnir (7. and Ssy. when one feeds a guest [ 4 0 ] (well). as it were. thus seven padas are obtained. pp. 154." If there were a verse addressed to Soma. and prevent it from slipping down.) These two verses are complete in form . There are seven vital airs in the head. vol. 17) and tad asya priyam abhi patho (1. In the words of the second pada of samidhagnim.. &o. jusano Soma a/yasya vetu: may Agni pleased. 8. If they therefore offer at this (Isti) only the Prayajas without Anuyajas. with which alone he is permitted to enter the residence of the gods. then the wish which one entertains at the offering of the Anuyajas becomes also fulfilled (for the offering of the Anuyajas on this occasion would be a mistake). to be found at the same place (viz. Sanyuvak. the ceremonies. this Isti is to end w i t h the eating of the sacrificial food (no further ceremonies being required). wishes to put them in the head. but not the Anuyajas. 24 That is to say. {The Pravargya Ceremony. F O U R T H CHAPTER. It is a preparatory rite. as well as the Anuyajas are the vital airs. that the mantra (which is repeated) alludes to the ceremony which is being performed. whilst those in the lower parts of the body are the Anuyajas. a guest (referring to Agni's reception as a guest) occurs. The airs which are in the head are the Prayajas.24 The gods having (once) rested [ 4 1 ] satisfied w i t h the Atithya-isti ending by the eating of the sacrificial food (on the part of the sacrificer and the priests). and also in the last pada of the second the words daivyo atithih. The gods said . It precedes the animal and Soma sacrifices. Both Samyajyas (used at the Svistakrit of the Atithi-isti) are in the Tristubh metre. which consists of Purodasa. He who should offer the Anuyajas at this (Isti) is just like a man who. are left out on the occasion of the Atithya-isti. 1 The Pravargya ceremony lasts for three days. 26 were all the vital airs. such as the Anuyajas.. 25 They precede the principal offering. I shall not be your food. 26 This is a mistake in the sacrifice which is to be propitiated. and is intended for providing the sacrificer with a heavenly body. after having cut off the vital airs residing in the lower parts of the body).28 complete in fonm. The ceremony ends here w i t h the eating of the sacrificial food. and is always performed twice a day. The Prayajas. The sacrifice went away from the gods (saying).. ' The success of the sacrifice depends on the completeness of the form. That would be superfluity. for in both the word atihi23. do not g o . just as the Diksa. those of the head as well as those of the lower parts of the body.e.1) 18. which in the usual course of the I s t i follow the eating of the sacrificial food. for getting possession of Indra's powers (for Indra is Trisstubh). They offer only the Prayajas 25 at this (Isti). Patnismyaja and Sansthita Japa. When it had been taken asunder In the last pada of the first mantra there occur the words agnim atithim jananam. thou alone shalt be our food. The gods then killed [ 4 2 ] i t . in the forenoon and afternoon. in the head). That the gods do not receive mortals at their residence when 23 . For without having undergone i t . i. the Suktavak. the heavenly guest. no one is allowed to take part in the solemn Soma feast prepared for the gods. " Brahma !3 we shall perform the Pravargya ceremony. i. a seat (asandi) to sit on. The sacrificer drinks milk from a large wooden spoon (Upayamani) which has been first swelled by the Adhvaryu. The Mahavira is first put on the Vedi. and resemble very much the Baresma (Barsom) of the Parsis. they say. The Hotar receives at the same time orders to repeat the appropriate mantras. They are called Veda. a dasdbhir. in order to make it hot. the properly so-called Adhvaryu with his constant assistant Pratiprasthata. This ring is called khara. The milk is put on the left side of the Vedi. The second series of mantras. for the Asvins are the two physicians of the gods. three fans (dhavitra). the contents of the Mahavira are thrown into the Ahavaniya fire. poured into the Mahavira. and milked. Wooden sticks are put around it along with burning coals. one very large wooden spoon (Upaymani) from which the sacrifleer drinks milk (this forms part of the ceremony). in which afterwards the Mahavira is put. • The Brahma priests. let us dress (and fill up) this sacrifice. which is also tied together by means of a reed (aiwyaonhanem). thirteen sticks. it is lifted up by means of the two Saphas. The fire is blown by three little fans which serve as bellows. Whilst the empty vessel is being heated. For the performance of this important ceremony extensive preparations are to be made by the Adhvaryu and his assistant. Ho tar ! repeat the appropriate mantras!" arriving in their very bodies. Thence two Adhvaryu priests provide for all the implements required for the Pravargya vessel (gharma).. two wooden pieces for lifting the Mahavira pot (called sapha). the Pratiprasthatar. tho Mahavira is taken from the Vedi and placed in that earthen ring (khara). that the priests are going to perform the Pravargya ceremony. will certainly not be sufficient for us. After having done so. and then under recital of the mantra. A cow and a female sheep are to be kept in readiness.e. 2 Viz. for it is to be heated). 57-60). The whole ceremony has been witnessed by me. called tho purva patala. and mixed with that of the cow in the vessel. called Mahavira or gharma (i. After the vessel has been made quite hot.e. is repeated when the cow is milked and her milk poured into the Mahavira. two metal blades. Two bunches of kusa grass are prepared. Then the 'milk of a goat whose kid is dead is taken. The silver blade is put below.e. the so-called uttara potato. the gold blade above the Mahavira. called the two Adhvaryus. for earth is always carried on the back of donkeys to the sacrificial compound. as reported in the Ramayana ( 1 . they are the two Adhvaryus 2 [ 4 3 ] (sacred cooks). The chief implements are : an earthen vessel of peculiar form. i.. The intimation to the Brahma priest as well as the order to the Hotar are given by the Adhvaryu and the Pratiprusthatar. two shovels for charcoal (dhristi). The gods said : this sacrifice after having been taken asunder. tied by the Adhvaryu with a cord. or heated substance. Well. cure this sacrifice. it was found not to be sufficient (to satisfy their appetite). the Hotar repeats the first series of mantras.. After the priests have repeated the mantras required for propitiation (santi) namo vdche. After this has been done. heat. Then the Adhvaryu makes a circle of clay. to be laid round the Mahavira vessel (paridhi). one of gold and one of silver (called suvartjarajatau rukmau). and also fire is put in the khara just below the Mahavira. the president of the sacrifice.29 (cut into pieces) by them. &c. one may learn from the amusing story of the king Trisunku. and tied in the midst... The cow then is called. six shavings from the Udumbara tree as fuel. ass. After having dressed it. they said to the Asvins. is hero informed. . All the vessels and implements required are brought to the spot and placed at the left side of the Garhapatya fire. 4. By repeating the mantra. The term is here used to mark a distinction between : due. which follow one another in the Samhita. All these verses (if counted) number to twenty. 83. The Hotar begins with brahma jajnanam prathamam (Vaj. S. i. the first as well as the second verse 5 are appropriate. thus the Hotar puts the vital air in this Pravargya man. 4). 6). to be also repeated. 1). samsidasva mahan asi (1. patangam aktamasurasya (10.. Apasyan gopam anipadyamdnam (10. 177. by means of Brahma the priest thus cures the Pravargya man. called " sacrifice" which had been torn to pieces by the gods). 5. is appropriate to the ceremony of anointing (the Pravargya vessel with melted butter). 9). iyam pitre rastri (Asval. i.. This (sacrificial) man is twenty-one fold .. amjanti yam prathayanto (5. is addressed to Brahmanaspati. Of the following mantras. S 4. 25. commence with. 6).e. two verses and pamcha. Asval. Sukram te anyad yajatam (6. the Hotar puts speech in the Pravargya man . of 10. 5 t h a t is to say: of the three mantras mentioned. 5. yo no sanuiyu abhidasad (6. For instance. the Brahmans) the Hotar thus cures the Pravargya man (the mystical personage. for by rastri. 1-5).e. always that one which immediately follows them in the Samhita. they mate him (the Pravargya man) sit down. 7).4 The verse. 4. Aival. the so-called Mahdvira. and not followed by any other verse which comes immediately after it in the Samhita. The five verses required for killing the Raksas. Savitar is the vital air .1 (patangam aktam. 177. An ekapatini is sucha mantra which is taken single.). The verse. i. S.30 19. What is appropriate in the sacrifice. bhava no agne sumana upetau (3. 4. By the verse. S S. that is successful. Now follow four single verses : 6 Pari tva girvano gira (1. 4. S S. Adhi dvayor adadha ukthyam (1. speech is to be understood. 1). five verses. 10.177. in an earthen ring. one.. 18. In this mantra Brahma is Brihaspati (the teacher of the gods) . &c. 6 . Brahma is Brihaspati . 6). krinsva' pajah prasitim (4. [ 4 4 ] The verse addressed to Savitar is. S. is the 2nd verse.e. mahan mahi astabhayad (Asval. S. 6).e. Ekapdtinyah. for he has ten fingers on his hands and ten 4 The Adhvaryus put the Pravargya vessel. 3). 12). abhi tyam devam savitaram (Vaj. 3 ) . 58. called Khara. 36. by means of Brahma (i. is to be repeated along with them. 43. 4. 1 ) . queen. S. 13. 46. He (thus) 20. The verses beginning with prathascha [ 4 6 ] yasya saprathascha nama (10. 8 7 . [ 4 6 ] (Now follow) nine Pavamani-verses (dedicated to the purification of the Soma juice) beginning with. for some vital airs are circulating (venanti) above the navel. In the 3rd pada of the first verse. pavitram te vitatam (9.1. 23) Brahma is Brihaspati. srakve drapsasya dhamatah (9. this. 83. On account of this vital air (the life) taking its origin from the navel. 73. those mantras the recital of which is calculated to give the new body. 10 The Risi of the Rathantara Sama : abhi tva sura nonumah (7.31 on his feet. 1). others below it. According to Sayana this verse is taken from another Sakha. On account of their containing the word " pavitram " (pure). (He now repeats) a hymn. and a form. tapash pavitram vitatam (9. the proper shape. and the soul is reckoned as the twenty-first.) is Vasistha. * This means. " This " (the navel) is meant by venas . (Now he repeats the (verses). There are nine vital airs. and that of the Brihat Sama: tvam iddhi havamahe (6. urine. venas (circulation. "Bharadvaja made the Brihat Sama out of Agni. by repeating them the Hotar provides the Pravargya man with a body. (When repeating this mantra. 123. the Hotar puts the vital airs in him (the Pravargya man). by means of Brahma he thus cures him (the sacrificial man. By repeating these (verses). and viyat pavitram dhiqanci atanvata. who had been torn to pieces). (By repeating these three verses) he puts these vital airs in this (Pravargya man).) is Bharadvaja.1). to the navel). when pronouncing the word ayam." By repeating this mantra. and excrements. (For in the fourth pada of the first of these verses)." and (in the last half verse of the second Gharma-tanu mantra is said). the Hotar puts life in this (Pravargya man). prepares the soul as the twenty-first (part).. there is said: " Vasistha brought the Rathantara Sama. 82. 2).8 Gananam tva ganapatim havamahe (2. i. the name " brahmanaspati " is mentioned. from ven to circulate) means " navel.1). 22. (Now he repeats) ayam venai chodayat7 (10. the vital airs are purified (when these mantras are recited over them). addressed to Brahmanaspati. the Hotar points.e. These are the vital airs of the lower part of the body presiding over the semen.1-3) are the three Gharmatanu9 mantras. 21.181. the Hotar provides the Pravargya man with the Rathantara and Brihat-Samans (required for its prosperity). 83." 10 By repeating these mantras. which is to be made in the Pravargya vessel (the Gharma). For the extremities of the (mystical) sacrificial body (to be restored by means of the Pravargya ceremony) vary as to magnitude and largeness. is mentioned in it. the priest thus makes this (Pravargya man) thrive by means of those desires (including their satisfaction). 12 . the Risi of which is Prajavan. and conquers the highest heaven.120. commencing with ka radhad dhotra (1. 1). (The words in the second pada :) gharmam surucham are appropriate. (Now he repeats) the hymn: Abhaty agnir usasam (5. cattle is of the same (Jagatl) nature. 10 For the word " gharma " (the Pravargya vessel) is mentioned in it. The Hotar when repeating the first of these verses. the senses in this (Pravargya man. 39.) This hymn is in the Tristubh metra.39. at the sacriflcer's wife. [ 4 8 ] In repeating this hymn. This hymn is in the Tristubh metre." nasa iva " as a nose " (2. he provides him with offspring. 6). he puts in this way. In this hymn there being expressions like.32 (By repeating) three verses (of the hymn) apasyan tva manasa chekitanam (10.183. What is appropriate at the sacrifice. By the words : " what assistance you (Asvina) have rendered such and such a one " (which occur in every verse of the hymn mentioned). he provides this (Pravargya man) with all those wishes (and their fulfilment) which the Asvins in this hymn are said to have deemed proper to fulfil. at himself. 11 'Now the Hotar repeats) nine verses in different metres. by this means he puts strength in this (Pravargya man. when repeating the second. 1-9). that is successful. 11 The word " gharma" which is a name of the Pravargya vessel.) The words : pipivamsam asvind gharmam achha (the fourth pada of the first verse of the hymn mentioned) are appropriate 12 to the ceremony. some are rather thin. by enumerating the limbs of the body. He who has this knowledge goes up to the beloved house of the Asvins. In this way he puts strength in this (Pravargya man. 76. the son of Prajapati (the Lord of creatures).13 This hymn is in the Jagati metre. others are rather big. for Tristubh is strength. Thence are verses of various metres required (for the verses represent the extremities of the body).) He repeats the hymn: gravaneva tad id artham jaretke (2. 39). 5). Thus he provides this (Pravargya man) with cattle. when the third. karnaviva "as two ears. He conquered the highest heaven. 112).) He repeats the hymn : ile dyavaprithivi ( 1 . (These different metres represent the difference in magnitude and expansion of the extremities of the belly of the sacrificial man). By means of these verses (the Risi) Kaksivan [ 4 7 ] went to the beloved residence of the Asvins. looks at the sacrifloer. for Tristubh is strength. aksi iva " as the eyes " (2. [ 4 9 ] 13. These twenty-one verses are appropriate.. 4. 8). 105. (In repeating this verse. 24. which is to be milked by the Adhvaryu. the words of which) aristebhir prithivi uta dyauh (contain a prayer for prosperity) he makes thus this Pravargya man thrive. 1). now milk. 7). 74. Upahvaye sudugham dhenum (1. Asute simchata sriyam 8. 14. Gaur amimed anuvatsam (1. &c. 61. Atmanvam nabho duhyate (9. he concludes (the ceremony). 6). Sami vatsann amatribhih (9. 2. 7. 3.25). are to be poured into i t . dyubhir aktubhih paripatam (1. Abhi tva deva Savitah (1. 9. 4. 5." refers. Anunam asvinor (8. 22). 40. the verse whose characteristic the word " ruck" to shine. ln this way he provides this (Pravargya man) with splendour. 6). Samvatsa iva matribhih (9. Duhanti saptdikan (8. 3). 16. 8. the vessel had been made only hot. 164. is: aruruchad usasah prisnir (9. 13). 164. 49). Himkrinvati vasupatni (1. Samjanana upasidan (1. 16). Daring the recital of the first part of the Pravargya mantras. 83. To this ceremony the first mantra of the second part. 7). granting him all that is wished for (in the verse mentioned)." I call the cow yielding good milk. 3). 11. 62. 7. 10. 4. Tadu prayaksatamam (1. With the verse. Yaste stanah sasayo 1. 27). Samiddho Agnir Asvina (Asval. 9.104. 7). The second part of the mantra collection l4 (required at the Pravargya ceremony) is as follows :— 1. 5). Upadrava payasd (Asval. 15. 19.e. 12. Now is (completed) the first part of the mantra collection (required at the Pravargya ceremony).33 He repeats the ruehitavati. 4. Samiddho Agnir vrisana (Asval. 164. Namased upasidatam (9. 20. 17. 4). 2). 7). 112. 26). that is successful. Uttistha Brahmanaspate (1. Samutye mahatir apah (8. butter. A cow is brought to the spot. 61. 164. 18. 22. Adhuksat pipyusim isam (8. 6. Adasabhir (8. 61. 61. 2). 28). i. What is appropriate at a Sacrifice. 21. 72. 7). 5 14 . 11. asa daksindsad (Asv. full of sap. 2. 5. These verses are appropriate. 73. 46. 16 15 . and ubha pibatam(1. One of the characteristics of the Gharma food is that it is very hot. sakhe sakhayam (4. By the two mantras. After the formula. 5. Agni eat! he pronounces Vausat! which is in lieu of the Svistakfit. 3 ) . When eating it. of the sweet offering which has been thrown into the most brightly blazing (indratama) fire ! (Let us eat) of thee. he repeats.). When repeating nake suparnam upa yat (9. butter. 2. 7. 1). 73. 4. 4. above mentioned. full of food. 7. What is appropriate at the sacrifice. 7). 17 The word certainly has here no reference to the Angiras.16 repeats ud u sya devah Savita hiranyaya (6. 73. and hot wheys. 4).34 The Hotar. vi z. do me no harm !" When the Pravargya vessel is put down. along with the formula. This is expressed hero. 58. 0 divine gharma (the contents of the Pravargya vessel) which art full of honey. S). 7. By the mantras.su na (1. that is successful. praitu Brdhmanaspati (1.." The Brahma priest mutters (makes japa). then the Hotar repeats these two mantras. [50] Agni eat!) pronounces the formula Vausat! then thus the omission of " Agni Svistakrit " is replaced. 123. etc. urdhva u . for making Svistakrit. 36. the things thrown into the Pravargya vessel (milk. 40. syeno na yonim sadanam (9. When going forward.). 13) .) (After the offering has been given to the fire) the Hotar repeats the following (seven) verses: svahakritah suchir devesu (Atharv. Anantar-iti means " what has not gone into " = what is omitted. 36.. Asv 4. 123. and asya pibatam Asvina (8. he repeats : Gandharva ittha (9. tapto vam gharmo naksati svahota (Atharv. the Hotar wants to eat. be takes his seat. 15). when the Pravargya vessel is taken away. 17). 71. yad usriydsu svahutam (Atharv. 4. 3. 6). in which the Pravargya vessel is placed). 3. 4. when standing behind (the others).) When looking at the Khara (the earthen ring. 85. tam ghem ittha (8. 83. When the Hotar (after having repeated the two mantras. Praise to thee (0 gharma !) .). 1. Soma juice (contained in the stalks). and quite hot (angirasvat"). 7. 11). 7. parts of three offerings. samudrad urmim udiyarti veno (10. By the mantra. 14). They take. he sacrifices for the afternoon. 6). he says: " Let us eat the (remainder of the) offering which has been offered. 71. and ayasmin sapta Vasavah He stands behind the other priests. Angiras had no doubt originally the same meaning as angara. Asv. After the formula: Agni eat! he pronounces Vausat! which is in lieu of the Svistakrit. 7. urdhvo nah pahi (1. the Hotar sacrifices to the forenoon (the deity of the forenoon). 14). Asv. the celebrated Risis. pavaka soche lava (3. drapsah samudram abhi (10. or all the Vedas collectively. from which the sacrificer drinks milk. The Asuras made these worlds fortified castles. just as the strongest and most powerful (kings) do. 19 12 A place near the so-called Uttara Vedi which is outside that one appropriated for the performance of the Istis. to lift it) are the two testicles.. This sadas is the sitting-room for the king Soma.e. suyavasad bhagavati (1. by means of an upasad. the Brahma (sacred element). he concludes (the ceremony). they conquer a large (fortified) town. Thus they made these worlds castles. the two handles (placed underneath.) The Devas and Asuras were fighting in these worlds. they drove by it them (the Asuras) out from this world (the earth). (Upasad. and amrita the supreme soul. A largo wooden spoon. the sky a golden castle. They made out of the earth in opposition (to the iron castle of the Asuras) a sitting-room 10 (sadas).35 (Asval. and is absorbed in the deity. The gods said. In whatever (part of the) day (forenoon or afternoon). the Veda19 (sacred knowledge). he repeats the mantra. the air a silver. Thus they made the earth an iron castle. Thus they d i d . after his removal from the Prachina vamsa. The Devae said. For A g n i is the womb of the gods. besieging. for it was not recognized as a sacred book at the time of the composition of the Brahmanas. Such they made these worlds in opposition to the castles (into which the three worlds had been transformed by the Asuras)." and. 164. 21 There is observable throughout this chapter a pun between the two meanings of upasad " siege. Bayana here understands by Veda the Atharvaveda. the Upayamani1' the thighs. Yajus. 7).. these Asuras have made these worlds castles . havir havismo mahi (9. 23. let us thus make other worlds in opposition to these castles. 5). i. besieging). sacrifices according to this rite (yajnakratu). But it is very doubtful whether these interpretations are right. The m i l k (in the vessel) is the seed. Let us perform the burnt offerings called Upasads (i. Brahma is according to him Hiranyagarbha (the universal soul). and immortality. 40). [51] The Gharma (ceremony) represents the cohabitation of the gods. they are about to take off (the Pravargya vessel from its place). For. By "Veda"' certainly the Atharva Veda cannot be meant. 4. W i t h the verse. He who knowing this. When they performed the first Upasad.e. and out of the sky two repositories for food (havirdhana). This seed (in the shape of milk) is poured into Agni as the womb of the gods for prodnction. out [ 5 2 ] of the air a fire-place (agnidhriya). 83. The Gharma vessel is the penis . and participates in the nature of the Rik. The latter place is called Prachina vamsa. 20 . and Saman. is born (anew) from the womb of Agni and the offerings. a certain ceremony. is to take place immediately after the Atithya isti is finished. The Devas said. destroying all his enemies. repaired to Day and Night (ahordtra). They marched out in The Tanunaptram ceremony which is alluded to and commented on in this paragraph. By means of the Upasad which they performed for the first part of the day. The gods said. they turned them out of night. the sacrificer leaves only so much space to his enemy (as there is between the junction of day and night) 24. The Asuras driven out of the Ritus. They turned them (the Asuras) out of the half-months. Thus they did. They drove them out of the months. They are believed to have the power of 22 . (thus) they became six. by means of them. they drove them out of the air.36 By the performance of the second. and seize [ 5 4 ] their reign. Let us perform each twice. The Devas said. during the second part. after the Upasad. and by means of that which they performed for the second part of the day. The Upasads being twelve. they performed each twice . The Asuras driven out of these (three) worlds. that makes twelve. Thus they disappeared from both day and night. Let us perform the Upasads. The Devas said. It is a solemn oath taken by the sacrificer and all the officiating priests pledging themselves mutually not to injure one another. By doing so. Let us perform the Upasads. repaired to the Ritus (seasons). as it might appear from this passage. Thus they did. they turned them out of day. He who has such a knowledge. Thence the first Upasad is to be performed during the first part of the day. and by the performance of the third. as it were. or the half-months. out of the sky.) The Devas were afraid. or solemn oath taken by the priests. It is chiefly considered as a safeguard for the sacrificer who is. Thus they did. they performed each twice : that makes twenty-four. or in the Ritus (seasons). Let us perform the Upasads. destroying all their enemies. and the second. These Upasads being three. will he (also) gain who has such a knowledge. the gods gained a complete victory. Let us perform the Upasads. There are twelve months. The Upasads being six. There are six Ritus (seasons). or in day and night. or in the months. There are twenty-four half-months. For. surmising the Asuras might become aware of their being disunited. All the victories which the gods gained in these (three) worlds. turned out of [ 5 3 ] the half-months. thus they drove them (the Asuras) out of the Ritus. Thus they were driven out of these worlds. entirely given up to the hands of the priests. (The Tanunaptram M ceremony. The Asuras driven out of the months repaired to the half-months. The Asuras. repaired to the months. gains a victory. and not. Thus they did. The Upasads are the goddesses of victory (jitayah). and Brihaspati with the Visve Devas. 2. The latter word means only one's own son. As to the name tanunaptram.isthaya tva grihnami (see Black Yajurveda 1. he among us who should. the king. By taking this solemn oath. This putting of their bodies in the house of Varuna. and puts melted butter in it. conjunct. . became their Tanunaptram (joining of bodies).) " thou art inviolable. paripataye tva grihnami. bound by ties as strong as family ties. sing. VajasaneyaSamh. transgress this (oath. He then takes a vessel (Kamsa. the sacrificer and the officiating priests come as it werenoti* the closest contact with one another. of the aorist. The term. (i. the a jya (melted butter) by means of a stalk of Kusa grass. and.e. Varuna with the Adityas. a Yajus (sacrificial formula) is repeated. &c. means only: contracting of the closest relationship. middle voice. Indra did sO with the Rudras. They may touch. sakvaraya tva grihnami . or one's own relative. 2.2. 10.10. sakwann o. a goblet) into which. This latter ceremony." 24 [ 5 5 ] They put their bodies in the house of Varuna. tanunaptre tva grihnami . Y. only performed by tho Hotars. out of greediness. he puts by means of a Sruva the melted butter contained in the Dhruva. Agni marched out with the Vasus. 3rd pers." But this interpretation is doubtful to me. he shall no more be joined with them. 24 This is the formula of the oath. 5. Thus all. All priests with the sacrificer now touch the vessel (Kamsa) in which the ajya or melted butter thus taken out of the Dhruva had been put. understands by this expression " wife and children. This oath is taken in the following way : The Adhvaryu takes one of the large sacrificial spoons.5.. bhavishad. clearly prove. a name of Agni." which is only a poetical expression for the copper vessel filled with water.. and deliberated. which is filled with water. is regarded as the symbolical deposition of the priests' own bodies in the " house of Varuna. and each time after a piece of melted butter having been taken out. or cheating him out of what he is sacrificing for. brotherhood.. But I doubt whether the name tanunaptram has here anything to do with Agni tanunapat. water)." All the seven Hotars then put their hands in the madanti. as the forms: Samgacchatai.. 25. conjunct. one is induced to refer it to tanunapat. let us put these our dearest bodies 23 in the house of Varuna. however. a copper vessel. therefore. after having placed it on the Vedi. called Dhruva. 23 Say. not to do anything which might injure the sacrificer). deliberated. When touching the butter. (Bl. having severally marched out.37 several divisions and deliberated. The Atithya-isti is the very head of the sacrifice (the sacrificial destroying him. They said. they all repeat the formula : anddhristam asi. by not performing the ceremonies required in the proper. viz: apataye tva grihnami. 1. way. the king. but in a wrong. Thence the Asuras could not conquer their (the gods') empire (for they all had been made inviolable by this ceremony). which is very ancient in language. " Well. where grihnami and tva are only put once). by which he is invoked in the Prayajas and which occurs along with others at this very ceremony. He puts five times the Sruva in the Dhruva.2. Thence they say : none of those joined together by the tanunaptram ceremony is to be injured. on the second three. contracted. 16. He (subsequently) undergoes the religious ceremony of d r i n k i n g what comes from three nipples. and on the third two and one. and proceeds to these which represent the smaller ones.38 personage). When the form is complete. He undergoes the religious ceremony of drinking what comes from one nipple (alone).23 Upasadyaya milhushe (7. then the sacrifice is successful. there is only " one" arrow mentioned (as [ 5 6 ] a unit). point. The gods holding this arrow represented by the Ajya (at the Upasad ceremony) discharged it. 1. At first he (the sacrificer) undergoes the religious ceremony of drinking (milk) coming from four nipples (of the cow).. The highest world is Satyaloka which is the largest of a l l .. 21 That is to say. For the arrow in the Upasads consists of three parts. By means of one alone {i. entered them. Antariksa loka and Bhurloka are successively smaller still. (Now the Samidheni verses for the forenoon and afternoon Upasad ceremonies are mentioned).. Dyuloka is smaller . Three Samidheni verses are to be repeated each time (the first set in the forenoon and the second in the afternoon). and point. 22 After some preliminary remarks on the importance and signification of the Upasad ceremony. The gods made the Upasads as an arrow (the upasad ceremony served them as an arrow). 6. steel. 25 for the arrow in the Upasads consists of four parts. for head and neck are equal. as contain derivatives of the root han to kill) ought to be used. which has all the characteristics of a common I s t i . ya agra iva saryaha (6. The worlds which are above are extended26 and these which are below. For these (deities. shaft. 400. Agni was its shaft. the Upasads are his neck. and feathers. The priest (in performing this ceremony) commences by that number of nipples (four) which represents the larger worlds. shaft and point. For Anuvdkyas and Yajyas. Imam me Agne samidham (2. the auther goes on to set forth the duties of the Hotar when performing the Upasad. in the Upasads. ed.. 16. They are complete in form. For. viz. For the arrow in the Upasads consists of two parts. 1-3). and Varuna its feathers. p. Agni and so on) are in the Ajya offering. See Black Yajurveda. he milks on the first day four nipples. shaft. breaking w i t h it the castles of the Asuras. 15. Visnu its point. He undergoes the religious ceremony of drinking what comes from two nipples. 1-3). Cowell. and the verse which is recited alludes to the ceremony which is being performed. Soma its steel. viz. 25 24 . 34).e. viz.27 (That is done) for conquering these worlds. steel. These are: agnir vritrani jamghanat (6. The two stalks of Kusa grass (held by the Hotar) are of the same length . by co-operation of all its parts) effect is produced. and. 39) . Jaghnivati verses (such verses. [ 6 8 ] They (the divines) say : it is. But at the Upasad ceremony it is done on all sides. 91. is regarded as a cruel treatment which is to be atoned for. not of different metres. when they perform ceremony of (touching) the melted butter (the Tanunapatram) near the k i n g Soma. and Visnu. in order to supervene the sacrifice. as it were. in order to sharpen the arrow for preventing it from recoiling. gayasphano amivaha (1. trini pada vichakrame ( 1 . 17. 5 ) . 2 9 This is the order for the forenoon ceremony). Upavih. 8). Thus the Hotar has it in his power to produce diseases.) 26 (Neither Prayajas nor Anuyajas are to be used at the Upasad Isti). To put anythiug on the king Soma. containing the Ajya which is to be touched by all the priests and the sacrificer. The Hotar repeats the mantras (at this occasion) only after having overstepped (the boundary between the Vedi and Ahavanlya fire on a l l sides30). as if it were very full. idam Visnur vichahrame (1. and prevent it from going. Thence the mantras (for the chief deities at the Upasad isti) should be always of the same metre. in order to bind them together by a solemn oath. In performing the Upasad ceremony he should use verses in the same metre (for all the Ahutis). By means of these Upasads the Devas defeated (the Asuras). is placed over the Soma plant which is lying on the Vedi. The Prayajas as well as the Anuyajas are the armour of the gods.31 The reason is. appear on the throat as a face put over it. not such ones as are in different metres.). killed Vritra. (The Upasad isti) is to be performed without both. said in a Brahmanam about the Upasads." He said so. that Indra. consisting of melted butter. using melted butter as his thunderbolt. 22. When the Hotar uses different metres. 31 . In roost ceremonies he oversteps this boundary only towards the south. which ceremony is called apyayanam—Soma prayoga. the son of Janasruta. entered them.). then he produces the king's evil on the necks (of the sacrificers).39 tvam somasi satpatih ( 1 . Soma. 91. for the Upasad offerings. and vice versa). 30 29 The vessel. 12. For the afternoon ceremony he inverts the order of these verses (so as to make the Yajya of [ 5 7 ] the forenoon Anuvakya in the afternoon. In order to compensate the k i n g Soma for any injury he might have received from the performance of the Tanunaptram ceremony in his presence) they sprinkle the king (Soma) The respective deities of these Anuvakyas and Yajyas a r e : Agni. a cruel act. and he like a person who is in the habit of singing. and. Soma is to be pacified by sprinkling with water. 22. as follows: " From this reason (on account of the Upasads) the face of an ugly-looking Srotriya makes upon the eye of an observer the distinct i m pression. breaking down their castles. 2. 11. 22 These words follow the mantra mentioned above : amsur amsuste. literally. 3 As a rule. sell me unto them . the Gandharvas lust after women. 1. (Taitt. . bat the text differs a little from that in our Brahmanam). pawn.1 The gods answered: " No ! how may we live without thee ? She said.. nor invited to the great dinner which the sacrificer must give to Brahmans at the end of the sacrifice. After Soma has been bought. as I myself have witnessed i t . By making a bow to " heaven and earth " (which are represented by these two bundles of kusa grass) they make them both grow. then they (subsequently) make him (Soma) by this (sprinkling of water) fat (when lying) on her (the Vedi).40 with water (whilst the following mantra is repeated): arhsur amsuste deva Soma (Taitt 1. and the Offerings from their Places in the Prachina-vamsa to the Uttara Vedi. the cows given in Daksina. When they perform this ceremony near him (Soma). Thence the mantras (after Soma has been bought) are to be repeated with a low voice. however. the sacrificer pays the price of a cow in money to the Brahman who brings him the Soma. The king Soma is the fruit of heaven and earth. being the price2 at which they purchase the king Soma. To sell Soma is regarded as very disreputable. and then you sell me to them (in exchange for Soma). •• The term used i s : prastarenihnavate. they (the Hotri priests) throw the two bundles of kusa grass (held in their hands." Thus they did. 2. and put their right hands ever their left ones33 (to cover the kusa grass). (The Ceremonies of carrying the Fire. which appears to be related to the Latin pignus. Vach (the goddess of speech) said. The Gods and Risis deliberated. When repeating the words : esta rayah. She (this cow) may. 2 This is the meaning ef the verb pan. The king Soma lived among the Gandharvas. and make him grow. 1. I shall return to you. he conceals the two bundles of kusa grass. for which the Soma is bought. &c. 2). The concealment is done in the manner expressed in the translation. Samh. Soma. as to how the king might be induced to return to them. a cruel treatment of him. in the southern corner of the Vedi). 11. cannot be rebought by the giver. 32 & c . for Vach (whom this cow. In imitation (of this precedent) they drive away an immaculate cow of one year's age. 2 Instead of giving a cow. Vach is with the Gandharvas . if you should want me. [59} F I F T H CHAPTER. as it were. I (therefore) shall transform myself into a woman. be rebought 3 . In the disguise of a big naked woman she was sold (by the gods to the Gandharvas) in exchange for Soma. which is. The seller is not admitted to the sacrificial compound. but she retuns as soon as the ceremony of the Agnipranayana is performed.) 27. represents) returned to the gods. the word vise (Vaisya) is mentioned. In its fourth pada vanesu. 1). For the Anustubh metre is speech.e.) The Adhvaryu orders ( the Hotar). If the sacrificer be a Brahman. hear (us) with his hosts in heaven ! (the Hotar effects that).— imam make vidathydya (3. If the sacrificer be a Vaidya. For the Vaisya belongs to the Jagati: cattle is of the same (Jagatt) nature. (This metre) makes him the (sacrificer) thus prosper by means of the beauty and sacred knowledge (which is contained in it). he thus sends forth speech in speech. If the sacrificer be a Ksattriya.. the Hotar makes him (the sacrificer of the Ksattriya caste) prosper through the strength.e. For the Ksattriya belongs to the Tristubh (has its nature). to repeat mantras appropriate (to the ceremony). the imperishable. 7. 6 . By repeating (an Anustubh). the Hotar sends forth speech (i. he is always protected by him).41 28 [ 6 0 ] The Agni-pravayana.. may Agni hear us with the hosts (the flames) posted in his house. that is successful in the sacrifice. srinotu no damyebhir. he repeats for the first time. 2). the Hotar should repeat a verse in the Jagati metre. i. &c. "they brought to him who is to be praised always (Agni). this mantra. 54.. with a loud voice again. i. Ceremony of Carrying the Sacrificial Fire to the Altar destined for the Animal and Soma Sacrifices..e. i.4 • The author of the Brahmapam tries to find in the words ayam u sya of the mantra.. 3). sharpness of sense and power (contained in the Tristubh). When repeating the verse: ayarh u sya pra devayur (10. 176. he should repeat a Tristubh.e. viz. may he. viz : —ayam iha prathamo [ 6 1 ] (4. Thus he makes him prosper by means of cattle (provides him with it). sharpness of senses and power. after having only inaudibly muttered some of the preceding ones). What is appropriate. when the sacrificial fire is to be carried (to the Uttara Vedi). &c. the Hotar brings the sacrificer at the head of his (the sacrificer's) family. which is in the Anustubh metre. 1). for the Brahman belongs to the Gayatri metre (has its nature). (He repeats :)pra devam devya (10.e. Agni shines in the house of the sacrificer till the end of his life (i.. he ought to repeat a verse in the Gayatrt metre . The Gayatri is beauty and acquisition of sacred knowledge. By the words of the second pada of the verse mentioned): sasvatkritva idyaya prajabhrur. By the words ayam u sya he expresses the following sentence: I who formerly was living among the Gandharvas have come. Tristubh is strength. By the second half verse. By repeating thus a Tristubh. 176. This is appropriate. i.e. Ayam. (3.e. but its subject is Agni. " for the sacrificer who is producing (the mystical sacrificial man) anew. 16). by (our) repeating this verse. • The articles here mentioned. " this A g n i makes (us) fearless by dint of his immortal nature. As living in this nest like a bird. The verse in question refers to the ceremony of the Agni-pranayanam.e. an odoriferous gum (guggul). &c. He (when being carried) appears " by himself as a fiery chariot (the sun) surrounded (by a large retinue of priests and " sacrificers). 4) i.. &c." (When repeating the first and second padas :) ague visvebhih. in order to make it refer to Vach. on the Vach's (speech) residence among the Gandharvas. Nidhimahi (lit. as it were.. and not Vach.) a bird's nest. whom the Hotar represents) " desirous of worshipping the gods. " we put thee.. that he (Agni) is the god who. according to the Brahmanam. taken as a feminine.42 By the verse ) ayam agnir urusyati. " the god has been made very powerful by means of (his own) power. we put down) means " they are about to put him (Agni) down. i. he makes him (Agni) with all the gods sit. The impossibility of such an explanation will be apparent to every reader. is made the preserver of (our) lives. But this interpretation is wholly ungrammatical and childish. ." By nabhi (lit. and deposited in thee as in a nest. an allusion to the fable reported in 1. the nabhi of the Uttara Vedi is meant." The term " havyaya volhave" means : he is about to Carry up the sacrifice. take first w i t h all the gods thy " seat in the hole which is stuffed w i t h wool. he is called kulayi. or hole in the Uttara Vedi. " with thy well-armed host (the flames). They are regarded as forming the nest of Agni. which word is feminine. the masculine of the demonstrative pronoun. a braid of hair (urnastukah). as Sayana explains. in the centre (nabhi of the Uttara Vedi)5 on the earth to carry up (our) offerings. sahasas chit sahiyan devo jivatave kritah. (The Hotar repeats :) Ague visvebhih svanika (6. (The Hotar now repeats :) ilayas tva pade vayam. seasoned with melted butter. filled with kusa grass. are put in the Nabhi.8 is prepared (for Agni) at the sacrifice. &c. (see below) in which the fire brought from the Ahavaniya is deposited." the Hotar provides him (the sacrificer) with immortality. 4). is carried (thither. (The second half of this verse). in question. (10. (When repeating the third pada: k ulayinam ghritavantam. 176. " 0 Agni. and a kind of fragrant grass.. is here. carry well the sacrificial " offering." 4 The Ndbhi of the Uttara Vedi (the altar outside the Praichina vamsa or place for the Istie with the three fires) is a hole of a quadrangular form in the midst of this altar.e. in order to preserve [ 6 2 ] (our) lives" signifies. as it were.. consisting of sticks of fir-tree wood. 0 Jatavedas! (Agni) in the place of lla . &c. 29. I translate it as follows : " This very Hotar (i. to the Uttara Vedi) for the per" formance of the sacrifice (animal and Soma offering). Agni. navel). 15. 27. the carrying of the fire from the Ahavaniya lire to the Uttara V e d i . " the Hotar of " great knowledge and skill. What is complete in form. the Hotar provides the sacrificer with life . &c." By " Hotar " Agni is to be understood . has A g n i everywhere round him as herdsman (watchman) for himself and the sacrificer. mentioned in this verse) is the sacrificer.. sat down on the " Hotri-seat (place for the Hotar). i. 1). He recites these eight verses (just enumerated). He who has this knowledge. (The Hotar repeats :) ni hota hotrisadane (2. Agni. for " vayas " (mentioned in this verse) is life. e . which are complete in form. When repeating the second half of this verse: devavir. 29. he thus places the sacrifice (the sacrificial personage) straight on him (Agni). being conspi" cuous. By the words : make sit. He who knowing this. i. for he is the Hotar of the gods.e. multiply h i m by using him at different occasions. " thou art our messenger . who is brightly shining. The Hotar concludes with the verse : tvam dutas tvam u nah (2. The term " sahasrambhara " means.. and secures thus welfare for the whole year. (3. concludes (the ceremony of Agni-pranayanam) with this verse (mentioned). " His own place " (sva u loke) is the Nabhi of the Uttara Vedi. hotrisadanam is the nabhi of the uttara vedi. " sit. & c . when the mantra recited alludes to the ceremony which is being performed. the Hotar asks a blessing for the sacrificer. that they. The herdsman " with his light was awake. 0 strong one ! 0 A g n i ! do not neglect the "bodies (members) in the spread of our families.e. who art going to the gods with the offering. preserver of all) and has a flaming tongue. 2).43 (When repeating the fourth pada:) yajnam naya. [ 6 3 ] (The Hotar repeats): sida hotah sva u loke. The term " vasistha" means. i. " repeat sacrificial verses addressed to the gods7." A g n i is the herdsman (gopa) of the gods. " thou the bringer of wealth.e. By " he sat down " is expressed that he was put there. for the " yajna" (sacrifice. has a thousand-fold profit. our [ 6 4 ] protector behind (us). the most splendid (vasisthah) " who bears a thousand burdens (i. Agni. that Agni is the most shining (vasu) among the gods. 9. Mayst thou grant the " sacrificer a life with abundance." By Hotar is Agni to be understood . that is. & c . he. make sit the sacrifice in the hole of the well-made (nest). & c .. though he (Agni) be only one. 8). that is successful in T The verb yaj has here (as in many other cases) the meaning : to repeat the Yajyamantra. who deeply comprehends the " inviolable laws (of the sacrificial art). 9.. "Mayst thou. . 0 Hotar! (Agni) in thy own place (the Nabhi). means: these two Havirdhanas. p. on which the Soma and the other offerings are put. The verse. are two carts. He who has such a knowledge. (The Carrying of the Repositories 8 of Sacred Food to the Uttara Vedi). ed. (The second pada of this verse) pra cam bharan manusa devayantah means. were united w i t h the Brahma. 13. that men bring both (these Havirdhanas) when worshipping god. he ties the two ends of the sacrifice. the priest prepares for the k i n g Soma (a seat) to sit on (alluding to asidatam). their arms stretched.19-21. 2). 41. when he is reciting mantras to the two Havirdhanas being removed (to the Uttara Vedi) ?" (The answer is) : Because Heaven and Earth are the two Havirdhanas of the gods. like twins. for every offering is between them (Heaven and Earth). &c. and covered with a cover (chhadih). forming the third piece (in addition to the two Havirdhanas) put over both. allude to Soma (by the name Indu). he does not suffer any harm." [ 6 5 ] For the two Havirdhanas. 1). that makes twelve. and having this latter (Brahma) power. 3). By repeating this (half verse). walk together. 20. Of these eight verses he repeats the first and last thrice . 1 0 For ukthyam vachah is the • The two Havirdhanas. not as a first one. which is addressed to Heaven and Earth. prospers through these verses which reside in Prajapati. 83. " the Brahma is joined to the praises of you both. He repeats: yuje9 vam brahma. 13. They are always repositories for offerings. They ask : " Why does the Hotar repeat a triplet addressed to Heaven and Earth. This ukthyam vachah is as a cover. to which opinion he. Twelve months make a year . He repeats the triplet: pretam yajnasya sambhuva (2. • It is to be taken as third person of the Atmanepadara. By repeating the first and last verses thrice. The author calls the expression ukthyam vachah a cover. (He repeats :) adhi dvayor adadha ukthyam vachah ( 1 . probably. The Adhvaryu calls (upon the Hotar): repeat the mantras appropriate to the two repositories w i t h sacred food (havirdhana) being carried (to the Uttara Vedi). (The t h i r d and fourth padas :) asidatam u lokam. A c . 10 This is symbolically to be understood.44 the sacrifice. which are gods. 428. (10. See Black Yajurveda. By reciting this verse he joins both these (Havirdhanas) w i t h the Brahma. was led by the frequency of the term : . for carrying all things from the Prachfna-vams a to the Uttara Vedi. Cowell i. the year is Prajapati. in order to give it a hold and tighten it to prevent it from falling down. The cover consists of grass.. yame iva yatamane yadaitam (10. ed.. is propitiated in the following third pada by asarhyata. 12 So called from the beginning words: visva rupani. 83. Yata-sruk can only mean " w i t h the sacrificial spoon kept in his hand . " asaihyata (instead of asamyatasruk) then stands in opposition to i t . and Sayana's Commentary on it. p. Srauta Sutras. &c. when the bunch of kusa grass is not yet hung over the two posts. He should stop after having repeated half of the verse adhi dvayor. as it were. which literally means surrounded. i.. Therefore. meaning : having laid it aside. bhadra saktir. 17 It is true. which is repeated by the Adhvaryu at that time : visnor raratam asi. He who knowing thus concludes with this verse. used in the second pada (yatasrucha. when the two Havirdhanas are thus closed. He repeats the Visvarupa verse 12: visva rupani pratimunchate (5. 14 The term in the original is parisrita. Cowell. he necessarily glances at the bunch of Darbha grass which must be hung there. he recites (the second half of that verse. is hung up at the upper part of the two posts (called methi) between which the two Havirdhanas are put. and indicated in the Saptahautra prayoga. for. 81. [ 6 6 ] The term yata. he asks for a blessing. The rule in Asval. By means of this (ukthyam vachah) he thus makes the sacrifice successful. The meaning " cruel" is given to yata by Sayana. The garland which is hung up. 429. 2). he concludes. as appears from the Yajus. on this part there every form is hung. appeased. colour..— i. 1. propitiated. i.e. as is said in the Asval. is egregiously wrong. He who having such a knowledge repeats this verse when [ 6 7 ] looking at the upper part of the posts. a bunch of Darbha grass. consisting of dry and green stalks. and) visva rupani. With the verse. which is strictly observed by the Srotriyas up to this day. 3. 1. It refers to the objects of senses becoming manifest again by sunrise. 4. the first representing the white. 3). runs as follows.. 11 The interpretation which the writer of the Brahmana gives of this passage. 2. When this bunch is hung over. adhi dvayor.45 sacrificial performance." the Sastra has been repeated" at the end of the recitations of the Hotri-priests at the Soma libations to denote that they are finished. the latter the dark.e. The form vyavasta is contraction of vyava-sita (from the root si. 9. He should repeat this concluding verse at the time he might think both the Havirdhanas closed by hanging over them the bunch of Darbha14 (between the two posts). vol. i. bind). Sayana explains it as " a garland of Darbha. obtains for himself and the sacrificer every form. 13. pari tva girvano gira (1. is designated by the name : rardtam. cruel. white and black. 10. See Taittiriya Sarah. The Hotar must stop after having recited the first half of the verse. 12).e.11 By the fourth pada. For Savitar the sun." This translation is made according to oral information obtained from a Brahman who officiated as a Hotar. to tie. He ought to repeat this verse when looking at the upper part (rarati) 12 of the posts (between which the two Havirdhanas are put) . secures for himself uktham vachi.. i. brings forth " all forms. when the priest looks at the upper part of this gate. e. 19 . called Havirdhanas. Atharv. that makes twelve. These eight verses which he has repeated are complete in form.40. What is complete in form. & c ) . are put down at the gate. Of these. This ceremony is called : Agnisoma-pranayanam. when Agni and Soma are brought ? (The answer is:) Savitar rules over generation. near the A g a i d h r i y a hearth. 9. He repeats a verse addressed to Brahmanaspati: praitu Brahmanaspati!} (1. Then the two carts.) They ask: why does he repeat a verse addressed to Savitar.46 and the sacrificer fine women who are not naked (covered with clothes. When the Adhvaryu and Pratiprasthatar on both sides (of the Havirdhanas) drive in the two stakes (methi). when the verse recited alludes to the ceremony which is being performed. S. Then the priests go a t h i r d time back to the Prachina-vamsa. then he should conclude. Therefore he repeats a verse addressed to Savitar. 2. He (first) repeats a verse addressed to Savitar savir hi deva prathamaya (Asv. Soma. Both. 3. 7. Under the recital of this verse. that is. he makes Brahma the leader (purogava) of both (Agni and Soma). [68] 30 {The Bringing of Agni and Soma 10 to the Place of the Uttara Vedi. This ceremony is called Agni-pranayanam. and the Soma in the place called Sadas. For the year has twelve months. and the sacrificer. they (the priests) carry both (Agni and Soma) as being produced by Savitar. See T a i t t . Prajapati is the year. By repeating this verse. He who has such a knowledge thus prospers through these verses which reside in Prajapati. Both are closed with a Yajusmantra. the Adhvaryu calls upon (the Hotar) to repeat appropriate mantras. filled w i t h ghee. 15 Thus the Adhvaryus do it with the said Yajus. 4. jewels. 14. he repeats ths first and last thrice. does not suffer any injury. 10. and tighten it to prevent it from falling down. in the place of the Uttara V e d i (on the left side). Sr. For at that time the two Havirdhanas are closed. are drawn by the priests to the place on the r i g h t side of the Uttara V e d i . visnoh pristham asi. after having been removed from the Prachina-vamsa. The fire is to be put in the A g n i d h r i y a hearth. Samh. being provided w i t h the Brahma. This is. 15 . that is successful in the sacrifice. that first Agni alone is carried to the U t t a r a Vedi. and after oblations.) When A g n i and Soma are brought. 6. and b r i n g Agni (fire). " I n order to make the removal of Agni-Soma and the Havirdhanas clear it is to be remarked. facing t h e i r former place. he ties the two ends (knots) of the sacrifice for giving it a hold. They ask: why does he repeat a verse addressed to Brahmanaspati when Agni and Soma are brought ? (The answer is ): Bfihaspati (the same as Brahmanaspati) is Brahma. This is the Havirdhana pravartanam. By repeating the first and last thrice.3). and Soma again. upa priyam (9. which is addressed to Agni : hota devo amartya (3. [ 7 0 } When the K i n g Soma is carried (to the Sadas) the Hotar repeats the triplet of verses. 156. Therefore they hold before him (Soma) fire. 7). he repeats : agne jusasva prati harya (1. 62. He repeats a triplet in the Gayatrt metre. 13-15). as is said in the words of the mantra (just quoted) : purastad eti mayaya. he thus reconciles them in a friendly way. Thence he repeats a verse addressed to Brahmanaspati. When the oblation is given to the fire.18 have the power of injuring the sacrificer. then the Asuras and demons sought to k i l l the king between the place called Sadas and the two Havirdhanas. 7.e. are to be repeated by the Hotar. 1. he provides the sacrifice w i t h a good omen. . i. 29). he thus makes prosper Soma by means of his own deity (the verses being addressed to Soma) and his own metre (Gayatri). when they are fighting (with one another as to whom the oblation belongs). is just about taking his seat (in the Sadas). " the K i n g Varuna and " the Asvins follow the wisdom 12 This first Agni is that one. when turning his back to i t . He repeats the triplet. By repeating i t . and puts them (back) in their proper places. By repeating these three verses. 9 11). The words (in the last verse of this triplet)— Somah sadastham asadat.47 [ 6 9 ] By repeating the second half verse (of praitu Brhmariaspatih) pra devi etu sanrita. 7). By repeating this verse. and put in the Nabhi of it . upa tva agne dive (1. i. without any injury being done either to himself or the sacrificer. " take it favourably ! contained in it). 67. 144. For these two Agnis. commencing w i t h : somo jigati gatuvid (3. When the K i n g Soma had been carried once (to the place of the Uttara Vedi)." which express that Soma (at the time of the triplet in question being repeated. the other is that one. 27.. which was brought to the Uttara Vedi. " Soma sat on the seat. and the single verse. A g n i saved h i m by assuming an illusory form (maya).. 4). 1 that one which has been taken first. which was afterwards taken to the Agnidhriya hearth. and the other which was brought afterwards.e. He repeats a verse addressed to Visnu : tarn asya raja varuvas (1. 15 This refers to the burnt-offering (homo) which is to be thrown into the Agnidhriya hearth. and the single one (in addition to them). which is in the Gayatri metre. In this way A g n i saved Soma. he walks before him by assuming an illusory form. he gives (this) oblation to Agni as a " favour" (on account of the term " jusasva. after having gone beyond the place of the Agnidhriya hearth. and addressed to Soma. when Soma is about to be put in the Sadas. A l l the seventeen verses which he has repeated on this occasion are complete in their form. the Hotar repeats : syeno na yonim sadanam (9. for he consists of twelve months. he is the field of the gods. when the mantra which is repeated alludes to the ceremony which is being performed.e. Prajapati is twenty-one fold .). " he the all-possessing created the plain of the earth. uncovers u the stable of darkness (night) to make broad daylight. occupied by Aditya). the Hotar must conclude w i t h : eva vandasva varunam (8. i.. Thence he repeats this mantra. or should wish for protection from h i m . and these three worlds w i t h that Aditya (sun) as the twenty-first.. By repeating at that (time) this verse. When Soma has taken his seat." For Soma is in the power of Varuna. by means of which he. Visnu is possessed of the high" est power. i. He repeats : antaieha prdga aditir (8. . b i r t h and death &c. 1). he is sovereignty . 71. when this verse is being repeated. five seasons. 2). concludes w i t h this verse. and his own metre (Tristubh). secures safety for as many persons as he wishes and contemplates. [ 7 1 } He concludes w i t h a verse addressed to Varuna : astabhnat dyam asuro (8. 2).48 " of the leader of the Maruts (Visnu). should conclude w i t h this verse." By " golden seat " the black goat skin (on which Soma is put) is to be understood. he is the residence of Prajapati. and whilst moving in a place shut up (by hanging kusa grass over i t ) . 48. the hymns fly to h i m . he is independent rule. Of these (17 verses) he repeats thrice the first and last. as long as he remains tied up (in a cloth). that is successful in the sacrifice. " the l i v i n g god (Asura) established heaven. 42. 6). 42.is the highest place (on the sky. having such a knowledge." Visnu is the door-keeper of the gods. He (the Hotar) makes the sacrificer prosperous through these twenty-one verses. which covers that which belongs to the gods (their food). the Hotar makes h i m (Soma) prosper through his own deity. He who. For he. What is complete in form. If some persons should take their refuge w i t h the sacrificer.e. when comfortably " seated on the grass spread . surrounded by his friends. Thence he opens the door for h i m (for Soma's admission). that is to say. he is fortune. that makes twenty-one. " the god (Soma) " takes his golden seat just as the eagle is occupying for his residence " a nest wisely constructed . he enforces upon all beings these (well-known) laws " of Varuna (laws of nature. like a sacrificial horse he runs to the gods. as their " supreme ruler. Thence he who knows i t . he is the heaven of the bright one (sun). and beheld (consequently). The Yupa is a weapon which stands erected (being ready) ta slay an enemy. thinking. They found only the Yupa struck in (the earth). They were afraid that Men and Risis. and inquire (whether they could not obtain some sacrificial knowledge). The Yupa itself is a high wooden post. he kills him. i. The author had no doubt the root (yu "to avert. Thereupon Men and Risis came to the spot where the gods had performed their sacrifice. That is the reason that the Yupa is erected with its point turned upwards (it is done). Thence the Yupa is called so (from yoyupayan.[72] SECOND BOOK FIRST CHAPTER.) The Gods went up to the celestial world by means of this sacrifice. 7 . they debarred). For a weapon (or iron club) has eight edges. the sacrificial post. turning its points downwards. by having struck in the earth the Yupa) precluded the sacrificial secret (from being known). Whenever he strikes with it an enemy or adversary.e. This Yupa is a weapon. and proves. struck the Yupa in (the earth). the celestial world. (Erecting of the Sacrificial Post. after having seen their sacrifice (by means of which they ascended to heaven). The sacrificial animal is tied to it. in fact.) 1. that they might obtain some information (about the sacrifice). with its point turned downwards. They debarred them 1 (from obtaining such a knowledge) by means of the Yupa. They learnt that the gods had by this means (i.. where[ 7 3 ] upon they got aware of the sacrifice. decorated with ribands and erected before the Uttara Vedi. and to behold the celestial world. which word is only a derivation from yupa. in order to get aware of the sacrifice. (The Animal Sacrifice. (This weapon serves) to put down him (every one) who is to be put down by him (the sacrificer).. nothing for the etymology of the latter. might come after (they had gone). Its point must have eight edges. Thence an 1 The term is : yoyupayan. It is possible that the word is ultimately to be traced to this root. prevent") in view. The gods when going up to the celestial world.e. They dug the Yupa out. and turned its points upwards. . He who has such a knowledge. means : " thou mayest stand or l i e . He who has such a knowledge obtains (the gratification of any desire he might have regarding all trees (i. ought to make his Yupa of Khadira wood. For the gods conquered the celestial world by means of a Yupa made of Khadira wood. He who desires beauty and sacred knowledge ought to make his Yupa of Palasa wood. 2. 8. present and sayasai (2nd person conjunctive. repeat the mantra (required). 1). makes fat his children and cattle. the most distinguished among his own people." 2 The Brahmanam explains here only the t w o somewhat obscure verbal tistha and ksayo of the mantra. For the [ 7 4 ] Palasa is among the trees beauty and sacred knowledge. 2 provide us with wealth. in the person . provide (us) with wealth if thou standest here erected. of the palasam (foliage) of this or that tree (i.. For the Bilva tree bears fruits every year. becomes a light among his own people. Thence they speak on account of the palasam (foliage) of the Palasa tree. the sacrificer conquers the celestial world by means of a Yupa made of Khadira wood. 0 tree ! with celestial honey (butter). present tense of the shorter form. that) the Palasa is the womb of all trees. He who desires food and wishes to grow fat.e. He who desires heaven. (The second half erse from) " provide us." The Hotar then repeats the verse : " Amjanti tvam adhvare " (3. they call the foliage of every tree palasam).e. " The priests anoint thee.50 enemy (of the sacrificer) who might be present (at the sacrifice) comes out i l l after having seen the Yupa of such or such one. he obtains from all trees anything he might wish for). The Adhvaryu says (to the Hotar): " We anoint the sacrificial post (Yupa). w h i c h are common Samskrit language equally obsolete: tistha stands instead of tisthas .e. becomes beautiful and acquires sacred knowledge. He who having such a knowledge makes his Yupa of Bilva wood. (The Ceremony of Anointing the Sacrificial Post). In the same way. that) they call " light " bilva. present tense)." The " celestial honey " is the melted butter (with which the priests anoint the Yupa). As regards the Yupa made of Bilva wood (it is further to be remarked. therefore it is a symbol of fatness. i. 2nd conjunctive. ought to make his Yupa of Bilva wood. " & c . or if thou art lying on thy mother (earth). As regards the Yupa made of Palasa wood (there is further to be remarked. He who having such a knowledge makes his Yupa of Palasa wood. middle voice. for it increases (every year) in size from the roots up to the branches. forms: tense). by tisthasi (2nd person conjunctive.. it is the symbol of fertility . " Stand upright for our protection just as the sungod ! Being raised. 3 it means iva. as is generally the case. &c.. It stands in opposition to devanam . By the words : "stand erected.. But there is no sufficient proof to show that the three Vedas are hinted at in this demonstrative. i. " &c. Q tree! on the surface of the s o i l . " & c . " placed before the (fire) which is kindled (here). What is appropriate in the sacrifice.e. grant us. " & c . By the words: " thou grantest.. 14)." By the words." (As to the expression). " just as the sungod. 36. thou who hast well lain (on the ground)." is.." By the words: " placed before. as it were. " amjayo vaghatah " (the anointing priests are carrying) mean the metres . The meaning of the explanatory remark. he asks for a blessing. " the (particle) na has with the gods the same meaning as om (yes) with these(men). The wicked enemy (amati) is hunger. bring a sacrifice (at the same time).e. 2 Sayana refers the demonstrative pronoun esam to the Vedas.) Uchchhrayasva. (The words) " on the surface of the s o i l " mean the surface of that soil over which they raise the Yupa. and not to the Yupa. for our welfare. " he calls him (the Yupa) a dispenser of food . be a giver of food. then the gods come only to the sacrifice of him. " &e. he dispenses (sanoti) it." This (verse) is appropriate to (the occasion of) erecting the Yupa (for it contains the words : " be raised ! "). By the words: " d r i v i n g far off. 3) i. to my sacrifice! " If many. (The Hotar repeats:) samiddhasya srayamanah " ( 3. he is giving them (men) g r a i n . at which (there is a Hotar). They . the Hotar asks for a blessing (from the Yupa). when we invoke thee in different ways (metres). be a giver of food. 13). he frees the sacrifice as well as the sacrificer from hunger. just as om. 8. excluding negation. thence it can only refer to men. which is used for solemn affirmation. with men. who having such a knowledge repeats this (mantra)." & c . 36. " be raised. the fire). (The Hotar repeats the mantra: urdhva u su na utaye (1. i. 8. he means: placed before it (what is kindled. that " na has with the gods the same meaning as om (yes). as the contents of both clearly snow. 4 This and the preceding verse properly refer to Agni. but affirmative. for by their means the sacrificers call the different gods: " Come to my sacrifice. (3. which is indestructible and provides with abundance offspring.e. that is sure of success. driving far off our enemies (amati). whilst the anointing priests are carrying on (the sacrifice). he asks for a blessing. (The Hotar then repeats:) " u rdhvo " nah pahi4 ( 1 . (By the words) " thou hast lain well.e. grant splendour to the carrying up of the [ 7 5 ] sacrifice (to heaven). " like as. deva na savita. Stand erected. 2). The words. They form part of a hymn addressed to Agni. thou grantest the Brahma power. that na is here no negative particle. i..51 (The Hotar repeats the mantra. [ 7 6 ] " being raised. upwards.. 8. " A f t e r having been born. a youth." The youth decorated with ribands." & c ..." & c . they clean him in this manner. that we may walk and live ! Mayst thou as messenger carry (our offerings) to the gods ! The wicked carnivorous beings are the Raksas.). 6 decorated with ribands." (By the word " to live ") he rescues the sacrifices even if he should have been already seized. (By the words :) " he as an eloquent messenger. By the wise priests (Kavis) these who have repeated the hymns are to be understood. i.." He (the Yupa) is called jata. and restores him to (the enjoyment of) the whole year. young. they make h i m (the Yupa) grow in this manner. the Yupa) with skill.e." "erected. when standing upright. The limbs of the body are to correspond with the ribands to be put on the Yupa.e. he asks for a blessing. When the Hotar has repeated these seven verses. (By the words:) punanti (i. " he announces the Yupa (the fact of his existence). " &c. he is finer (than all trees) which ever grew . (In the second half verse) the word charathaya. By this " youth " the Yupa is to be understood. he means that he (the Yupa) is becoming finer (more excellent.e. e. i. is the vital air(the soul). Thus by this (mantra) they raise him up. " f o r walking. to clean. and Yupa. The Yupa. which is covered by the limbs of the body. decorate). Make us (stand) upright. lifts his voice (that it might be heard by the gods). the wise priests raise him up under recital of well-framed thoughts of their mind. as it were (by death). which are cornappear to have been selected for being applied to the Yupa. He as an eloquent messenger of the gods. born.e. (3. He calls upon him (the Yupa) to burn the wicked Raksas down. "that he might walk. has arrived . " the youth. The wise are busy in decorating (him. growing. only on account of the word " urdhvu. & c . " is equivalent to chararanaya. and these appear to have been the only available ones serving this purpose. (By the word) vardhamana. 8. 6 (By the words :) " he is finer. required mantras appropriate to its position. . The Hotar then concludes (the ceremony of anointing the sacrificial post) with the verse " yuva suvasah parivitah " (3.52 " (Standing) upright protect us from distress . with thy beams burn down all carnivorous beings (ghosts)." being mentioned in them. to the gods. beautiful) by this (mantra). 5). he (the Yupa) is growing (to serve) in the prime of his life the [ 7 7 ] sacrifice of mortal man. • There is a pun between yuva. (The Hotar then repeats:) " jato jayate sudinatve. 4.. i. i. because he is born by this (by the recital of the first quarter of this verse). (By the words:) " mayst thou carry. By repeating the first and last verses thrice. the sacrifice is made successful . the form is complete. said repeatedly: You shall not obtain us ! No ! no ! Thereupon the gods saw that Yupa-weapon which they erected. The (sacrificial) animals of him who has such a knowledge. the number of the mantras required for the ceremony of anointing. which has been brought to the sacrificial compound. or is it to be thrown (into the fire) ? They answer :) For him who desires cattle. and A g n i is the ' The Yupa represents Indra's thunderbolt. Here he finds it in the circumstance. Tristubh. and the last thrice . and the Meaning of the Sacrificial Animal. the (sacrificial) animals are turned towards the Yupa. Having run away. This . the bunch kept by the sacrificer himself in his hand as long as the sacrifice lasts. after it had been used for t y i n g the sacrificial animal to i t . 8. he recites the first thrice. • At the beginning of the sacrifice the Adhvaryu makes of the load of Darbha or sacred grass. The several names of these seven bunches are : (1) yajamana musti. [ 7 8 ] that makes eleven. and the bunch 8 of Darbha grass (prastara) is the sacrificer (also). For the former (sacrificers) actually used to throw the Yupa (into the fire). 1. when the verse recited alludes to the ceremony which is being performed. see 2.e. stand still to be taken by him for his food. (i. (3) Prastara. Tristubh is Indra's thunderbolt. (2) Three bunches form the Barkis. and decorating the Yupa. raising.e. that. just as the Baresma (Barsom) of the Parsis. Then they stood still to be taken by the gods for their food. Of these seven (verses). Thus they frightened the animals. seven musis or bunches. each of which is tied together with a stalk of grass. and whose Yupa stands erected. These are unloosened and spread all over the Vedi. he ties together both ends of the sacrifice to fasten and tighten them. it may remain standing. That is the reason.. in order to prevent (the sacrifice) from slipping down.53 plete in their form (corresponding to the ceremony for which they are used). (Speculations on the Yupa. which then returned to them.) They (the theologians) argue the question : Is the Yupa to remain standing (before the fire). they stood still (and turning towards the geds). which is the principal number of Indra's sacred metre. 7 He who has such a knowledge prospers through these verses which reside in Indra. the head being bent towards the sacrificial post to which they are tied). For the sacrificer is the Yupa. (About this the following story is reported).. amounts to eleven. The Tristubh (metre) namely consists of eleven syllables (i. [ 7 9 ] He (the Adhvaryu) should afterwards throw the Yupa of that sacrificer who desires heaven (into the fire). each quarter of the verse). or the covering of the Vedi on which the sacrificial vessels are put. that up to this day. that is. Thence the auther is anxiously looking out for a relationship between the Yupa and anything belonging to Indra. if the repetitions are counted. Once upon a time cattle did not stand still to be taken by the gods for food. but we must understand by it tho Yajamanu musti.) Ho then brings his (Soma) sacrifice after having thus redeemed himself. Agni represents all deities. the latter part is cut off and has to remain on the V e d i . which they then use for their seat. This bunch is made double in its first p a r t . must be of two colours. A fat animal is to be sacrificed . When he (the sacrificer) offers the animal to Agni~Soma. thus redeeming himself (from the obligation of being himself sacrificed. therefore. and the sacrificer and his wife.13 because it belongs to two deities. prastara cannot mean the bunch which is put on the Vedi. mysteries) falls into the very mouth of Agni-Soma (to be their food). He (who now brings a sacrifice) should. They say : "do not eat from the animal offered to Agui-Soma.." Who eats from this animal. the sacrificer joins the womb of the gods. then his ascent to heaven is effected by the throwing into the fire of the former.Thence the sacrificer ought not to eat of the flesh of this (animal)* 19 White and black according to Sayana. In our passage here. and will go with a golden body to the celestial world. afterwards (into the fire). that the sacrificer kills on the day previous to the Soma festival an animal being devoted to Agui-Sama. [5) Veda. The Veda itself is always wandering from one priest to another. By means of the invocation offerings (ahuti). and Soma represents all deities. and become free from debts.12 They say : the animal to be offered to Agni-Soma. it is called parivasana. the sacrificer thrives through its marrow. It is handed over to the latter only when one of the priests makes her recite a mantra. which must remain tied. 9 If the Yupa represents the sacrificer. or animals. . From this bunch the Adhvaryu takes a handful out for each priest. as well as that one obtainable through its remaining standing. That is the reason. and is given to the sacrificer and his wife. [ 80 ] The man who is initiated (into the sacrificial mysteries) offers himself to all deities. eats from human flesh . is obtained. But this (precept) is not to be attended to. In this way. because animals are of a fat complexion. 10 Svaru means " shavings. 8. and the sacrificer ( i f compared with them) certainly lean. observed that the svaru. (4) Paribhojani. at this time.9 The sacrificers who lived after the ancient ones. 12 The same idea is expressed in the Kauasitaki Brahmanam 10.10 being a piece of the Yupa (represents the whole of it). When the animal is fat." A small piece of the Yupa is put into the Juhu (sacrificial ladle) and thrown into the fire by the words : " may thy smoke go to heaven. any thing obtainable through the throwing of the Yupa (into the fire). sacrificed on the day previous to the Soma festival. throw it. is Agnisamiya." 11 The name of the animal. 11 he releases himself (by being represented by the animal) from being offered to all deities. .54 womb of the gods. as well as that of the day itself. because the sacrificer rebunch. is put over the Darbha of the Vedi. At all Prayajas. see Max. however. 466. or rather as one of their deified ancestors. For Indra slew Vritra through Agni-Soma.. Through brightness and sacred knowledge the Hotar thus makes thrive the sacrificer. Both then said to him : " Thou hast slain Vritra through us. p. The nnmber of the latter may. 2). 5). Muller's History of Ancient Samskrit Literature. Sunakas. Thus they [ 8 1 ] chose this boon from h i m . See my * Essays on the Sacred language. and at the Pasu-isti (the animal sacrifice) there are eleven used (Asv. [ 8 2 ] (First) he recites a Yajya . Muller's History of Ancient Samskrit Literature. p. of which they are the introductory part.e.15 These are the vital airs.14) The Hotar repeats the A p r l verses. according to the Gotras. let us choose a boon from thee. there are five (see Asv. at the Chaturmasya-isti we have nine (Asv." But this (precept) is not to be attended to. there is a difference in the second deity. Thence one ought to take pieces of i t . By means of them certain divine beings (who do not get any share in the principal part of the sacrifice) are invited and satisfied chiefly w i t h butter. Certain Gotras must invoke Tanunapat. others Narasamsa as their tutelary deity. S. and eat them. 2. This is their everlasting portion chosen by them. The number of these praydjas or Aprt verses varies according to the Istis." Choose yourselves. 464. others must choose instead of this deity Nardsarhsa. These Apri verses seemed to have formed one of the earliest part of the Aryan sacrifices. These are brightness and sacred knowledge. answered he. that certain Gotras regarded Tanunapat. It clearly follows from this distinction between the invocation of the two deities Tanunapat and Narasamsa (both representing a particular kind of Agni).55 leases himself (front being sacrificed) by means of the animal. At the common Istis. taste of this melted butter. 8. p. 1. The animal offered to Agni-Soma is an offering to Vritraghna (Indra). and even thirteen (See Max.verse for the Wooden sticks (samidhah) which are used as fuel. such as Darsa-purnima. Sr. at the common Istis as well as at the sacrificial sacrifice." but a different mantra is used by the Vasistas. O A g n i ! taste of the melted butter!" On the distribution of the ten Apri hymns of the Rigveda Samhita. 4. (The Apri verses. O Agni. Atris. the second Prayaja mantra (at the Darsa Purnima Isti) is: " may Tanunapat. i. 241. i. This is distinctly expressed in the words (Asv. Vadhryasvas and individuals belonging to the royal caste. . 16). occupy at tho animal sacrifice the same rank which the prayajas have at the Istis. verses of invitation.. The vital airs kindle 14 The so called Aprt verses. They use the mantra: May Narasamsu. 5). 1.. Thus they receive (now as their food) the animal which is sacrificed the day previous to the Soma feast. rise to twelve. for we find them in the form of Afrigan also with the Parsis.e. Writings and Religion of the Parsis. at every occasion. he does not make f a l l t h e body. Thus he pleases the cattle and puts it into the sacrificer." These are a firm footing Thus he puts the sacrificer on a firm footing. and puts it into the sacrificer. in the accusative. samsa speech. as it were. He repeats a Yajya for the Barkis (sacred grass).. He repeats a Yajya for Tvastar. p. He repeats the Yajya for Dawn and Night. and Mahi or Bhdrati (earth). because it preserves (apat) the bodies (tanvah). and puts it into the sacrificer. Tvastar is speech. and puts them into the sacrificer. He repeats a Yajya for the Svdh&kritis. Sarasvati (Speech). Thus he pleases food and puts food into the sacrificer. Thus he pleases (fertility) and puts it into the sacrificer. Barhis is cattle. Ilahi means food. there occurs the formula sva ha along w i t h all the deities of the respective I s t i . He repeats a Yajya for the two Divine Hotars. He repeats a Yajya verse for Tanunapat. 11 They are. Bee Vajasaneya Samhita 21. the fire on earth. of which the Prajayas form part. The gates are the rain.56 this whole universe (give life to it). He repeats a Yajya verse for Naraiarhsa.e. There are as . 678. the air exhaled. i.12 [ 8 3 ] The air inhaled and exhaled are the two Divine Hotars. He repeats a Yajya for three goddesses. 162 (ed. and the air circulating in the body. and t h a t in the clouds. name of the respective deity & c . 15 They are : lla (food). The air inhaled (prana) is Tanunapat. Thus he pleases them and puts them into the sacrificer. Thus he pleases them and puts them into the sacrificer. p. He repeats a Yajya for Vanaspati (trees). Vara means offspring. 87. Thus he pleases offspring and speech. 10 This etymology is apparently wrong. Thus he pleases life and puts it into the sacrificer. ed. See also Madhava's Commentary on the Vajasaneya Samhita. 29-40. Sayana explains it in a similar way by sari rum na patayati." These three goddesses are the air inhaled. M u l l e r ) . Thus he pleases the vital airs and puts them into the sacrificer. He repeats the Yajya for Hah. i. Weber. He repeats the Yajya for the gates (of the sacrificial place). Thus he pleases day and night and puts them into the sacrificer. the whole universe. Dawn and Night are day and night. according to Sayana's Commentary on the Rigveda Samhita. Speech shapes (tasti). See Vajasa- 16 In the last Prayaja. neya Samhita 21. Thus he pleases speech. the t w o Agnis. Vanaspati is the life.10 Thus he pleases the air inhaled. to the gods he carries the offering. [84] (The Carrying of Fire round the Sacrificial Animal. become pleased and eat of (this) melted butter.e. 1-3) i. addressed to Agni. Like a charioteer Agni passes thrice by the sacrifice means: he goes round the sacrifice like a charioteer (swiftly). the orders for repeating the Yajya mantras are given by the M a i t r a varuna. The Adhvaryu says : give Hotar! the additional order for despatching offerings to the god. is carried round about like a horse.. or order of one of the Hotars. A g n i Visnu. 20 This ceromony is called paryagnikriya and is performed by the Agnid priest. he who is among gods the god of sacrifices. As symbol of his power. " As a horse he is carried " means : they carry him as if he were a horse. as are traceable to a Risi (of the family of the sacrificer). "each of them being i n v i t e d by (Svaha)" —Supta hautra. 21 A g n i himself is the deity of the hymn in question. 15. orders the Hotar to recite? (The answer is:) The many svahas as there are deities mentioned. there are mentioned the deva a. thrice round the animal which is to be sacrificed.) When the fire is carried round 20 (the animal) the Adhvaryu says to the Hotar: repeat (thy mantras). and composed in the Gayatii metre : agnir hota no adhvare (4. Soma. (2) Like a charioteer Agni passes thrice by the sacrifice . went round the offerings . 8 . our priest. (3) The master of food.e. By doing so the Hotar keeps the sacrifices within the relationship (of his ancestors)* 6. The Hotar then repeats his triplet of verses. When the fire is carried round (the animal) then he makes h i m (Agni) prosper by means of his own deity and his own metre.57 He ought to repeat such A p r i verses. ya po. who is here the Maitravaruna to the Hotar to repeat his mantras. Besides the regular deities. round about. (may the Gods) for whom wo sacrifice. The Adhvaryu gives at these sacrifices only the order for repeating tho Anuvakyas. (1) Agni. Agni. The latter means nothing but " w e l l spoken" (the of the Greeks). as w e l l as at the Soma sacrifices. it is in Agni's metre. He takes a firebrand from tho Ahavaniya fire and carries it to the r i g h t side. the seer Agni.. He is called vajapati (master of food) because he is the master of (different kinds of) food. Gayatri. the deities who drink melted butter. he receives a stick w h i c h he holds in his hand. At the Animal. and the gods who onjoy melted butter. To make it clear. if the Adhvaryu. The pronunciation of this formula is called svahekriti. i. 22 This second praisa. may he grant (us) food ! They ask : why does the Maitravaruna proceed to give his orders. i.22 ( 8 6 ) Then the Maitravaruna proceeds to give his' orders by the words : may Agni be victorious.e. I w r i t e out the fifth Prayaja of the Diksaniya Isti— i.e. is called u papraisu. he bestows riches on the sacrificer. See Sayana's Introduction to Rigveda. Bring hither the instruments for killing. ed. (The Formula to be Recited at the Slaughter of the Animal. Thus he (the Hotar) makes prosper the sacrificer by means of his (the sacrificer's) own offering. 3. If the Maitravaruna proceeds to give orders. p. 12 This change in the formula is called u ha. he stirs up speech by means of the mind. 11 10 . 6.e. tho mantra by which the Adhrigu is ordered to kill the animal.12 ( 8 6 ) The animal is the offering. the priest should say : medhapataye15 " t o the master of the sacrifice (singular)". the gods said to i t : Come. then he should use the dual " to both the masters of the offering. i . Say. . They stop its mouth. in behalf of the two masters of the sacrifice. says : another Sakha has Medha-pataye. vol. 1 1 The Hotar then says (to the slaughterers): Ye divine slaughterers.Sr. During tho act of killing. the sacrificer the master of the offering. Muller. ye who are ordering the sacrifioe. Tho word used for " killer. for speech speaks only if driven (sent) by the mind . Not wishing to go to the gods. Bring ye for him fire ! For the animal when carried (to the slaughter) saw death before it. i. Agnisomau. we will bring thee to heaven ! The animal consented and said : One of you should walk before me. the Hotar is the speech of the sacrifice . if to two deities. 12 Either the sacrificer and his wife. It is called tho Adhrigu-praisa-mantra. S. 10. " lit. 4. 11. he orders all the slaughterers among gods as well as among men (to commence)." and if to several deities. he secures the offering to the gods (by preventing the Asuras from taking possession of it). 3). Speech being stirred up by his mind. If " mind and speech " arc unconnected." is " Samita.58 Maitravaruna is the mind of the sacrifice. or the two deities. This peeuliar term accurately expressos the mode in which tho sacrificial animal is to bo killed. that one is the master of the offering. there is also tho dual. Thence they truly say : for whatever deity the animal is killed. silence-maker. slaughterer. and boat it severely ten or twelve times on the testicles t i l l it is suffocated.." This is the established custom. then he should use the plural " to the masters of the offering. If the animal is to be offered to one deity only. as well as ye who are human ! that is to say. no voice is to be heard. to whom the sacrificial animal is devoted. ln the Kausitaki Brahmanam 10. because an other-minded 10 speaks the speech of the Asuras which is not agreeable to the Devas. commence (your work). See Asv. for the earth is the place for the herbs. its hearing to the directions. Thus he benefits all its limbs. and companion should give this (animal) up (for being slaughtered) ! When these words are pronounced. friend. The mother. Thence they carry before the animal fire (Agni). 10 14 . Dig a ditch in the earth to hide. of its shoulders (two pieces. brother. Agni then walked before it. father. Make of its breast a piece like an eagle. & c ) . The excrements consist of vegetable food . Take of the skin entire (without cutting it). tortoise.1.e. The priest having taken these parts.—Say. Thence the Hotar pronounces the words : present the evil spirits with the blood! By giving them this share he 88 deprives the evil spirits Probably another name for kurma. preserve every limb of it in its integrity. Spread the (sacred) grass ! Tho animal lives on herbs. I4 its loins should be unbroken (entire) . Before opening the navel. addresses them as follows : " Thou art the share of the evil spirits 1" By these words ho throws them below the black goat-skin (always required at the sacrifices. for it followed after him. and it followed after Agni. like) two spikes.. like) two shields. (make of) its thighs (two pieces. 2. of its forearms (two pieces. i. of itsarms (two pieces. Thus the Hotar puts them (the excrements) finally in their proper place.) So do the Apastambas. presented to them the blood. like) two kasyapas. like) two hatchets. its excrements. they seize the animal which is (regarded as) entirely given up by its relations (parents. Soo Satapathabrahm. 7. tear out the omentum! Stop its breathing within (by stopping its mouth) ! Thus he (the Hotar) puts its breath in the animals. [ 8 7 ] In this way he (the Hotar) places it (connects it) with these worlds. like) two oleander leaves . its body to the earth. take out its twenty-six ribs according to their order . of the two kneepans (two pieces. Turn its feet northwards! Make its eye go to the sun.59 They consented. 5. sister. Thence they say. 7 Present the evil spirits with the blood ! For the gods having deprived (once) the evil spirits of their share in the Haviryajnas (such as the Full-and New-moon offerings) apportioned to them the husks and smallest grains. dismiss its breath to the wind. 15 and after having them turned out of the great sacrifice (such as the Soma and animal sacrifices). its life to the air. every animal belongs to Agni. He (the Hotar) thus provides the animal with its entire soul (the herbs being supposed to form part of it). to the root ru. a cutter. r being put instead of I. and by the r e c i t a l of the words. he should do so with a low voice. But others say : one should address them . raksasam bhago si. The Hotar shall then say thrice : 0 Adhrigu (and ye others). besmears them w i t h blood. " thou art the share of the e v i l spirits.e. and thus he resents at him (the son or grandson) what he wanted to resent at you. for he who deprives any one. to roar .. to cut.60 of any other share in the sacrifice. for the sacrifice is to be without the evil spirits (not to be disturbed by them)." he shakes it up and down. and if he himself does not suffer the penalty. and is capable of producing Raksas-sounds (a horrible. and if his son be spared. he presents these entrails to the slaughterers among the gods as well as to these among men. any evil spirits. By speakAccording to the Apastamba Sutras. By speaking these words. are. and ravat conjunct. away 1 It was very early misunderstood. Do not cut17 the entrails which resemble an owl (when taking out the omentum). The voice in which the haughty man and the drunkard speak.spirits. for he takes it as opapah. Sayana explains : lavanam kuruta. 18 Apapa. as it were. entitled to a share. do it well . After the animal has been killed. will be punished (by him whom he deprives). This formula is evidently nothing but the repetition of the particle apa. an owl. the priest takes the t h i c k ends of the sacrificial grass in his left hand. 0 slaughterers ! or among their [ 8 9 ] offspring. 4. guiltless. If he addresses them with a loud voice. then such a one speaks in the voice of the evil . He who has such a knowledge w i l l neither himself become haughty. (he should say thrice :) Far may it 16 (the consequences of murder) be (from us). 16 . However. nor will such a man be among his offspring. and makes it the name of one of the divine slaughterers.15 They say : one should not address the evil spirits at the sacrifice. any one be found who might cut them. then his son. if the Hotar addresses them. just as we have here uruka instead of uluka.. then his grandson.). is that of the evil spirits (Raksas). terrific voice). 0 Adhrigau. w i l l suffer it. are traced by Say. whichever they might be (Raksas. kill (the animal).e. 12. i. &c. i. See also the Hiranyakesi Srauta Sutras. For both. Ravita. and pours it out from the middle of the bunch. away !) is he who puts it down. nor should among your children. 17 Ravistha is here to be traced to the root ru=lu. the low voice and the evil spirits. but there is no reason to take the word here in another sense than ravistha in the preceding sentence. For Adhrigu among the gods is he who silences19 (the animal) and the Apapa (away. Asuras. of this share. 19 He is the proper S amita or silencer. as we may see from the v e r y explanation given of it by the author of our Brahmanam .. hidden. kill it. attains the full length of his life. enjoying this happiness. but the part fit for being sacrificed (the medha) went out of it. who generally calls upon the different priests to do their respective duties. The gods killed the ox . The whole of it. and entered [91] a goat. thence the goat became fit for 10 The Hotar must recite at the sacrifice the whole formula. which was fit for being made an offering. went out and entered a horse. and attains the full length of his life (and i t serves the sacrificer) for obtaining his full life. The gods then dismissed that man after that part which was only fit for being offered had gone from him. by the Adhvaryu." In later mythology. whereupon he became deformed. the kimpurusas or kinnaras were attached to Kuvera. the god of treasures. whereupon it turned to a white deer. The gods then dismissed the ox which turned to a gayal (bos goaevus). 8. clears himself (from all guilt). the word signifies "a deformed or low man. They were regarded as musicians. and to these who butcher it." &c. According to the original etymological meaning.21l The gods killed the horse . the other too late.61 ing those words. This exeeption to the rule is here explained by a reference to what Agni. The gods then dismissed (this horse) after the sacrificial part had gone from it. (The Animals fit for being Sacrificed. for mingpart of the Animal Sacrifice. But this meaning is certainly not applicable here. But that part in him. or by cutting a too large." The Hotar 20 gives by (this) speech the order (for k i l l i n g the animal). but the part fit for being sacrifieed went out of the sheep. 21 In the original : kimpurusa. he surrenders the animal to these who silence it (by stopping its mouth). The Offering of the Purodasa. The Hotar. but the part fit for being sacrificed went out of the ox. thence the sheep became fit for being sacrificed. for Agni had given the order for k i l l i n g (the animal) with the same words when he was the Hotar of the gods. and entered a sheep . The author very likely means a dwarf. He who has such a knowledge. in all that they might transgress the rule by cutting one [90] piece too soon. consisting of many so called Praisas or orders ought properly to be repeated.) The gods killed a man for their sacrifice. Thence the horse became an animal fit for being sacrificed. thence the ox became an animal fit for being sacrificed. The Hotar then mutters (he makes japa) : " 0 slaughterers ! may all good you might do abide by us ! and all mischief you might do go elsewhere. from " Y e divine slaughterers. . had once done when officiating at a sacrifice brought by the gods. or a too small piece. The gods killed the sheep . and entered an ox . By these words (the japa mentioned) the Hotar removes (all evil consequences) from these who suffocate the animal and these who butcher it. the model Hotar. are called phalikaranas. Kinchitaka is an adjective of the indefinite pronoun Kinchit. surrounded it (so that no escape was possible). as Say. the camel. That is to say : all beings who owe their origin to a loss of the sacrificial part in a higher species of the same class. and whatever other substantial part 95 is in the rice. The gods then dismissed the goat. the sense of ''all. its smallest particles the blood. We see from this passage clearly. but the part fit for being sacrificed went out of it. such as the dwarf. with the whole sacrificial essence. thence is the goat among all these animals pre-eminently fit (for being sacrificed). then they do it. are unfit to be used as food. when the grains are completely made bare and white by conti nued beating. offers the sacrificial substance of all animals (for the latter is contained in the rice of the Purodasa). Thence the earth is fit for being offered. and entered the earth. The gods killed the goat.62 being sacrificed. He who offers the Purodasa. the gods. thence one should not eat (their flesh). having. The Vapa and Purodasa Offerings).91 After the sacrificial part had entered the earth. supposed to have eight legs. wishing " m i g h t our animal sacrifice be performed with the sacrificial part (which is contained in the rice of the Purodasa)! might our sacrificial part be provided with the whole sacrificial essence! " The sacrificial animal of him who has such a knowledge becomes then provided with the sacrificial part. & c . fall off when the rice is beaten for the first time . its husks 24 the skin. *4 The husks. Thence they say: the performance of the Purodasa offering is to be attended to. all the fine particles to which the (cleaned) rice is ground (for making. which turned to a camel." 23 22 . and to k i l l Hons. a ball) represent the flesh (of the animal). remarks. A fabulous animal. When they (therefore) divide the Purodasa into parts. It then turned to rice. the gayal. which fall off. The gods dismissed the sheep. [ 9 2 ] (The Relation of the Rice Cake Offering to that of Flesh. The Purodast (offered at the animal sacrifice) is the animal which is killed. that animal food was very extensively used in the Vedic times. The sacrificial part (the medha) remained for the longest time (longer than in the other animals) in the goat. 15 Kinchitkam saram. are the bones (of the animal). The chaff and straw of the rice of which it consists are the hairs of the animal. are unfit for being sacrificed. by kneading it with water. the thinnest particles. tusa. which turned to a Sarabha.22 A l l these animals from which the sacrificial part had gone. Here is a hint given as to why certain animals are allowed and othersprohibited to be eaten. after they have t i l l e d the animal. & c ) . fire) of the rock. horse. and understands it of a meal to bo taken in the house of a saeriflcer when the Vapa offering is performed. have liberated the (rivers) which..27 Now follows the Yajya verse for the PurodiWa (mentioned. from imprecation and defilement. Br. " one initiated into the sacrificial rites. as it were. the Prometheus of the Vedic tradition. i. 8.98 and the eagle struck out another (Agni. have liberated the rivers which had been taken (by demons. Die Herabkunft des Feuers und Gottertranks. had been taken. (by doing so) he therefore calls cattle. 93.) For it expresses the idea. these lights on the sky ! ye. the Hotar makes the Svisfakrit of the Purodasa. : anyam divo matarisva (1.e. Agni and Soma. (3. that the sacrificial essence had gone out and had been taken away (from man. which latter word can here not be taken in its usual sense. A c .'' Consequently.54. 27 28 16 As a Yajamana. (On account of the meaning of the last words " and the eagle. He now calls the lla (and eats from the Purodasa). burn them well. (Rigveda 1. W i t h the verse : Taste (0 Agni) the offerings. 25-27. 22). i. By this mantra the Hotar makes the sacrificer enjoy such an offering (to be granted by the gods in return for the gift). Agni and Soma. Ait. &c.26 But others say : he should eat when the Vapa is offered. it literally means : ho should not eat of the Diksita. the verse is used as Yajya for the Purodasa offering. The text offers some difficulties .e." & c . he becomes a sacrificer (a yajamana).63 Now he recites the Yajya for the Vapa (which is about to be offered): yuvam stani divi. ho is allowed to eat again. Thence they say: he should not eat of a thing dedicated (to the gods). 0 Agni and Soma. Ye. and provides the sacrificer with them. Say. have placed. This refers to the legend of Soma being abstracted from heaven by the Gayatri. Matarisva brought from heaven another (Soma)." but in that of a thing consecrated to the gods. . See K u l n . 5. 93. in the shape of an eagle. and acquires for himself food and milky essences. gets over the difficulty by inserting the word grille after diksitasya. For lla means cattle . for the Hotar [ 9 3 ] liberates the sacrificer from the gods by (the last words of the mantra just mentioned) : " Ye. 6).) The man who is initiated into the sacrificial mystery (the Diksita) is seized by all the gods (as their property). and ceases to belong as a Diksita exclusively to the gods.. by your joint labours. just as (Agni) had come out (of the rock). or by Matarisva. Vach(speech). Gaus (the cow). Tho names of the parts of the body which are to be sacrificed. but they appear to mean always the same parts. 7). " repeat a mantra to the offering. viz. which means. i. 20 .. " the first weaver of thoughts.. Most of them are put in the Juhu—ladle. These are put in the Juhu. viz. and B„ savyasakthipur-vaunadakam in K. the middle part of the anus. the straight g u t (vanisfha)." another denomination of Agni. the t w o reins (vakkau in the K. For the Adhvaryu generally holds. This hymn being exclusively devoted to Agni). on account of the words " food " (haviso) and " waiting for y o u " (prasthitasya). the r i g h t part of the loins. By the verse: "0 Agni-Soma. Sutras). and B. then is the Hotar ordered to repeat the Anuvakya mantra by the words : manotayai haviso avadiyamanasya anubruhi. and taniman in the Hiranyankesi and Baudhayana Sutras)." he makes the Yajya to the offering. who is said to bo Agni. 14). the breast.). Tho word is explained by Sayana as a compound of man and ota." which means about the same as " the first poet or priest.. (exclusively) addressed to Agni.30 He then repeats the hymn : Thou. in his hand. which has been cut off for the Manota. but Agni is the complete Manota (the centre for all [ 9 5 ] thoughts).e. the seat of intelligence. and the t a i l are cut off for being sacrificed. Besides the penis (marsistha). the Adhvaryus offer different parts of the body of the slaughtered animal. and Agni.1). they ask : Why does he recite verses.. the l i v e r (called yakrit in Kat. the ** weaving of thoughts. This verse ensures. the sacrificial animal belonging to another deity (besides Agni. They are : the heart. and the left part of the loins are put in the Upabhrit. the left shoulder blade (savyam dos in H. and. placing the first over the latter. For the offering of him who has such a know29 After the Vapa (omentum) and the Purodasa. the two sides ( w i t h the ribs which are not to be broken). when the sacrificial parts (of the animal) intended for the Manota are being cut off ? (The answer is :) There are three Manotas among the gods. when g i v i n g an oblation. eat the food which is waiting (for you) &c. which forms part of the animal sacrifice have been thrown into the fire. two ladles. in which all their thoughts are plotted and woven. Juhu and Upabhrit. 0 Agni.. success. some in the Upabhrit. The Adhvaryu now says (to the Hotar) : recite the verses appropriate to29 the offering of the [ 9 4 ] parts of the sacrificial animal which are cut off for the Manota. If the parts to be given w i t h the Juhu and Upabhrit are fried and dripped over w i t h melted butter.6-11) and Hiranyankesi Sutras (4. art the first Manota (6.7.64 10. Tho remainder. the r i g h t shoulder blade. in every one of whom the thoughts of the gods are plotted and woven . is given to the Manota. (The Offering of Parts of the Body of the Animal.(1. but in the hymn referred to." that is. the t h i r d part of the anus which is very small." This offering which is called the angayaga. tongue. for in him all Manotas are gathered. The Manota). it is evidently a masculine: prathamo manota. For this reason the priest repeats verses as anuvakyas addressed to Agni at that occasion. Here it is used as a feminine. 93. atasnu in the H. are differently stated in the K a t i y a (6. the weaver of thoughts. Soma). l i t e r a l l y . O tree (the Yupa). Vanaspati is the vital air . including all the deities of the animal sacrifice. drips it twice about it (the plant). Asvinau' Vanaspati. In the Apastamba Sutras. 32 31 i. Then follows the praisa by the Maitravaruna. carry up to the gods the offerings. He then first repeats an Anuvakya : devebhyo vanaspataye. 1. S. t u r n i n g towards the south. 21. who art quite straight after having been freed from the bonds ( w i t h which thou wert tied). Indragni. Sr.33 The Svistakrit is the footing on which he finally places the sacrificer. Agni. viz : (Rigveda 10. w i t h some deviations. which I found in its entirety only in the Sapta-hautra prayoga.65 ledge ensures success and goes to the gods (only) by means of all parts of a particular ceremony being well performed. where the names of all the deities of the I s t i (as given above) are mentioned. Mayst thou. the offering of him who. w i t h golden leaves of old. I give here the t e x t of this mantra. The golden loaves refer to the decoration of the Yupa w i t h ribands. who art experienced in wisdom and knowledge. & c . He gives an offering to the Svistakrit. on the paths of r i g h t . 6). the offerings for thy own sake to the gods ! (The "bonds " refer to the cord w i t h which the animal was tied to the Yupa . the Maitravaruna then gives the praisa (orders) to repeat the Yajya mantra by the words : &c. the performance is thus described as Say. The Anuvakya of the Svistakrit oblation is at the animal sacrifice the same as at other Istis. The offering of melted butter to Vanaspati (in form of the Yupa) takes place immediately after the so-called vasahoma. ) of the slaughtered animal have been fried. 2. e. viz. Deva ajyapa (deities which drink melted butter). takes once l i q u i d ajya (melted butter). therefore. knowing this. Agni-Somau.31 He gives an offering to Vanaspati32 (the vegetable [ 9 6 ] kingdom).) After the Hotar has repeated this Anuvakya. 1. carry up. they are to be taken off.." this offering belongs to himself. or the offering of the water in which entrails (heart. and says to the Hotar : address Vanaspati. 40. (Soo the mantra in full in the Vajasaneya Samh. " For t h y own sake . The Adhvaryu puts a plant on the Juhu (large ladle). Soma. It runs as follows : 0 . goes endowed with life to the gods. sacrifices to Vanaspati. thou. mentions. and proclaim to the immortals the (name of the) giver ! 22 After the oblation to Vanaspa ti follows that to Agni Svistakrit. which runs as follows : O tree ! after having been loosened from the nicely decorated cord.) Tho Hotar thereupon repeats the Yajya mantra. Tho verses should be always in accordance w i t h the sacrificial act. Asv. 7 : 1 Agnidhra is performing this rite. the remainder of the offerings. The attack was made against the sacrificial post from the eastern direction. they make it sit on the sacred grass (barhis). and surrounded. The Idapatra in which the dish is placed is held up and lla. When doing so. 5." of Ila is always the same The formula is given in the Asval Sr: Sastras 1. beloved residence . 24 After the Svistakrit is over. did not venture an attack. And in this way he really goes to heaven. having that light (the firebrand) [ 9 8 ] carried before him. as far as they are not taken from the Samhita of Rigveda. the name of the deity always precedes it in the genitive. as well as for that of the sacrifice (the place) with a three-fold wall resembling lire. 11.) The Devas spread the sacrifice. intending to put an obstacle in their way (to prevent the successful performance of the sacrifice). and have a mantra recited . For this reason the sacrificers perform the rite of carrying fire round (the animal. and before the fire was carried round the animal.. After the animal is consecrated. Thin "calling. Thus the Devas defeated the Asuraa on the eastern side as well as on the western. [ 9 7 ] SECOND CHAPTER. When they carry it outside the Vedi. 4). meaning thereby that the animal is ultimately the sacrificer himself . after the animal had been consecrated by the A p r i verses (see 2. The Pratar-anuvaka). be calls cattle and provides the sacrificer with them. and fire carried around it. shining like fire. {The Remaining Rites of the Animal Sacrifice. for they thus surround (the animal) with a three-fold wall. called to appear. when consecrated). after having consecrated and carried fire round i t . (Why fire is carried round the sacrificial animal. they believe that he w i l l go to heaven. The Adhvaryu throws sacred grass (barhis) on the spot where they are to k i l l the animal. See 2. the personification of food. but ran away. the agur: and followed by the Vasatkara. they take it northwards. 14 The cattle are lla . They carry before it a firebrand. flesh is eaten by the priests and the sacrificer. . the Asuraa attacked tbem. that all the deities of the I s t i must be mentioned along with the expression : i e. One of the rules laid down for the Svistakrit mantras and the respective praisas. By calling her.(56 He calles Ila. for their own protection and that of the sacrifice. for their own protection. which are at the animal sacrifice. is. The Asuras seeing these walls shining and blazing. The Devas awoke. both rice and barley sprang out of it. then the animal sacrifice is made complete. therefore. He might think. 0 Agni." The animal of him who has this knowledge is sacrificed in its entirety. then many parts (of this offering) go off (are not used). 21). uninvited go to the gods. They say : when the animal is the offering. after having taken. divided into its proper parts along with the animal. When the sacrificial essence had gone from the animals. The excrements consist of herbs . understands the Vapa. 1. He further repeats the hymn : " Bring this our sacrifice among the gods " (3. the two horns. our animal has been sacrificed in its entirety. When they offer Purodasa. have nothing to do with them). hoofs. (The Offering of the Drops which fall from the Omentum). when swallowing our offerings with thy mouth! (1. After the Vapa (omentum) has been torn out (of the belly). For the drops belong to all deities. " our animal was sacrificed with the sacrificial essence in it . they may. 0 Hotar. such as hairs. 0 purifier. The words (of the fourth pada of the first verse ) " eat. 12. from the marrow. (but he ought to repeat mantras for them). 75. the drops of the marrow 2 (and the) melted butter. In the words (in the third pada of the first verse:) "eat. When the drops are falling [ 9 9 ] (to the ground)." the drops both of the melted 2 By medas. divided into its proper parts along with the animal. 0 Jatavedas!" he begs for the acceptance of the offerings. some pieces of flesh which fall to the ground. they are not mine.)" By this mantra he throws the drops into the mouth of Agni. half-digested food. dug in the earth). &c. The Adhvaryu causes to drip out of a Sruva drops of hot melted butter. Say. having first taken thy seat!" mean: A g n i {for he is the Hotar of the gods) eat. the priest. He repeats the Anuvakya (for the drops :) " Be favourable to our loud voice (to be heard at a distance) which is agreeable to the gods. thus he puts them at the end in their proper place (by throwing them into a ditch. (In the first half of the second verse:) " the drops of melted butter drip for thee. the earth is the proper place for herbs ." the drops of the marrow and the melted butter are mentioned. which is ceatainly the right explanation . skin. they bring it (to the fire for being fried). blood. ( I . the Adhvaryu orders the Hotar to recite the mantra appropriate to the drops (falling down). (Such being the case) in what way then is the deficiency made up ? The answer is : if they sacrifice Purodasa.67 They dig a ditch for its excrements. By the words (of the second pada of the first verse :) " be favourable to our offerings. then they should think. the Praisas and the Yajyas for the c a l l : Svaha 4 ? (The [ 1 0 1 ] answer is :) The Puronuvakyas From this passage it is clear that by medas in the whole of this hymn. see above). order) to make the Svahas (svahakritis. are mentioned." [ 1 0 0 ] (By the second half:) "thou. is requested by the Maitravaruna (who then gives the praisa. which (although it is very thin) it resembles. who art to be worshipped with gifts. enjoy the Soma ! (using instead of " Soma" the word "drops. 0 Agni. This order the Maitravaruna concludes by the words : "Svaha ! the gods pleased with the Ajya may first taste the Ajya ! Hotar. 0 A d h r i g u ! drip the drops of marrow and melted butter. Then the Maitravaruna orders the Hotar to recite two Yajyas. 0 A g n i ! thou strong one !" the drops both. 23 of my manuscript is said.e. skin. the medas (Vapa) of the drops dripping from the Vapa. 3. praised by poets. the Vapa or omentum is to be understood . and of the verses which are addressed to the oblations in the hymn mentioned (imam no yajnam. To make it clear. (On the Svahakritis and the Offering of the Vapa). the pronunciation of the formula : svaha I of the a jya.") These drops belong to all the gods. (By the second half :) " grant us the best things which are desirable. (In the first half of the third verse:) " O! A g n i ! these drops are dripping melted butter for thee. the other for Soma. alludes here to a practice which appears to be contrary to the general rules established regarding the offering of oblations. after having repeated the hymn addressed to the drops dripping from the Vapa.. 22. (In the first half of the fourth verse :) " to thee. I here extract the passage concerning it from the Manual. one for Agni. 3 .. that the Hotar. repeat the Yajya !" Thereupon the Maitravaruna repeats a Puronuvakya for the offering of two portions of Ajya. 4 The auther of the Brahm. the wise. i. (After the recital of the fifth verses :) " we offer to thee* the most juicy marrow (the Vapa). these drops (of melted butter) drip on this thin skin 3 (the Vapa). i. divided in drops. be a carrier of the sacrifice !" be (the priest) orders the sacrifice to be succesful.. 0 wise !" the priest asks the acceptance of the offerings.e. (By the second half:) " mayst thou." he pronounces a blessing. On pp. Thence the rain falls. 13. of the marrow and melted butter. taken out of the midst (of the belly). They ask: which are the Puronuvakyas. the best Risi art kindled . of the Svahakritis in general." the drops (of marrow) are described as " dripping melted butter.e. used by the seven Hotri priests (called Sapta hautra). for worshipping (thee) in the proper way. He then repeats the same formula (the Anuvasatkara as is sacrificing the Soma. down upon the earth.. carry them severally up to the gods !" the priest pronounces the formula Vausat! for the drops (and thus concludes the offering of the drops). come (to us) with thy brightly shining flame ! kindly accept our offerings. 21. for it is called here tvach.68 butter and the marrow are mentioned. i. at the third libation.69 are just the same as these recited (for the drops). To this practice some performers of sacrifices had raised some objections. for just as the sperm (when effused) is lost (in the womb). Now the deviation from the general adopted rules of the sacrificial practice is. they went up to heaven by means of the oblation of the Vapa (alone). the Visve devdh.15. penances. " may the gods eat the oblation over which Svaha ! is spoken. With such bodiless oblations the eacrificer conquers the heavenly world. which is according to the Asvalay. such oblations of ambrosia are (besides) the throwing of the fire 8 (produced by the friction of wooden sticks) into the sacrificial hearth. their praisa is contained in the general praina. just as in order to induce these deities to accept the offering given after the recital of the Yajya. defends the practice. •See Ait. 8. the Vapa is lost (disappears in the fire on account of its thinness). The Vapa is just like sperm. After having repoated them. and. Further. 4. asserting that the Puronuvakyas required for the Svahakritis are included in these mentioned for the drops (p. But the author of our Brahra. he is ordered to repeat the Yajya for the medas (Vapa). Thereupon Men and Risis went to the sacrificial place of the gods (to see) [ 1 0 2 ] whether they' might not obtain something worth knowing. they found nothing but a disembowelled animal lying there. Svaha avahakritinam (see above). without a substantial body. Having gone round about and searched all the place. addressing Agnisomau. wishing. and sacrificial oblations the heavenly world. Thence they learnt that verily the value of the animal ( for sacrifices) consists only in its Vapa. the oblation of Ajya and that of Soma. which part is just as much as the whole animal. then they do so. 1. which formula the different Svahas follow. Regardless of all the other rites. austerities. " may our sacrifice be performed with many many oblations ! may our sacrifice be performed with the entire animal!" 14. The oblation of the Vapa is just like an oblation of ambrosia . the formula Svaha is here several times used without having a proper Anuvakya and Yajya. . They further ask : which are the deities for these Svahakritis? (To this) one should answer. may the Hotar recite the Yajya for Agni ! & c . A l l these oblations are without an (apparent) body (they disappear at once when thrown into the fire). the heavenly world became apparent to them. the Vapa is white like sperm. Br. the Praisas and the Yajyas are also the same. After the Vapa had been offered. for there are (at the end) of the Yajya the words. one of which is." The gods conquered by means of the sacrifice. 99). Sutr. When they. fry the remaining portions (all save the Vapa) of the animal and offer them. and their Yajya comprised in the general Yajya. the last verse of the Aprisukta. in the words : hotar agnim yaksat. the gold is also ambrosia. the latter believed. he will repeat the Pratar-anuv&ka for our benefit. in the presence of both the Devas and Asuras. he will do so for us. Usas (dawn). and marrow. BrJhati. viz. Usaih. The two others are the Yapa itself and the hot melted butter dripped on it. The Vapa oblation must consist of five parts. offers him in Agni. on the Day of the Soma Libation. then the Vapa. (On the Repetition of the Pratar-anuvaka. flesh. and the Asvins (twilight). what should he do then ? (The answer is:) he should first put twice melted butter in the ladle. he first thought. The melted butter is ambrosia. and (lastly) the dripping of melted butter (on the whole). Tristup.) The Adhvaryu orders the Hotar to repeat the mantras appropriate for the gods who appear in the early morning. just such a man (composed of five parts). Together with the melted butter (to be taken twice). then follows a thin gold plate. they come. or Early Morning Prayer. the Vapa. adversary. was just about to repeat the Pratar-anuvaka. is attainable. the Vapa oblation consists of five parts. and drip twice hot melted butter on it. Anustup. he then goes up to heaven with a golden body. These gods are Agni. He who has such a knowledge becomes master of his enemy.8 They come on the call of him who has such knowledge. who is the womb of the gods. Thence the Devas became masters of the Asuras. For Agni is the womb of the gods . 7 6 . bones. 16. Blood and flesh making up the substance of the hody. The priest having (by the Vapa oblation) made (the sacrificer. the melted butter for the gold plate. Therefore everything wished for (by the sacrificer) when throwing the melted butter and the gold (into the ladle). and The technical term for this proceeding is upa-staranam. after having grown together in Agni's womb with the (different other) oblations. even if there are only four parts (all except the gold plate) at the sacrificed disposal. They ask : if there is no gold to be had. He then repeated it for the Devas. The priest first puts melted [ 1 0 3 ] butter for the Vapa in the ladle. the Hotar therefore should say (to the Adhvaryu): cut off all that has no blood.70 sperm. Jagati and Pankti. As Prajapati. 8 To each of these three deities are mantras in the following seven metres addressed: Gayatri. if each of them is addressed in mantras of seven different [ 1 0 4 ] metres. skin. and the gold. when he himself was (once) Hotar.7 Man is composed of five parts. hairs. including the cock. as to who of them would be first mentioned. are the [ 1 0 5 ] mouth (the very end) of the goddess Nirriti (destruction. It is called Pratar-anuvaka (morning prayer). the repetition of the manfras." Great importance is attached to this b i r d in the Zend-Avesta. where it is named paro-dars.) If he thus repeats the Pratar-anuvaka before the voice of the cock is heard. 10 The author alludes here to the relation of subjects to the k i n g . When the Adhvaryu begins his work (by ordering the Hotar to repeat). 11 By s akuni only the cock is to be understood. Say. should others already (animals or men) have made their voices heard. . explains it rather artificially "as the great p o r t i o n of the n i g h t following the day on w h i c h the animal sacrifice for Agnisomiya had been performed. however. he would make the Pratar-anuvaka (which should be the first speech uttered in the morning) follow the speech of another. and the f u l l Brahma. the Pratar-anuvaka is to be repeated in the dead of n i g h t : for it must be repeated before people commence talking. Speech is Brahma. Such being contrary to its nature) it must be repeated in the dead of night. when he was himself Hotar (at his own sacrifice). Thus every wish which might be attainable either by Speech or Brahma13 is attained. It is to be repeated in the dead of n i g h t . understands here by speech the w o r l d l y cowmen talk. Prajapati looked about (and.71 gaiftsayer. by B rahma the sacred speech. and of pupils to t h e i r teacher. Should he. repeat the Pratar-anuvaka after people have commenced talking. death. all the gods were in a state of anxious expectation. Then verily the Adhvaryu should begin his ceremonies 12 (by calling on the Hotar to repeat the Pratar-anuvaka). if I commence by addressing (the mantra) to one deity only. (he should do so considering) that we cannot utter the sacred words required at a sacrifice. we are reminded of the very word "cock. 11 For all the birds. and the Hotar then should repeat it. and who has obtained the leadership. Thence (to avoid this) the Pratar-anuvaka should be repeated in the dead of night. The original form being kakuni. seeing the state of anxiety in which the gods were. who possesses the whole speech. 16. 9 For people follow in their sayings him. 1 0 Therefore. thought). he begins w i t h Speech. 12 The term used is. upakaroti. » This appears to be the meaning o f : mahati ratryah. Prajapati being just about to repeat the Pratar-anuvaka. for Prajapati prayed it early in the morning. and the Hotar repeats (the Pratar-anuvaka) through Speech. He should repeat it even before the voice of the cock is heard. 13 Sa y. adversary. Prajapati is the sacrifice. he first has mentioned me . He who wishes for long life. He thus commenced the Pratar-anuvaka by this verse. 16 According to Say. he has (besides) a hundred powers. under certain circumstances. and revatih (rich) means also all deities. Thence the Devas became masters of the Asuras. and his senses.72 how will the other deities have a share (in such an invocation) ? He then saw (with his mental eyes) the verse : apo revatir. The Devas were afraid of the Asuras robbing them of their early morning sacrifice (the Pratar-anuvaka). if it be repeated thrice.." He then repeated the verse mentioned (10. But India said to them : " Do not be afraid ! I shall strike them with the three-fold power of my morning thunderbolt. 12). 12. This is the case.. the deity of the song in which this verse occurs. the priest secures to the sacrificer his full age. W i t h this thunderbolt he struck and destroyed them.e.e. it contains " the destroying waters" 14 (apo naptryo). 30.. This is the production of the metres. The year is Prajapati. Apo. his (mental and bodily) powers. becomes master of his enemy. 30. are ascribed. it is in the Tristubh (Indra's metre. and gainsayer. The intelligent Hotar who recites 360 verses. at which all the gods felt joy : (for each of them thought). He who has such a knowledge (i. the mediator between gods and men) towards the sacrificer.e. He who has such a knowledge. is called Apo naptryah. 15 Vach has the power of destroying. 14 In the Anukramanika. such a year (is meant here). who commences his Prataranuvaka by the same verse). and a hundred senses. viz. For the year consists of 360 days . He who wishes for (performing successfully the subsequent great) sacrifices..). the sacrificer. and it contains " speech"15 (it is recited with a loud voice). for they (the Asuras) were so very strong and powerful. in which they move. commences his Pratar-anuvaka with a joint address to all the gods. and if to each of them ten tubular vessels. turns (in this way) the sacrifice (regarded as a divine being. i. i. the wealthy waters (10. they all then felt [ 1 0 6 ] joy when he was repeating the Prataranuvaka. waters. .16 (By repeating one hundred verses) [107]. This verse is in three respects a thunderbolt. should repeat 360 verses. the number of "a hundred" for the senses is to be obtained. if the senses are stated at ten. For the (full) life of man is a hundred (yearsj . They say : he should be the Hotar who produces in this verse (when reciting it) the number containing all metres. should repeat a hundred verses. means all deities. removed the evil consequences of sin and crime. As many as a Hotar can repeat from after midnight to sunrise.000 days' travelling on horseback from here (this earth). obtains these seven (kinds of) cattle in the villages. He who has such a knowledge. He who has such a knowledge. 19 Such as goats. Prajapati is the year. He repeats seven (kinds of verses) for the Asvins. for three worlds are three-fold. (These seven tones are made) for comprising the whole speech (the worldly talk and singing). The gods being of the nature of the Gayatri. He repeats verses for three deities. for Speech spoke in seven (different tones).. should recite an unlimited number (of verses). obtains. For Prajapati is [ 1 0 8 ] boundless. or one who has a bad reputation on account of being charged w i t h crimes. obtains fulfilment of all wishes. As the seventh kind. the whole Brahma. should bring a sacrifice. horses. &c. camels.e. (To repeat a thousand verses. children and cattle. should repeat T20 verses. He who has such a knowledge becomes successful in all of them. The Gayatr! consists of eight syllables (three times eight). cows. For sO many days and nights make a year (one of 360 days). He who has such a knowledge. Apastamba counts man. the whole universe is produced (prajayate). He repeats verses of seven (kinds of metres) for Usas. is done) for reaching the heavenly world everywhere. seven) then spoke Speech (in all made men). Therein are all desires contained. To Prajapati belongs the recitation which makes up the Pratar-anuvaka. then 800 verses should be repeated. When he repeats an unlimited number (it is done) to obtain fulfilment of all desires. 10 18 17 . for there are seven (kinds of) cattle 19 in villages. He who wishes for heaven.17 He who has such a knowledge. (This repetition therefore serves) for conquering (all) these worlds of the gods. Thence one should repeat an unlimited 1 8 number (of verses). He repeats verses of seven (kinds of) metres for A g n i . For the heavenly world is at a distance of about 1. If any one who is not recognized as a Brahman. He is the creator. if being born after Prajapati (by means of the sacrifice). sheep. and of communion (with the gods). after he is produced (prajayamana). removes the evil consequences of sin and crime from himself by means of the Gayatri.73 He who wishes for children and cattle. In as many tones (i. For. for there are seven worlds of the gods. asses. should repeat a thousand verses. (He who then wishes) for acquisition of things to be enjoyed. and animals have four. 24 Asv. but fifth . and B r i h a t i . by means of the chants and recitations. Anustubh. and these who have theirs in the Stomas and metres). the several verses of the Pratar-anuvaka are to be recited pada (foot) by pada.74 18. one makes pleased these deities who have a share in these offerings. Usnih is here not second. They ask : how should the Pratar-anuvaka be repeated ? It is to be repeated20 according to the metres (verses of the same metre to be put together). He should repeat it by half verses. The expression vyulha means. 21 There are in most oases four. without mixing them. &c.21 For cattle [ 1 0 9 ] have four feet. is not kept in the Pratar-anuvaka. Jagati.. which is the centre . makes pleased and well-disposed both parties of deities (these who have their share in the invocation offerings.13. and the two legs of the sacrificer by the stopping of the voice after the repetition of each half verse. thence the Pratar anuvaka is avyulha also. eleven Rudras. He who brings the sacrifice is Prajapati. 22 The four feet of animals are indicated by the division of each verse into four padas. . For the benefit of the sacrificer. 22 Thence he should repeat the Pratar-anuyaka only by half verses. the Brihati. one metre being produced by an increase of the number of syllables out of the preceding metre. and. The first turn is Gayatrl. Anustubh is second. By means of the invocation offerings (ahutis). The Soma-drinking gods are : eight Vasus. The regular order of metres which commences by Gayatrl and goes on by Usnih. He who has such a knowledge. (then he does so for securing) a footing (to the sacrificer). Sr. others in the metrical verses) (chhandas) repeated (by the Hotar). based on the increase by four syllables of each subsequent metre. then the turn from the lower number to the higher commences again. This increase in the Pratar-anuvaka goes as far as the fourth mentre. twelve 20 That is to say: he should take together all the verses in the Gayatri. He thus places the two-legged sacrificer among the four-legged animals. (if he do so) he obtains cattle. Anustubh. Man has two legs. or in the Tristubh or other metres. When he repeats it in this way. the development is stopped . Tristnbh. the second Usnih. They ask: the (metres of the) Pratar-anuvaka being developed. and Pankti There being after the Brihati a return to lower numbers. others in the Stomas (the chants of the Sama singers). how do they become then undeveloped ? The answer should be : if the Brihati metre is not moved from its centre. these also who have their shares in the Stomas and metres. 4. [110] There are thirty-three gods who drink Soma and thirty-three who do not drink Soma. 8ome deities have a share in the invocation offerings. Sutr. The metres are the limbs of Prajapati. he pleases the Soma-drinking deities.. Sarasvati. S. in addition to these occurring at a previous sacrifice (Chaturmasya Isti). or small fire-place behind which the Hotar is sitting. or supplementary offerings. They are according to the Taitt. All conclude with : svand. offers eleven pieces of the guts of the slaughtered animal. there are eleven Anuyajas required.. and accompanies his offerings with eleven Yajusmantras (see them in the Vajasasaneya Samhita 6. the Pratiprasthatar. (8) the Metres.e. S. sr.17). makes both parties pleased and welldisposed. Thus. The not-Soma-drinking gods are : eleven Prayajas. 3. thrown in water jars. in addition to three which are supposed to be already known. We find the whele ceremony minutely described in the Hiranyakesi-Srauta-Sutras (4. runs for instance. The charcoals for kindling the fire for these offerings are taken from the fire which is on the place where the animal is slaughtered. (6) tisro devir (the three deities : lla. the fire on earth and that in the sky). (9) vanaspati. (8) narasamsa (see 2. 650. and T a i t t r i y a Samh. however.26 They [ i l l ] have their share in the sacrificial animal. only two are mentioned . and the Adhvaryu is throwing aft the end of each an oblation into the fire. With Soma.4.16). as follows : i e. O giver of wealth (Agni)! taste of the wealth (food) which is to be put by. see 2. where. 1.75 Adityas. (2) Air. (6) Soma.8). then follow the words: vasuvane vasudheyasya vetu (or vitam. 5). p. 25 22 The Upayajas." is sacrificed. This is briefly stated in Asv. vol. The term vasu is frequently used with reference to food at the time of eating the remainder of the sacrifice. The Hotar has nothing to do with the Upayajas. These charcoals are (as I am orally informed) put on the so-called Dhisnya.11). The deities are the same. The three primitive ones are then to be found in the rules on the Darsa purnima-istis (1. (3) Savitar. (4) Day and Night. the principal part of which belongs to the " wives of gods. First comes the name of the respective deity in the nominative. or sacrificial seat. At the animal sacrifice. invoked for giving rain according to Sayana's commentary on the Taitt. i. (9) Heaven and Earth.25 and eleven Upayajas. " may the divine sacrificial seat. only six mentioned. (7) the Sacrifice. Prajapati and Vasat-kara. accompany the Anuyajas. see 2. (7) barhis. 5). i . which is addressed to the b arhis. (11) Agni Svistakrit. The order of the Anuyajah deities at the animal sacrifice is the following: (1) devir dvarah (the gates). who is the constant assistant of the Adhvaryu. (2) usasa-nakta (dawn and night) (3) devi jostri (satiation). we find some differences in the order of these mantras. wo find also. (5) daivya hotard (the two divine Hotars. On the same place the tail of the animal. with that in the Taittiriya S. Foodlis regarded as the wealth to be put by . Cowell). (10) the Divine Clouds (nabhas. ed. these who do not drink Soma. On comparing their text in the Vajasaneya &. (10) barhir varitinam (the stalks of kusa grass.6. and on reference to the rules on the Chaturmasya I s t i (2. At the same time that the Hotar is repeating the Anuyaja mantras. The first Anuyaja. (5) Mitravaruna. See 2. 24 . the following ones: (1) Ocean. and Bharati. (4) urj and ahuti (vigour and oblation).27. The gods are to have a share in the food already eaten. These are the eleven verses of the Apri hymns. All is performed by the Pratiprasthatar. (11) Agni Vaisvanara. or vyantu). for it serves for the acquisition of vigour and strength. and which is between the Agnidhra and M a r j a l i fires. 21.14 eleven Anuyajas.16. The formula is for all Anuyajas the same." The latter expression refers to the remainder of the sacrificial food which had been eaten by the priests and the sacriflcer fust before the offering of the Anuyajas. Sutras 4. with the animal. he who has such a knowledge. they said. he ran to the Sarasvati. A t r i . called the "middle ones" (Gritsamada." They made him the manager of the sacrifice. 1): – . (12. Savana-pankti). hear my sweet voice !" belongs to the Asvins. 9). see Asv. (Story of the Sudra Risi Kavasa 1). from (their) Soma This term denotes the parts of the Pratar-anuvaka which introduces the Soma sacrifice. (The second half verse :) " 0. The Hotar has no share in the Bahispavamana Meal. and thus appeased his wrath. [112] T H I R D CHAPTER. Bharadvaja. (The second pada:) " Agni is put in at the proper time. "Risi! adoration be to thee. 8. Visvatnitra. She followed him. and the Asvins. The Libation for Mitra-Varuna to be mixed with milk. i. ye mighty (brothers !). When he thus concludes with (this) one verse. The occasion on which Kavasa bad this hymn revealed to him. do us no harm ! thou art the most excellent among us." is appropriate to Usas. how can his concluding. and obtained her favour by means of this hymn (pra devutra brahmane). for she (Sarasvati) follows thee. aurora appeared with the roaring cattle. On the Purodasas belonging to the Libations. your immortal carriage is yoked. is thus related in the Kauaitaki Brahm. we shall neither eat nor drink with thee. Narasamsa-pankti. Aksara~pankti. 3).. when once holding a sacrificial session on (the banks of) the Sarasvati.e. held once a sacrificial session on the Sarasvati. Vamadeva.e. Usas. 4). 19. Turning to him. The Risis. expelled Kavasa. . (the whole liturgy) with one verse only be accounted for ? (The answer is:) all three deities are contained (in this verse). They ask: if he repeats three liturgies (kratus)27 addressed to Agni.76 He concludes with the verse: abhud usa rusatpaiur (5. Vasistha. The Upamsu and Antaryama Oblations. Amongst them there sat Kavasa. (The Apo Naptrtyam Ceremony. the story of Kavasa is reported in the following way :— 22 i. Havispankti. Grihya Sutras. the Risis. then all three liturgies have their place in it.75. These Risis then thought that he was guiltless. 1 In the Kausitaki Brahmanam (12. " belongs to Agni. (The first pada:) " aurora appeared with the roaring cattle.. T h i s is the importance of Kavasa. and he it was who made that hymn known. the ( 1 1 3 ) son of llusa. These (Risis) reproached him (that he had come among them) saying : *' Thou art the son of a slave girl.'* Having become angry. e. saw (the mantra called) Apo naptrlyam: pra devatrd brahmavte gatur etu. the repetition of the first holds good for the whole remaining part. and not drink the water of the Sarasvati. As Sarasvati had surrounded him on all sides. Should he stop at regular intervals. that be should die by thirst. who is no Brahman. " The priests take water from a river.2 obtains the favour of the waters and the gods. He then repeated it. [114] He should repeat it without stopping. They went out (of their house) to (meet) him. being vexed by thirst. and conquers the highest world (the heavenly-world). whilst all remaining verses of the hymn may be repeated in the usual manner. having this knowledge. Thereupon the Raksas killed them all. and called him back. For. 3 He has to repeat only the first verse thrice without stopping. Therefore that place is called Parisaraka (from enam-kavasam-parisasdra). After having been driven (from this place).) After having repeated these (first) nine verses (of the hymn. (The Ceremony of Mixing the Vasativari and Ekadhana Waters. the Risis said. and by means of it turned the Raksas from the bathing places. the gods know him . . he repeats the Of old the Raksas. a gamester. by its means they obtained the favour of the waters" and of the gods. He who. saying. By this means he obtained the favour of the waters. Some persons had come to the waters. After having called him back. may there be a way leading to the gods for the Brahman (may he be received among them). then the rain-god would keep away in the clouds the rain from his children. Thence it is to be repeated without stopping. 30) in the same order as they follow (one another in the Samhita). Kavasa then saw this hymn which comprises fifteen verses: pra devatrd. All consented. remain among us and become initiated (into all sacrificial rites)? They turned him out (of the place) into a desert. the disturbers of the sacrifice. Sarasvati surrounded him on all sides. If he repeats thrice the first verse of this (hymn) without stopping.. putting it in an earthen vessel. as usual). when repeating (the hymn. guarded the waters on the bathing places. by repeating : pra devatrd. he.77 sacrifice (saying): How should the son of a slave-girl.3 20. into a desert. makes the Apo naptrlyam. in this manner the whole (of the hymn) becomes repeated without stopping. they made Apo naptriyam. 10. (If he do so) the god of rain (Parjanya) will bless his children with incessant rain. &c. This water serves for squeezing the Soma juice. i. let us call him back. 30). and killed them. brahmane (10. Bhrigu. he repeats: prati yad apo adrisram (10.e. hinota no adhvaram. the Adhvaryu addresses to him the words: " Ask for (isya) the waters. with the verse : earn anya yanti. he puts four sruvafuls of ghee on the stalk. these who carry the so-called Ekadhana waters. 35. in which the Ekadhana waters are. the Hiranyakeal Srauta Sutras. into mutual contact. as to which should first carry up the sacrifice.) which means exaotly the same.. The Adhvaryu brings the Chamasa of the Hotar and that of the Maitravaruna. adhvaryo aver apo—Hast thou brought the waters. 83. Adhvaryu? Instead of this formula. or the joining of the water Jugs. becoming aware of their jealousy. After all have come. [116] When (both kinds of waters) the Vasativaris and the Ekadhanas are poured together in the Chamasa of the Hotar. The Nestar brings the wife who holds a jug in her hand. these called Vasativari. When the waters approach (the Chatvala). the following story is related. restores peace among them (in this manner) will carry his sacrifice. he adds the 10th:) dvarortiatir. (To illustrate the origin of this rite. bade them to be quiet. 43).78 (11th. come hither ! ye Ekadhanins (bringer of the Ekadhana waters) come! Nestar bring the wife (of the saorificer)t Agnid (Agnidhra). the Adhvaryu throws one stalk of kusa grass into the waters. for making ablutions) I The Chamasaadhvaryu of the Maitravaruna then brings a Chamasa. and thus consecrate it. (12. as the tenth. and these called Ekadhands. then come with three jugs for the ekadhana. which were brought on the very morning (of the Soma feast). The waters of him who. He pours water from It into the Chamasa of the Hotar. 2). and leads it into that of the Maitravaruna. Thence these waters are called ekadhanas. . which were brought the day previous (to the Soma feast). He restored peace among them. turn the Chamasa (Soma cup) of the Hotar and the vasativari waters towards one another in the Chatvala (a hole. When they are seen (by the Hotar). The Adhvaryu continues his orders (before the Hotar can answer): Chamasa-adhvaryu of the Maitravaruna.. that the Adhvaryu should first throw one stalk (ekadhana) into the jug. and after having repeated the mantra. The Ekadhanins. he repeats : apo na devir upayanti (1. My statements are taken from a Soma prayoga (a manual of the Adhvaryu priests). and oral information. and (after it. 3). &c. 30. and sacrifices it." to which the Hotar answers:" Apa naptriya" (calling upon them). then he repeats the verse: adhenavah payasa (5. and again from that of the Maitravaruna into that of the Hotar. we find in the Kau ltak! Br.) Both kinds of waters. and puts the Vasativari water jug near it. the latter asks the Adhvaryu thrice. verse). When the (Vasativari and Ekadhana) waters are joined together (in the Chamasas of the Hotar and Maitravaruna). devir apah. &c.13). were once jealous of one another. having such a knowledge. 1. i. When the waters poured by the Adhvaryu from this jug come near the Hotar. After the Hotar has finished the Pratar-anuvaka. when the waters4 filled (in jars) by the Ekadhanins are [115] turned away (from the river or tank whence they have been taken to the sacrificial compound). Then the Hotar asks the Adhvaryu : 4 I subjoin here a more detailed description of the Apo naptriyam ceremony. then the Hotar repeats: earn anya yanti (2. e. * The word aver.18).'s explanation is. used in a figurative sense. the inevitably-successful-making7 at the end. is corroborated by the following word. the Hotar. Ribhus. who has food. even if another one brings the sacrifice.16). forming a sort of proverbial phrase. If he wishes for cattle. bahuramadhyam. Therefore the repeater (of the mantra) should go behind them. the waters which are the friends of the sacrificers come on (various) ways mixing their (own) liquid with honey." is here.) If a man. apo devir upahvaye (1.79 Hast thou obtained the waters ? For the waters are the sacrifice. . honey. certainly correct. the rain-giving. For. If he wishes for beauty.6 This means: see these waters. (you will squeeze) for him (Indra). who has not tasted (formerly) the Soma juice. many ceremonies) between the commencement and end. which has much (i. he should repeat the verse.. no doubt. Adityas. Thence the waters are to be saluted by rising from the seat. who is joined by the Vasus. has (in this way) the power of earning fame. in the formula used by the Hotar. who is joined by Brihaspati. For. That this is the true meaning. Anannamur is an imperfect of the intensive of the root nam. who has power. 7 Tivrantam. he should repeat. after having included so many ceremonies (from the first to the last). people salute a distinguished man. and by all gods. in the same manner. * In the original. just as people rise to salute a distinguished [ 117 ] person who is coming near. on the whole. he repeats: ambayo yanty adhvabhih (1. the fruit of the Soma sacrince is not lost. Say.e. is here explained by " avidah. should wish to earn fame (he ought to repeat this verse). 23. i. " pungent. The formulas appear to be very ancient. the Soma.e. for Indra. slew his enemies. (you will squeeze the Soma) of which Indra (formerly) drank. just as the sting of an insect. utem anannamur. Rudras. Therefore the Hotar must go behind the waters for saluting them. or for the acquirement of sacred knowledge (Brahma splendour). but ultimately sure. the honey-like. 23. (The Hotar now addresses to the Adhvaryu the following words:) " With these waters you will squeeze. 0 Adhvaryu. The word. amur ya upa surye (1. 17). that hits at Its aim. (The question therefore means:) Hast thou obtained6 the 'sacrifice? The Advharyu answers: These (waters) are completely obtained. O m ! " (After having spoken these words) the Hotar rises from his seat (to show his respect). and turning towards them.. (In the word madhu. In the Kausitaki Brahmanam stands the same formula. ti vra." thou hast obtained. Both expressions seem to belong together. explains it It means a thing that is ultimately to the point. there is an allusion to Soma.. I. and overcame his adversaries. When going behind them. as Say. notwithstanding the many ceremonies. 23. the import of which is that. Respect is to be paid to the waters by rising. and antaryama patra. Ac. after having repeated w i t h a low voice the mantra. Tho bottom of it is first put in water. 9 At the end of the Pratar-anuvaka. then he repeats. ima agman revatir jiva dhanya (10. Sr. Should the Hotar make his voice heard before these two 'Upamsu and Antaryama are names of vessels from which the two first Soma libations • r e poured into the Ahavaniya fire.80 Should he. made of earth. Both libations which precede these from the other Soma vessels (Aindravayava. T h e Pratar-Anuvaka is the head of the sacrifice (Soma sacrifice). 4. 21. as soon as the juice is obtained by squeezing.. he concludes put (on the Vedi). agmann apah (10. 15). Cowell). and a gold leaf placed beneath i t . and Ekadhanas are being put (on the Vedi). the Hotar should not make his libations from Antaryama the fire). 21). He repeats w i t h a low voice. and are regarded as inseparable. these wishes. The word graha is. l i k e a saucer. but they are performed by the Adhvaryu. and also in the Asv. pranam yachha. Sutras (5. & c . W h e n the Vasatizari. and. Brabra. after having finished. I am in possession of several grahas and patras. draw in the breath as strongly as he can. in order to cover the " precious " juice. & c. and the commentary on the T a i t t i r i y a Samhita (vol.) poured into the fire of the Uttara Vedi. are not accompanied w i t h mantras recited by the Hotar. (The Libations from the Upamsu and Antaryama Grahas. 593-693 ed. when repeating all these verses. resembling a large wooden jar w i t h but a very s l i g h t cavity on the top. T h e Upamsu and Antaryama haled (prana) and the air exhaled the Upamsu and [118] 9 He who knows this. however. that from the Antarydma graha is given. we meet the terms upamsu graha and upamsu patra. I. Tho Adhvaryu repeats some sacrificial formulas (see the T a i t t i r i y a Samhita 1. The graha is a small cup. he is allowed to speak aloud. grahas are poured (into Therefore. There are as many grahas as there are patras . or haling out the air which was breathed i n . These terms require some explanation. and when touching the stone by which the 8oma for the Upamsu graha is squeezed. . as a l l other libations are. Then he repeats w i t h a low voice. The Ealing in and out of the Air by the Hotar). 2). w h i l s t the Hotar is drawing in his breath. The patra is a vessel. they belong together just as Cup and saucer. taken often in the sense of the whole. the Hotar must. Speech is the weapon. 2. 30. (Oral information). In the books belonging to the Yajurveda. he exhales the air (through the nose) as strongly as he can. in which the Soma juice is filled. vyanay. 1 4 ) . When doing the first. and w i t h the verse. apanam yachha. obtains when they are (actually) Grahas 8 ) are voice heard the air before inthe have (apana ). On the different names of the grahas required at the three great libations. p. w h i l s t the Hotar mutters only the t w o formulas (the technical name of such formulas repeated by the Hotar is nigada) w h i c h are mentioned here (2. meaning both graha and patra. he would obtain fulfilment of (all) these wishes. 30. 3). see the G rahakanda in the Satap. 4. when doing the latter. the libation from the Upamsu graha is poured into the fire . go behind (the waters). and put over the c a v i t y of the Soma vessel. &c. and likewise antaryama graha. when the libation from the Upamsu graha is given. 0 speech of good call for pleasing the sun. 11 Not struck against another. " 0 air.81 £119] been poured into the fire. the Hotar) would lose his life. which is a weapon. that he has made the vital airs of the sacrificer go off. mutter the words : "Keep in the air exhaled ! Svaha ! (I emit) thee. and poured into the different vessels—grahas—such as Aindavayava. whether the Hotar is allowed to walk or not at the same time that the other priests just mentioned do so. some one might charge him afterwards with having murdered the sacrificer. the Soma squeezed. mutter the words : " Keep in the air inhaled ! Svaha. He should. (and he. Thence the Hotar should not make his voice heard. This stone to squeeze the Soma juice for the Upamsu graha is the soul. after having put (thus) the vital airs in his own self. and ultimately take their seats for performing the ceremony of the Stotra. For (if he do so) some one should say to the Hotar (afterwards). 11 10 . Udgatar. which are then kept in readiness for making the libations. [ 1 2 0 ] (The Hotar has no shave in the Bahis-pavamana Meal. and say. 0 speech of good call for pleasing the sun (which is thy presiding deity). Prastotar." By the words " (I emit) thee (0 speech!) for the air. chanting a sacred verse—a Saman. whether he (the Hotar) ought to walk or not (together with the others). That is to say. i. and Brahma. The Soma (After the libations from the Upamsu and Antaryama have been poured into the fire. as is done when the Soma juice is being squeezed.! (I emit) thee. when the libation from the Antaryama graha is given.e ." he then touches11 the stone used to squeeze the Soma juice for the Upamsu graha." He should then draw in the air. then he would carry off the vital airs of the sacrificer by means of the speech. 1 0 It happens always thus. when the priests walk) they (the theologians) ask. in my body). Now the question is. and makes his voice heard. and say (with a low voice): " 0 breath. The Hotar. keep in (my body) the breath !" He should. one holding the hand of the other —samanvdrabdha— walk in the direction of the Chdtvala. haled out. Likewise. Pratihartar. circulating (in my body)." (After having spoken these words) he should hale out the air. emits his voice. five of the priests : Adhvaryu. before the libations from the Upamsu and Antaryama grahas are poured into the fire. Libation for Mitra-Varuna to be mixed with Milk). & c . who goest in (my body). does he who has such a knowledge.) At that (occasion. and attains his full age (100 years). keep this very air (which is to be haled out. " Thus the soul of the Hotar is not excluded from that Soma draught (which is drunk by the Sama singers after the Bahis-pavamana Saman is over). after a ccremony is over. placed on the sacred grass. just as (the fire is put) on tho earth. then ha would make the Rik (which is repeated by the Hotar) follow the Saman. 23. he ought to walk. belongs to the gods. This is generally done. (If any one should see him do so) he at that occasion should tell h i m : " The Hotar here has been behind the Sama singers. of a verse or formula. tho Roman is placed over the R i k (as its foundation) . hero quoted by Sayana : " The R i k is the earth. " This is tho repetition. See." This means. Then (after having repeated the mantra mentioned) he ought to repeat : " Thou art the mouth (of the sacrifice) . and ceded his fame to the Udgatar.1* Therefore he ought to remain where he is sitting. before the singers can sing the S&man. the R i k which serves for this purpose. on the altar. . 3. the Saman A g n i .82 Some say. he has fallen from his place and w i l l (in future) also fall from i t . of this we also enjoy a share. But those who say so are not to be attended to. w i t h a low voice. 6. See the passage in the Chandogya-Upamsiad (1. is first to be repeated in the form in w h i c h it is in Rigveda. A i t . 1). hence (both gods and men) participate in it. and repeat the following Anumantrana 15 verse : " which Soma draught here at the sacrifice. might I become the [ 1 2 2 ] mouth (first among my people) also! For the Bahis-pavamana " The Rik is regarded as a solid foundation on which the Saman is put. for this meal 12 in honour of the Bahispavamana-stotra12 (which is about to [121] be performed by the Sama singers) is enjoyed equally by both gods and men . Should he walk (along with the Sama singers). by tho Hotar. " So i t always happens to the Hotar (who walks after the Sama singers). besides. Br. thence the Saman is sung placed over the Rik. . and said to Mitra and Varuna : " Y e two ought to take off this (the inebriating quality from the Soma). some sacrificial priests were of opinion that. The curds put in i t . each of eleven syllables). This is their everlasting share. before)." They said: " Yes.V a r u n a is mixed w i t h curds of milk whey. Therefore.83 draught is the very mouth of the sacrifice (sacrificial personage). " That is to say. is the leading metre. The gods wished to remedy this. and at the evening libation Jagati ( w i t h four padas. becomes the mouth of his own people. in order to weaken its strength. When.) The libations (savanani) of the gods did not hold (they were about falling down). licked the morning libation of the gods. are M i t r a ' s and Varuna's everlasting share. for both Mitra and Varuna removed. What had been made by her (the Asura woman) inebriating. that is. and twelve at the evening. eleven at the midday. as it were (from the Soma juice). About this they say : for each libation one ought to portion out rice cakes." The god said : Choose ! They chose at the morning libation curd of m i l k whey (payasya) in milk. the Soma is not generally mixed w i t h sour milk. each pada of which consists of eight syllables. The gods saw the rice cakes (Purodasas). But this 18 The translation of this sentence offers some difficulty. the inebriating quality. the boon chosen by them. An Asura woman. It (consequently) became inebriating everywhere. At present. are the leading metres. By the story which is here t o l d . Thence it is called purodasa (from puro. Thence their libations were held together. libtaion. the libations offered by the sacrificers are then (really) held together. but let us choose a boon from you. libation. through this curd. in accordance w i t h the number of syllables of the leading metre of each libation. the number of kapalas (potsherds) should be eight at the morning. one of eleven potsherds at midday. each of twelve syllables). 16 23. that they should hold together the libations. They portioned them out for each libation. and one of twelve at the evening. w h i l s t at the midday libation Triylubh ( w i t h four padas. the author tries to account for the fact. A large quantity of water is taken. We have here an allusion to mixing the Soma w i t h sour milk (dudhyasih). that was made good (again) by the curd . who refers the one asyai to Dirghajhvi. Dirghajihvi 'long-tongued). one of eight potsherds (a ball put on eight kaptilas) at the morning. (Purodasa Offerings for the Libations. The gods made these rice cakes before (the Soma offering). I follow here Sayana. therefore (at the libations) rice cakes are portioned [123] out for holding together the libations. For the form of the libations is defined 17 by the metres. the other to payasya. the chief among his own people. in order to make it less inebriating. that the libation for M i t r a . at the morning libation Ga yatri." He who has such a knowledge. 1 9 For the offering (besmeared with butter) is a liquid sprinkled (into the fire). 122. The Aksara-pankti comprises (the following five syllables): su.. See Katyftyana Srauta Sutra. Narasamsa-pankti. prepared of curds and barley juice (saktu) by kneading both together. 17. identical with the Nairyo-sunha of the Zend-Avesta (see Haug's " Essays on the Sacred Language. These offerings. 23 These five syllables are to be muttered by the Hotar when making japa (the uttering of mantras with a low inaudible voice). 24 This means : the assemblage of five NaraHurhaas. 22 See 2. consists of eleven syllables. Aksara-pankti. 24. by themselves. 21 This is another kind of pap. de. and Religion of the Parsees. after the havis-pankti is over. 9. (Havia-pankti. 21 purodasa." p. Instead of curds. karambha. 232). p. and of some other gods. The offering consisting of five parts (havis-pankti) comprises (the following five things): fried grains of barley. and payesya. prospers by the sacrifice consisting of five syllables. slightly melted butter (sarpis) might be taken. 22 come by themselves to the sacrificers from every direction. who follows 19 19 . Savana-paakti. Narasamsa is. He who knows the Aksara-pankti sacrifice (offering of five syllables). a name of Agni. For all the rice cakes. no doubt. prepared of fried grains and barley juice. Writings.84 (opinion) is not to be attended to. For lndra slew with melted butter as his thunderbolt Vfitra. But this (opinion) is not to be attended to. correspond to the five parts of the huvis-pankti offering. fried grains of barley (dhanah). 18 About this they say: one ought to eat of such a portion of a rice cake which is not besmeared with melted butter. According to the explanation given by Sayana. in order to protect the Soma draught. To him who has such a knowledge come these (offerings. 22. purodasa. and payasya. prospers by means of this very sacrifice. prospers by The reason is that Iudra's metre. and the Soma draught is such a liquid sprinkled (into the fire). Tristubh. vag. who has such a knowledge. (Both—Ghee and Soma— being thus of the same nature) the sacrificer [124] should eat of any part of the offering (whether besmeared with ghee or not). are Indra's. as in this case the melted butter was. viz.22 He. They. which are portioned out for each libation. The Soma is not to be brought into contact with anything that is supposed to have been an instrument of murder. mat. as is wellknown.) He who knows the offering consisting of five parts prospers by means of this offering. parirapa. 10 parivapa. He who knows the Narasamsa-pahkti 24 sacrifice [1256]. melted butter. pad. Thence they ought to be put (at all three libations) on eleven potsherds only. 1. 20 This is a kind of pap. karambha. the payasya being omitted. means the Soma cups (chamasa). [126] and Bharata (bearer) means vital air. sprinkled water over them. eat the offering. Sarasvati is speech. and one to the evening.85 means of it. in this condition. two to the midday. and the cake (apupa-purodasa) by I n d r a ! " The two yellow horses (hari) of Indra are the Rik and Saman. the karambha. the Soma cups (chamasa) are filled twice each time."27 one of the masters (Acharyas). prospers by it. and occupy the same place with them. The Yajya-mantra for the ha vis-pankti is : 25 "May Indra. For. 25 It is not in the Samhita. This Savana-pankti sacrifice consists of the animal which is sacrificed the day previous to the Soma feast (pasur upavasathe). the divine herdsman) is cattle. Thus the Soma cups become during the day of libations five times Narasamsas. Parivapa is food.26 As to the words : sarasvati-van and bharativan. He who has such a knowledge prospers by it. after one has drunk out of them. and apupa is sharpness of senses. This is the Savana-pankti sacrifice. For. As it stands here.. — . here in this mantra we have only four. the meaning of the latter sentence is : Pusan is called by this name from his feeding (pus) the cattle. the word Narasamsa. (By repeating this Yajya-mantra) the Hotar makes the sacrificer join these deities. For two Narasamsa offerings belong to the morning. ftve parts of the haavis-paakti mentioned. eat the fried grains (first part of the havis-pankti\ " with Pusan. He who has such a knowledge prospers by means of the Savana-pankti sacrifice. At the morning and midday libations. and karambha is called food from being itself the nourishment. may the parivapa (be enjoyed) by " Sarasvati and Bharati. libation. 26 According to Sayana. the three libations (savanani).e. He (the Hotar) who has such a knowledge becomes (also) joined to the best beings and obtains the highest bliss. whilst wo found above. The Yajya-mantra for the Svistakrit of the Purodasa offering at each libation is " Agni. and karambha. This is the Narasamsa-pankti sacrifice. It is as follows . with his " two yellow horses. it appears to have been taken from another Sdkha. i. He who knows the Savana-pankti sacrifice. This is the Narasamsa-punkti sacrifice. and at the evening libation only once. 21 The Kausitaki Brahmanam (13. is food. belonging to Narasamsa. Pusan (the guardian of flocks. assume the same form. 8) furnishes us with a fuller report on the origin of the Svistakrit formula required for the Purodasa offerings which accompany the Soma libations. and the animal to be sacrificed after the Soma feast is over (pasur anubandhyah). they belong to Narasamsa. and put them down. let us run a race.. might I drink first. The Silent Praise). was (once) the Hotar of the gods. the soul consists of six parts. the Hotar). (ran as fast as he could [128] and) fell down close to him. repeating " Agni. This is the mantra of Avatsara.1 He of us who w i l l be victor.e." So they did. In that abode of light.. (Story of a Race ran by the Gods for obtaining the right to drink first from a Soma Libation.86 [127] By repeating this mantra. This formula (havir agne vihi) consists of six syllables . for Agni is Death." and were released. 1 The expression in the original is : a jim uyamu. Death attached himself to them. . and Asvina Grahas." They came (at length) to an understanding. next Mitra and Varuna. The Hotar uses. Indra thinking he would be beforehand with Vayu. Death (one of the gods) attached himself to him . The Aindravayava Graha. the sacrificer). Thus the sacrificer redeems (by means of this formula) through a soul (represented by this formula) his own soul. (each saying) " M i g h t I drink first. See 4. Maitravaruna. They (all) wished for it. Explanation of a certain custom with the Bharatas). 1. eat the offering. FOURTH CHAPTER.e. (There is another story reported on the origin of this formula. repeating : " Agni. the formula : " Agni. next Indra . i. as Yajya of the Svistakrit offering of the Purodasa which accompanies the libations. He pleased Agni with an offering.e.. The gods could not agree as to who of them should first taste the Soma juice. 25. or repeats the Yajya-mantra belonging to it (i. {The Dvidevatya Graha Libations. eat of the offering. Avatsara (an ancient Riai) obtained Agni's favour and conquered the highest world. Agni is Death. Rituyatjas.e. then the Ascins. the son of Prasravana.. They pleased Agni with an offering. and clears off his debts. and who knowing it has this havis-pankti offered (i. the Libations poured from the Aindravayava. He i. Among all these who ran the race.–is six-fold. eat the offering " (On the origin of this formula. the following is reported:) Avatsara. Vayu first arrived at the goal . In that abode of light. which runs as follows : —) The gods went by means of their innate light and splendour to the celestial world. the son of Prasravana. The same happens to him who has such a knowledge." and was released. shall first taste the Soma juice. They said : " W e l l . these charioteers who [ 1 2 9 ] seize the booty. " Let the fourth part (of the prize) be mine. 62. stretch . and invested him with the right to the fourth part (of the first Soma cup presented). and two in the Gayatri metre as Yajyas when offering (the Soma juice) from the Niyutvan is a frequent epithet of Vayu." Indra said. The first portion belongs to Indra and Vayu. Satvan is here explained by Sayana as " charioteer . Maitravaruna. Vayu 2 (and) Indra his carriage-driver ! Thence. " the fourth part (of the booty is ours) alone. Thence Indra is entitled only to the fourth part. meaning " warriors. 2 . to which etymology no modern philologist will give his assent. 41. next followed Mitra and Varuna together. Thus Indra and Vayu won the race together . and then the Asvins. 2.. then follows that of Mitra and Varuna. the right one. 4 The author of the Brahmanam explains hero the reason of the custom why the charioteers are entitled to the fourth part of the booty made in a battle. Maitravaruna. " Let the third part (of the prize) be mine.) The Soma jars (graha) which belong to two deities 5 are the vital airs. " N o ! I alone am winner of the race. the Asvina jar is ear and soul. i. See the hymn 2. and (lastly) that of the Asvins. say. in which sense we generally find it in the ancient Samskrit Literature. they obtained their shares in the Soma juice. niyutavan Indrah sarathir. Just this (fourth part as belonging to Indra) was seen (by means of revelation) by a Risi. let both of us be winners of the race. he takes it in the sense of •' enemy " which is. According to the order in which they arrived at the goal." 4 26. let us both be winners of the race!" To this Vayu agreed." Vayu answered. The Aindravayava Soma jar (graha) is that one in which Indra enjoys the fourth part. and Ascina Grahas.their enemies (conquered in the battle-field). He then repeated the mantra appropriate to it. Some (sacrificial priests) use two verses in the Anustubh metre as Puronuvakyas. (On the Meaning of the Libations from the Aiadravayava. who won his race only by becoming the charioteer (of Vayu). when now-a-days the Bharatas3 spoil . 1 These vessels are called : Aindravayava." He derives the word from bhara cattle. one who has teams. The two Anuvakyas for the Aindravayava Graha." Indra said. moaning. we think. let both of us be winners of the race!" Vayu said. oxen. the Maitravaruna jar is eye and mind . 3 Sayana does not take this word here as a proper name. " We both have (arrived at the goal) together. but Vayu to three parts. but as an appellative noun. in imitation of that example set by Indra. The Aindravayava jar is speech and breath." but in his commentary on Rigveda 1.87 then said. and tan to extend.e. and Asvina. " No ! I (alone) am winner of the race. cows. &c. They are sacrificed from two 4 grahas (jars with small cups). In this way (all he desires) w i l l be fulfilled. The contents of both the grahas belong to the same pair of deities . 3 but they are offered in the same jar for both (deities) . and two in the Gayatri metre as Yajya mantras). . and their contents simultaneously sacrificed. and the Gayatri as Yajya . &c).88 Aindravayava jar. In order to obtain any desire whatever. The first Puronuvakya belongs to Vayu (1. 'Maitravaruna. referring to speech and breath. As the Aindravayava jar represents speech and breath.2. where the Puronuvakya mantra exceeds in (syllables) the Yajya mantra. For. there are always two Grahas used. 3 4 By these. theogh the Soma offering contained in one graha belong to two deities (Vayu and Indra. eyes. For Vayu (wind) is breath. He (thus) obtains every desire (granted) which refers to breath and speech. for the reason is. and Gayatri breath) w i l l be applied. The Formulas repeated at these occasions. the other too short) in the sacrifice. both are therefore dvidevatya. 46. for the vital airs are a pair (such as the • This would be the case if the Anustubh metre should be used for the Puronuvakya. the second to Indra and Vayu (1. thus the proper metres Anustubh being speech. [ 1 3 0 ] to repeat two verses in the Anustubh metre as Anuvakyas. But this (practice) ought not to be observed. there are always two Grahas required . For speech is Indra's.. 27. which refers to Indra. speech. belonging to two deities. and Asoina Gvahas by the Hotar. he makes speech. the other by his assistant Pratipasthatar. are used as Yajyas. At the 8oma offerings.4). and ears are meant. the Hotar makes (produces) breath (in the sacrificer). and the Gayatri only of twenty-four syllables. for the Anustubh consists of thirty-two.) The Soma offerings belonging to two deities are the vital a i r s . the Hotar ought to do so (i e. (Likewise success is not obtained) by using the same metres (for Anuvakya and Yajya mantras). but where the Yajya exceeds the Puronuvakya (in syllables) there is success. 1). without producing any inequality (by having the one set of mantras too long. and by means of that pada(foot) of the Indra-Vayu-Yajya mantra. (The Rite of Drinking from the Aindravayava. that the This latter remark refers to the opinion of these who maintained Puronuvakya and Yajya mantras ought to be of the same metres. that (all) the vital airs are of one and the same nature. M i t r a and Varuna. The author of the Brahmana attempts here to explain the circumstance that. 1 2 The two first versus of 4. 2. one is held by the Adhvaryu.6 there is no success in the sacrifice . By that Yajya 1 which belongs to Vayu. 6 read In this translation I followed the reading One of my Manuscripts and Sayana which appears to be only a lapsus calami for 7 The expression in the original is : tanupavanas tanvah. who are born " from austerities. Thus he " calls (invites) the Risis. 7 who are born from austerities (tapoja) are called hither (by " me)! may the divine Risis. the protectors of our bodies. the term "body" being thus put twice. [131] When (after the Soma offering has been given to the two respective deities) the Adhvaryu hands over (the Soma cup to drink of the remainder of the juice) to the Hotar. vahistem is the superlative of vohu. for the inhaled and exhaled airs are in his front." &c. ruler of the eye. When drinking from 5 This formula resembles very much one of the most sacred prayers of the Parsis. (By the words): " This is a good. vohu is etymologically vasu." &c. By the (words): " This is a good. ashem vohu vahistem asti which is particularly repeated when the Zota priest (the Hotar of the Brahmans) is drinking the Homa (8oma) juice .89 eyes). here is a good " which has knowledge . the vital airs are to be understood. (just as above). conveying the same sense as puruvasu. a good which is lasting . which is very frequently used in formulas repeated by the Hotar before he tastes the sacriflcial food . viz. In the same manner. May the " [ 1 3 2 ] eye with the mind call (also) me ! The divine Risis. here is a " good. he drinks from the Maitravaruna jar . a multitude of goods . the protectors of " (our) bodies. who are the " protectors of (our) bodies. (Then he repeats): "The eye with the mind is called hither. in me is a good which has knowledge . the Hotar facing the cup turns its mouth towards his face (and drinks).5 " this is a multitude of goods. 8 Sayana explains by . " ruler of the sense of hearing !8 protect my sense of hearing !" the Hotar drinks Soma from the Asvina graha. he receives it with the same mantra by which the Adhvaryu presents it (to him). rule of speech6 ! " protect my speech!" the Hotar drinks Soma from the Aindravayava " graha. (Then he repeats) : "The sense of " hearing with the soul is called hither : may the sense of hearing with the " soul call (also) me ! The divine Risis. call (also) me !' By the divine Risis. (just as above). (By the words): " This is a good which has knowledge . a good which is lasting. When drinking from the Aindravayava graha. a multitude of goods . protect my eye !" the Hotar drinks Soma from the Maitravaruna graha. " may speech with breath call also me I The divine Risis. here is good. in me is " the good (when the Soma is drunk). in me is a good. a good which is lasting . (Then he repeats): ' Speech with breath is called hither (by me).. for the two eyes are in his front. . mantras containing an order to repeat. which are not stopped (otherwise). Vausat! Vausat! (instead of doing it once)? What is the (meaning) of the Hotar's declaration of his readiness to repeat the Yajya mantra 11 (that he repeats it only [ 1 3 4 ] once at the beginning. when drinking. which are called Praisa-mantra.e. following immediately one another. to take the graha in one's hands. They ask. After the Hotar has repeated the two Puronnvakya mantras. that he had stopped the vital airs. he turns its mouth * round about. whilst the Hotar declares his readiness to repeat the Yajya mantra only once. The drinking from it is described as parthdram. stating its fullimport. Both coamence by . i. No Anuvaaathara allowed. and that he would (consequently) lose his life. and calls twice (upon the Hotar) to do so.and "declaration of his readiness to repeat. (If one should observe a Hotar repeat the Anuvasatkara) one ought to tell him. The Soma jars belonging to two deities are the vital airs.e. the Maitravaruna two. (Thence) the Hotar should not make the Anuvasatkara (i. mentioned on p. that is. for men and animals bear speeeh sounding from all sides. '28. The Asvina graha has three mouths. (what is the reason that) the Maitravamna priest gives twice his assent that. to turn the lower part of the vessel aside. (Oral information. in order to keep together the vital airs and to prevent their being cut off. so that the whole vessel becomes turned round. not pronounce the formula: "Agni. (On the Repetition of the Two Yajya Mantras for Libation from the Dvidetyagrahas. For this formula (the anuvasatkara) is a stop. 13 The words " assent that the Yajya mantra. then he stops the (circulation of the) vital airs which are not stopped (in any other way). If he do so. This always happens. eat the Soma!"10 with the formula Vau sat ! after the Yajya has been repeated). the Yajya mantra should be repeated. and (concludes with) pronouncing twice. mouths. are only a translation of the term agur.." &c. The Soma jars belonging to two deities are the vital airs. The Hotar ought to repeat the (two) Yajya mantras (for the offering poured out of such a jar) [ 1 3 8 ] without stopping (at the end of the first mantra). On the Agur for those Yajyas). and. that is. The drinking from tho two latter ones is described as purastat pratyancham. and not before the second mantra) ? 9 The Aindravayava graha has one. to turn its three mouths one after the other to one's mouth when drinking.90 the Asvina jar.. he is addressed by the Maitravaruna priest in two formulas. so that its month faces the mouth of the drinker.) 12 The recital of this formula is called anuvasatkdra. 130." &c. Thence he ought not to repeat that formula (the onuvaaatkara) when pouring oblations from the Soma jars belonging to two deities. See the Fravardin Yasht 50. 12 There are twelve Grahas for the Ritus. Yajamahe is completely identical with the Zend Yasamaide. whereupon the Hotar repeats the Yajya. is required at the so-called Prayajas (at the first and fifth) and principally 5. further. and the souls of the deceased.. and. we worship. That is to be pronounced with pluti. but not by the Devas. the Maitravaruna and the Asvina. 29. That the word aghairyat has this meaning. explains as an elliptical expression.e. In this latter passage. the archangels.. For we find both the formula and its technical term in the Zend-Avesta.) The mantras repeated for the offerings to the Ritus 13 (seasons) are the formula : Hota yaksat. 6.(Rigveda. one Agur.. then four.91 (The answer is. and the Hotar its speech. 11). from which the Soma juice is offered in three sections. first six. Thus it always [ 1 3 5 ] happens. kahe no idha nama aghairyat.) The Soma jars belonging to two deities are the vital airs. The mantras required . The Agur formula of the Hotar is contained in the two Agur formulas (hota yaksat) pronounced at this (occasion) by the Maitravaruna priest. Srauta Sutras 1. i.. with three moras. the Maitravaruna priest is the mind of the sacrifice. and other divine beings. 189.. is remarked by Panini 8. The Hotar being obliged to repeat both Yajya mantras uno tenore without stopping. repeat the Yajya mantra. His readiness he declares by the Words This la the agur of the Hotar. two are taken. as well as the words at that of the Praisa mantra. and two Vasatkaras.e. orders. one Praisa. (Therefore) the Hotar ought not to repeat the Agur formula in the midst of (the two Yajya mantras). that for having. and one Vasatkara.2. (Ritnyajas. the rule is given to which the author of the Brahmana refers. to whose name of us w i l l he pay homage by repeating Yazamaide. where it is said that the Agur formula. The Agur formula is the thunderbolt.88 Patafijali. 1. lastly.e. i. implying the whole verse—" . that the two Yajyas for the Aindravayava graha require two Praisas. is wellknown to the Parsi Dasturs. 5. he himself would also lose his life. i. If. when homage is paid to them. And. therefore. see Asval. may the Hotar repeat the Yajya mantra.. by means of the Agur weapon. deprived the sacrifioer of his life.e. i. 2. he would deprive the sacrificer of his life (as if striking him) with (a weapon like) the thunderbolt. The repetition of this formula appears to go back to a very remote antiquity. require each only one Yajya. (If one should observe a Hotar doing so) one ought to tell him. Speech speaks only when instigated by the mind (to do so).e.. If any one utters speech different from what he thinks. See also the Sdnkhayana Sutras 7. the Hotar were to put between (the two Yajya mantras) the Agur formula. The formula ~ is always at the beginning of the Yajya. On the Agur formula. Hotar. The proper order to repeat is conveyed at the end of the latter by the words i.e. he can declare his readiness to respond to the order given by the Maitravaruna only before he commences to repeat the proper Yajya mantras.. such a speeoh is liked only by the Asuras. in his Mahabhasya. which always precedes the names of Ahura-mazda. The technical term for repeating this formula i s : a-ghare (the same as a-gur). whilst the two other grahas. i. . By repeating six mantras containing the singular rit und to the Ritus. the Marutas are invited to drink with the Ritu from the offering of the Potar. The first Soma libation for the Ritus is poured from the Hotrapatra. which is repeated by the Agnidhra. p. 5. and Nestar respectively. Potar. the fourth from that of the Agnid. air exhaled. they provide the sacrificer with the air inhaled (prana). The seventh.. which is called amartyam. viz. For the vital airs are three-fold. to prevent them from being cut off. and Nestar. About the particulars of the Ritu Yajas. i. It is repeated by the Nestar The fourth. belongs to Agni. they provide him with the circulating vital air (vyana). (Sapta-Hautro). (These Ritu offerings being made in three sections) in the first (series of mantras when six are given). see Taittiriya Samhita 1. the twelfth to Agni Grihapati.. the singular rituna. i . the third from that of the Nestar. the plural r itubhih . The third belongs to Tvastar and the wives of the gods. Potar. 8. eighth. with Sayana's commentary. Sraut. which is repeated by the Potar. The first is addressed to the Hotar. the fifth from tho Brahmana-patra. by repeating. and is repeated by the Brahmanachhansi. The Yajya mantras and the Praisas for the Ritu offerings are essentially the same. with the only difference that. ninth and tenth Rituyajas which are repeated by tho Hotar. at last. These four mantras contain the term The eleventh and twelfth Rituyajas are repeated by the Hotar with the terra The eleventh belongs to the Asvins as the two Adhvaryus . Ne tar and Achhavaka respectively.e. and runs as follows : . belong to deva dravinodah (a name of Agni). All (12) Pratas are given by the Maitravaruna. the second from the Potra-pfttra. Cowell. Potar. 4. is used . 643-46. and the twelfth from the Garhapatya. air inhaled. 8. immortal. ed. they (the priests) provide the sacrificer with vital airs. in the second. (This is done) to keep together the vital airs. by repeating four mantras containing the plural ritubhih they provide him with the air exhaled (apana). . 5. In the second Rituyaja. the sixth from that of the Prasastar (Maitravaruna).e. the singular again rituna are applied. The eleventh libation is poured from the Adhvaryava-patra. See Aaval. two mantras containing the singular rituna. eighth and ninth from the Patras of the Hotar. These six mantras contain the formula The seventh. 14 and 6. 8.. a " fourth vessel" ( turiyam patram) is mentioned. The tenth libation is not poured from one of these Patras already mentioned. instead of yaksat.92 the vital airs. S. and in the third. The fifth belongs to Indra-Brahma. May the Hotar repeat the Yajya mantra for Indra! May he drink Soma from the cup of the Hotar with the R i t u ! The Yajya contains the same words. the appropriate formula is used. The sixth is repeated for Mitra-Varuua (who are called by the Maitravaruna. but in addition to the Patras of the Hotar. By performing [ 1 3 6 ] them. i. Sankhayana 7. and the air circulating in the body. are to be found among the so called prajsa suktas. The devo dravinodah (Agni) is called upon to prepare the Soma draught himself and repeat himself the Yajya. That bhaks must have been used already in very ancient times for " drinking n the Soma juice. They ask. (The Hotar Eats the Purodasa and Drinks from the Grahas.e.. O Homa. he takes (for himself) nourishment of both kinds (food and drink). 9. and then drink from his own cup (chamasa).18. when repeating the mantras for the offerings to the Ritus. For the Ritus have no end . Who (therefore) should repeat it. and in the Gopatha Brahm. and cattle is food (ila). 13 . he would bring the endless seasons (their endless succession) to a stand still. Thence he ought not to repeat that formula. By taking both Soma draughts (from the graha and the chamasa) he obtains (for himself) nourishment (of all kinds). &c. 7 : ilopahuta. viz. For this formula is a stand still.) yase te bsdha haoma zaire gava iristahe baksaiti. 14 The formula for calling lla is to be found in the Asvalayana Srauta Sutra 1. and difficulty would be created (for the sacrifice). would bring the Ritus to a stand still. (The Homa juice of the Parsis is of yellow colour.93 [ 1 3 7 ] The Ritu Yajas 15 are the vital airs. which is also the common word for eating. we find in the Kausitaki Brahm. He thus calls cattle. (Soma) when being dead (by bruising and squeezing) in the yellow milk. Should the Hotar first eat the food (remainder of the Purodasa offering previous to the Soma offering) which he has in his hand. In consequence of the circumstance that he first drinks from the Soma jars (grahas) belonging to two deities. Were the Hotar to repeat this formula (the anuvasatkara) when making the offerings to the Ritus. i. (Thence) the Hotar ought not to repeat the Anuvaaathara. (The Hotar pours some drops of Soma from the Graha into his Chamasa . 14 lla is cattle. 14 The term used for " drinking " is bhaksayati. one (always) follows the other. who enjoys thee. 7. or should he drink 1 6 first from his Soma cup (chamasa)? (The [ 1 3 8 ] answer is) he should first eat the food which he has in his hand. the meaning of this proceeding is given in the following :) The same speculations on the nature of the Rituyajas. he calls lld (food). Therefore (after having tasted already the Soma juice by drinking from the Grahas belonging to two deities) he ought to eat the food (Purodas'a) which he has in his hand. 30. (Thence) after having drunk from the Soma jars belongi n g to two deities. that they are the vital aire. are the vital airs. and 'consequently) provides the sacrificer with cattle. 18. is shown in a passage in the Homa Yasht of the Zend-Avesta (see Yasna 10. In this way. the Soma draught is first (before he takes any other food) enjoyed by him. then he may drink Soma from his cup. and actually mixed with a little fresh milk).) The Soma jars belonging to two deities. This always happens. 8. made preparations for performing it).e." (The words which constitute the "silent praise" now follow. which is sung by the Udgatar when holding the cloth through which the Roma juice is strained (it is called dasapavitra) in his hand. Asval. but the Asuras did not get aware of it. This "silent praise" is the silent (latent) essence (of the mantras). He who has such a knowledge becomes master of his enemy. they finished the Ajya and Pra-uga Sastras(the two principal liturgies at the morning libation). with the exception of the vyahritis (the three great words bhur. Sayana explains it by they retaliate. Whatever weapon (vajra) the Devas raised against the Asuras.) The Asuras performed at the sacrifice all that the Devas performed. lest the Asuras slay us. The Asuras became thus of equal [ 1 3 9 ] power (with the Devas).94 The Soma jars belonging to two deities are the vital a irs.18 The Devas then saw (by their mental eyes) the "silent praise" as their weapon . the Chamasa of the Hotar is the soul. 17 The Asuras (not knowing it) did not perform this (ceremony) of the Devas. svah) a chant called the Jyotirqana. take revenge. Thereupon the Devas saw (by their mental eyes) the tusnim samsa. they said : let us finish this sacrifice. surya jyotir jyotih svah See about this particular part of the Soma service. bhuvah. bhur agnir jyotir jyotir agnih. (The Origin of the Tusnnim Samsa.) By the words. which passage is quoted by Sayaua in his commentary on the Aitareya Brahmanam. 18 The term in the original is : pratyabudhyanta. They finished it by repeating the "silent praise. The Asuras came near i t .. who did not perceive (the weapon which was aimed at them). Silent Praise. the latter got (always) aware of them.16 i.e. i. When the Devas saw the most daring (of the Asuras) draw near from all quarters. The Devas aimed with it a blow at the Asuras and defeated the latter.e. The Risi to whom it was revealed is said to be Puskala ( S a m a prayoga). sacred formulas and words. indro jyotir bhuvo jyotir indraft. the Hotar puts (in his own body) the vital airs for obtaining his f u l l age. The Devas thinking themselves to be victors spread the sacrifice (i.. 15 . The metre of the three formulas (if all Are taken together) is Gayatri. intending to disturb it. they raised it. So they did. adversary. they finished the Niskevalya and Marutvatlya Sastras [ 1 4 0 ] (the two principal liturgies at the midday libation). S. By the words. Sr. 17 Mantras. silent praise. By the words. The three formulas which constitute the Silent Praise (as mentioned here) form also. and hater. are always regarded as personages. Thereupon the Devas became masters of the Asuras.. He who has such a knowledge attains to his full age (100 years). Explained. 9. 5. and did not yield to them in any respect). By pouring drops from the Soma jars belonging to two deities in the Chamasa of the Hotar. after the "silent praise" has been repeated. Thus they finished the sacrifice by the "silent praise. it must be repeated twice. and goes by means of such libations to the celestial world. they finished tho Vaisvadeva and Agnimaruta Sastras (the two liturgies of the evening libation). &c. There being only one of the "great words" (bhur." the sacrificer then perishes along with his sacrifice (the sacrificial personage) which thus has become rootless. (On the Meaning of the Silent Praise. Bhur agnir. (in the "silent praise" of every libation). the Hotar repeats the following mantra :) " At morning we (the Hotars) finish to-day this sacrifice after having repeated the "silent praise. He who has such a knowledge." Just as one receives a guest (who comes to our houses) with ceremony. are the two eyes of the evening libation. (In order to make abuses or curses retort upon their author." Having thus finished the sacrifice by means "of the silent praise" they obtained the last mantra required for the safety of the sacrifice. &c. 32. Indro jyotir. The " silent praise " is the root of the sacrifice. Thence he who has such a knowledge should not abuse or curse. The sacrifice is believed to be a chain.) The "silent praise" are the eyes of the (three) libations. in the same way we receive (the sacrifice as our guest with due honours) by repeating this (silent praise). are the two eyes of the morning libation. though the eye is (according to its substance) only one. bhuvah.19 The sacrifice is finished when the Hotar repeats the "silent praise." he should tell him (the man who abuses or curses him) that he (the abuser) would be hurt by doing so. it is rolled op. are the two eyes [141] of the midday libation. it is double (in its appearance). then he must not at his sacrifice repeat the" silent praise. Without the last link." suffers injury. Should a Hotar wish to deprive any sacrificer of his standing place. Suryo jyotir." He who having such a knowledge should abuse or curse the Hotar after he has repeated the " silent praise. for. 19 — — . This " silent praise " is the eye of the sacrifice (the sacrificial man). svar). The last mantra represents the last link. a chain cannot be wound up. If anished. none of its links is to be broken. &c.95 suryah." Should any one abuse the Hotar or curse him after having repeated the "silent praise. prospers by means of the three libations which are provided with eyes. ) 2 The Nivid is an address either to a single deity or to a class of deities.e. Sr. spoken with three moras. All the Nivids for these libations are given in full in the Sankbayana Sr. Should the Hotar wish to deprive the sacrificer of his Ksatram. is only a corruption and contraction of " i.e. are properly. The twelve formulas addressed to Agni which are enumerated in 2. In the Prayogas it is thus written : ' At the midday libation. there is another modification of the ahava. by which the Adhvaryu is informed that the Hotar is about to repeat bis recitation. God! (deva meaning here only priest). 1 . the ahava is preceded by the word Adhvaryu (Asv. and required at the beginning of all . S. 5." ought to be repeated. let us both repeat the Sastra. Thence the " silent praise. (See 3. The call.e. 8. are given : this Ahava (the call somsavom with a loud voice by the Hotar) takes place at the commencement of the Sastras at the morning libation. and everywhere (at all Sastras) within the Sastra of which it forms an integral part. By repeating the N i v i d before he recites the hymn. . somsavom (called ahava) is the Brahma . i. and the hymn the subjects. and then setting forth the titles (representing the royal power). but only a Puroruk. he 1 This formula.Sastras. 9. The first syllable ' is always pluta. for it is for the priest's own benefit when the Hotar repeats the "silent praise. 84.. where the following rules regarding the repetition of the Ahava. he joins subsequently the subjects to the Ksatram. and the hymn (sukta) are the subjects (vis). Sukta.. we repeat. I address my prayer to such and such beings (which are then mentioned). 5.) 33.. 12. This call of the Hotar is called Ahava.. S. At the evening libation. Sr. Nivid. It generally contains the enumeration of the titles and the qualities of the respective deities. i. the syllable so being repeated twice. See Asval. inviting them to enjoy the Soma libation which had been prepared for them. be they recited by the Hotar. We find the word also in the Zend Areata in the verbal form : nivaedayemi i. which is very frequently used. This ahava is regarded as a matter of great importance. 14). or the Maitravaruna or Brahmanachhansi or the Achhavaka. the Hotar joins subsequently the Ksatram to the Brahma. the Ksatram being the N i v i d . and at the beginning of the several parts of the Sastras (as in those of tho Pra-uga Sastra). a mere preliminary address." In the priest rests the whole sacrifice. 1(1-28. FIFTH CHAPTER. no Nivid. S..96 About this they say : the Hotar ought to recite ( i f at any rate). [ 1 4 2 ] the address (Nivid)2 is the Ksatram (royal power). and the response of the Adhvaryu Pratigdra. To this call by the Hotar the Adhvaryu responds with the words : i. 40. and also the om (pranav) at the end. By repeating (first) the call somsavom (representing the Brahma). Its proper place is only in the midday and evening libations. They are actually called so in 2. which is wanting at the morning libation. speaking. vis. and the sacrificer in the sacrifice.e.e. The Different Parts of the Ajya Sastra : Ahava. Aaval. when he puts the N i v i d before the hymn (sukta). or Vis) 3 . if he does uot wish to deprive one of the royal caste of his nobility. " through his lustre shining everywhere (he made) the heavens and 'water. is just like this one mentioned here. S. 34. or a Valsya of his caste. The Agni lighted by men is this one (on earth) . (Therefore) he underwent austerities. 2) i. then he must first repeat the ahava (sorhstlvom. the giver of " treasures. Ksatra. Should the Hotar wish to deprive the sacrificer of his subjects (his income.. tho gods (priests) kept Agni (back on earth).97 has only to put in the midst of [ 1 4 3 ] the Nivicl the hymn. 18 3 . through the praise of life in "songs. he deprives him of his Ksatram. [ 1 4 4 ] (The Several Words of the Nivid are Explained).) he has only to put in the midst of the hymn the N i v i d . He felt a desire of creating (beings) and (thus) multiplying himself. A g n i lighted by men.e. &c. But shoul d he wish to perform the sacrifice in such a way as to keep the sacrificer in the proper possession of all he had (Brahma. Sr.e. and remained silent. 1. all creatures were produced. he (the Hotar) has command over that Agni in that world (the fire in heaven). The Hotar repeats: Aynir deveddhah. for men lighted him. is blessed with children and cattle. i. after the names of the chief patriarchs (pravara) of the sacriflcor's family have been pronounced. That is to say.4 i. After a year had elapsed. The Agni lighted by the gods is that Agni (in heaven) . for the gods kindled him. all the creatures of the Manus (regents of large periods of time). After this N i v i d had been pronounced. By these words. which is required at the Ajya Sastra. 4 The address to Agni at tho Darsapurnamasa-isti.) then the nivid. " he " (Agni) created through the first Nivid.. (That the world had been created by means of the Nivicl) this saw (also) a Riei (Kutsa by name) when repeating the following verse in which there is an allusion to i t : sa purvaya n i c i d a (1. He who has such a knowledge. and (lastly) the snkta (hymn). 3. he deprives the sacrificer of his subjects.e. Prajapati was in the beginning only one (not distinguished from the world). The Hotar repeats : Aynir manriddhah. he uttered twelve times (words) which constitute the N i v i d of twelve sentences. By doing so. 90. Agni lighted by the gods." This is the reason that the Hotar gets offspring. By doing so.. This is the proper performance for all (the three castes). Thus he has command over Agni who is in this world (on earth). e. i.may the god bring hither the gods. Tho Hotar chosen by the gods is that Agni (in heaven).e.. Vayu is the runner who carries the offerings. i. This A g n i is it who repeats the sacrificial mantras addressed to the gods.e.98 The Hotar repeats: Agnih susamit. may A g n i . He repeats : so adhvard. when he blows (prariiti). Thus the Hotar has command over A g n i in this world. Thus he has command over A g n i in this world. jatavedah. He repeats : hota devaavritah.e. Thus he has command over Vayu in the airy region. .e.. the Hotar chosen by men. Vayu makes the whole universe. For this A g n i is everywhere chosen by men. karati.e. Agni who lights well. i. Thus he has command over that (Agni) in that world. Thus the Hotar has command over him (Agni) in this world. He repeats : turnir havyavat. For Vayu lights himself through himself and all that exists. may Jatavedas (Agni) prepare the sacred food. repeat the sacrificial mantras addressed to the gods. Thus he has command over Vayu in the airy region. the carrier of sacrifices. proprietor of the carriage [ 1 4 5 ] laden with offerings.. and consequently the Agnihotram. The Hotar chosen by men is this Agni (on earth). the runner who carries the offerings. the god. For he moves to his place (to which he wishes to go). For he is everywhere chosen by the gods. He repeats: raihir adhvaranam. Aditya). i. For. Thus he has command over Vayu in the airy region.. He repeats : hota mamivritah. Vayu is the carrier of sacrifices.e. That god (Agni in heaven) is it who brings hither the gods. the Hotar who is not to be overcome. then the sacrifice exists. None can come across his way. the Hotar chosen by tho gods. He repeats : yaksad agnir devo devan. . For Vayu runs in an instant through the whole universe . just as one who has a carriage. i. i. Thus he has command over h i m in that world (heaven). i. i. This is Vayu.e. i. This A g n i (the A g n i on earth) is the Hotar who is not to be overcome.... The proprietor of the carriage laden w i t h offerings is that one (Agni in heaven. he carries the offerings to the gods. Thus the Hotar has command over Agni in this world (on earth).e. Ue repeats: prantv yajnanam. i. He repeats : aturto hota.e. Thus he has command over Vuyu in the airy region. He repeats: a devo devan vaksat.. Vayu is Jatavedas. * Tho places to which tho Brahmanam alludes are the so-called Dhisnyas. 13). Thus he strikes a blow w i t h the weapon at his enemy and adversary. For a male contracts his thighs (at the time of coitus). this weapon w i l l accomplish i t . Thus he performs the act of copulation (in a mystical way) at the very beginning of the recitation (of the Ajya Sastra). The Sastra of the Achhavaka belongs to Indra Agni). when sitting near tho Agnidhra. He who has such a knowledge. is blessed with the production of offspring and cattle. Therefore. and the (iron) part of them thick). the priests take their seats near the Agnidhra. in order to account for the fact. he thus makes the hindpart of the weapon (represented by the Ajya Sastra) very thick. {Why the Hotri Priests Repair to the Dhisnyas or Fire Places. They are eight in number. (The same is the case with) an iron club or with an axe (that is to say. By means of them they defeated * Tho legend is here related. stretching a Straight Line from the Agnidhra Hearth. For. Thence that hearth is called Agnidhra. 36. the two first padas when repeating (this hymn). in order to produce (offspring and cattle for the sacrificer). The Devas had made the Sadas (sitting place) of the priests (on the right side of the Uttara Vedi) their residence. have their usual sitting place near tho Marjaliya fire and take their seats (dhisnya) near the Agnidhra fire. The Peculiar Recitation of the First Verse Represents Copulation. But tho Devas took the fires (which they required) for their sitting places 6 from the Agnidhra. all . extending in a straight lino from the Marjali to the Agnidhra fire. that the priests when performing tho Sastras. and not in the Sadas. The Devas and the Asuras were fighting in these worlds. and by joining the two latter padas (of the hymn).) He joins the two last padas (when repeating the hymn). They then repaired to the Agnidhra 5 hearth (on the left of the Uttara Vedi). On the Name of the Ajya Sastra. Whatever (enemy) of his is to be put down. Tho Asuras extinguished the fires of the sitting place of the Devas. Thence they were [ 1 4 7 ] not conquered by the Asuras. he separates [ 1 4 6 ] the first pada (from the second one). By separating. This (represents) copulation. the shaft is thin. he makes its forepart thin.99 35. {On the Recitation of the Sukta of the Ajya Sastra.) (When the Hotar repeats) the (seven) Anustubh verses: pra vo devaya agnaye (3. For a female divaricates her thighs (at the time of coitus. the forepart. But the Asuras turned them out of it. they are held (from dhri to hold). or performance of tho Sama singers. and drove them out. of which tho Rigvoda Samhita is made up. They conquered (ajayanta) by means of the (four) Ajya Sastras at tho morning libation and entered (the place) which they had conquered. that of the Achhavaka was missing when they conquered and entered (the place) .. is missing . are thrown and a little fire lighted on it for the protection of tho Hotri priest who stands near it. Potar. 708-10. By repeating the Ajya Sastra after the Pavamanah Stotra (has been sung by the Sama singers). and Agnid. for in his body Agni and Indra had taken up their abode. he w i l l join (the others) at a later time. Brahmanachbansi. Ncstar. commencing from tho M a r j a l i fire : Maitravaruna. saving best (their friends). Thence the Sastra of the Achhavaka 7 at the morning libation belongs to [ 1 4 8 ] Indra and Agni (whilst in those of the other Hotri priests. Before each of these priests there is a small earthen ring. defeating best (the enemies). viz. Among the bodies of the minor Hotri priests (Maitravaruna. and last comes the Achhavaka. Agni and Indra are of all tho gods the strongest.9 occupied by the so-called H o t r i priests in the following order. 37. The Ajya and Pra-uga Sastras are the two reins between (the carriage and the horses).6. See Mahidhara's commentary on tho Vajasaneya Samhita. indragnid gatam{3. For he who is behind. {On the Meaning of the Ajya and Pra-uga Sastras. 12). p. 1 Tho fcastra of the Achhavaka consists of a hymn addressed to Indragni. in which sand. 16-23. dust. Agni alone is praised). Row they correspond iviih their respective Stotras. Brahinamichhansi. ed. mightiest. Weber. 2 This means a Rigvedi. and the Katiya Sutras 8. and the Pra-uga after the Ajya Stotra.) The sacrifice is the carriage of the gods. On the Ydjyd of the Hotar. Hotar. Thence the name ajya (from ji to conquer. for only then (if he be strong) his (the priest's) body w i l l not be missing. ' Each Sastram or recitation of one of tho Hotri priests pre-supposes a Stotram. ed. Thence the other Hotri priests walk first to their sitting places.100 the Asuras and Raksas. i. Achhavaka. a repeater of the mantras.e. There are always as many Sastras as there are Stotras^ . For Indra and Agni took their abode in his (the Achhavaka's) body. by taking out the different fires (required) from the Agnidhra. Thence the sacrifieers. and a-ya to come near. (p. defeat the Asuras and Raksasas and turn them out. Weber). 151-52. and Achhavaka). & c . Thence the sacriiicer should have a very strong Bahvricha 5 Brahmana to repeat the Achhavaka Sastra. the most excellent.. enter). In imitation thereof charioteers hold asunder the reins of human carriages. and one Vasatkara.e. as the twelfth verse. Neither the divine nor the human carriage of him who has such a knowledge w i l l be broken. Thus he makes the deities participate in the syllables at the very first recitation (the Ajya Sastra being the first among the twelve recitations of 10 There appeared to be an exception to tho rule in tho fact that the Sastra and tho Stotra have not the same deity. thus corresponds with the Pavamanya verses of the Stotra (for A g n i is also pavamanah). There are seven verses {i. (the rule being) that the Stotram must be like the Sastram (i. 11 These twelve (Auustubhs) are equal to sixteen Gayatris. agna indrascha dasuso (3. 11 The Anustubh has thirty-two syllables. This verse is in the Virafc metre. by repeating the first and last verses thrice. . corresponds with the Gayatris of the Stotram (the metres thus being equalized). but the V i r a t thirty-three. but this must be so. both must be of the same metre) ? He ought to answer .101 the Hotar holds asunder the reins of the carriage of the gods. the number is brought to eleven . The Yajya mantra (belonging to the Ajya Seastra of the Hotar) is. but they conquered. there is agna indrascha in the Yajya. in the Viraf. one Prajapati. Agni thus being first. (the rule being) that the Sastra [ 1 4 9 ] should be just like the Stotra? 10 (The answer is:) Agni is pav manah.e. the Yajya. twelve Adityas. viz. as even a Risi (already) said : Agnir risih pavamanali (9. when being made. for the metres are not changed by an excess of one or two syllables. metre is to be counted. and the Ajya rfastni of the Hotar in the Anustubh metre. They ask: W h y is the Stotram of the Sama singers in the Gayatri. 25. according to tho rule. eleven Rudras. The Sastra being in tho Anustubh metre. which consists of thirtythree syllables. one ought to look only to the total. the first being addressed to Agni. both Sastra and Stotra ought to refer to one and the same deity.e. 20). The Ajya Sastra. They (the theologians) ask ' How does the Ajya bastra of the Hotar which belongs to Agni. Agnendrau.. [ 1 5 0 ] There are thirty-three gods. The reason that the Hotar repeats a Yajya verse addressed to Agni-Indra is that he might be victorious. which begins w i t h verses addressed to A g n i ..: eight Vasus. correspond w i t h the Pavamanya verses (for the fermentation of the Soma juice) which are chanted by the Sarna singers. 4. in order to prevent it from being broken to pieces.) Instead of the regular order indragni. purifying. the hymn of the Ajya feastra) in the Anustubh metre . for) these two (deities) did not conquer. and tho latter to Indra.. as Indragni. whilst. 66. i. indro jyotir bhuvo jyotir indrah . Tndra and A g n i ! to the Soma juice. 13 They ask.. It is. I t is given i n full. whilst the Ajya Sastra of the Hotar belongs to Agni alone.e. VajasaneyaSaihhita 7.e. 1 2 . (see 2.. 9.. 24). the Hotar. speech. su-mal. Thus the Yajya verse is in accordance with the Sastram. She is life. suryo jyotir jyotih svah suryah. 8. It is mentioned as signifying a class of priests in the Zend-Avesta also. We here givo the whole of it: l3 i.. 5. Adhvaryu ! Then ho commences the Japa w i t h the words . According to the order of the (thirty-three) syllables. and this Sastra belongs to Indra-Agni. is here the Yajya verse in the V i r a t metre. Drink of it. guide our performances! M a y Brihaspati repeat tho recitations (and) the j o y f u l choruses ! Vach (speech) is life.e. the eifusion of the seed. representing Vach) w i l l repeat i t .. For the Adhvaryu takes the Graha under the recital of the following mantra: indrctgni agatam sutam 13 (3. is the seed. [ 1 5 1 ] The effusion of seed is inaudible . i. Aaval. "Come ye. This mystical devapdtra. Away. [The Japa which is Repeated before the Libations from the Dvidevalya Grahas are given. the all-possessing. " May the father Matarisvan ( w i n d . which appears to have been the more ancient name of the H o t r i priests. Who w i l l repoat this (8astra) ? Ho (i. In one of tho sentences of this Japu the repeaters are called kavis.102 the Soma-day). (which is like a) fine cloud. Thus the deities are satisfied by the vessel holding the gods. i. breath) make tho verse feet w i t h o u t a breach ! May the Kavis repeat the recitations w i t h o u t a breach! May Soma. and the " silent praise" (used at this occasion). to accomplish which is regarded as an arduous task. Its Several Sentences Explained. 38. (the rule being) that the Yajya verse is to correspond w i t h the Sastra (to which it belongs)? (The answer is) The Agni-Indra-Yajya is the same with the Indra-Agni one . so is the Japa. " From the contents of this Japa. bhur agnir jyotir jyotir agnir. " The " silent praise" is. . 14 This Japa or inaudible utterance of words is the very commencement of the Ajya Sastra. F i r s t the Adhvaryu is called upon by t h e Hotar to t u r n away his face w i t h the words : i. 1 .) The Japa l2 which the Hotar mutters. & c . Why is the Yajya verse addressed to Agni-Indra. 19 This is the Yajya mantra which is repeated by the Achhavaka.e. the gods severally (one after the other) drink (the Soma). driven by your mind. vessel holding the gods.31). as may bo seen from the (Aindragna) Graha (mantra). Sr. it is evident that tho Hotar invokes the deities presiding over breath. and l i t e r a r y s k i l l . she has tho whole l i f e . for a successful recitation of the whole fcastra. I .e. as it were. the breath is seed. he recites the " silent praise. seed is breath. Those who have learnt by heart (the mantras) are called kavis. Kaidam-samsisyati. i. Why Jatavedas is mentioned in the Purornh. is seech Thence a being which is unbroken (a whole) rises out of the seed." This trans15 Asval. is not done. when something is done without order. the womb is vdch. For all that the Hotar is doing wjthout being incited by these two (deities). instigated (prasuta) by the divine Brahma and by the divine Ksatra.. For four-footed beings (animals) emit their sperms (at the time of copulation) having turned their faces away from ona-another. For two-footed beings (men) emit their sperms when facing one another in a straight line. Prajapati will generate. The meaning of the sentence is. He (the Adhvaryu) then stands upright on his two legs. By repeating this sentence. [ 1 5 2 ] By repeating these words. he pours the seed into the womb. The Meaning of the Ajya-sukta. Achhidra pada dha. the Soma.. 39. who is praised by the singers. (On the Meaning of the Six Members of the " Silent Praise. Of him who has such a knowledge all that is done w i l l be done. Aehhidrd uktha kavyah samsann. whatever exists.103 He mutters the Japa before the call soihsavom. the seed. . Vag-dynr. Ayuh (life)-is breath." and the Twelve Members of the Puroruk. without breach. dhat. By repeating this sentence. He mutters. pita matarisva. i.e. the Hotar recites his Sastras. forms part of the Sastra. sorksdvom.. and nothing that is done be undone. The breath is pita (father). (The several sentences of the Japa are now explained).e. he (the Hotar) emits the seed (for a spiritual birth)." Somo visvavid—samsisat. The nithani and uktha madani are the Sastras. For all that is repeated after the call. and the breath is matarisva. Both these (Brihaspati and Soma) preside over the whole creation. is the Ksatram. The Hotar addresses this call (somsavom) to the Adhvaryu.12 Achhidra. Brihaspati is Brahma . The sentence means: "They produced this unbroken (matter). Kah (who ?) is Prajapati.) Having called somsavom. (Just as) they reproach one (in common life. when the latter with his face turned away is l y i n g prostrate on the earth (using the two hands as his two forelegs like beasts). saying) he has done what was not done (not to be done). prospers in offspring and cattle. S. 84. He repeats the " silent praise " i n six padas17 (i. across as it were. [ 1 5 4 ] They ask. He who is the producer of the whole universe. pra means prana (life). Thus he brings forth (as a birth) the seed which had been transformed. For he knows (veda) all that are born. He repeats it in twelve padas.e." 20 This is the Ajya-sakta.20 (The word. For man is six-fold. pra vo devaya Agnaye (3. in the same way. He repeats the Puroruk with a loud voice. i. 34). he is the producer of the whole universe. 'the seeds are transformed (going across one another).e. 81. For. he has a good knowledge. As many as he knows of are born (jatanam). He repeats the (hymn). Br. Sr.. Why do they repeat at the morning libation a Puroruk addressed to Jatavedas. Its six parts are as follows : See Asval. Prajfipati is the year . then follows birth. the chief part of the Ajya-sastra. 13). 17 10 . so many (only) exist. For all these beings move only after having been This is called : lira iva. Bee 2. 40. The transformation (of the seed) occurs first . 16 This refers to the last pada of the Paroruk or Nivid. He repeats a Puroruk addressed to Jatavedas15 (Agni). He repeats the '' silent praise " without proper articulation of the voice l6 (in order to make its proper words unintelligible even to those who stand nearest).. 5. having six limbs. where Agni is mentioned l»y the name of Jatavedas. then follows its transformation. consisting of six parts. See Ait. Thus he brings him (the mystical body of the sacrificer) forth with a loud voice (crying). 2. whereas this deity has its proper place et the evening libation ? (The answer is) Jatavedas is life. the word Jfltavedfis occurring in the last (twelfth part (of it). stopping six times). Properly speaking. 19 This is an explanation of the name " Jatavedas. Thus he produces by transformation the soul as six-fold. He who has such a knowledge.19 How could those exist of whom he does not know (that they are born ?) Whosoever (what sacrificer) knows that he himself is made a new man (by means of the Ajya Sastra). produces also him (the sacrificer) and (provides him) with offspring and cattle for propagation. The year has twelve months. the"silent praise " consists only of Three padas.104 forms the seed (represented by [ 1 5 8 ] the Japa). First the effusion of the seed takes place." he repeats the Puroruk (Nivid 2. After having repeated the " silent praise. 8. he further adds. and makes it (ready for use). The air exhaled is Yanta. meritorious. Thus he produces the mind (of the sacrificer). sa nah sarmani vitaye (4). he produces (in the sacrificer) the sense of hearing. takes it in the sense of Veda. and makes it ready (for use).105 endowed with prana. Thus the Hotar produces the prana (for the sacrificer). nu no rasva (7) he concludes. restrainer. For if two men have a dispute with one another (about anything). which appears to be the right interpretation. Rita.e. Sayana explains it in the following way : Tho irregular form instead of ho takes a Vcdic anomaly. W i t h the verse. 11 The words. " I have stopped his talkativeness (sarmavat)"" B y [ 1 6 5 ] repeating this vsrse. he produces the eye (in the sacrifice). and "makes it ready (for use). 14 . didivamsam apurvyam (3. The author of the Brahmana adduces this phrase only in illustration of the supposed identity of Vach with Surna. and 21 Though in the Sukta the fifth verse. Brahma is the sense of hearing. if this hymn is used as the principal part of the Ajya Sastra.13.. and thriving well. and makes it ready (for use). is applied in common life when one's speech is stopped. He repeats." By repeating this verse. He repeats a Yajya mantra. By repeating this verse. it is the second. and makes it ready (for use).21 For the mind has become shining (didaya)." 24 is the atma (soul). He repeats. By repeating this verse. For they say about one who is repeating with his speech. by means of the ear.(the words of another). with offspring. true is the eye. By repeating this verse. 23 Say.e. 24 These are words of the Mantra. He repeats. and makes it ready (for use). Tho phraso. The whole (man) "endowed with thousand-fold gifts. uta no brahman (6).. 25 Brahma is placed in the ear. he produces the apana (in the sacrificer). if the word is restricted to the Mantras. For. they believe him who says. he thus produces the soul as the aggregate man. one hears the Brahma . The Yajya is a gift. i. and makes it ready (for use). sa yanta vipra (3). Vach is karma (refuge). For the air inhaled (prdna) is held back by the air exhaled (apdna). He repeats. the Hotar produces speech (in the sacrificer). i. He repeats. 5). and does (consequently) not turn away.. "I have seen it by the exertion of (my own) eyes. are no doubt an idiomatical phrase of the ancient fcanskrit. ritava yasya rodasi (2). the exact meaning of which it is now impossible to determine. and nothing exists anterior (aptirvyam) to the mind. and rain gives food. or any god). By repeating this verse. gives nourishment. the Brahma. sa yantd. For lightning (produces) rain. pra vo devaya 26 (3. He repeats a Yajya mantra. (The Meaning of the Several Verses of the Ajya Silkta. which are severally mentioned in this paragraph. he makes the months and enters them. The moon is Brahma. He repeats. By repeating i t . He repeats. and well-being. By repeating this verse. this knowledge is of higher value than the soul. By doing so. uta no brahman. He concludes w i t h the verse. The Yajya is rain (and rain is) lightning. Vayu is yanta (the restrainer) .18). becomes identified w i t h (all) these things 28 and w i t h the deities. He repeats. for by Vayu (wind) the universe is kept up. By repeating this verse.. ritavd yasya rodasi. e. &c. Agni. There are twelve months.106 fortune. he makes Agni and enters A g n i . and immortality. months. Thus he makes lightning and enters it. nu no rasva. The sun is didaya. 41. Tho word laksmi here evidently expresses the idea of "destiny" in geueral. Pra is the air. There are six seasons. The Ajya-sukta (8. has (certainly) a good knowledge . Heaven and earth are the two rodas* Thus he makes heaven and earth and enters them. 13). didivarasarn. he makes the moon and enters her. 27 This is an explanation of the term apurvyam in the verse in question 29 Such as the seasons. &c. he makes the air and enters i t . He who thus knows how to become identified w i t h metres. [ 1 5 7 ] He repeats. merges in the deities. which has been explained in the preceding chapter. nothing is earlier 27 than the sun. For all beings go after air. He. He repeats. sa nah sarmani vitaye. He who has such a knowledge. [ 1 6 6 1 the deites. it is beyond the soul and beyond any deity (*. he makes h i m (the sacrificer) a pure. produces. By repeating this verse. By repeating this verse. is here explained again. who prevents the air from gathering in the atmosphere only. He repeats the Puroruk in twelve padas. 26 25 . By doing so. He who has such a knowledge. after having been identified w i t h the metres. He repeats. Sarmani (places of refuge) means Agni. Thus he makes the year as a whole and enters i t . The year is a whole with thousand-fold gifts. he makes the sun and enters i t . he makes Vayu and enters him.) He repeats the "silent praise" in six padas. he makes the seasons and enters them. (goddess) of fortune 25 and prepares her for assisting him. of the sacrificial personage whose body is always restored by itself. 2. may ye anoint the sacrifice with honey ! Puroruk before the fifth triplet. Vasathara. It consists only of the verses in seven sections. [ 168 ] {The Pra-uga Sastra. Puroruk of the third triplet. &c. and has neither a proper Nivid. 7-9): the two Kavyas (descendants of the Kavis).3. 1-3) i. be the enjoyer of the sacrifleer. 2. when the sacrificial rites are performed). 7-9): well-adorned to this sacrifice . 0 Vayu. 3. 4-6). the happy ones. mentioned in the RigvedaSamhita (i.) (The Pra-uga Sastra.e. the Himkara and the three great words required. Bach section is preceded by a so-called Puroruk. which is addressed to Indra (1. and is the lord of booty. Puroruk of the fourth triplet. may these gods come to this sacrifice with divine thought. (1. which is addressed to the Vitfve Devah (1. the two masters (who are) for protection. The Puroruk of the second triplet (1. which is addressed to the Asvin. which is addressed to Indravayu. as we constantly find at the Sastras of the midday and evening libations. (may he come) the happy with his happy crowd! Om ! Come. than any other one..e. which is addressed to Mitra-Varuna (1. (may) all (come) to drink the Soma ! . FIRST CHAPTER. 4-6): Indra who is most stimulated (to action) through the recitations (of the Hotris). 2-3).) The Pra-uga Sastra is the recitation appropriate to the Soma offer1 The Pra-nga Sastra is the most peculiar of all the recitations by the Hotar on the day of the Soma feast.) 1 1. The Nivids. for it comprises a larger number of deities. May Vayu who walks first. nor Pragathas.3.'. Puroruk before the sixth triplet. Before the Puroruk of the first section there are. favourably accepting the seat (prepared for them) at the preparation (by cooking) of the self-making sacrifice (i. Indra and Vayu. with his two yellow horses. besides. tho two kings (who are distinguished) through skilful perform* ance (of sacrifices) at home. the friend of the Soma drops. &c.. and who destroy the enemies in the combat. the two divine men who come of golden paths. nor Suktas.T H I R D BOOK. come with his mind to the sacrifice. along with the Ahava. he. divided into regular sections. nop Dhayyas. (The deities of the Pra-uga Sastra.e. is: i. 2. I here write these introductory words in the same order in which they are repeated by the Hotri-priests up to the present day : (see 1.1-3) : Ye two divine Adhvaryus whose skin is sun-like. come up with (your) carriage. (Saptah&utra). Aindravajava. By this the Asvin graha is celebrated.1 The Pra-uga Sastra is. the greatest attention is to be paid to it by the sacrificer. 2. so sa samna. He repeats a triplet addressed to Sarasvati (1.108 ings from the Grahas. A variety In food is produced by changing the deities in every part of the Sastra. keeps different kinds of food in his Grahas. 4 The expression in the original is.) By means of the Pra-uga Sastra one obtains food. By this the "Vftyu graha is celebrated. 3. * See page 120. Thus. Puroruk before the seventh triplet. The Hotar repeats a triplet addressed to Vayu ( 1 . ( On the Meaning of the Several Parts of the Pra-uga Sastra. He who has such a knowledge gets (thus) celebrated (all his Grahas). 3. 10-12). most intimately connected with the sacrificer." • The whole Pra-uga is intended for providing the sacrificer with food. By this the Mitra-Varuna graha is celebrated. and (thus) always another being celebrated. By this the Sukra and Manthi grahas are celebrated. Sarasvati is Speech.and the Pra-uga Sastra. an equality 4 of the Grahas and verses of the chant is obtained. 1-3). Maitrftvaruna. He who has such a knowledge [ 1 6 1 ] . He repeats a triplet addressed to IndraVayu ( i . . He repeats a triplet addressed to the Visve~Devah(1. By this the Indra-Vftyu graha is celebrated. 8. In (each part of ) the Pra-uga Sastra. Varuna. W i t h nine [169J verses forming the Bahis-pavamana chant. 7-9). 3. He repeats a triplet addressed to Mitra. Manthis Agrayana. 4-6). Sukra. Whatever grahas are taken by means of Speech (under recital of a mantra). the Adhvaryu takes the tenth Graha (for the Atfvins). 1 they are praised by singers. Vayava. For by means of it the Hotar makes him (his new body) ready. counts as the tenth part. 2. He repeats a triplet addressed to the Advins (1. 4-6). After the singers have finished [ 1 6 0 ] their chant. all these are celebrated by means of Sastras. implying "this and that is the same. 2. 3. 2 The nine Grahas here alluded to are the Upamsu. &c. Thence they say. He repeats a triplet addressed to Indra (1. which is addressed to Sarasvati (1. we invoke Sarasvati. no doubt an idiomatical expression. though there is no Sarasvati graha (no such vessel as in the other cases). Aavina. as it were. Antaryama. the sound " him" uttered by singers when chanting the other verses. Nine" such Grahas are taken at the morning. there is always another deity praised.10-12): (invoke)the goddess of 8peech with my excellent speech at this sacrifice . The libations from these nine Grahas belong to the Bahispavamana Stotra. By this the Agrayana graha is celebrated. 1-3). . then its head. addressed to Sarasvati. A l l Gods. because they say. Seed is first produced (in the. &c. from a l l the metres. " it endeavours to raise its neck. last. For there are seven vital airs in the head. from all the triplets of the Pra-uga Sastra. seed is life. addressed to Tndra and Vayu. addressed to Indra. ear. Where there is prana (air inhaled). The Hotar who has such a knowledge. when it is born. i. Because parents say. addressed to the Visve Devah. because they say. 3. addressed to Mitra-Varnna. Because Speech enters the child. the Hotar makes the prana (air inhaled) of the sacrificer. addressed to the Arivins. By repeating a triplet. (The Hotar has it in his power to deprive the Sacrificer of hislife. He repeats a triplet. Because parents say. by not repeating the several parts of the Pra-uga Sastra in the proper way. He repeats a triplet. addressed to Indra. the eye is first produced when a human being is being called into existence. when it is born. from a l l the (three) libations. addressed to Vayu. life is Vayu. there is apana (air exhaled). By repeating a triplet addressed to Vayu. he thus makes speech to the sacrificer. he thus makes eyes to the sacrificer. in their conversations about a child.body) before a man is produced (out of it). are. That is done. he makes to the sacrificer the sense of hearing. in their conversations about a child when it is born. " it has the desire of listening (to us) . and to raise its neck).) This Pra-uga Sastra represents the vital airs." By repeating a triplet. it is very attentive. By repeating a triplet. the Hotar places the vital airs in the head (of the sacrificer). uses hands and feet [ 1 6 2 ] after (it has been able to use the eye. he thus makes the praya and apdna of the sacrifices He repeats a triplet. He repeats a triplet.. from all the recitations (Sastras). strength. as well as the sacrificer for whom the Hotri priests repeat the recitations (Sastras). He repeats a triplet. The limbs (for they are many) belong to the Visve Devab. He repeats a triplet. addressed to Visve Devah. born again from all these deities. By repeating: a triplet. he makes to the sacrificer. addressed to the Asvins. Sarasvati is speech. addressed to Sarasvati. addressed to Indra and Vayu. though already born (from their mother).. The Hotar addresses this recitation to seven deities. Because a child when it is born. By repeating a triplet. he thus makes the limbs to the sacrificer. addressed to Mitra-Varnna.e." By repeating a triplet. By doing so.109 He repeats a triplet. Should he think. In this way." he need only repeat the triplet addressed to Vayu confusedly. from the sense of hearing. In this way. In this way. whom he wishes so to separate. from his eye. Should he think. or forego a pada. Should he think. whom he wishes so to separate. " I w i l l separate him from the sense of hearing. or forego a pada. Should he think. Whether the Hotar might be able to produce woe as well as happiness to the sacrificer ? (The answer is) He who might be the Hotar of the sacrificer at that time (when the Pra-uga Sastra is to be repeated) can do with him what he pleases. " I w i l l separate h i m from his vital airs. In this way. the triplet becomes confused. or forego a pada. " I w i l l separate him from his limbs.no There is the question asked. " I will separate him from his prdna and apana. or forego a pada. the triplet becomes confused. whom he wishes so to separate. and he separates him. " I will separate the sacrificer from his eye. and he separates the [ 1 6 4 ] sacrificer. Should he think. the triplet becomes confused. Should he think. I f he think. whom he wishes so to separate. In this manner. or forego a pada. " I w i l l keep him joined with all his limbs and his soul. " I will separate him from his strength. He who has such a knowledge remains joined w i t h all his limbs and the whole soul . the triplet becomes confused. from his strength. " I w i l l separate him from his speech. and he thus separates the sacrificer. or forego a pada." he need only repeat the triplet addressed to Indra-Vayu confusedly. whom he wishes so to separate. whom he wishes so to separate. or forego a pada." he need only repeat the triplet addressed to Mitra-Varuna confusedly. the triplet becomes confused. In this way the triplet becomes confused. and he separates the sacrificer. from his pram and apdna." he ought to repeat the triplet." he need on]v repeat the triplet addressed to Sarasvati confusedly. Should he think." he need only repeat the triplet addressed to the Visve Devah confusedly. he separates him (the sacrificer) whom he wishes so to separate." he need only repeat the triplet addressed to Indra confusedly. Thus he keeps him joined w i t h all his limbs and his whole soul." he need only repeat the triplet addressed to the Asvins confusedly. from his limbs. by which means the (several parts of the) triplet become con[ 1 6 3 ] fused. as it was first told (to him by his master) in the right way. from his speech. from his vital airs. and he separates the sacrificer. and he thus separates the sacrificer. In this way. It moves up aud down (when being lighted or extinguished). that is his Vayu (wind) form. (the rule being) that the Sastra exactly corresponds to the Stotra ? (The answer is) Those deities are only the bodies of A g n i .10-12). Thus he celebrates by means of this (MitraVaruna form) that (Agni form). This is his Virfve Devah form. That he burns with a loud crackling voice. where Agni says . imitating the sound bababdy as it were. Thus he celebrates by means of these (Mitra and Varuna forms) that (Agni form). uttering speech. That is his Indra-Vayu form. Thus the Hotar celebrates by means of this (Sarasvati form) that (Agni form). 6 are celebrated by a recitation of the Hotar commencing with a verso addressed to Vayu. notwithstanding these (different) deities in the several triplets. That they divide him into many parts (when taking fire from the hearth). India and Vayu are two. How (can it be accounted for) that the verses addressed to Agni which the Sama singers chant. for him who thus has commenced (the Sastra) with a verse addressed to Vayu. That he burns with a roaring noise. the triplet of the Sarna singers' becomes celebrated. though his touch be dangerous. though he is only one. See the Kausitaki Brahmanam 1. whilst the deities of the Pra-uga Sastra.111 4 (All the Deities of the Pra-uga Sastra are said to be forms of Agni) They ask. . [ 1 6 5 ] The dangerous touch 7 of Agni is his Varuna form. Tho deity of it is Agni. the AeJvins being two. are different. This is his Indra form. It consists of three verses. on account of which all beings flee trembling from him. to which it is said to stand in connection. 5 The Ajya Stotra. Thus he celebrates by means of this (Vayu form) that (Agni form). 4 The recitation of tho Pra-uga Sastra is preceded by the singing of the so-called Ajya-stotra : agnu cyahi vitaye (Sama-veda 2. Ghora-sams parsa. this is his Mitra-Varuna form. as it were. 1. Divided into two halves. His Mitra form is (shown in the fact) that men who make friends with him may sit near him. When Agni is blazing up. This is his Saravati form. Thus he celebrates by means of this (Indra-Vayu form) that (Agni form). In this way. Thus the Hotar celebrates by means of the (Indra form) that (Agni form). Thus the Hotar celebrates by means of this (ViiJve Devah form) that (Agni form). see note 1. His AtJvina form is that they produce him by friction through two arms and two wooden sticks. as it were. Thus he celebrates by means of this (Arfvina form) that (Agni form). the fire burns. taste the Soma!" they (complete the ceremony and) drink from the Soma juice after the completion (of the [ 1 6 7 ] ceremony). or drink of the Soma. After it is completed. he satisfies the deities by repeatedly placing before them the Vasatkara (representing the drinking vessel).. see 2. 8. 9 The Pra-uga Sastra is here called vaisvadevam. giving to each his due share. Why do they sacrifice in the same Agni (the A g n i of the Uttara Vedi) where they did it before. By making the Vasatkara. taste the Soma ! " he makes there tho Vasatkara and pleases the Dhifnyas. They ask. somyan madhvagna (1. 14. Which is the Svistakrit portion of the Soma at those offerings. the Anuvasatkara does not take place. eat!"). 13 These are the dvidevutya grahas. water. .112 Having repeated the Sastra addressed to all the gods 9 (Pra-uga). when sitting near the Dhisnya 12 fires (after having left the place near the Uttara Vedi) ? (The answer is) By making the Anuvastkara. on account of the large number of deities. (Thence) he makes the Vasatkara (and Anuvasatkara). just as men place before their horses or cows repeatedly grass. 10 The paragraphs from 5. 12 Soc above. 11 This is the full meaning of as explained by Sayana. and make the Vasatkara there. 14 The priests are not allowed to eat from tho sacrificial food. belonging to all the gods. 13 of which the priest tastes without having finished them. 5.) The Vasatkara 10 (the formula vansat!) is the drinking vessel of the gods. &c. 14 This very (Anuvasatkara) is the Svistakpt portion of the Soma. before all tho ceremonies pertaining to the offerings to the gods are completed. i. The Svistakrit ceremony is regarded as the completion of the principal rites attending any oblation given to tho gods. the Hotar satisfies the deities with (presenting) a drinking vessel. " Agni. He makes the Anuvasatkara (the formula " Agni. comprising the Visve Devah containod in it. the priests are allowed to cat the remainder of tho food or drink the remaining juice. " Agni. In this way. At this ceremony.11 They ask. and without making the Anuvasatkara? (The answer is) By repeating the Anuvasatkara (when repeating the Yajyas for tho Sastras). Thus he satisfies all deities. he recites a Yajya mantra addressed [ 1 6 6 ] to the Visve Devah (all gods): visvebhih. (On the Vasatkara and Anuvasatkara. are found also with very little change and a few omissions in the Gopatha Brahmanam 3. 10). Both evidently come from one source only.e. 1—5. void).) There are three (kinds of the) Vasatkara. injure the Sacrifice)'. T h e w o r d sai (six) is contained in the f o r m u l a van-sat15 (the socalled Vasatkara). said about this (the Vasatkara) as f o l l o w s : By t h i s part s at (six) of the f o r m u l a (causat). tho Hotar establishes these six (things). in order to put h i m d o w n . T h e part niu of the formula vausat means the six seasons. It' one has an enemy (and wishes to destroy him). Just as he does u n t o the gods. The Hotar can.meaning. He w h o is established in the seasons becomes afterwards (also) established in a l l other things. He w h o has such a knowledge. the Hotar places the sacriiiccr in the seasons. tho B r a h m a on the concentrated heat of m e d i tation (tapas). damachhad (who covers beings). W i t h it he strikes.113 e. in order to s t r i k e h i m a b l o w w i t h a weapon ( i n tho f o r m of the Vasatkara). 7. whenever he pleases. It is only a very much lengt hened pronunciation of a conjunctive form voksat. on account of its b e i n g pronounced as an integral part of the verse to w h i c h it belongs w i t h o u t ' ' T h e etymology which is hero given of the w o r d vausat is of course quite fanciful. Hiranyadan. one has only to t h i n k of h i m when m a k i n g the Vasatkara. Instead of the o r i g i n a l o k. may he (Agni) carry it (tho offering) up. He w h o has such a knowledge has a l i n n f o o t i n g . of the root vah. There are six seasons. an was substituted. to be used by the sacrificer who has enemies. Vasalkara is to he Repeated. the reality on the Brahma . It is damachhad. gives h i m a footing in them. 15 . then a l l t h i n g s are consequently established. The Vasatkara is a weapon. and Rikto. the earth on the waters . the air on the earth . vajra (weapon). Damaehhad. T h e sky rests on the air . By repeating the Vasatkara. (The Three Kinds of the Vasatkara : Vajra. obtains a f i r m f o o t i n g . in consequence of its being pronounced w i t h a loud and strong voice by the Hotar. p r o t e c t i n g the beings. to carry.e. the waters [ 1 6 8 ] on the r e a l i t y (salya) . Thence is this weapon. tho son of Beda. by not repeating it properly. i. a b l o w to his enemy and adversary who is to be p u t d o w n by h i m . in the form of the Vasatkara. It is a vajra (weapon. and rikta (empty. If these places arc established. the gods do unto h i m . (On the Meaning of the Vasatkara and its Different Parts)..the. In what Tone. T h u s he makes the seasons and establishes them. without losing any part of the Rich. Asv. he has to repeat the (Yajya) verse with a very low. that he who might be the Hotar of any sacrilicer can do so. the answer is.e. i. He thus makes void ( rikta) the soul. he puts the sacrificer in (the possession of) fortune. As regards the question whether the Hotar might make the sacrificer happy or unhappy. Should he wish to make the sacrificer very happy. 10 . that no vowel is to be dropped at the end of the Yajya verse when Vausat is joined to it as an integral part. Should he wish to make the sacrificer liable to the consequences of a great guilt. The Vasatkara is to form an integral part of the (Yajya) verse (no stopping between the end of the [170] verse and causat being allowed). He who makes such a Vasatkara becomes a great sinner. It is rikta. 17 The Yajya is repeated monotonously. in consequence of the Vasatkara weapon. and the Vasatkara with a very low one. This means. in a low tone. to make this Vasatkara. Thence he should not wish to make it. at the sacrifice). the last syllabl of the Rich be ya.. In that ease. voice.) The Hotar ought to think of the deity to whom the oblation is given The term in the original is nirhanarcha. monotonously). and also he for whom such a Vasatkara is made. in order to have an uninterrupted whole. {The Danger which might be imminent upon the Hotar and Sacrificer. whilst the Vasatkara is pronounced with a loud voice. i. who desires children and cattle. and the sacrilicer. i. he has only to repeat the (Yajya) verse with a very loud voice. the Hotar may just do with the sacrilicer as he pleases. and the Vasatkara with a very loud.. void. At this (occasion. the syallable sat being pronounced with a low accent. and.e. If.114 omitting any part of it.. The remark is made on account of tho way in which the syllable om (when pravava is made) is joined to tho last syllable of a verso.e. Bee the rules for making the Pranava in the Samidheni verses. 1 6 Children and cattle stand near (this part of [ 1 6 9 ] the Vasatkara) and follow it. Sr. Should he wish to deprive the sacrilicer of the fruit of his sacrifice.e. He who has such a knowledge becomes possessed of children and cattle. Thence ought he. S 1. By doing so. (If he do so) he makes the sacrificer liable to the consequences of a great guilt. for instance. then in the Pranava yom is pronounced.-. is to be acevied by certain Formulas. If he do so. he has only to repeat the (Yajya) verse. (That is done) for obtaining fortune. and the Vasatkara in the same tone 17 (i. 2. at the morning libation. the last vowel disappears and o is substituted in its stead. 8. he deprives the sacrificer of the fruit of his sacrifice. (This is done by repeating the following formula) vag ojah saha ojo mayi prdnapdnau. he who strikes with it. (Instead of it) the sacrificer ought to repeat after the Vasatkara the words. strength and) the prana and apana (be) in me! Thus the Hotar puts speech. This idea is clearly expressed in an Anumantrana formula: i. They say that. Sr.21 [ 171] The sacrificer ought to repeat this Anumantrana formula : " 0 " Vasatkara. anumantvauo. For the mischief done by a weapon. and the assignation of the proper place (after the Vasatkara). I slay. vag ojah. when even many are killed (as is the case in a battle). 3). nor its (proper) place. I call " hither (thy) mind with great effort. thou art a shelter (having joined " thy) body with the air circulating (in my body). prospers through (the Vasatkara's) own nature. the propitiation.. 1 will not sweep thee away. and reaches his full age. they would be cursed by the gods. 1..e. To guard himself against the evil consequences of such an act. i. after every Vasatkara. who has such a knowledge. By making him repeat this Anumantrana formula.115 when he is about to repeat the Vasatkara. vigour. the Srotriyas or saorifical priests never dare to pronounce this formula save at the time of sacrificing. 18 The weapon is like a flash when one strikes with it without having conjured its evil effects. thence) he ought to include them (their names) in the Anumantrana formula. 1. The Vasatkara is speech. The Vasatkara is a weapon. him who hates us as well as him whom wo l u t e (Asv. 21 Up to tho present day.e. the Hotar has." Some one (a theologian) has said : this (just mentioned anximanlranam) is too long and has no effect. 5) is at such occasions. Ojah (vigour) and sahah (strength) are the two most beloved bodies (forms) of the Vasatkara. He. They must be always uttered with a low voice. Sr. Go to (thy') place. he thus makes the sacrificer prosper through (the Vasatkara's) own nature. They follow the mantra. if they would do so at any other time. ojah saha ojah. let " me go to (my) place. propitiation (santi) is required. 20 This is the technical name of those formulas which are to be repeated by the Hotar and the sacrificer after the proper mantra has been recited. May speech. prana and apana in himself (he prevents them from going). Thus he pleases the deity personally. (But that ought to be prevented . Thence the name. S. 15 14 . do not sweep me away. is answerable. S. For this reason. vag ojah (Asv. If thus propitiated. 19 Not every one knows how to conjure it. with the Va-atkara as a weapon. and prana (air inhaled) and opdna (air exhaled). These (three) leave as often as a Vasatkara is repeated. Therefore the mantra. and addresses the Yajya mantra direct to it. He who has such a knowledge reaches his full age. the Vasatkara does not hurt the sacrificer. to repeat the Anumantrana 30 formula. (Etymology of the words Praisa. they announced it to the gods by means of the Nivids.) The Nivids are the embryos of the Sastras (uhthas). seize). they are put in the midst (of the Sastras). the elder (most experienced) wishes for the best (portion). At the evening libation. At the midday libation. They correspond to the Prayaja (Apri) mantras. Nivid. Vedi. and thus they are born (the head coming first out of the womb). just as a weaver weaves decorations in the beginning of a cloth. 29-40. At the morning libation. He who knows that the Praisas are exceedingly strong (give most power). 22 The Praisas here alluded to are those used at the animal sacrifice. They made it shine forth (prdrochayanti) by means of the Puroruks. he (the MitraVarnna) repeats them with his head lowered (prahvas) (just as supplicants do). At the midday libation. just as the weaver weaves decorations in the end of a cloth (avaprajjana). they are put at the end (of the Sastras). They are put. . because the embryos are lying in the womb with their heads turned downward. Thence the Purornk is called so (from prdrochayanti). Graha. they are put before the Sastras (ukthas). After having found it. This is done because the embryos have their hold in the middle of the womb. A person who wishes to recover something lost. thence they are called so (from grih. he announces). knows (at the same time) that they are the best portion. to find). "to wish"). the Nivids are put in the midst (of the Sastras).) The sacrifice went away from tho gods They wished it (to return) by means of the Praisas. to catch. He who has such a knowledge is blessed with children and cattle The Nivids are the decorations of the Sastras. Purorak. At the evening libation. 10. See the White Yajurveda 21.22 [172] That is the reason that the Pratas (orders to repeat a mantra given by the Adhvaryu or Mitra Varuna to the Hotar) are called so (from p r a + i s . before the Sastras. wants either much (of it) or little. Thence this place is called Vedi (from vid. Having found it. because the embryos are coming down from thence (the womb) [ 1 7 3 ] when they are brought forth. (On the Proper Place of the Nivids in the Three Libations. at the morning libation. they caught it with the Grahas . The Praisas being the dasire to recover something lost. the Nivids are repeated at the end (of the Sastras). Thence they are called Nivids (from nivedayati. just as a weaver weaves decorations in the midst (of a cloth). They found it on the Vedi. Among two.116 9. He ought not to take together two padas of the Nivid.23 If he do so. Thence they say. then they follow the regular course of the sun. 11. They occur in the following connections : This refers to the s ukta or hymn w h i c h stands in connection w i t h the N i v i d . Thence he ought not to take together two padas of the N i v i d when repeating it. if this (rupture) increases. By doing so (presenting ahorse). 3 5 23 These t w o sentences form part of every N i v i d . He ought to take together only the two padas. and the sacrificer would become confounded. or stanza of four verses . the sacrificer ought to give a horse to the reciter of the Nivids. When they are put at the morning libation at the beginning (of the Sastras). Thence the Nivids are repeated pnda by pada. predam brahma and predam hsatram. How to Correct Mistakes Arising from Confusion. to select hymns consisting of more than a triplet. which would prove fatal to the sacrificer. he would confound the sacrifice. Should he do so. Should he do so. and at the evening libation at the end. it is (done) for joining together the Brahma and the Ksatra. Thence the Brahma and Ksatra become joined. is evidently a Hendiadyoin. for the insertion of the Nivid. Should he do so.117 He who has such a knowledge is ornamented on all parts with the decoration of the sacrifice. The gods had obtained (once) one portion of the sacrifice after the other (pach-chhas). a horse came out of it. for the d i s t r i butive meaning of prati can only refer to rich. each to the several verses in the hymn. Thence the reciter ought not to forego any of the padas of the Nivid. Thence he ought not to invert the order of two padas. used at the midday or evening l i b a t i o n . 25 24 . they present really the most exquisite gift (to the reciter). at the midday libation in the midst. The reciter (of the Nivid) ought not to forego any of its padas. The expression richam suktam prati. He ought not to invert the order of two padas of the Nivid. N i v i d . (How the Nivids should be Repeated. he would confound the sacrifice. He ought. he would make a rupture in the sacrifice. but not to su kta .) The Nivids are deities connected with the sun.22 for the several padas of the Nivid ought to correspond. the sacrificer then becomes guilty of the consequences [ 1 7 4 ] of a great sin. When the gods had obtained the (whole of the) sacrifice. because there are not as manysuktas as there are padas of the. The sentence. ( I n such a case ) he ought. followed this explanation which most naturally suggests itself to every reader. " May no wicked men stand among us !" he turns away all who have wicked designs. In the second verse (of this hymn) yo yajnasya prasadhanas tantur. after he might have repeated the whole of the hymn in which it ought to have been inserted.. i. others even fifteen verses). i. Voisranara. Should he. 25 27 The Sastra thus obtains more verses than are properly required. At the first glance it appears to mean " he ought not to t h i n k of selecting any other hymn for inserting the N i v i d . Marutas.. (By repeating the third pada) ma antah sthur no aratayah..118 Thence he ought.''7 Should he. For. and defeats them. i. then he must select another hymn. The meaning i s : he should not repeat tho N i v i d . to select hymns consisting of more than of stanzas with three or four verses. and at the midday libation t w o (to the Marntas and Indra). to recite the hymn : ma prayama [176] pafho vayam (10.. at the evening libation. in consideration that a l l the N i v i d hymns. for the insertion of the [175] Nivid. D y a v a p r i t h i v i . and mentioned in the Aitareya Br. w h i l s t we find at the morning libation only one (which is rather a Puroruk than a Nivid). to put the Nivid into it. He ought (in such a case) to select another hymn which is addressed to the same deity and in the same metre.26 At the evening libation. Should he recite the Nivid when two verses (of the Sastra) are still remaining. and deprive the offspring of their embryos. The passage can only have the sense given to it in my translation.e. before (repeating the new) Nivid hymn. the Soma sacrifice. he ought to put the Nivid when only one verse (of the Sastra) remains (to be recited)." Say. . The Hotar is more liable to commit such a mistake at the evening libation than at the t w o preceding ones. he ought not to revert to it again (not to use the hymn). he would thus destroy the faculty of generation.e. exceed in number four verses (some contain eleven. Thence he ought to repeat the Nivid at the evening libation when only one verse (of the Sastra) remains (to be recited). and Jatavedas) required. " Let us recover the same thread which serves for the performance can easily be misunderstood.e. 1) i. But. 57. Through the Nivid the celebration of the Suman is made excessive. and put the N i v i d in its proper place. however. there are seven Nivids (to Savitar. Ribhus. however. Visvedevah. have committed such a mistake.e. do it. 57). save such ones as consist of three or four verses.e. i. that explanation cannot be correct. actually in ' use. before the last verse of the hymn. For he loses his way who gets confounded at a sacrifice. He ought not to let fall the Nivid beyond the hymn (to which it belongs). the place (where the Nivid is to be put) being destroyed.. let us not go astray. (By repeating the second pada) ma yajnad indra saminah (10. (let us not lose) 0 Indra. he prevents the sacrificer from falling out of the sacrifice. it is performed. Srauta Sutras (8. the recitation has been read. the Adhvaryu responds prali-grihnati) (to this formula of three syllables) with one consisting of five: samsamo daivum. w i t h some additional words. (The words of the third verse are) mano nu a huvamahe narasathsena somena. 1). " Let us both repeat. Thus these two (formulas) make the Gayatri at the commencement of the recitation at the morning libation. This is verily the atonement at that occasion (for the mistake pointed out above). At the end of the Pratigara. is daivom. he explains it by I call hither (from hve to call). to which the Adhvaryu 29 Say. After the Hotar has finished his recitation. uktham vachi is always preceded by a few sentences which are 23 .. At the morning libation. 0. 2 See about the Preliyara. each of its three padas). gives two different explanations in his commentaries on the A i t . (To achieve this end) one metre is to be put in another metre. but at tho time of the ahava (the call somsavom) it is : samsamo daiva.) 12 (On the Ahava and Praliyava.119 of sacrifice.) They (the theologians) say': the subjects of the gods1 are to be procured. no particular name is given to i t . 17-20). and is spread among the gods 98 by means of which was ((hitherto) sacrificed (by us). 3 Tho formula uktham vachi. " Now we bring an offering" to the mind (manas) by pouring water in the Soma cups (devoting them thus to Narasaihsa).8 i. Sr. i. According to tho former. In tho first. [ 1 7 7 ] (The Marutvatiya and Niskcvalya Sastras. he uses this (formula of) four syllables : nktham [178] vachi.." the expression tantu (thread) means offspring. always concludes a Sastra. Sakhas differ here a l i t t l e from that of Asvalayana. yes !" which (formula) consists of three syllables. Iu the Asval. The latter explanation is preferable. Tho Kausitaki and-Sankhay. By repeating it.e. e. in the other. 1 See 1. and in that on the Rigveda Samhita. Asv. (This is done when) the Hotar calls (the Adhvaryu) by somsavom. tho following romark : Of Say. in his commentary on tho Rigveda Samhita. response by the Adhvaryu to the recitations of the Hotar. SECOND CHAPTER.e. has. In tho Kausitaki Brahmaiiam (14. 9 The most common praligara repeated by the Adhvaryu is othamo daiva ." By means of the mind. i. (incorporation of the syllable om) required.e. Sutras. the pranava. The Gayatri has eight syllables (i. this formula is called achha viryam. the Hotar spreads (samtanoti) offspring for the sacrificer. the sacrifice is spread . to sacrifice. and in the Sankhay. he derives it from hu. S. 5. 10.. Br. by means of the mind.2 This makes eight on the whole. i. for instance there. which comes no doubt from tho remotest a n t i q u i t y . w i t h o u t any other appendage (see Asval. in seven syllables." Tho active participle in the present tense must here have something l i k e tho meaning of an abstract noun. ukthasa. according to Asval. explains: . Thus he makes the Tristubh at the beginning of the Sastra at tho midday libation. This alone can be tho meaning of the obscure formula.e.120 (responds) in four syllables: om ukthasa. Sr S. tho Yajya verse lelonging to the particular Sastra is recited... to which the Adhvaryu. It is perhaps a corruption of uktham sas. " npasrivvale tva. i.e. 10). that the god to whom the recitation is addressed should hear i t . the Hotar calls: adhvaryo somsavom. Thus the two not to bo found in Asval. The concluding formulas for tho Hotar are. For the Niskevalya Sastra: For the Vaisvadeva Sastra : ' For the Agnimaruta Sastra : (b) For the Pra-uga Sastra . uktham vachi indraya. Thus the two (formulas) make at the morning libation [ 1 7 9 ] the Gayatri 5 at both ends (at the commencement and the end). the following formulas : In the A s v a . The Tristubh has eleven syllables. as given here in this paragraph. refer only to tho conclusion of the Sastras of tho minor H o t r i priests . 5. This is done only when the recitation is over." After the repetition of these formulas which conclude a l l Sastras. upasrivvate appears to mean t h a t " the hearing (of this recitation might come) to thee. " Adhvaryu. This makes eight syllables. t h e s e is instead of it onlv : At every Sastra repeated by the Hotar. The Tristubh has eleven syllables. let us two repeat! Om ! " with six syllables ! to which the Adhvaryu responds with five syllables. Sastram). This makes (also) eleven syllables. tho neutral character m being left out." or " thou hast repeated the recitation. thence i t s form (eight syllables) is to appear in some shape at the commencement as w e l l as at the end of the Sastra. This makes eleven syllables. he says.. as follows : (a) (c) (d) (e) (f) For the Ajya Sastra : For the M a r u t v a t i y a Sastra (sec above). 4 . " thou art tho repeater of the Sastra. The only proper meaning of the formula therefore is either " the recitation is repeated. A l l these appendages express the idea. * At the midday libation. 14). at the end of the M a r u t vatiya Sastra. So gh oshaya tva means that " i t (tho recitation) might bo sounded to t h e e .. and take notice of i t . " that it might be for t h y hearing. Thus. The rules.' But this meaning is not appropriate to the occasion at which the formula is used..Sutras (5. we have.responds in four syllables: om ukthasa. L i t e r a l l y . After having repeated it. there is a l i t t l e difference in the appendages to this formula. corresponding w i t h sl okaya and asrutyai." 5 The Gayatri is tho characteristic metre of the morning libation . The Gayatri consists of eight cyllables. they alone conclude in the way here stated. tho samsamo daivom. i. the Sastra has been read for Indra.e. Say. thou hast repeated the recitation 4 (u ktham. to which the Avdharyu responds in five syllables: samsamo daivom. i. He pushed it to the end (of the Sastra). Anustubh said to him: " Thou art the most wicked of all gods. His (Prajapati's) own metre was Anustubh. He allotted to Agni and the Vasus at the morning libation the Gayatri. The Jagati has twelve syllables. Anustubh Prajapati's Metre. and to the Visve Devah and Adityas the Jagati at the evening libation. to which the Adhvaryu responds in one syllable: om! This makes twelve syllables.) Prajapati allotted to the deities their (different) parts in the sacrifice and metres. obtain immortality. therefore. he who has such a knowledge puts metre in metre. Thus (with these two formulas taken together) he makes the Jagati at the beginning of the Sastra at the evening libation. SI . and that out of a Tristubh a (another) Trishtubh is formed. he says." He acknowledged (that he had wronged her).. "those who know that [180] the Gayatri is put over a Gayatri. to Indra and the Rudras the Tristubh at the midday libation. be at the beginning as well as at the end of the Sastra in the same metre. who am thy metre. (On the Distribution of the Metres among the Gods. and that is not auspicious. and procures " the subjects of the gods. to the verse repeated by the Achhavaka. nor Jagati can stand alone. for each time they consist only of one pada. This makes twelve syllables. in seven syllables. and a Jagat (Jagati) is put in a Jagat. " 13. Thus the two (formulas) make the Jagati at both ends at the evening libation.121 (formulas) make the Tristubh at both ends of the Sastra at the midday libation..e." for the Devas."6 In this way. in eleven syllables: uktham vachi indraya devebhyah. 9 The meaning is. pushed to the end (of the Sastra). 23). for thou hast me. " the Sastra has been repeated for Indra. the Hotar calls: adhvaryo som-somsavom. The dhava and pratigara must. that no pada of a metre. and expressed (his opinion) in the mantra: yad gayatre adhi (1. to the verse repeated by the Achhavaka (which is the last). After having repeated the Sastra.e. The Jagatl has twelve syllables. at the very mouth of it. (In order to give redress) he took his own Soma (sacrifice) and put at the beginning. This (the mutual relation of the three chief metres to one another and to the sacrificer) saw a Risi. At the evening libation.164. but must be Joined to another pada of the same metre. neither that of the Gayatri nor Tristubh. i. he has the preservation of (his) life in view. Prajapati having thus made (the beginning [181] of all libations) at his own Soma sacrifice (with Anustubh). By commencing [ 1 8 2 ] his second Sastra (with Brihatis). Escaped the Meshes of Death. Agni overcame Death.. tho sacrificial man. Death sitting in the Bahispavamana Stotra 3 lurked for him. the sacrificer (who does the same) becomes master of the sacrifice. By commencing the Vairfvadeva Sastra with Anustubh. and the latter becomes (properly) performed. at that libation. Wherever a sacrificer has a sacrifice performed. This is the reason that the Hotar begins (the Nifkevalya Sastra) with the Stotriya triplet (corresponding to the Saman which is sung) in the Brihati metre. as the very mouth-piece at all libations.e. in the Brihati verses (repeated by the Hotar at the commencement of the Niskevalya Sastra). just as Prajapati did. 2. By commencing the Ajya Sastra9 w i t h the Anustubh metre. i. Death sat in the Pavamana Stotra lurking for Agni.11 By The sacrificer is to make the sacrifice. Death repaired to the Ajya Sastra lurkiug for x\gni. 35. For the Brihatis are life. Thus Death could not take away the life. By beginning (to repeat) the Pra-uga Sastra. Death could not sit. he overcame Death. 58-54. At the midday libation. The Brihatis are life.e. Death repaired to the Yajna yajniya Saman. Death sat* in the Pavamana Stotra 10 lurking for Agni. By commencing the Marutvatiya Sastra with Anustubh. he overcame Death. so that he remains master of it. his own.22-29. He who has such a knowledge becomes the first. the very mouth (of the others). as Hotar of the (Gods. At the evening libation. 14. See page 120. 2. and attains to supremacy. Thence Anustubh is joined (to the Sastras) as the first metre. (How Agni. 2. 7 . 11 Samaveda Samh. 10 Uchcha te jatam andhaso. which is in the Anustubh metre and which is meant here. i.) When Agni was the Hotar of the Gods. he overcame Death (again). he must subject it to his own will. it is performed for this (the whole) assemblage of men 7 (who might be with the sacrificer).122 Anustubh.. just as Prajapati benefited gods and men by it. • See the hymn : pra vo devaya agnaye. Samaveda Samh. Thus he makes it beneficial to others. after having killed Vritra. idam vaso sutam (8. 57. and went to very distant regions. indra nediya ed ihi (8.) Indra. 15 Svspi. ' I might perhaps not have subdued him' (apprehending his revival). The Maruts alone. left him. _ But this interpretation. They squeezed the Soma juice.e. i. A l l beings scattering themselves here and there went in search of him. 12 These two first are called the pratipad and anuchara of the Marutvatiya Sastra. is explained by Say. the beginning verse and the sequel.. indra-nihava pragatha. For the hymn addressed to Vaidvanara is a weapon. (then) Indra w i l l come to us very quickly.2. The Hotar who has such a knowledge. all deities thinking that he had not conquered him. squeezed (contained in it). a tva ratham (8. 1).1* They (the gods) said. the Yajna yajniya Saman is the place. lay down in her. Indra Conceals Himself. The "marnto svapayah" (in the verse. "being 12 . 5). By repeating the verse. Indra The Pitaras are worshipped on the Amavasya day (New Moon). Having escaped all the meshes of Death. By repeating the Vaisvanara hymn. and the Darsapurnima isti takes place on the pratipada (first day after the New Moon). 15 By the mantra. 14 they made him (Indra) come into the middle (of the sacrificial place). 16. (Marutvatiya Sastra. having Indra (being honoured by his presence). The Pitaras (manes) found him one day earlier than the gods. He (ultimately) arrived at the most distant place. 1).—Say. and A n u s u b h is Speech. i. This is the reason that ceremonies are performed in honour of the Pitaras previous to the day on which they sacrifice for the gods. thought. 14 This mantra is called. is certainly wrong . 58. for. Agni came off in safety.123 commencing the Agni-Maruta Sastra. comes off in safety. " Let us squeeze the [ 1 8 3 ] Soma j u i c e . with a hymn addressed to Vaisv&nara. (Indra-Nihava Pragatha. they made him (Indra) turn (towards the Soma juice). preserving his life to its full extent. he overcame Death.'' So they did. who are his own relations. He who has such a knowledge. and becomes (consequently) successful by means of the sacrifice. gets his sacrifice performed in the presence of Indra.15 did not leave him.e. he thus turns Death out of his place. How he was found. pragatha for calling Indra near.. and his clubs. 15.53. 5). This place is Anustubh. and attains to his full age (of a hundred years). He having entered Speech. By the mantra.) As Indra had killed Vritra. which is founded on Vedantic ideas Strange to the poets of the Vedic hymns. he became visible to the gods on account of the term (suta). which term occurs in the Indra-Nihava Pragatha (8. When." does not suit the sense of the passage at all. They ask. after this (Pragatha). a mantra addressed to Indra is repeated. the Sama singers make of two verses three. 10 A Pragatha comprises two richas." life. 2. 26) and three in the T r i s |ubh metre (pra tu drava pari kosam. if it be not accompanied by a chant ?" (The answer is) The Marutvatiya (Sastra) [ 1 8 5 ] is the recitation for the Pavamana Stotra . These two Pragathas." follows from several passages of the Samhita. of each verse). are recited with repetition 18 (of the last pada of each verse). the gods conquered the celestial world. so as to form a triplet. of two in the Brihati (pundnah Soma. Thence this Pragatha. . The three Gayatris are sung twice. which are not accompanied by a chant. p. S.19 they perform this Stotra (in singing).) He repeats the Pragatha15 addressed to Brahmanaspati. are recited with repetition (of the last pada of each verse). sama prayoya. If this unchangeable Pragatha. containing the term svapi.22-24). The Dhayyas. 18 The two Pragatha verses are to be repeated. with six in the Brihati. Say. 19 The Pavamana Stotra or the performance of the Sama singers at the beginning of the midday libation. consists only of three verses in the Gayatri (uchcha te jato. (Brahmanspati Pragatha. 2.14: i. 660. 5. The vital airs did not leave him [184] (Indra). 2. S. See Boehtlingk and Roth's Samskrit Dictionary. which makes also six. according to Asv. the rule being that no Sastra verse can be recited with such a repetition. itself in this passage. to be traceable only to su-api or sva-api That dpi means " friend. Samaveda. V. with six verses in the Gayatri. is repeated (then always the Marutvatiya Sastra is made). if it be in the Brihati metre. To what Stotras the Indra-Nihava and Brehmanaspati Pragatha belong.27-20). however. e. 25. Led by Bphaspati as Purohita (spirirual guide). 17 The Indra-Nihava and Brahmanaspatyah Pragatha. refers to the meaning "prana. This is achieved by repeating thrice the fourth pada of each verse. The word is. 17. Thus the sacrificer who is led by Brihaspati as his Purohita. Br. then all this (is termed) Marutvatiya (Sastra). " How is it that these two Pragathas. and the two Brihatis are twice repeated in such a manner as to produce each time three verses (by repeating thrice the last pada. In a similar way. S.124 nediya) are the vital airs. the Pratipad (opening of the Marutvatiya Sastra) and its Anuchara (sequel) consist of three richas. Sr. . and were (also) victorious everywhere in this world. V. attributed to the word by the author of the Ait. thus six are obtained. associate.17 not being accompanied by a chant. and with three in profound sleep. and is (also) victorious everywhere in this world. the Pragathas of two richas. How could the Marutas assist Indra when they were in ''profound sleep" (susupti) ? In order to countenance his interpretation. is constantly repeated (at the midday libation of all Soma sacrifices). i . which contains the term svapi (in the pada) a svape svapibhir. conquers the celestial world. Thus the Gayatri verses (of the Pavamana Stotra) become celebrated. By means of these two Pragathas (the Indra-Nihava and Brahmanaspati Pragatha. These are the names of the two peculiar tunes in which the verses. This apparatus is regarded as quite essential for the successful chanting of the Saman. 2nd row—1 in a straight. the fifteen-fold). Thus the Stotra is in accordance w i t h the Sastra. the Pavamana 20 For the explanation of this and similar terms. The Sainan consists of two verses only : it is first to be made to consist of three. 2. Two Dhayyas12 are in the Tristubh metre. though they have no Stoma belonging to them. 23-20) are sung. This is the reason that the two Prag&thas. which are in the Brihati metre) the Brihatl verses (of the Pavamana Stotra) become celebrated. a tva ratham) [ 1 8 6 ] are in the Gayatri metre (the first being Anustubh). it is to be chanted in three turns. repeating thrice (the last pada of each verse). In this way. the Sama singer utters the sound him. After a triplet of verses has been thus obtained. see 3 . called kusa. line . agnir neta.18 . each row comprising five ( i f the Stoma is the panchadasa. are the Tristubhs of the Stotra celebrated. See more on this subject in the notes to 8. line.20 They ask. Sayana refers always to the Brahmanas of the Samaveda. 23 21 The Nivid hymn is janistha ugra . and also the triplet which forms the sequel (of the Pratipad) is in the Gayatri metre. 3rd row—1 in a straight. Each row is called a puryaya. by means of the Raurava and Yaudhaja Samans (tunes21). each turn containing in three subdivisions a certain number of repetitions. before it can be used as a chant at the Soma sacrifices. 8 in a straight. are recited w i t h repeating thrice (the last pada of each verse). 8 across. They refer to the number of verses obtained by repetition of the triplet which forms the text of a Saman. " How becomes this Pavamana Stoma celebrated (by a Sastra) ?" The two last verses of the Pratipad triplet (8. I in a straight. which the three Sama singers must arrange according to a certain order before they can chant the Saman. 1-3. and tvam Soma kratubhih are in the Tristubh metre. which I was happy enough to obtain. The several sticks in each row are placed in the following order : 1st row—3 in a straight.42. and is fifteen-fold. The Sama singers perform this chant with these verses in the Brihati metre. 1 in a straight. As often as the sticks of one row are laid. 1 across. the two first. 57. Thus. the Pavamana (Stoma) of the midday libation comprises three metres. by repetition of some feet of the two principal verses. 22 See 8. punanah soma and duhana udhar (Samaveda S. By these verses (in the Tristubh metre). I across. This number of repetitions is indicated by three rows of wooden sticks of the Udumbara tree. Tha explanatory phrase of the panchadas'ah stoma of the Samaveda theologians is constantly the following : These enigmatical words are utterly unintelligible without oral information. line . and also the hymn" 5 in which the N i v i d is inserted. it is in the Tristubh metre .125 in the Tristubh metres. 1 9 . is the recitation for the first Upasad . their Nature and Meaning. wherever they discovered a breach. being fifteen-fold. which is addressed to Agni. 91. the Hotar ought (instead of pinvanty apo) to repeat tan vo maho (2. The sacrifice of him. he would prevent the rain from coming. to put). 20.24 The verse. having such a knowledge. The nature of the Dhayyas is. that the gods at a sacrifice." which refers to Visnu. 2). we sew up with them (every rent in the) sacrifice. 23-25. and (where is further in it) the word. As to the Dhayyas. tvam Soma kratubhih. becomes performed without any breach in it. this last Dhayya. thence they are so called (from dha. in the first pada). whose characteristic feature is said to be vichakrame. some say." But this advice is not to be cared for. he who. 4). 24 See Ait. which meaning is (also) implied in the term vinayanti.) He recites the Dhayyas. Prajapati had (once) sucked up from these worlds everything he desired [ 1 8 7 ] by means of the Dhayyas (from dhe. becomes celebrated for him who has such a knowledge. recites the Dhayyas. Br. comprising three metres. But if he repeat the verse pinvanty apo. asserting. covered it with a Dhayya . which is addressed to Visnu. the verse pinvanty apo (1. " they carry off. Whatever place one may conquer by means of the Soma sacrifice. " being laden w i t h booty. to suck). Visnu. is the recitation for the third Upasad. he strode (thrice through the universe). " we distinctly know that this verse is repeated (as the third Dhayya) among the Bharatas. they are the recitations for the Upasads. 1. 18 (On the Origin of the Dhayyas. A breach in the sacrifice of him who has such a knowledge becomes thus mended. and the word viniyanti. As to the Dhayyas. where there is a pada referring to rain (the third atyam na mihe). . Agnir netd (3. vajie. i.126 Stoma. and (as we have seen) refers to rain. About. This vese has four padas. 64. 34. Should the Hotar repeat that verse (tan vo maho). the verse." referring to Indra (then the rain would come). who has such a knowledge. the Marutas. is the recitation for the second Upasad. for Parjanya has power over the rain (but there is no allusion to him in that verse). conquers (it only) by the several Upasads. 0). just as we sew up (a rent in) a cloth with a pin that it might become mended. Thus the sacrificer who has such a knowledge sucks up from these worlds everything he desires. and one referring to the Marutas [ 1 8 8 ] (the storms accompanying the rain. 11).e.. which is addressed to Soma (1. cattle are the Pargatha (that is to say. By this (hymn) victory is obtained .. without it he is defeated. 78. where the number of verses of the N i v i d Sukta is uneven. he leaves out the other half. [ 1 8 9 ] This hymn was (seen) by (the Risi) Gauriviti. Thus the priest provides cattle for the sacrificer (when he recites this verse as a Dhayya at the midday libation). had it revealed). (The Marutvatiya Pragatha. he has ( w i t h him) the assemblage of the Marutas.16) is (according to Sapta Hautra) as follows : i. he ought to insert the N i v i d . Having repeated half the number of verses (of this hymn). w h i c h concludes w i t h The t e x t of this N i v i d (see the Sankhayana Sutras. The number being uneven. How the Hotar can injure the sacrificer by misplacing the Nivid. and.e. by means of it. having come very near the celestial world.e. After having repeated one verse more than half the number of verses (the whole has eleven verses) of which it consists. it is repeated at the midday libation. though (on account of these allusions just mentioned. Thus the sacrificer gains by this (hymn) the celestial world.. and inserts the N i v i d 25 in the midst (of both 22 This is not s t r i c t l y in accordance w i t h the rules laid down by As'valayana. Therefore the cattle of the Bharatas which are at their stables at evening (for being milked) repair at noon to a shed erected for giving all the cows shelter (against heat). The Sukta janistha ugra consists of eleven verses.14: i.. That verse (pinvanty apo) is in the Jagati metre . 5. the N i v i d Sukta is. the M a r u t v a t i y a N i v i d is p u t in the hymn janistha ugra after the s i x t h verse. the soul of the sacrificer is the midday. Gauriviti. the Pragatha is used) for obtaining cattle. 3). who in his Srauta Sutras. the Hotar brings forth the sacrificer from the sacrifice as the womb of the gods. That ought always to be done at the midday libation. he gained heaven. janistha ugrah. 8.e. The Marutas are cattle. cattle are of the Jagati nature.) He repeats the Marutvabiya Pragatha (pra va indrsya brihate. the son of Sakti. saw this hymn (i. with-it the sacrificer remains victor. and its being in the Jagati metre) properly belonging to the evening libation. For. He repeats the hymn janistha ugrah (10. 73). He has the praise of the Marutas . by means of it. This hymn serves for producing the sacrificer. M a y I n d r a w i t h the Marutas drink of the Soma. 8. 19.127 and Indra. He is the friend of . The Nivid hymn of the Marutvatiya Sastra. and his subjects. made the sacred rites and hymns (brahmani) grow (increase in strength). " I w i l l cut off from the sacrificer the Vis (relation. Thus he can take along with him (up to the celestial world) that sacrificer to whom he is friendly. He thus slays whosoever Ksatra he wishes by means of the Vis. The gods following him rejoiced at the (defeat of the) Asuras. Thus he should do who has sinister designs towards the the Marutas. he released the waters (kept back by the demons of the air) by means of the strength of the Marutas. if deprived of his ksatram. He makes presents to the gods. A Ksatriya loses his power. and end). deprived of his Ksatra. in the highest region. . may he protect the sacrificer who prepares this (the Soma juice). " may I slay the Ksatram through the Vis. at the killing of Sambara. thus he slays the Vis of any one whom he wishes through his Ksatra. that men of the higher caste are supposed to have a share in a certain prototype. if deprived of his Vis. He slew the enemies. The N i v i d is [ 1 9 0 ] the ascent to heaven. and drink of the Soma. A Brahman. these (sacred rites) are through their power inviolable. May he protect this Brahma (spiritual power). he who desires heaven. and the [ 1 9 1 ] hymn is Vis. May the god come to his oblation offered to the gods with (our) thoughts being directed to the gods.128 parts). Should he think. he loses his means of subsistence. and the hymn the Vis (prototype of the Vaisyas).N i v i d in three different places of the hymn (in the commencement. The Nivid is the Ksatram. May Indra with the Marutas here hear (our prayer). (Therefore) he ought to recite it (stopping at regular intervals) as if he were climbing up (a height) by means of a ladder. may he come with (his) aid I 26 These sentences can be only understood when one bears in mind. in a remote place." he need only thrice dissect the Nivid through the hymn (by repeating the hymn at the commencement. if deprived of his Via. he is their help. it is the-adder for climbing up to heaven. subject. avails himself of this opportunity of going thither. middle. For the Nivid is the Ksatram (commanding power).. he who is with the Marutas his friends. Thus he cuts the sacrificer off from his Vis on both sides (from father and mother. Ksatra represents the commanding power. at the battle (for conquering cows). loses all influence and becomes quite insignificant in worldly things. 26 Thus he slays the Vis through the Ksatram. Him (Indra) when he was repeating the secret verses. in the middle. and at the end of the Nivid). the conquest of Vritra. as well as from his children). may he protect this Ksatram (worldly power). Should the Hotar intend to do any harm (to the sacrificer) thinking." he need only repeat the . May he (Indra) hear the sacred hymns (brahmani). Now. Should he think. offspring) on both sides. (may he come) with his manifold helps." he need only dissect (at the beginning and end) the Nivid by the call sorhsavom. " may I slay the Vis through the Ksatra. said to all the gods. i. begging like birds with beautlful wings . " the poets with good thoughts have approached Indra. He perceived they were rushing upon him for the purpose of [ 1 9 2 ] k i l l i n g him. (But to reward their great services he granted them more. and the Marutvatiya N i v i d . only the Marutas did not leave him (Indra). that the Adhvaryu takes the Marutvatiya Graha. " the Marutas are certainly my friends ..) Indra.e. "release us.e.129 sacrificer. release us who are tied with a rope. " all the gods who were associated (with Indra) left him when flung away by the breathing of Vritra. vayah suparna upasedur (10.. If thou keepest friendship with the Marutas. " he should repeatedly rub both his eyes. But otherwise (in the manner first described) he should do to him who desires for heaven (if he be friendly to him). 20. and the Hotar repeats the Marutvatiya Pragatha. and recorded it in the verse vritrasya tva svasathad (8. as it were. might go by means-of his mind. he recites the Marutvatiya Yajya. help me. Thus he satisfies the deities by giving them their shares. " Strike. release us who are bound (by darkness). the 27 The second Sastra to be repeated by the Hotar at the midday libation. " d r i n k Indra. The share of the Marutas (in the midday libation) is. i. 47." & c . the Soma juice. 73. surrounded by thy host. 85. " Stand near me.e. thou wilt conquer in all these battles (with Vritra). He who has such a knowledge. The meaning is." He (Indra) perceived. " & c . these (men) love me ! well. fill the eye (with light) . I shall give them a share in this (my own) celebration (Sastra).. 17 . 7). Thus he rids himself of darkness. a separate Marutvatiya Sastra. By repeating the words. 11)." So they did. He thought. the word nidha means rope. upon which all the gods were flung away and took to f l i g h t ." He gave them a share in this celebration. keeps the use of his eyes up to his old age. They rushed upon Vritra to k i l l him. 4). 0 Bhagavan ! k i l l (Vritra) ! show thy prowess ! " This saw a Risi. (The Marutvatiya Yajya is) ye tvahihatye maghavan (3. He concludes with the verse. & c ) . In the words.. " I w i l l frighten them. when he was about to k i l l Vritra. then he should think that the darkness in which he is enshrouded. viz. uncover him who is enshrouded in darkness . Formerly both (Indra as well as the Marutas) had a place in the Niskevalya 27 Sastra. (Why the Manilas are Honoured with a separate Sastra. " fill the eye. they exhorted him by saying. w i t h a rope (nidha)" When he repeats the words " uncover him." He breathed at them. i. the Marutvatiya hymn. as i t were. After having repeated the Marutvatiya Sastra. which follow the Pavamana Stotra. among the {Jastras the Nistevalya. through their assistance. "Who am 1" (ko aham) ? Indra answered. and among the Samans the P r i s t h a . Here the principal chant of the Niskevalya Sastra. that of the supreme deity . what thou hast told( i. who? Prajapati is (the god) kah." He said. let some of these things (just mentioned) be our also. They give them also to him who has such a knowledge. " This Mahendra Soma jar (Graha). among the metres the Trisfcubh. Maghavan. He. who? Indra is called rnahendra. Why Prajapati is called Kah. 29 Of the words Sayana gives the following explanation : 29 Pristha is a combination of two Sama triplets for singing. I w i l l be great!" Prajapati said. who ?)" Thence Prajapati received the name kah. are called Pristha Stotras.e. wherever he displayed his prowess. the actual Pristha is. " Just.) (Indra Indra. after having slain Vritra and remained victor in various battles. is to be understood." He only looked at them (as if conniving). said to the gods. and Kaleyam." He answered." &c. not required. the great India. the Rathantaram. among the libations that of the midday. " Let it belong to us. there (in the feast given in his honour) he announced them (the Marutas) as his associates. by putting in the midst of them another Saman. 0 Maghavau. "Give me a distinguished reception !"28 just as one here (in this world) who is (great) wishes for (honourable) distinction. why should anything belong to you?" They answered.e. and made them share in the Soma juice along with him. called Pristha. For they are capable of entering into the combination. . in the battles w i t h the huge serpent (Ahi). The four Pristha Stotras of the midday libation are. " N o . "Thou hast chosen for thyself all . and he who attains to an eminent position. Wherever Indra remained victor in his various engagements. this chant is the Rathantaram. i. said to Prajapati. The gods said to him. is great. " 2 9 They thus gave him these marks of distinction. " Tell it yourself what shall be yours (as a mark of distinction). " 1 w i l l have thy rank. The four Stotras at the midday libation. because he had become great (greater than all the other gods). which is the centre of the whole Soma feast.130 Marutas who assisted thee. [193] 21. however. [194] The gods said to him. At the Agnistoma. Indra' s share in the Sacrifice. At the Agniatoma. wishes for Prajapati's rank. hah... Vamadevyam Naudhasam. after having become great. 84. the second vavata. abovementioned. the first is called mahisi. Let. Sayan a in his commentary on the passage.14.131 22. the Vedic conjunctive. yad vavana. and the Rigveda Samhita in the sense of a present tense But it is here conjunctive. which word alone gives a good sense." For women ask their husbands. by what he showed himself as master in conquering iprasahaspati).34 So they did. She said to them.e. All gods have a share in the Yajyd in the Virat metre. they do so during the night.35 The army (send) is Indra's beloved wife. he will do what we have told him. the wife of Indra. Say.32 (The last pada) " that is what we beseech him. 8. That it is perfectly childish. Vavata. "I shall give you the answer to-morrow. 32 The author takes prasahaspati in the sense of husband of a wife. If one wish 30 The wives of a king are divided into three classes. On the Origin of the Dhayya verse of the Niskevalya Sastra. & c . " Indra is the mighty husband of Prasaha. 33 I take here akarat in the sense of a future tense.) The gods said. Vavata is in the Rigveda Samhita.6). •' This verse. The gods said. They inquired of her (what Indra's intention was). Prasaha by name. forms part of the (Niskevalya) Sastra. of the Vavata 20 order. Say. what Indra. the slayer of Vritra. is the so-called Dhayya of the Niskevalya Sastra at the midday libation. Let us inquire of her (what Indra's intention is). not being printed yet. Prajapati is by the name of hah (who ?) his father-in-law." So they did. On the Importance of the Virat metre at this occasion. They gave her (a share) in i t . a name of Indra's two horses. (Story of Prasaha. the present tense is never formed in this way. filling (the world) w i t h his name (fame). 33 Thus she (Prasaha) told them. that is what we beseech him to do (now). 31 That part of the Samhita where it occurs. . The latter is the most probable. i. the con[ 1 9 6 ] queror in many battles of old has gained. How a King can defeat a hostile army." & c . On the morning the gods went to her (to inquire). as a powerful (hero). Besides. frequently used at various sacrifices. from the root van to obtain. Prasaha by name.. proposes two etymologies. has often this meaning. and va to go. Prasaha. the third or last parivrikti. may he do i t . every one may see at a glance. " There is a beloved wife of Indra. She addressed the following (verses) to them : yad vavana purutamam 31 (10. takes it in the sense of 34 This is nothing but an attempt at an etymology of the name vavata. 74. I put this verse here in full :— is taken by Sayana in both his commentaries on the Aitaareya Brahmanam. thence this verse. means. " Let her have a share here (in this Niskevalya Sastra) who has not yet obtained one in it (na va vidat). ) First there existed the Rik and the Saman (separate from one another) . and according to the order of the syllables they drink. There are thirty-three gods. Should he wish to procure a house and estate for the sacrificer. and (one) Vasatkara. just as a daughter-in-law becomes abashed and faints.37 (that is) they perform their work of chanting This is piba somam indra (7. called punaradayam. 39 38 . when seeing her father-in-law (for the first time). three are produced.35 in the Virat : metre of the Niskevalya Sastra. The five-fold division of both. (one) Prajapati. and the name amah was the Saman. 31). but by the repetition of certain parts of these two verses. [ 1 9 6 ] Indra said to them (the gods). (On the Close Relationship between Saman and Rik." The Virat has thirtythree syllables. said. 30. he ought to repeat his Yajya in the Virat metre : piba somam indra mandatu. twelve Adityas. 221). and become thus satisfied by (this) divine dish. eight Vasus." The gods. who sees thee ? " If one who has such a knowledge cuts a stalk of grass at the top and end. Why the Sama Singers require three richas." The Saman answered. Thence the Sama singers use for their chant three Richas. ail three spoke (to the Saman to the same effect). 2. he ought to use for his Yajya along with the Vasatkara a verse which is not in the Virat metre. By this verse. Thus the Saman joined the three Richas. He (thus) makes the deities participate in the syllables . to which the Niskevalya Sastra of the Hotar refers. thus he deprives him of his house and estate. The Saman.. (7. prasahe kas tva pasyati ? i. saying prasahe has tva pasyati ? it becomes split and dissolved. 1). eleven Rudras. It consists only of two richas (verses). The five parts of the Nishevalya Sastra. both spoke (to the Saman to the same effect). " No . he procures for the sacrificer a house and estate. above.e. See about this process. then he should go beyond the battle line (occupied by his own army). and throws (the parts cut) against the other (hostile) army. is the Rathan taram. which was Rik. but £ 197 it did not comply with their request. or any other metre (save the Virat). but in the Gayatri or Tristubh." (Thereupon) the Rik became two. The Rik became three (divided into three). 22. said to the Saman. sa was the Rik. abhi tva Sura and na tvavan (Samaveda Samh. Should the Hotar wish to deprive the sacrificer of his house and estate. and throw it against the other (hostile) army by the words. viz. viz.. Both are contained in the Virat. 23. Sa. cut a stalk of grass at the top and end.132 that his army might be victorious.. for my greatness exceeds (yours . " You also shall have (a share)in this (Sastra). " Let us copulate for begetting children. " Let it be the Yajya verse. " 0 Prasaha. . The first part sd is regarded as the feminine of tho demonstrative pronoun. It thus means '' what is bound. then either the himkara. whilst they use the word asamanya. In all probability we have to trace tho word saman to the root sc. thence the derivation of the second part of the word from ama (a noun ending in a. whence comes Ssma. (2) the prastava (prelude. and himkara (the sound hum. In order to better illustrate the division of Samans into five parts.13S with three Richas. 1-6. inequitous. pause. sama was produced. and the last rich (out of the three). Both. equal. and said to mean Rik. were prepared (for sacrificial use) by dividing either into five [ 1 9 8 ] separate parts: (1) ahava (the call somsavom at the commencement of the Sastras. The author of this Upanisad also supposes that the Sama rests on the Rik. (5) nidhanam (the finale of the Saman) and the call vausat (at the end of the Yajya verses). See the note to 2.) For one man has many wives (represented by the Richas). " to bind. p. strung together. for Rik is a feminine. This etymology is wholly untenable from a philological point of view. is counted as a separate part. i. the first to the firo burning on her. first part of the text of the Saman) and the first rich out of the three. pratihara and upadrava. which precedes the prastava.. is derived. the latter generally only. If five parts are mentioned. The crude form is not sama. 22. (3) the udgitha (principal part of the Saman). But such monstrous formations of words are utterly strange to the Sanskrit language and sanctioned by no rules of the grammarians. the latter being compared to the earth. but one wife has not many husbands at the same time.e." referring to the peculiar way of chanting the Samans.e. He who exists and attains to the highest rank. not an) falls to the ground. is a saman. 39 Many Samans are divided into four or fivo parts. 6. the earth is sa. required for the Saman of the Niskevalya Sastras). i.comprising a few syllables. equitous. 58 in the Calcutta edition of the Bibliotheca Indica): i i. From sa and amah having joined." whence the word avasana. and fire ama.38 He who has such a knowledge becomes saman.e. i.. according to these divisions : 33 . Thence it is called saman. the Rik as well as the Saman. but saman .39 Thence they say. as a term of reproach. and to form only one long sound. commencing every Saurian). the sacrifice is The same etymology is given in the Chhandogya Upanisad. All sounds and syllables of one of tho parts Of a Saman are so chanted. partial. or the pratihara part divided into two. 3. that they appear to be strung together.. (This is so also in worldly affairs. I give here the Rathantaram. (4) the pratihara (response of the Saman). and the second rich.e. animals are the pragatha. nidhanam by a l l three. The sukta or hymn is mentioned in the following (24) paragraph. Animals are five-fold (consist of five parts.e.) The stotriya is the soul . The substantive to be supplied to stotriya is pragatha. The stotriya are the t w o verses of w h i c h the Rathantara consists. analogous to the five parts of the Saman and the Rik at this Sastra. which consists of ten syllables). and how they divide each into five parts. (Both. The metre is d i v i d e d i n t o three padas. t h a t pragatha. each consisting of nine. He recites it with a half loud voice. It must have the same commencing words as the Stotriya. The anurupa is : abhi tod puruapitaye (8. 40 This statement is not v e r y accurate.t h r e e syllables. see 3. Anurupa. or eleven syllables. 3. it consists of t w o verses w h i c h are made three. Sama-Pragatha and Nivid Sukta of the Niskevalya Sastra. t h a t it consists of t h i r t y . the suktam is the house. the Rik and the Saman. are contained in the Virat.) He repeats the Stotriya. 22. ten. four feet and a mouth). and in the other. i. From this specimen the reader w i l l easily learn i n what way they make of t w o richas three.. 24. . The prastava is chanted by the Prastotar.134 [ 1 9 9 ] five-fold (is a pentad). the anurupa is offspring. 41 Here are the five parts of the Niskevalya Sastra severally enumerated. lives in his premises in this world. The anurupa pragatha. By doing so. which contains the same t e x t as the stotram or performance of the Sama singers.12). the sacrifice is put in the Virat. 7-8). In other passages it is said. follows the form of the S t o t r i y a . (The Stotriya. the upadpava by the Udgatar. but so repeated by the Hotar as to make three of them. with children and cattle. 40 Thence they say. Dhayya. The Sama pragatha is : piba sutasya (8. he makes his own soul (the Stotriya representing the soul). j u s t as the Sama singers do.22). the pratihfira by the pratihartar. which consists of ten parts.41 He who has such a knowledge. the dhdyya is the wife. (The whole Niskevalya Sastra also consists of five parts. and the. either of which is divided into five parts. 8. The Dhayya is already mentioned (8. the udgitha by the Udgatar (the chief of the Sama singers). Only in the recital of the Sama pragatha an exception takes place. May the god Indra hear. The stables are the firm footing (the place where to put up) for cattle. lit.. That is the reason The mantras which form part of the Sastras are nearly throughout monotonously (ekasrutya) repeated. then his wife does not quarrel with him in his house. anudattatara. who appears in different forms upamatikrit. he the lover of Prisni. he makes his children more happy than he himself is (for the Stotriya representing his own self. He repeats the Sukta 43 (hymn) : indrasya nu viryni. without any religious ceremony being performed. belonging to the Niskevalya Sastra. and svarita. It is to be repeated with a -very loud voice. who cleaves the castles. (For a firm footing as a resting place is required for every one. It is to be repeated with the proper modulation of the voice (i.) If. He who has such a knowledge. for instance. obtains the favour of India (and. 32). The Dhayya is the wife. making similes).e. Instead of the Sankhayana Sutras 7. who carries the spoil from his enemies. and (seen) by Hirariyastupa.be repeated with all the four accents: anudatta. with the pronunciation of the four accents). May the god Indra drink of the Soma juice.17. Hiranyastupa. The Anurupa is offspring.e.d [ 201 ] (1. one happens to have cattle grazing in a distant quarter. he who has been here a willing god (to listen to our prayers). When he who has such a knowledge repeats the Dhayya with a very low voice. Thence it is to be repeated with the greatest slowness. who makes flow the water. Ac. he who is the mightiest among those who are rich. was repeated by him with a half loud voice only. see page 180) i. Sapta hautra.. read which is less correct. By means of this hymn. and appears to be a mistake. the Nivid of the Niskevalya Sastra is to be inserted after its eighth verse. he wishes to bring them (in the evening) under a shelter. or in private houses.) He repeats the Dhayya. who is busy. who is far-famed. udatta. The hymn is the house as a firm footing. (This is done) for obtaining cattle. just as is always done when the Rigveda is repeated in the temple. It is to . It is to be repeated with a very low voice. who destroys the castles. he the bearer of the thunderbolt.42 The accents are the animals. he who is the strongest among those who are born only onc6 .135 He repeats the Anurupa. [ 2 0 0 ] By doing so. The Nivid is as follows : 42 (the conclusion being the same as in the Marutyutiya Nivid. obtained the favour of Indra (and) gained the highest world.) gains the highest world. 43 In this hymn. who carries the waters. . the Pragatha are the animals. He repeats the (Sama) Pragatha.. the son of Angiras. This is the hymn liked by Indra. he who is the master of the two yellow horses. who kills. which was represented by the Pragatha. (Gayatri successful. He who has cattle is possessed of Diksa and possessed of Tapas. and Daksina). Thence the Daksina gifts (sacrificial rewards) are carried away (by the priests) at the midday libation (which is) the place of the Tristubh. became reduced to three syllables. &c. and being reduced to one syllable. The Jagati. she became fatigued. which represents a firm footing.) 26. She lost three syllables. Wounded when Bobbing the Soma. is to be repeated very slowly. The Gods and Risis deliberated : how might the king Soma (be induced) to come to us ? They said. See 1. this very story is called so). Origin of the Three Libations.. The Vaisvadeva and Agnimaruta Sastras. That they transformed themselves into birds (suparna).1-5. They consisted (at that time) of four syllables only . for Tristubh alone had taken them2 (the Daksina gifts. After having completed more than half the way. for (at that time) there were only such metres as consisted of four syllables. (Story of the Metres which were despitched by the Gods to fetch the Soma from heaven. flew back (to the earth). and throwing off one syllable. so as' to represent a firm footing.) 25. she took (from heaven) with her (only) the Diksd and Tapas. she became tired. but said. Tapas. "During the whole of my journey (up to the celestial 1 These gifts are to be bestowed upon the sacrificer at the Diksaniya isti.136 that this hymn. with her four syllables. " Ye metres must bring back to us this king Soma. They transformed themselves into birds. Then the Tristubh flew up. The metres went to fetch the king Soma. after having completed only half the way. What became of her nail cut off. flew first up." They consented. [The Abstraction of Soma. is called [ 2 0 2 ] by the knowers of stories saupamam (i. T H I R D CHAPTER. 1 and flew back (to the earth). Jagati and Tristubh unsuccessful. * The words are to be parsed as follows: .e. In flying up. " Feteh thou the king Soma. Jagati took them. Origin of Diksa. and flew up. Evening Libation. The king Soma lived (once) in the other world (in heaven). For cattle belong to Jagati.) The gods said to the Gayatri." She consented. and taking (with her) the Daksina. or shelter for cattle. 18 4 . They all are of equal strength. from the feathers. among whom one is Krisanu : Soo Vajasaneyi Samhita. she made it her own place. From the vehemence with which the arrow was discharged. The shaft of the arrow w i t h the point (discharged by Krisanu) became a serpent which does not bite (dundubha by name). Sayaua here quotes an Adhvaryu mantra containing the names of the guardians of the Soma. when flying up. from the sinews (with which the feathers were fastened on the shaft) the worms called gandupada. This became a porcupine. that the whole journey will be made i n safety. (one of) the guardians4 of the Soma. They put (therefore) in i t . 4." The gods consented. and returns in safety. became the midday libation. For the words. * This formula is used for wishing to a friend who is setting out on a journey a safe passage and return in safety.. becomes the first and most prominent (among his people) and attains to tho leadership. The gods got aware of it. and of the deities.137 world). frightened the guardians of Soma. Into such objects was the arrow (of Krisanu) transformed. and (along with him) she also seized the syllables which the two other metres (Jagati and Tristubh) had lost. She flew up. the Tristubh. and seized him with her feet and b i l l . Thence this goat is a (suitable) offering. pra cha cha. having thus sprung from the nail which was cut off). go. from the fulmination (of the steel) the serpent andhahi. He who has such a knowledge. the snake svaja was produced .pra cha cha. and after having slipped down..) What Gayatri had seized with her right foot.3 signify. did not attain to the same (strength) as tho first libation (held with the right foot). 117 in Weber's edition). that became the morning libation . and wished (that this portion should not be lost). 27. Thence they think the morning libation to be the most auspicious (of all). he then makes his passage in safety. This (portion) slipped down. the shaking branches which hang down (the airy roots of the Asvattha) . you must repeat the formula for wishing a safe passage for me. the Vasa (a kind of goat) sprang from the marrow (vasa) which dripped from the nail (cut off). and come back. which cut off the nail of her left leg. The Gayatri. He who has a friend (who sets out on a journey) ought to repeat this formula . and come back. What she had seized with her left foot. discharged an arrow after her. 27. viz. [ 2 o 4 ] (Origin of the Three Libations. of the metres.with Mahidhara's commentary on it (p. (The porcupine. Kridanu. The gods [ 2 0 8 ] repeated throughout her passage the formula for wishing a safe passage. " as far as the right of possession is concerned. That is the reason that the priests pour sour milk (in the Soma at the evening libation). became the evening libation. first libations. and said. (How Tristubh and Gayatri obtained number of syllables." They went to ask the gods. " That which thou hast obtained of us. it did not equal (in strength) the two. and its sequel This remark here is only made to illustrate a phrase which seems to have been very common in the Vedie Samskrit: 5 . prospers through both the libations which are of equal strength. " As far as the right of possession is concerned. our syllables. They discovered it (the remedy) in ." The Gayatri answered. The gods got aware of that and wished (that the juice of this portion should be kept). held in her bill). they are yours." (They said) " As far as the right of possession is concerned. In this way. When flying down. and after its juice had gone. The gods said. "Put upon me (who consists of three syllables). and put upon her (eight syllables). this is ours. viz. The Gayatri lifted the morning libation up (to the gods) . [ 2 0 5 ] 28. He who has such a knowledge.. " I will go up (with the midday libation). they (these syllables) are ours.cattle. He who has such a knowledge. but the Tristubh was unable to l i f t up the midday libation. and of the same quality. she sucked in the juice of this (portion of Soma. the Tristubh had three. the evening libation obtained equal strength with the two first libations. and the Jagati only one syllable. Therefore it (the midday libation) became endowed with the same strength as the first libation. prospers through all the libations which are of equal strength and of the same quality. The Gayatri said to her. What Gayatri had seized with her bill." Thence it comes.138 Indra. that even here (in affairs of daily life).) their preper The two other metres said to the Gayatri. and bring oblations of melted butter and of flesh (things coming from the cattle). these eight syllables. should be restored to us. " No." The Gayatri consented. That is the reason that at the midday libation the two last verses of the triplet at the beginning of the Marutvatiya Sastra (the first verse being in the Anustubh metre)."5 Hence the Gayatri became possessed of eight syllables (for she did not return the four which she had taken from the others). let me have a share in it The Tristubh consented. people say when they quarrel. " which is complete in form (equal to the occasion). For the characteristic feature of the evening libation is.. 5 nor does he taste the Soma (as is usual. at the evening libation. that became three-fold. should receive presents. that what was one. twenty-four. (Why the Adityas and Savitar have a share in the evening libation. That is the reason. then the offering of an animal. The Gayatri said [ 2 0 6 ] to her.139 (the anuehara triplet) belong to the Gayatri. only he who has this knowledge.e. therefore. " Put upon me these eleven syllables (of the Gayatri and Trisfcubh joined). Sr. On Vayu's and Dyavaprithivis share in il. consists of three times eight. she lifted the midday libation up (to heaven)." The Jagati consented (and said). adityaso aditir madayantam (7. 1 The very commencement of the evening libation is the pouring of Soma juice from the so-called Aditya graha (a wooden jar). was unable to lift the third libation (up)." They consented. 7 At the commencement of it there is (the [ 2 0 7 ] libation from) the Aditya graha.) The gods said to the Adityas. Then follows the chanting of the Arbhavam . that. 29. for the Anuvasatkara is the completion. after the libation has been poured into the fire). . " t o be drunk. the two latter verses of the triplet with which the Vaisvadeva Sastra commences (pratipad).) 8 See page 188. 2). let me have a share in this (libation). After having obtained thus eleven syllables. after having obtained twelve syllables. which contains the term mac?. 17. (Asv. What was one. after which a libation is poured from the Savitri graha. The Jagati which had only one syllable. (When the Hotar. and the Jagati twelve syllables. became three-fold. and that of purodasa to the manes. was able to l i f t the evening libation up (to heaven). Its Yajya mantra is. 51. " Let us lift up this (the evening) libation through you." He does not repeat the Anuvasatkara. He who has such a knowledge. 6. Jagati. 6 Thence they say. Thence it comes that the Gayatri obtained eight. " I w i l l also go up (with thee). which consisted originally only of eight syllables. does not repeat the Anuvasatkara. prospers through all metres which are of equal strength and of the same quality. • This remark refers to the fact that the Gayatri. and the tasting (of the offering by the priests) is also the completion (of the ceremony). and its sequel (anuehara) belong to the Gayatri. The Adityas are the vital airs. and the Vaisvadeva Sastra repeated. 8. Thence the evening libation commences with the Adityas. the Tristubh eleven. She consented and put (these eleven syllables) upon the Jagati. i. " to be drunk. 11 The Yajya is to be repeated before the Vaisvadeva Sastra is repeated. For there is the term piba. i. I translate it as follows : " The divine house-father Savitar. 5. 82. in the form noit. For the AnuvasatkSra is completion. 54). The Adityas said to Savitar.4). 10 To the Vaislvadeva Sastra belongs the Savitri graha. savitd devah somasya pibatti. (He should do neither. when on his wanderings. S. Sutras. " drink. which is almost exclusively used in the Zend-Avesta. The term mad " to be druuk " is a characteristic of the evening libation. According to the Asv. damuna devah savita varenyam (Adv. This verse1* contains [ 2 0 8 ] the term mad " to be d r u n k " which is complete in form. for it will be impossible to make out the sense of the mantra from its text presented in the Atharvaveda : but it may be done from that one given in the Asvalayana Sutras. nor does he taste (from the Soma juice in the Savitri graha). thinking) I w i l l certainly put no end to the life (of the sacrificer). Savitar drinks largely from both the morning and evening libations. he pleases to delight in his (the Soma's) quality 1" 13 In the words." at the commencement 13 of the N i v i d addressed to Savitar at the 9 The negation is here expressed by net. abhud devah savita (4. Before 11 the commencement (of this Sastra) he repeats the Yajya for the libation (from the Savitri graha). T will certainly put no end to the life (of the sacrificer). He does not repeat the Anuvasatkara. Savitar is the life. Thence the beginning (pratipad of the Vaisvadeva Sastra at the evening libation) is made w i t h a triplet of verses addressed to Savitar. it runs as follows : vaveda are corrupt .. Sr. 14. who is chosen (as tutelary deity by men). na it. l ° The Pratipad. May he drink the Soma! May tho (Soma) offerings inebriate him. 1-3). 18). is. The hymn. found in the Atharvaveda Samhita (7. for expressing the simple negative.140 nor taste the Aditya libation. in which the Nivid for Savitar is inserted.. the tasting (of the Soma by the priest) is completion. or beginning triplet of verses of the Vaisvadeva Sastra is : tat savitur vrinimahe (5. has provided people (dyu) with precious gifts to make offerings to Dakna (one of the Adityas) and the manes.e. 12 It is also. (he thinks). the same word. with some deviations. " let us l i f t up this (the evening) libation through thee. The whole Nivid is as follows : ." He consented. 17 The Nivid inserted before the last verse of the Ribhu hymn is : . which is to be found in the Asv. unloosen them. the two loving sisters (night and dawn). the female (called) purandhi. and at the end 14 the term mad. 111). viz. tho son and generation.. and the well-provided with milk. with his fine arms and fine fingers. verses addressed to Vayu are repeated. the happy and the beneficial. That is done because the vital airs (represented by Vayu. &c.17 The (beings I translate it as follows : May the god Savitar drink of the Soma juice he with his golden hands and his good tongue. the giver of seed. he who produced the two treasures of wealth. Le. the juicy and milky. (come) with eleven for thy own sake. he who produces thrice a day the real objects (Le. and (holder) of seed. 10 This is pradyava yajndih (1. The Nivid to be inserted before the lost verse of the Dyavaprithivi hymn is : and Earth enjoy the Soma which are the father and mother. 14 In the words. Me repeats a hymn addressed to Heaven and Earth. At the morning and evening libations. " to be drunk. (Story of the Ribhus. at noon. the victorious warrior. the grain and the wood. the best things that are created. the external world is visible in the morning. 1. the Hotar establishes the sacrificer in both places (in earth and heaven). On their Share in the Evening Libation. the youth in the assemblage (of men). the well-provided with seed. the wind) in the upper parts (represented by the morning libation) of the human body are more numerous than those in the lower parts (represented by the evening libation). 16 For Heaven and Earth are stand-points. the cow and the bull. one only 15 at the evening. May both Heaven and Earth here hear (me)! May they here enjoy the Soma. many at the morning. libation. the swift septad (of horses for drawing the carriage of the sun-god). 159).) He repeats the Ribhu hymn (takqan vatham. The whole appendage. meditation. niyudbhir vayaviha. savitd devah ihu sravadiha somasya matsat. &c. By thus repeating a hymn addressed to Heaven and Earth. and in the evening).. the milking cow. £ 2 1 0 ] Earth is the stand-point here. 30. the ox-drawing cart. with twenty-two for (making) the sacrifice om ! with thirty-three for carrying (the sacrifice). and Heaven is the stand-point there (in the other world)." Thus he makes Savitar share in both the morning and evening libations.141 [ 2 0 9 ] evening libation). 16 This remark refers to the last words which are appended to the Nivid hymn for Savitar. S.14? called) Ribhus among the geds. which is also a Dhayya. Sr. who are very rich. 123. may the divine Ribhus hear (us) here and enjoy the Soma. who entered by their skill upon their share in the sacrifice in the year (at the sacrificial session lasting for one year). taksan ratham. the earth). Sr. who yoked the two yellow horses (of Indra) who went to the gods. 18. who are skilful with their hands. and raised themselves to an equal rank with the gods by means of sacrifice and austerities. . 50. are repeated.e. on account of their human 19 smell. but Indra with the Rudras (to whom this libation belongs). standing on both sides of the Ribhus. but the Visve Devah (to whom it belongs). then cornea the hymn addressed to the Ribhus. Thus it comes that a chief ( sresthi) favours with a draught from his goblet whom he likes. one before the other. and then the verse ayam venas. " These are thy pupils .20 Soma. &c. Asv. had. who when eating got aware of the girls. 19 They are said to have been men. They (the gods) then wished to make room for them in the recitations at the midday libation. " Prajapati drank standing on both sides of them(That is the reason that) these two Dhayyas (required for the Vaidvadeva Sastra) which do not contain the name of any particular deity." He consented. 20 These two verses immediately follow : ayam venas chodayat. 1) and ayam venas chodayat (10. abhud devah savita (4. and said (to PrajSpati). (They are) surupakrtnum utaye (1. After the hymn addressed to Savitar. and eve pitre visva devaya (4. who cut the cow which moves everywhere. 5. 18 This whole story is invented for explaining the position assigned to certain verses and hymns in the Vaisvadeva Sastra. 63 3). which is called a Dhayya. and has all forms (i. who cut the cow (that) she became of all forms. who are busy and clever. They then wished to make room for them in the [ 2 1 1 ] recitations at the evening libation . saying. but A g n i with the Vasus (to whom this libation belongs). (Therefore) they placed two (other) Dhayyas between the Ribhus and themselves. 54). however. abhorred them (the Ribhus). thou alone (among the Vidve Devah). See Asv. 8. 5.18 Prajapati thus drinks on both their sides. The gods. " Prajapati then said to Savitar. " They shall not drink here . (These are) yebhyo mata madhumat (10. They (the gods) wished to make room for them in tho recitations at the morning libation. who are full of bliss. full of strength. 4. by means of austerities. 1). therefore. S. they shall not. G). shalt drink with them. there follows the verse surupakritnum. tried to turn them out of it. and belong to Prajapati. turned them out of this libation. obtained the right to a share in the Soma beverage. turned them out of the morning libation.. after the Ribhu hymn. " Drink thou also. To what deities it belongs. For. 21 The Vaisvadeva Sastra shows the relationship of subjects (to their king) Just as people represent the interior part [ 2 1 3 ] (of a kingdom). Similarly. heaven. are like what is in the desert (beasts. It is. They are here stated at 3 times 11. That it contains one of the most authoritative passages for fixing the number of Hindu deities follows from quotations in other Vedic books. then at 33. the number of gods is stated at 3339 in a hymn ascribed to the Rsi Visvamtra Rigvoda. the kernel.11) appears to be the result of later speculations. so do also the hymns (represent the interior. each of eleven. &c. the progenitor of tho human race. According to the Nivid in question. then at 303 then at 3003.89). Its style shows traces of high antiquity. we obtain exactly the number 3339. Calcutta. in the sacrifice} and in the air. which is doubtless very old. On the Dhayyas of the Vaisvadeva Sastra. 8. air. 3. as perhaps one of tho most ajncient accounts we have of tho number of Hindu uoitios. the gods are not distributed among the three worlds. (The Nivid hymn for the Visvae Devah. water. and sky. and wo have strong reasons to believe that Visvamitra perfectly knew this Visve Devah Nivid. and earth. The hymn to which this verso belongs is said to have descended from Manu. equally distributed ainong. of the Sastra). 28.139. Now and then the reading does not appear to be correct. where he appeals to the Nivid of the Vaisvadova hymn as the most authoritative passage for settling this question. He repeats the Vaisvadeva hymn. this Visvedevah hymn is : The Nivid inserted before the last verse of The translation of some terms in this Nivid. . Perhaps the oldest authority we have for fixing the number of the Hindu deities. whilst tho number 30 was multiplied by 10 or 100. This coincident can hardly bo fortuitous. in the Brahma and Ksatra. On the concluding verse of this Sastra). that only the number 3 remained unchanged. I.) That is the reason why the Hotar must repeat before and after every Dhayya the call somsavom (for every Dhayya is 21 This is a no bhad ah kratavo (1. The Dhayyas. 9 This statement appears to rely on tho Vaisvadeva Nivid. in the Barhis.the three worlds. and there can be hardly any doubt. It appears from this statement. Tho division of these thirty-three deities into three sets. then. (see 1. on the first instance. however. and on the Vedi. that it is one of the earliest Vedic hymns we have. So we road in the Brihad Aranyaka Upanishad (page 642-49. 1849) a discussion by Yajnavalkya on the number of gods. at thirty-three. is Rigveda. is extremely difficult. 9. if we add 33+303+3003 together. but they are in heaven and earth. highly interesting.143 [212] 81. edited by Roer. 89. (He does so) for obtaining cattle. 23 Gandharvas and Apsaras are counted as one class only. by which means he provides all these directions with liquid (rasa). its Dhayyas are like the links (of his body). are to be understood. then they uproot the sacrifice. fastened and held together by the Brahma. He concludes (the Vaisvadeva Sastra) with the verse aditir dyaur aditir antariksam (1. viz. i. For the links of the human body are loose. Therefore. which are life. which are 22 Here the regular Dhayyas (see 8. In her are the Vaisvadevas. To that Hotar who has such a knowledge come these individuals of these five classes of beings who understand the art of recitation (to assist him). The Hotar who repeats the Vaisvadeva Sastra belongs to all deities. That is the reason that the Hotar calls soihsavom before and after every Dhayyfi (to represent motion and flexibility). Its hymns are like his internal parts . like the Dhayyas. (When reciting this concluding verse which is to be repeated thrice). : Gods and Men. By doing so. be compared to a desert ? Regarding this. she is what is to be bom. When he is about to repeat his Sastra. he consequently deprives him of his strength. he ought to think of all directions (have them before his mind). father and son . 10). on account of the deer and birds to be found there. A d i t i is what is born. she is father.144 considered as a separate recitation distinct from the body of the Sastra). " She (Aditi) is mother. When they use Dhayyas and Yajyas different from these which are prescribed. (Some one might object) how can verses. he (the Aitareya Risi) has told that the deserts (arauyani) are properly speaking no deserts.. he recites it twice (for the second and third times) so as to stop at each (of the four) padas. A d i t i is the five classes of creatures. A d i t i is heaven. they (the Dhayyas and Yajyas) should be only of the same nature (they should not use other ones than these mentioned).e. The Vaiivadeva Sastra is to be likened to man. A d i t i is what is to be b o r n . To all these five classes of beings belongs the Vaisvadeva Sastra. Gandharvas (and) Apsaras. not these extraordinary additions which we have in the Vaisvadeva Sastra. . Serpents and Manes. But he ought not to think of that direction in which his enemy lives. in her the five classes of creatures. A d i t i is the air. however. The Dhayya" and Yajya verses are the root of the [ 2 1 4 ] sacrifice. A d i t i is mother. A l l beings of these five classes know him (the Hotar who repeats the Vaisvadeva Sastra). The Vaisvadeva Sastra belongs to five classes of beings. A d i t i is all gods . these are.18). she is son. She is what is born. It belongs to all five classes of beings. See Asv. who art the womb of hot bitter.e. 52. accompanying the send to the other world. He ought always to conclude (the Vaiavadeva Sastra) with a verse addressed to the five classes of beings (as is the case in aditir dyaur). touch the earth.19). 13). stopping at the end of each half of the verse only. it contains the word " pitaras" i. Brink the hot batter. in the srauta Sutras. Man has two feet. O thou. 48. four. Grihya Satra. 32. i. The Yajya verses addressed at this occasion to Agni and Visnu are not to be found in the Samhita of the Rigveda . (This Charu is an oblation to the dead Soma). and. Once (the first time) he repeats the concluding verse. This (oblation of Charu) is therefore the cow which they use to kill (when the body of a sacrificer is laid on the funeral pile. and then another oblation of hot butter to Visna. 26 The term is annustarani (gauh).) The first Yajya verse for the offering of hot butter is addressed to Agni. The priests kill the Soma. 13). but animals have. for the Soma. (The Offerings of Ghee to Agni and Visnu. that for the offering of Charu is addressed to Soma. prolong (tho life of) tho master of the sacrifice (the sacrificer). 4. when concluding. The chief oblation is that of Charu to Soma. (By repeating the concluding verse twice in the said manner) the Hotar places the two-legged sacrificer among the four-legged animals. 3.e.. a cow put down after. The following 24 living in ease. After the Soma juice has been offered to the Viavedevas. (That is done) for establishing a firm footing. which is put in the midst of the two offerings of hot batter. and the Offering of a Charu to Soma..e.145 [ 2 1 5 ] four-footed.25) For this Charu oblation has. (5.24 [ 2 1 6 ] The Yajya verse for the offering of Charu to Soma is tvam soma pitribhih (8. i. bat they are given by Aaval. After having repeated the Vaisvadeva Sastra. Thus he finally establishes the sacrifice in the same place in which he acquires the means of his performance. Thus he pleases the deities according to their shares (in the libation). an offering of hot batter (ghee) is given to Agni . then follows the oblation of Charu or boiled rice to Soma.. and another for the offering of hot butter is addressed to Visnu. 19 . he recites the Yajya verse addressed to the Visve Devas : visve devah srinuta imam havam me (6. manes. when they extract its juice. and Visnu. After having repeated them. 8. Afterwards the Hotar offers it to the Sama singers. he besmears his eyes with melted butter. the second to Soma. (By making this oblation) they produce him anew. and giving ghee again after the Charu for Soma is sacrificed. When they perform the ceremony of apyayanam. Soma. eats all the remains of the food (offered to the gods). When he is already squeezed and even sacrificed. for the purpose of making the Soma (mystically) grow. and the third to Visnu .19. are given in full by Asvalayana Sr. and gives the Charu. to the Sama singers. The remark about the apyayanam is made in the Brahmanam for the sole purpose of accounting for the fact. who are ealled here and in Asvalayana Chandogas 28 .) Prajapati theugnt of cohabiting w i t h his own daughter. (Prajapati's Illegal Intercourse with his Daughter. see Aav.146 the same significance as the cow sacrificed at the funeral pile l o r the manes. But this is mystically done. for he (the Hotar) who pronounces the (powerful) call vausat.e. So it has been said by him (the Aitareya Risi).. So he is surrounded everywhere by ghee. by addressing the verses just mentioned to the deities Agni. Therefore the Hotar who pronounces the (powerful) formula vausat should. This is done here symbolically by offering first ghee. that this was a sacrificial rule. S. But he ought not to do that . This is generally done by sprinkling water over him before the juice is squeezed. They make him fat 26 in the form of a siege (by putting him between Agni and Visnu). for (the order [ 2 1 7 ] of) the deities Agni. and Visnu. Sr. This is the reason that the Hotar repeats (at this occasion) a Yajya verse. when acting upon that injunction (to offer first the Charu remains to the Sama singers). water itself cannot be sprinkled over him. and the Consequences of it. and the two gods. Some Hotri-priests offer first this Charu (after the oblation to the gods is over) to the S&ma singers.27 33. Agni and Visnu. Spma. After having received (from the Adhvaryu) the Charu for Soma for being eaten by him. 29 The mantras which the Hotar has to repeat at this occasion. Those who* have extracted the Soma juice. the Hotar should first look at himself and then (offer it) to the Sama singers. The Origin of Bhutavan. whom some call ''Heaven. whilst his daughter assumed the shape of The term is dpyayanti. has the form of a siege. containing the term " pitaras. the Soma plant is on all sides to be sprinkled with water." (Usas)." others "Dawn. have killed the Soma. over which butter is dripped. just as a town invested on all sides. that the first Yajya is addressed to Agni. manes.19. certainly first look upon himself. 5. so as to put Soma in the midst of them." i. He transformed himself into a buck or a kind of deer (risya). 5. The mentioning. They then put the most fearful bodies (for the gods have many bodies) of theirs in one. by which alone the incarnation of Prjapati's evil deed is here indicated. i. to Prajapati himself. He approached her. [ 2 1 8 ] The gods saw it (crying). was to be destroyed. a kind of devil. he does not call papa. sin. 32 Say. takes him as Rudra. i. having cattle. he sprang up (and became a constellation). For he is called pasupati. The noun to be supplied was papman.. was."—They said. Bhutavan. i. 32 This appears to confirm Sayana's opinion that Rudra or Siva is here alluded to. but Only akritam. 30 This is only an explanation of the term bhutavan.. 29 Say. But then we had to expect rohitam. 8 0 The gods said to him." He then chose as his boon sovereignty over cattle.e. For he who knows this name only. the Lord of the Universe. " Prajapati commits an act never done (before). meaning red. He who knows on this earth only this name ipasuman). 31 This refers to the papman. becomes rich in cattle. no doubt." which-is the very mildest term by which a crime can be mentioned. no doubt. He (Bhutavan) attacked him (the incarnation of Prajapati's evil deed) and pierced him (with an arrow). After having pierced him. which is. The female deer Rohit (into which Prajapati's daughter had been transformed) became (the constellation) Rohini. He takes rohitam. of the word papman in connection with Prajapati. 28 Sayana gives another explanation. is born." (In order to avert the evil consequences of this incestuous act) the gods inquired for some one who might destroy the evil consequences (of it). master of cattle. and him who killed that being* 1 (which [ 2 1 9 ] sprang from Prajapati's misdeeds). "Prajapati has committed an act which he ought not to have committed. " what ought not to be done.. mriga vyadha. as very inauspicious. Among themselves they did not find any one who might do that (atone for Prajapati's crime). hunter of the deer (name of star). Pierce this 31 (the incarnation of his evil deed).e. which is nothing but % personification of remorse. who had assumed the shape of a buck. This aggregate of the most fearful bodies of the gods became a god.29 by name. correct. He explains the supposed rohita as ritumati. deer (stars in the Orion). "Choose. but as an adjective. or dose fault.. not as the name of a female deer. regarded by the author. the incarnate evil deeds. But the idea that Prajapati was killed (even in the shape of a buck) is utterly inconsistent with the Vedio notions about him : for in the older parts of the Vedas he appears as the Supreme Being. the Creator. The evil deed of Prajapati had assumed a certain form. He then said." So he did.147 a female deer" (rohit). 25 . The crude form is rohit. "I w i l l choose a boon from you. Even the incestuous act committed by Prajapati. Thence he was only hinted at by this demonstrative pronoun. refers the demonstrative pronouns tarn imam. i. and this phantom. not rohita.32 That is the reason that his name is pasuman).e. to whom all are subject.e. But the author of the Brahraanam abhorred the idea of a papmun 0r incarnation of sin of Prajapati. They call him mriga. e.) The gods surrounded this sperm with Agni (in order to make it flow). father of the Marutas. i. not to cut us off from beholding the sun (i. Propitiation of Rudra. On the Verse addressed to Rudra. ass.e. that we. 33. " This is mine ." adityas. then this god 34 This strange intensive form of the root div. steel. camel. buffalo. Those parts which remained as coal dust (pariksanani) became black animals. the Marutas agitated i t . powerful hero (Rudra)! spare our cattle and children." The Hotar ought to repeat (in the third pada of the Terse) tvam na viro and not abhi no viro (as is the reading of another Sakha). to shine. Varuna adopted him as his son. That spark which first blazed up from Prajapati's sperm became that Aditya (the [ 2 2 0 ] sun). which went in all directions (and sent forth) a stag. and which blazed up again. and wild beasts. and point) became such an arrow (in the sky). i. Those coals whose fire was not extinguished. the Marutas agitated it . The gods said. Agni Vaisvanara (then) made it move. towards us. This (madusa) is a (commonly) unknown word. became red animals.. For the word manusa. Thence Bhrigu is called Varuni. i. means "one who should not be spoiled" (madusan). if he do not repeat the words abhi nah." They made him resign his ebare by the verse which is addressed to Rudra : a te pita marutam (2. and the earth burnt red (by the fire). became Brihaspati. the second which blazed up became Bhrigu.e. it here -chosea only for explaining the origin of the name."" . The ashes which remained became a being full of links.. addressed them (these animals). man. antelope. 1). i. mine is what was left on the place. i. For the gods like to express themselves in such terms unknwn (to men). The sperm which had been poured forth from Prajapati. (Bow Different Creatures Originated from Prajapati's Sperm. Those parts (of Prajapati's seed after it was heated) which were coals (angara) becane the Angiras. This god (the Bhutavan). They (then) surrounded it with Agni Vaisvanara. 84.143 The arrow (by which the phantom of Prajapati's sin was pierced) which had three parts (shaft. " may it please thee. " May this sperm of Prajapati not be spoilt (mddusat)" This became the madusam. man... may'st thou. 0 master of the Rudras!" might be propagated by our progeny.e. This name madusa is the same as manusa. flew down on the earth and became a lake.e.e. from living).. descendant of Varuna. For. but Agni did not make it (the pool formed of Prajapati's sperm) move.. The third which blazed up (adidevata)34 became the Adityas (a class of gods). But he objects to using the verse so. and contains the propitiatory term sam. seem to have been enrrent already at the time of the author of the Aitareya Brahmanara.e. and rudra. as it was handed down. which serves for general propitiation. who (was) shining in former skies (days). (That the latter verse and not the first one should be repeated.e. i. (The Vaisvdnara and Mdruta Nivid Hymns. This verse (sam nab karati) is in the Gayatri metre. and naryah females.36 [ 2 2 2 ] Vaisvanara is the seed which 34 In the Rigveda Samhita which is extant at present. (turned) towards. though it is addressed to Rudra. He who has such a knowledge. who lighted to tho quarters of anon. for sacrificial purposes. either to change these dangerous terms. 20 [221] (But should this verse appear to be too dangerous) the Hotar may omit it and repeat (instead of it) only sam nah karati (1.e. " May Agni Vaisvsnara enjoy the Soma. he who is tho imperishable divine light.) The deity is not mentioned with its name. and not tvam no. may be shown from another reason. instead of rudra. who is never decaying in the . and cows go on well. and the Stotriya and Anurupa of the Agnimaruta Sastra. the proper name of the fearful god of destruction. i. or to leave out the verse altogether. and use another one instead of it. Gayatri is Brahma. and not rudriya.) The Hotar commences the Agni-maruta Sastra with a hymn addressed to Agni-Vaisvanara. "he who is the fuel for all gods (for ho as tho vital spirit keeps them up). In the fourth half-verse he ought to use the word rudriya..149 (Rudra) does not entertain any designs against (abhi) our children and cattle (i. on account of the danger which might arise from the use of such terms as abhi. the Hotar worships him (Rudra) by means of Brahma (and averts consequently all evil consequences which arise from using a verse referring to Rudra). our males and females. for diminishing the terror (and danger) arising from (the pronunciation of) the real name Rudra.. i.43. By repeating that verse. obtains the full term of his life.e.) he does not kill them. (This verse helps) to obtain the full term of life (100 years). 6). and in the fourth pada rudra." (By repeating this verse) he commences with the word sam. the mantra has in the third pada the word abhi no. Narah (in the verse mentioned) means males. rams and ewes. He proposes two things. propitiated. "may he be propitiated (and) let our horses. 35. The readings of the verse as they are in our copies of the Samhita. yajna yajna vo agnaye (1. Thence he repeats a hymn addressed to the Marutas. who are powerful. it is desirable that he should appoint some one to correct such a mistake (which might arise). who chant well and have fine songs. He who repeats the Agni-maruta Sastra. the Marutas at the evening libation. By (suppressing) his breath (when< repeating the first verse) he crosses the fires. The Marutas are the sperm which was poured forth. He who has such a knowledge w i l l be blessed with offspring and cattle. and forming thus the centre of the whole recitation. Lest he might (possibly) forego some sound (of the mantra) when repeating it. who make the clouds drop the rain. who chant their songs. May he. whose armour shines with the brilliancy of gold. It is called so on account of its containing the very words of the Saman in whose praise the whole Sastra is recited. 1-2). Because of no mistake in repeating being allowed in this. who are glittering. By repeating it. is : 37 The Nivid of the hymn for " May the divine Marutas enjoy the Soma. 53. M a y they enjoy the Soma. The name of the S a m a s in question is yajna yajniya (Samaveda Samhita. he crosses (the fires. course of the auroras (during all days to come). Thence the Hotar commences the Agni-maruta Sastraw i t h a hymn addressed to Vaisvanara. May the divine Marutas hear (my invocation)." 36 The Stotriya is here mentioned by the term of yoni. after having already recited two hymns (the Vaidvanara and Agni-maruta). Ac. even if he should commit some mistake in repeating). is because women have their wombs in the middle (of their bodies). By shaking it they made it flow. 11-12). and whose chariots are irresistible. the sons of Prisni. when the Hotar repeats i t . the earth. who have large stores (of wealth). who illumines the sky. give (us) shelter ! May Agni Vaisvanara here hear (us). 37 [ 2 2 3 ] In the midst (of the Sastra. By thus making him (the other man) the bridge. he puts the organ of generation between the two legs in their upper part for producing offspring. 2. &c. 168. 54. after having repeated the two hymns mentioned) he repeats the Stotriya 36 and Anurupa Pragathas. The first verse is to be repeated without stopping. and the wide airy region. womb.150 was poured forth. who receive the offerings (to carry them up).) . who have good gifts. 87). through his light. 16. and dew vo dravinoda (7. The reason that he repeats the " womb " (the Stotriya) in the midst (of the Sastra). extinguishes the fearful flames of the fires. there ought to be some one appointed to correct the mistakes." This is the Sukta : pratvaksasah pratavasah (1. This Ahir budhnya (lit. The proper meaning of the word is. That is the reason that A g n i is called Jatavedas. with force and pluck (tusah and aptusah are adverbs). O Agni Jatavedas ! extend (thy) splendour and strength round us. protect him who lights (thee).e.151 36. 5. They stood in flames and blazing. By Jatavedas the 41 animal fire" is particularly to be understood. the house-father. he. I obtained (avidam) through this one ( A g n i ) . 143. 50. He repeats the hymn addressed to Jatavedas. Prajapati sprinkled them with water.e. who is unconquerable and conquers his enemies in the battle. W i t h the idea of the fire being an all-pervading power. which forms part of the Agnimaruta Sastra. 14). the serpent of the depth) is the Agni Garhapatya (the household fire). After they had turned to Agni. 9).. after having been created by Prajapati [ 2 2 4 ] . Prajapati. after having sprinkled the creatures w i t h water. Sr. repeats a hymn addressed to the waters : apo histha mayobhuvah (10.. whoso fire is great and strong). the Risis are quite familiar. The Nivid for Jatavedas is : " M a y Agni Jatavedas enjoy tho Soma! he who has a "beautiful appearance. after having recited the Jatavedas hymn. were hemmed in walking. whereupon they turned to Agni. He (Prajapati) then encircled them with fire. 1. " The creatures which are born (jata). who does not flicker (when burning. .e. slowly). thought that they (the creatures) were his own. and did not turn (their backs). he who is visible amidst the darkness. "having possession of all that is born. Thence it is to be recited by him as if he were extinguishing fire (i. 41 the Hotar 39 This is : pra tavyasim. who is to be praised. (The Jatavedas Nivid Hymn). having their faces turned aside. Prajapati said. walked. who performs the sacrifices without being disturbed by many hindrances.. pervading it.40 The creatures being encircled by fire. He provided them with an invisible lustre.38 A l l beings. See Asv.. through Ahir budhnya. 20. " From these words came forth the Jatavedas hymn. By repeating therefore a verse addressed to Ahir bundhnya. i. he who receives the offerings of melted butter. and praises (thee) from distress ! M a y Agni Jatavedas here hear (us): may he enjoy the Soma. 40 The etymology of the word as here given is fanciful. 41 This is uta no ahir budhnyah srinotu (6. That is the reason that the Hotar. whose splendour is apparent to all. 8." i. He repeats the Raka verse. 44 Bee the note to 7. " One who brings oblations is more shining than one who does not bring them. By doing so. By means of the Garhapatya. a Class of Manes. The Kavyas are beings inferior to the gods. the Hotar thus actually provides the wives w i t h seed for production. provides the wives w i t h seed.14. 48 This is udiratam avara utparasah (10. Thence they say.152 puts the invisible lustre in the [ 2 2 5 ] offspring (of the sacrifioer). has been cared for. 7. after the wife. Agni.15. no doubt. 45 Thsis rakam aham.14. 8). the housefather.4. he recites the verses addressed to the wives of the gods. 43 For the wife (of the sacrificer) sits behind the Garhapatya fire. By repeating this verse.6. But this precept should not be cared for. (The Offerings to the Wives of the Gods and to Yama and the Kavyas.1-3). after that one addressed to the Kavyas. to whom daily oblations to the fire.49.) For a sister who has come from the same womb is provided with food. udiratam avara utparasab (10. For a k i n g (Yama being a ruler) has the honour of drinking first. They ask. He should first address the wives of the gods. for the honour of drinking first from the Soma belongs (among the divine women) to the sister (of the gods). (That the wives have precedence of a sister is apparent in worldly things.46. By the words (of the first verse). he provides the sacrificer w i t h speech. he repeats the verse for the Kavyas: matali kavyair yamo (10. 3). refers to the so-called Agni-hotris. He who has such a knowledge obtains male children. Immediately after it. [ 2 2 6 ] He repeats the Paviravi verse. Agni. &c. 46 Paviravi Kanya.7. 43 These are two in number. Thence be repeats the verses for the manes. so as to form a man. in the morning and evening. They say : he should first address Rdka 44 w i t h a verse. and superior to the manes.15. 43 She sews that seam (in the womb) which is on the penis.1). Should he first repeat the verse addressed to Yama. are enjoined. " May the Soma-loving 42 This." 42 37. . the house-father. or that one which is devoted to the Manes? 47 He should first repeat the verse addressed to Yama : imam yama prastara (10. He who has such a knowledge w i l l be blessed w i t h offspring (and) cattle. 2.32. who has come from another womb.4 Speech is Sarasvati paviravt. devanam patnir usatir avuntu (5.) After having addressed (in the Ahir budhnya verse) Agni.4).11. O divine 1 Om!" which are the responses of the Adhvaryu to the Hotar's call somsdvom in the midst of the four Anu-paniya. somsavom. without foregoing any one. 5. Thence has the Adhvaryu. 38. What ceremony is not finished in the Pitri yajna (offering to the manes). The usual response of the Adhvaryu to the Hotar's ahava. Thence the call somsavom ought to be repeated. when they are repeated.9. 20. Both texts differ a little. at this (third libation) when the Hotar repeats those verses. Thence the verses are called anu-paniyat. the term barhisado." implies. that at the end (of funeral ceremonies). S. when repeating the verses to the manes. On the Verses Addressed to Visnu and Varuna. to respond to the Hotar (when calling sorhs&vom) with a word derived from the root mad. Asvalayana reads: 49 48 29 ."' 9 He repeats a verse referring to Visnu and Varuna. that they have a beloved house. and in the Atharvaveda. " to be drunk. the lowest as well the middling and highest ones. This refers to the two phrases. 20. O God I " and modamo daivom. see Asv. Indra drank from the Soma after the third libation (anupibat)." he repeats at the end (though it be second in order). svadus kilayam madhuman (6. That is the reason. S. Sr. the manes are adored (by the words) "adoration to you. 1.153 manes who are of low as well as those who are of a middling and superiot character. By repeating it. S. and to Prajapati. that is to be completed. madamo deva. The Concluding Verse and the Yajya of the Agnim&ruta Sastra. In the second verse." The deities are drunk. 8. to Visnu alone. use at each verse the call sorhsavom. completes the incomplete sacrifice.59 The MSS have (acc. 50 It is not found in the Samhita of the Rigveda. rise. The Hotar who repeats the call sorhs&vom at each verse. " we rejoice. " sitting on the sacred grass. he makes them 4 8 prosper through their beloved house. Sr. "referring to drinking after. yayor ojasa. By their means. Asv. pl. He who has such a knowledge prospers through his beloved house. 5. reads in his Commentary. The verse (out of three) which contains the term "adoration. Sr. but in the Asv. " we are drunk. See. 0 manes!" They ask.7. is somsamo daivom. 47.). 25." "this adoration be to the manes. or [ 2 2 7 ] should he repeat them without that call ? He should repeat it. 1-4). On Indra's Share in the Evening Libation." he pleases them all. as Say.) The Hotar repeats the anu-paniya verses addressed to Indra and his drinking of the Soma juice after (the other deities have been satisfied). as it were.verses abovementioned. Should he. 5. Visnu is in the sacrifice the same as deliberation in (worldly things). is here joined to nouns in the dual. and well chanted what was badly chanted. in the following manner : I I I his commentary on the Rigveda Samhita (10. (That is done) for production. supposes in his commentary on the Ait. (This verse is repeated) to propitiate both of them. But the recital of the Rik mantras by the Hotars. 1).154 Visnu protects the defects in the [ 2 2 8 ] sacrifices (from producing any evil consequences) and Varuna protects the fruits arising from its successf u l performance. For. . become a Manu. two who are the strongest in power and most vigorous. The Atharvaveda shows the same form. is a hindrance to the sacrifice. who rule unconquerable through their strength . but such performers only as require prinsipally the aid of their voice. By repeating this verse. " protect the paths which are provided with lights. " to sound. the Hotar spreads (santanotil for him (the sacrificed offspring. being a derivative of the root gu. he explains it simply by But I think the first definition is too comprehensive. produce a divine race. 52 The word translated by" chanters and repeaters" is jogu. as Say. He repeats a verse addressed to V i s n u : tritnor nu kam viryam (I. which perhaps was the reason for its being excluded from tho 8am hi ta. which can be only explained as a third person plural of the aorist in the conjunctive. jyotismatah patho raksa dhiya kritam." There is a grammatical difficulty in this translation : agan. Just (as an agriculturist) is going to make good the mistakes In ploughing. (and a king) in making good a bad judgment by devising a good one." cannot mean " a sacrificial performer " in general. i. By the words of this verse. tantum tanvan rajaso (10. Br. The word jogu. He who has such a knowledge w i l l be blessed with offspring and cattle. By the words anulbanam vayata. the term stotar is only applicable to the chanters of the Saraans." the Hotar propagates him through human offspring. explains It in his commentary on this passage of the Ait. thread. by repeating this verse addressed to Visnu. i. fl. are to be propitiated.. i. and the formulas of the Yajurveda by the Adhvaryu and his assistants is about as important for the success of the sacrifice. " weave ye the work of the chanters and repeaters51 so as to rid [ 2 2 9 ] it from all defects. by whatever priest they might have been committed. Thence all mistakes.the sacrificer to go on them on his way to heaven). Visnu and Varuna. page 8 of my manuscript copy of the commentary on the 8th Astaka).e. 154. so the Hotar is going to make well recited what was badly recited. the latter too restricted. the Hotar paves these roads (for. means offspring. Here is an evident incorrectness. come on being called first. above what is required. strictly speaking.e.. 53. AU that is in excess (ulbanam).e... Say. may these two. 53. He repeats a verse addressed to Prajapati. 6) Tantu. and made by absorption in meditation" wherein the term " the paths provided with lights" means the roads of the gods (to heaven). Br. and 10) that of the Achhavaka. (B) At the midday libation—6) the Marutvatiya and 7) Niskevalya Sastras to be recited by the Hotar. He defeated them beyond expectation..1 That is to say. The three battlelines are only the three libations.. mahinam means the earth." He said. the strong.) 39. On the Chatustoma and Jyotistoma. i. This earth is Indra maghava virapsi. The Devas then said to him. perishes by himself. She is (also) the raja. To each Stotra a Sastra corresponds. 20). in order to defeat the A g n i was n o t w i l l i n g to follow them.e. The twelve Sastras are as follows:—(A) At the morning libation—1) the Ajya and 2) Pra-nga to be repeated by the Hotar. for thou art one of us. 9) of the Brahmanachhansi. They all rose up (from their places). By repeating them. He having assumed the shape of three rows. sravo mahinam yaj jaritre." and its Meaning. and 12) Agnimaruta. Indra. Meaning. Sastras to be repeated by the Hotar alone 1 . and 5} of the Aohhavaka. he followed them. Do ye that now. ague marudbhih (5. attacked in three battle lines the Asuras. The Agnistoma is just as the Gayatri. i. of manifold crafts. turned towards Agni. safe. After having repeated the Agni-Maruta Sastra.) The Devas went to war w i t h the Asuras. and performed the ceremony of praising him. he ought to touch the earth on which he employs the sacrificial agency. unless a ceremony of praise is performed for me. the true. and Universal Nature of the Agnistoma as the model for other Sacrifices.. On this earth he finally establishes the sacrifice. 4) of the Brahmanchhansi. the adversary of him who has such a knowledge. sravo the sacrifice. he asks for a blessing for the sacrifices When he thus concludes. (On the Origin of the name " Agnistoma. The latter has twenty-four syllables (if all its three padas are counted) and the Agnistoma has twenty-four Stotras and Sastras.e. the incarnate sin (papman). twelve Stotras or performances of the Sama singers. 3) the Sastra of the Maitravaruna. holding men anarva.155 He concludes w i t h t i e verse eva na indro maghava virapsi (4. She is (also) satya. and twelve* Sastras or recitations of the Hotri-prlests. charsavidhrit. and j a r i t a the sacrificer. The enemy. In the words. he recites the Yajya. 17. (C) At the evening libation—11) the Vaisvadeva. [ 2 3 0 ] F O U R T H CHAPTER. After having been praised. in order to defeat them. giving to each his due. The three rows were made only of the metres (Gayatri. Thus he satisfies (all) the deities." So they d i d . 8) the Sastras of the Maitravaruna. (On the Origin. Jagati). " Go thou also. " I shall not go. 60. Tristubh. Thence the Devas put down the Asuras. 8). This does also the Gayatri. exactly of the same nature as other independent Istis." It is true the word is already used in the sense of " ripe. 81. such as the Darspurnima I s t i . besides. whatever they may be. they are for the Rigveda as follows : 1) S ravanakarma (an oblation principally given to Agni in the full moon of the month of Sravana). {(All Sacrificial Rites are Contained in the Agnistoma. Daksina. which are always distinguished from the sacrifices performed with the Vaitanika fires (Garhapatya. so go all sacrificial performances into the Agnistoma (i. 1. explain it as "good. 4 This is the general name of the oblations offered in the so-called smarta agni or domestic fire of every Brahman. But it is very doubtful to me whether by paka. &c.'* which is always required at these oblations. 2. 40. and Ahavaniya). can be offered to the gods. [ 2 3 2 ] One brings the Agnihotram 5 in the morning and evening.156 [ 2 8 1 ] It is just as they say : a horse if well managed (suhita) puts the rider into ease (sudha). as often as the priests and the sacrificer eat of the sacrificial food. by the words : liopahuta sahu diva briha adityena. dressed food. the master of cattle). excellent" in the Samhita of the Rigveda (see 7. • This is always done at every occasion of the Agnistoma sacrifice. According to oral information founded on Narayana Bhatta's practical manual for the performance of all dome»tic rites. In all likelihood. is spread). 8) Asvayuji (an oblation to Rudra. are contained in it). 6) Pindapitriyajna (an oblation to the manes). p. and then offered in the sacred S marta agni.104. that at the former no food. Sr.5 then all Pakayajnas. but takes the sacrificer up to heaven. (Asv. then. 4) Agrayana (an oblation to Indragni and the Visredevas). 8-9). such as the Prayaniya.. ere comprised in the Agnistoma. it does not stop on earth.1 When he calls lla. & c . paka here means " cooked. cooked in any other than the sacred fires. but takes the sacrificer up to heaven. The Agnistoma is the year. and the Agnistoma twenty-four Stotras and Sastras. a man particularly fit for performing sacrifices can be understood. all other Istis.4 whatever they may be. S. This does also the Agnistoma .) When the Dikshaniya Isti is once performed in all its parts (lit. after having first given an oblation to the gods. 7) Anvastaka (another oblation to the manes). are comprised in the Agnistoma. of all the other Istis required at the Agnistoma. She does not stop on the earth. They are •aid to be seven in number. 203). The difference between the Srauta and Smarta oblations is. 5 2 The saoriflcer who is being initiated (who is made a Diksita) has to observe f a i t for several days (three at the Agnistoma) before he in allowed to take any substantial . a particular deity connected with the sun). Some Hindu Scholars whom M a x Muller follows (History of Ancient Samskrit Literature. e. mature. In the sense of " ripening " we find it 1.. Grihya Sutras. See Asval. 5) Pratyavarohanam (an oblation to Svaita Vaidarava. 14. 7). The meaning of the word paka in the word pakayajna is doubtful. 2) Sarpbali (an oblation of rice to the serpents). Just as waters flow into the sea.1-4. The year has twenty-four half-months. and is. whilst at the latter an oblation is first cooked on the common hearth. They (the sacrificers when being initiated) perform in the morning and The meaning is. the Diksanfya I s t i is the model I s t i or prakriti. At the Pravargya ceremony they use fresh milk. and IndraAgni and Mitra-Varuna at the Full Moon oblations. which is taken from the cow after sunrise and after sunset. i. or the whole course of oblations can be completed in one year. Agni-Soma at the New Moon. Sr. 1.e.157 evening the religious vow (of drinking milk only). oblations to be brought regularly during a certain period. that the number of oblations given must amount to at least 720. 4. as to their nature.e. 7. The Agnihotram being offered in the morning and evening always with the formula svaha. fulfilling a vow. The k i n g Soma belongs to the herbs.e. 2. it must be performed twice. i. i. 9 The Daksayana yajna belongs to that peculiar class of Istis which are called istyayanani. This number is obtained either by performing it every day twice during a whole year. sour milk (dadhi). • On the producing of fire by friction at the Atithya Isti. Sr. S. 7 On the buying of the Soma. At the Atithya Isti 8 they produce fire by friction. only modifications of the Darsaparnamasa Isti. S. The offerings consist of Pnrodasa. They cure (a sick person) by means of medicaments taken from the vegetable kingdom. The rule is. 5.. A l l vegetable medicaments following the king Soma when being bought. which concludes with tebhyo namas tebhyo svaha. Thus the New and F u l l Moon offerings are comprised in the Prayaniya Isti. See Hiranyakes'i Sutras. and as long as he is observing it he is vrataprada. See Katiya-Sr. They are. See Katiya. 9 Thus [ 2 3 4 ] the Daksayana sacrifice is comprised in the Agnistoma.. as much as remains from the milk of one nipple only after the calf has sucked. and do that with the formula svaha.. whilst any other number is a vikrlti. The same number is required at the New and F u l l Moon offerings. i. 16-17. W i t h the same formula one offers the Agnihotram. 2. food. the same is the case at the Daksayana yajna. This fast is called a vrata. It can be performed either on every Full and New Moon during the life-time of the sacrificer.e.. or during a period of fifteen years.. and fresh milk (payas). This number is therefore to be regarded as the prakriti. ye deva manojata (Taitt. see 1. Thus the Agnihotram is comprised in the Agnistoma. " There are fifteen Samidheni verses required at the Prayaniya Isti. e. . standard.1-30 and Asv. see 1.. model. 1 . 8. and two others on every New Moon day during a space of fifteen years. 8. i. Svaha be to them. The deities are. They buy the k i n g Soma (the ceremony of Somakrayat is meant).1). whilst at the Diksaniya seventeen are requisite. Fifteen is the general number at most Istis. 2 . are comprised in the Agnistoma. The same is done at the Chaturmasya Istis. He is allowed but a very small quantity. they are thus comprised in the Agnistoma. worship be to them. and at the Chaturmssya Istis (they do the same). When doing this he repeats the mantra. the author of the Brahmanam believes that by these incidents the Agnihotram might be said to be contained in the Agnistoma. On every day on which this sacrifice is performed. He drinks in the morning and evening only milk. The Chaturmssya Istis thus following the Atithya Isti. At the Prayaniya Isti 6 the Hotar repeats fifteen [ 2 3 3 ] verses for the wooden sticks thrown into the fire (samidhenis). modification.14 .4. or by making at every Fall Moon day two oblations.12-13. 4. S. Atiratra. The twelve turns of the Soma cups 14 at night (at the Atiratra Soma On the animal sacrifice. vakcha tva manascha srinitam. see 2. Wisdom and Strength. see Aav. " Tho offering is cooked . the draught ef sour milk. they represent the year as divided into months (each consisting of thirty days). in which Speech and Mind. the fifteen Stotras and Sastras of the Ukthya ceremony [ 2 3 5 ] fllow. lladadha l l by name is a sacrificial rite. 5. after a Soma libation has been given to the fire from the Solas! Graha. which la said to be sapta-samstha.) Now the first part (of the Agnistoma) has been explained. 5. the cap of the Hotar takes the lead. after having taken sour milk with a spoon of Udurabara wood. who.13). 14. I think it cooked in the udder (of the cow) and cooked in the fire. comprised in the Agnigtoma. & c . After having repeated this mantra and made hot the offering. and Hiranyakesi S r . eye and ear.e. The Ukthya by following (also) the order of the year is thus comprised in the Agnistoma. the Soma cups are passed in a certain order. pasw Some such as the Nirudka Pasubandha can precede the Agnistoma. 14 This refers to the arrangement for the great Soma banquets held at night when celebrating the Atiratra. A l l animal sacrifices10 which follow it are thus comprised in the Agnistoma.158 The animal sacrifice takes place the day previous to the Soma feast. In the evening. There are four such order* called ganas. eat the Dadhi-gharma. 41. consisting of seven parts. Comprised in the Agnistoma. the Vajapeya 18 follows i t . A g n i Vaisvanara is the year . Vausat i" Then the Hotar repeats another mantra. at the midday libation of the Soma feast just before the recital of the Marutvatiya Sastra." The latter repeats. See A'sv. the two vital airs (prana and apanu). generally taken as part of Jyotiastoma. such as Ukthya. Vausat I Agni.13. They perform it w i t h thick m i l k (dadhi). If they (the fifteen Stotras and fifteen Sastras) are taken together.. At the first. Agnistoma is A g n i . 9. makes it hot under the recital of the mantra. Thus the Iladadha is. whereupon the priests eat it. on account of its following the Dadhigharma rite. for it exceeds (the number of the Stotras of) the Ukthya (by two only). 10 . 12 On the Dadhi-gharma. repeat the Yajya for the Dadhi-gharma. Its principal part is sour milk. (The Other Parts of Jyotistoma. Power and Quickness in action. After that has been performed. and they also take thick m i l k at the time of making the Dadhigharma19 rite (in the Agnistoma). 12 This is a particular Soma sacrifice. Sutr. After the Ukthya has entered the Agniatoma. The ceremony is chiefly performed by the Pratiprasthathar. 2. 11 Iladadha is another modification of the Darsapurnamasa Intis. The animal sacrifices are called here. are invoked to cook it. he says to the Hotar. 2. " The offering is cooked. at the second that bandha. mayi tyad indriyam brihas (Asv. i. 1-14. Sr. It is prepared and drunk by the priests after an oblation of it has been thrown into the fire. This is the sacrinces This (the twenty-one-fold T r i v r i t Stoma) is the divine Ksatram (sovereign power). assumes its shape. This is thrice repeated. The one Stotriya verse which is in excess. of the Maitravaruna. being placed in the midst of both. .. 19The 190 Stotriya verses of the Agnistoma comprise the number 21 nine time* taken. which ha9 the power of defying any attack. is put in that (Visuvan which is the twenty-first) and placed over it (like a cover). the rest is the Trivrit (nine). started for the celestial world. and takes the same place with i t . turns above them.—Say. if counted.18-22. (But the number thirty is to be obtained in another way also for the Atiratra). the first two by the Adhvaryu. but of the number ten one Stotriya verse is in excess . Br. He who has such a knowledge obtains the divine Kstram. Two 15 of these turns belonging always together.) The Devas after having (once upon a time) been defeated by the Asuras. and A g n i is the Agnistoma. Thus all sacrificial rites which precede the Agnistoma. the number of the Stotra verses to which they (the turns) belong. and at the fourth that of the Achha vaka. one being only in excess. which is taken twenty-one-fold 16 (this makes 189) and represents by this number that one (the sun) which is put over (the others). (Why Four Stomas are Required at the Agnistoma. This is the Visuvan 17 (equator). the following two by the Pratiprasthatar. and the Aptoryama sacrifice follows the] track of the Atiratra when entering the Agnistoma. which makes twelve turns in all. nine-fold. and burns (like the sun). i. (The number hundred is obtained thus) ninety are ten (trivitas).e. at the third that of the Brahmanachhansi. by thus following (the order of) the year. There are thirty nights in every month all the year round. and becomes assimilated to i t . Agni Vaisvanara is the year. For it becomes also an Atiratra. For ninety are the ten trivritas (three times three=nine). 42. 17 See about it in the Ait. and the Sandhi (a Saman at the end of Atiratra) is trivrit. A l l the Stotra verses of the Agnistoma amount. and.150 feast) are on the whole joined to the fifteen verses by means of which the Stotras are performed. 4. and burns. which has the power for defying any attack. The Solasi Saman is twenty-one-fold. 18 Always two turns are presided over by one priest. which has ten T r i v r i t Stomas before it and ten after it. as well as these which come after i t . to one hundred and ninety. are comprised in it. The Atiratra is. is brought to thirty (by multiplying the number fifteen with these two). comprised [ 2 3 6 ] in the Agnistoma. which amounts in all to thirty. the ends being prominent (easily to be recognized). . " Being not praised (by you). as some say.1-2. Bach of the three divisions of each set in which they are put is called vistava. for Agni is its master. each accompanied by the Himkara. 2. as is the case with all other Stomas. They praised him with nine verses (the T r i v r i t Stoma). Some are of opinion that at sacrificial sessions (sattras) which last long. the same verses arenot sung repeatedly. Each Stoma has several variations." So they did. or cotton. 0. in the third turn. tho rising.. the first is always made the last. i. parivarttini. This kind Is very simple. In this Stoma. In the first turn. at the last verse (tisribhyo himkaroti sa uttamaya). Praise me now.. round them and place them. the first the second.e. above the Udumbara branch (always required when singing). tho fibre part of the stick being quite even. in the second at the middle verse of tho triplet (tisribhyo himkaroti sa madhyamaya). called the udyati trivrito vistuti.e. and their repetition. which are sung in three turns. and the second tho last. and the last tho first (tisribhyo himkaroti sa parachibhih). the order of tho verses is inverted (tisribhyo himkaroti sa parachibhih). the last becomes the first. with liquid butter. The parivarttini vistuti consist in singing the several verses of the triplet in all throe turns in the inverted order. or flax. that is to say. The Himkara is pronounced in the first paryaya at the first verse (tisribhyohimkaroti sa prathamaya). There are three kinds (vistuti) of this Stoma mentioned in the Tandya Brahmanam 2. The difference of these three kinds lies in the order which is assigned to each of the three verses which form one turn (paryaya). but at the Sattras.18 After they had The T r i v r i t Stoma consists of tho nine verses of the Bahispavamana Stotra (see Samaveda Samh. as big as the link of the thumb. The Sama singers mark the several turns. put the cloth used for the Vistutis. each with a particular order for its several versos. After having got them made of the length of a span (the space between the thumb and forefinger stretched). which is made of linen. give us an opportunity (akasa. The first variation of the T r i v r i t Stoma is the udyati.1-9). the last becomes the middle verse and the first becomes tho last (tisribhyo himkaroti ya madhyama sa prathama. they ought to be made of Khadira wood only.160 [ 2 3 7 ] A g n i touching the sky (from his place on earth). and closed the gate of the celestial w o r l d . 12 i.)" A g n i said. and in the application of the Himkara (the sound hum pronounced very loudly) which always belongs to one turn. I shall not allow you to pass (through the gate). the Prastotar ought to get made the kusis (small piece of wood) from a wood which is used at sacrifices. is called in tho technical language of the Sama singers a vistuti. Their making is minutely described in the Latyayana Sutras. so that the part which is covered with bark resembles the back of tho kusa grass. in the second turn the middle verse is made the first. he should besmear them with odoriferous substances. entered the upper region (with his flames). and tho order of each verse in it as well as tho number of repetitions by small sticks cut from the wood of the Udurabara tree. The Vasus first approached him and said : " Mayest thou allow us to pass over (thy flames) to enter (heaven). ya prathama sa uttama). in three turns. The kutayini vistuti is more complicated than the two others. and in the third. They are called kusas. and kulayini. the trunk of which must always be placed behind the seat of the Udgatar. 2. yd uttama sa madhyama. Tho arrangement of all the verses which form part of the Stoma (the whole musical piece). in the third turn the first and second verses are chanted each once.19 After they had done so. The sacrificer who praisesgni with all (four) Stomas. The gods having praised Agni each with another Stoma (combination of verses). he allowed them to pass. give us an opportunity. that they might enter the (celestial) world. 3rd pers. that they might enter the (celestial) world. 20 In this sentence. " If I be not praised. 21 . that they might enter the (celestial) world. " Mayest thou allow us to pass on . Praise me now. in the second turn the first verse is chanted once. After they had done so. The Rudras approached him and said to him. the latter to the evening libation. The Visve Devas approached and said to him. as well as he (the priest) who knows i t (the Agnistoma) will pass on beyond him (Agni. the third once . The same triplet of verses is here reuired for each of the three turns. beyond. The saptadasa and ekavimsa stomas follow the same order as the panchadasa. The Adityas approached and said to him. " Mayest thou allow us to pass on . he allowed [ 2 3 9 ] them to pass. in the sense of a fubure. who watches with his flames the entrance to heaven). conjunct. The arrangement is the same as with the T r i v r i t Stoma. so he allowed [ 2 3 8 ] them to pass (the gate).20 To him who has such a knowledge. that they might enter the (celestial) world. 43. " Mayest thou allow us to pass on . It is called so." They consented. " I f I be not praised. the third once (panchabhyo himkaroti sa tisribhih sa ekaya sa ekaya). Praise me now!" They consented. This Stoma is required for these Samans of the morning libation which follow the Bahispavamanas. we have two peculiar forms : uti. They praised him with fifteen verses. Chatustoma. he allowed them to pass. instead of ati. I shall not allow you to pass. I shall not allow you to pass. They praised him with seventeen verses. and arjatai. he (Agni) allows to pass and enter the celestial world. but the third thriee. give us an opportunity (by moderating thy flames). the first verse is chanted thrice. After they had done so. middle voice." The Agnistoma is Endless). give us an opportunity." He answered: If I be not praised.161 done. I shall not allow you to pass. the second once. he allowed them to pass. The Agnistoma is Agni. because they (the gods) 19 This is the so-called Panchadasa Stoma." He answered. the second thrice. Praise me now !" They consented." He answered. (On the Names " Agnistoma. The several verses of the triplet are in three turns chanted so many times as to obtain respectively the number 17 and 21. Each turn is to consist of five verses. Jyotistoma. They praised him with twenty-one verses. In the first turn. The former is appropriate to the midday libation. "For performing the T r i v r i t Stoma at the commencement of the morning libation. that none can distinguish its first part from its last part.21 But to this some raise objections. which consists only of two verses. 7. but by repeating some parts of them twice. ( 2 4 1 ] (How the Sastras should be Repeated at each of the Three Libations. . and conclude w i t h the twenty-one-fold Stoma (at the evening libation)." For its opening ("the prayaniya) was (also) its conclusion. the nine Bahis-pavamna verses are required which consist of three triplets (trichas). For performing the twenty-one-fold Stoma at the evening libation. the Yajnayajniya Saman is used. how are they (the beginning and conclusion) then alike ? " To this one should answer. " They are alike as far as the twenty-one-fold Stoma is also a T r i v r i t Stoma. " What is its (of the Agnistoma) beginning. [ 2 4 0 ] for the gods like to hide the proper meaning of words. for both contain triplets of verses. the whole was called Chatuhstoma (containing four Stomas).) the twenty-one-fold Stoma appears to be like the Trivrit. for the gods like to hide the proper meaning of words. it moves in a circle. They called it so to hide the proper meaning of the word .) They called it so to hide the proper meaning of the word . If (the Agnistoma) is called Jyotistoma. that is its end.) About this there is a sacrificial stanza sung.162 praised him w i t h this Stoma. Flow the Phenomena of unrise and Sunset are to be Explained. 22 44. just as the Sakala serpent. On account of four classes of gods having praised Agni with four Stomas. " they make the beginning (ot the Stotras of the Soma day) with the Trivrit Stoma. and what is its end. The beginning (prayaniya) and the conclusion {udayaniya) of it are alike (just as the two wheels of a carriage. the number of three verses is obtained. for the gods like to hide the proper meaning of words. See 1.) The Agnistoma is that one who burns (the sun). saying. and have their nature. The same triplet being canted in t h r e e turns (paryaya. The Sun never rises nor sets. They called it so to hide the proper meaning of the word . This (Agnistoma) is a sacrificial performance which has no beginning and no end. The Agnistoma is like the endless wheel of a carriage. for they praised A g n i when he had risen up (to the sky) in the shape of a light (jyotis. The sun shines 21 This refers to the Charu oblation to be given to Aditi at the Prayaniya as well as at the Udayaniya I s t i . that is its beginning. 163 during the day, and the Agnistoma 23 should be completed along with the day. It being a sahna, i.e., going with the day, they should not perform it hurriedly (in order to finish it before the day is over), neither at the morning, nor midday, nor evening libations. (Should they do so) the sacrificer would suddenly die. When they do not perform hurriedly ( nly) the rites of the morning and midday libations, but hurry over the rites of the evening libation then this, viz., the villages l y i n g in the eastern direction, become largely populated, whilst all that is in the western direction becomes a long tract of deserts, and the sacrificer dies suddenly. Thence they ought to perform without any hurry the rites of the morning and midday, as well as these of the evening libation. (If they do so) the sacrificer will not suddenly die. In repeating the Sastras, the Hotar ought to be guided by the (daily) course (of the sun). In the [ 2 4 2 ] morning time, at sunrise, it burns but slowly. Thence the Hotar should repeat the Sastras at the morning libation with a feeble voice. When the sun is rising higher up (on the horizon), it burns w i t h greater force. Thence the Hotar should repeat the Sastras at the midday libation with a strong voice. When the sun faces men most (after having passed the meridian), it burns with the greatest force. Thence the Hotar should repeat the Sastras at the third (evening) libation with an extremely strong voice. He should (only) then (commence to) repeat it so (with the greatest force of his voice), when he should be complete master of his full voice. For the Sastra is Speech. Should he continue to repeat (the Sastras of the third libation) with the same strength of voice with which he commenced the repetition, up to the end, then his recitation w i l l be admirably well accomplished. The sun does never set nor rise. When people think the sun is setting (it is not so). For, after having arrived at the end of the day, it makes itself produce two opposite effects, making night to what is below and day to what is on the other side. When they believe it rises in the morning (this supposed rising is 23Agnistotoma is here taken in the striotest sense, as meaning only a Soma festival, lasting for one day, and comleted by means of the f o u r Stomas mentioned. Therefore, Agnistoma is often called th model (prakriti) of the Aikahika Soma savrnthus, or S uch ones which last for one day only. Bui in a more comprehensive sense ah the riteswhich precede i t , such as the Diksaniya and other Istis, and the animal sacrifice,, are regarded as part of the Agni toma. For, without these rites. nobody is allowed to perform any Soma s a c r f c e . thus to be accounted for). Having reached the end of the night, it makes itself produce two opposite effects, making day to what is below and night to what is on the other side.24 In fact, the sun never sets. Nor does it set for him who has such a knowledge. Such a one becomes united with the sun, assumes its form, and enters its place. [ 2 4 3 ] F I F T H CHPTER. (On the Gradual Recovery of the Sacrifice. What Men are Unfit to Officiate as Sacrificial Priests. The Offerings to the Devis and Devikas. The Ukthya Sacrifice.) 46. (How the Gods recoveredt he Sacrifice whih had gone from them. How they Performed Different Bites. Under what Conditions the Sacrifice is Effeetual.) The sacrifice once left the gods and went to nourishing substances. The gods said, " The sacrifice has gone from us to nourishing substances, let us seek both the sacrifice and the nourishment by means of a Brfihmana and the metres." So they did. They initiated a Brahmana by means of the metres. They performed all the rites of the Diksaniya I s t i up to the end, including even the Patni-samyajas.1 On account of the gods having at that occasion performed all the rites at the Diksaniya lsti up to the end, including even the Patni-samyajas,2 men followed afterwards the same practice. The gods (in their search for the sacrifice) came very near it by means of the Prayaniya I s t i . They performed the ceremonies with great haste and finished the Isti already w i t h the Samyuvaka.31 This is the reason that the Prayaniya Isti ends w i t h Samyuvaka ; for men followed (afterwards) this practice. 2 4 4 The gods performed the rites of the Atithya Isti, and came by means of it very near the sacrifice. They concluded hastily the ceremonies with the lla 4 (the eating of the sacrificial food). This is the 24 This passage is of considerable interest, containing the denial of the existence of sunrise and sunset. The author ascribes a daily course to the sun, but supposes it to remain always in its high position in the sky, making sunrise and sunset by means of its own contrarieties. 1 See page 24. 2 The Patni-samyajas generally conclude all Istis an sacrifices. 3 This is a formula containing the words sam yoh which is repeated before the Patnisamyajas. Asv. Sr. S. 1, 10. The mantra which is frequently used at other occasions also, runs as follows : 4 See page 41. This rite precedes tho Samyuvaka. 165 reason that the Atithya Isti is finished with the IU ; for men followed (afterwards) this practice. The gods performed the rites of the Upasads 5 and came by means of them very near the sacrifice. They performed hastily the ceremonies, repeating only three Samidheni verses, and the Yajyas for three deities. This is the reason that at the Upasad Isti only three Samidhenis are repeated, and Yajya verses to three deities; for men followed (afterwards) this practice. The gods performed the rites of the upavasatha 6 (the eve of the Soma festival). On the upavasatha day they reached the sacrifice. After having reached the sacrifice {Yajna), they performed all its rites severally, even including the Patni-samyajas- This is the reason that they perform at the day previous to the Soma festival all rites to the end, even i n cluding the Patni-samyajas. This is the reason that the Hotar should repeat the mantras at all ceremonies preceding the Upavasatha day (at which the animal sacrifice is off ere) with a very slow voice. For the gods came at it (the sacrifice; by performing the several rites in such a manner as if they were searching (after something, i.e., slowly). This is the reason that the Hotar may repeat on the Upavasatha day (after having reached the sacrifice) [ 2 4 5 ] the mantras, in whatever tone he might like to recite them. For, at that occasion the sacrifice is already reached (and the "searching" tone of repeating not required). The gods, after having reached the sacrifice, said to him, " Stand still to be our food." He answered, " No. How should I stand still for you (to be your food) ? " He then only looked at them. They said to him, " Because of thy having become united with a Brahmana and the metres, thou shalt stand s t i l l . " He consented. That is the reason that the sacrifice (only) when joined to a Brahmana and metres carries the oblations to the gods. ' 5 8ee 41, 28-26. At the Upasad I s t i only three Samidheni verses are required, w h i l s t t h e i r number in other Istie amounts to fifteen, and now and then to seventeen. See page 58. 6 This is the day for the animal sacrifice, called Agnisomiya. See 2, 1-14. 7 The d r i f t of this paragraph is to show, that, for the successful performance of the sacrifice, Brahmanas, as well as the verses composed in the different metres and preserved by Brahmanas only, are indispensible. The Ksattriyas and other castes were to be deluded into the belief that they could not perform any sacrifice w i t h the slightest chance of success, if they did not appoint rahmanas and employ the verses of the Rigveda, which were chiefly preserved by the Brahmanas only. 1(H) 46. (On Three Mistakes which might be made in the Appointment of Priests. How they are to be Remedied.) Three things occur at the sacrifice : offals, devoured food, and vomited food. Offals (jagdha) occur when one appoints to the office of a sacrificial priest one who offers his services, thinking " he (the sacrificer) give me something, or he should choose me for the performance of his sacrificc.,, 8 This (to appoint such a man to the office of a priest) is as should perverse as to eat) the offals of a meal (which are generally not touched by others). For the acts of such a one do not benefit the sacrificer. [ 2 4 6 } Devoured {girnam) is that, when a sacrificer appoints some one to the office of a priest out of fear, thinking, " he might k i l l me (at some future occasion), or disturb my sacrifice (if I do not choose him for the office of a priest)." This is as perverse as if food is devoured (not eaten in the proper way). For the acts of such a one do not benefit the sacrificer (as little as the devouring of food with greediness benefits the body). Vomited (vanta) is that, when a sacrificer appoints to the office of a priest a man who is ill-spoken of. Just as men take disgust at anything that is vomited, so the gods take also disgust at such a man. This (to appoint such a man) is as disgusting as something vomited. For the acts of such a man do not benefit the sacrificer. The sacrificer ought not to cherish the thought of appointing any one belonging to these three classes (just described). Should he, however, involuntarily (by mistake) appoint one of these three, then the penance (for this fault) is the chanting of the Vamadevya Saman. For this Vamadevyam is the whole universe, the world of the sacrificer (the earth), the world of the immortals, and the celestial world. This Saman (which is in the Gayatri metre) falls short of three syllables. 9 When going to perform this chant, he hould divide the word purusa, denoting his own self, into three syllables, and insert one of them at the end of each pada (of the verse abhi su na). Thus he puts himself in these worlds, viz., [ 2 4 7 ] the world of the sarificer, that o the immortals, and 8 The sacrificer must always himself choose his priests by addressing them in due form. No one should offer his services ; but he must be asked by the man who wishes to perform a sacrifice. 9 The Vamadevyam consists of the three verses, kaya naschitra, has tva satyo, and abhi s u nah (See Samaveda Samh. 2, 32-34). A l l three are in the Gayatri metre. But the last abhi .SU has, instead of twenty-four, only twenty-one syllables, wanting in every pada one syllable. To make it to consist of twenty-four also, the repeater has at this occasion to add to the first pada pu, to the second ru, to the t h i r d s a. 167 the celestial world. (By chanting this Saman) the sacrificer overcomes all obstacles arising from mistakes in the performance of the sacrifice (and obtains nevertheless what he was sacrificing for). He (the Risi of the Aitareyins), moreover, has told that the sacrificer should mutter (as japa) the Vamadevyam in the way described (above), even if the performing priests were all of unexceptionable character. 47. The Offerings to Dhatar and the Devikas : Anumati, Raka, Sinivali, Kuhu.) The metres (chhandansi), having carried the offerings to the gods, became (once) tired, and stood still on the latter part of the sacrifice's tail, just as a horse or a mule after having carried a load (to a distant place) stands still. (In order to refresh the fatigued deities of the metres) the priest ought, after the Purodasa belonging to the animal slaughtered for MitraVaruna 10 has been offered, portion out the rice for the devika havimsi (offerings for the inferior deities). For Dhatar, he should make a rice ball (the Purodasa) to be put on twelve potsherds. Dhatar is the Vasatkara. To Anamati (he should offer) a portion of boiled rice charu ; for Anumati is Gayatri. To Raka (he should offer) a portion of boiled rice; for she is Tristubh. The same (he should offer) to Sinivali and Kuhu ; for Sinivalii is Jagati, and Kuhu Anustubh. These are all the metres. For all other metres (used at the sacrifice) follow the Gayatri, Tristubh, Jagati, and [ 2 4 8 ] Anustubh, as their models. If, therefore, one sacrifices for these metres only, it has the same effect as if he had sacrificed for all of them. The (common) saying, " the horse if well managed (suhita) puts him {the rider) into ease," is applicable to the metres ; for they put (if well treated) the sacrificer into ease {sudha, comfort or happiness of any kind). He who has such a knowledge, obtains such a world (of bliss) as he did not expect. Regarding these (devika) oblations, some are of opinion that before each oblation to all (the several) goddesses, the priest ought to make an oblation of melted butter to Dhatar it for thus he would make all the goddesses (to whom oblations are given 'along w i t h the Dhatar) cohabit with the Dhatar. 10 This is done at the end of the Agnistoma sacrifice, 168 About this they say : it is laziness 11 (at a sacrifice) to repeat the same two verses (the Puronuvakya and Yajya for the Dhatar) on the same day (several times). 12 (It is sufficient to repeat those two verses once only.) For even many wives cohabit with one and the same husband only. When the Hotar, therefore, repeats, before addressing the (four) goddesses, the Yajya verse for the Dhatar, he thus [ 2 4 9 ] cohabits with all goddesses. So much about the oblations to the minor goddesses (derika). 48. (The Offerings for Surya and the Devis, Dyaus, Usas, Gaus, Prithivi, who are Represented by the Metres. When Oblations should be given to both the Devikas and Devis. Story of Vriddhadyumna.) Now about the offerings to the goddesses (devi). 13 The Adhvaryu ought to portion out for Surya (the sun) rice for a ball to be put on one potsherd {ekakapala). Surya is Dhatar (creator), and this is the Vasatkara. To Dyaus (Heaven) he ought to offer boiled rice. For Dyaus is Anumati, and she is Gayatri. To Usas (Dawn) he ought to offer boiled rice. For Unas is Raka, and she is Tristubh. To Guns (Cow) he ought to offer boiled rice. For Gaus is Sinivali, and she is Jagati. To Prithivi (Earth) he ought to offer boiled rice. For Prithivi is Kuhu, and she is Anustubh. A l l other metres which are used at the sacrifice, follow the Gayatri, Tristtubb, Jagati and Anustubh as their models (which are most frequently used). The word yimi is explained by alasyam. Both the Anuvakya and Yajya for the Dhatar are not in the Samhita, but in the Aval. Sr. S. 6, 14. The Anuvakya is : 12 11 The oblations to tho Dhatar who is the same an Tvastar, and the four goddesses mentioned, form part of the Udayaniya or concluding Isti. The ceremony ia called Maitravarunai amiksa, (i.e., the amiksa dish for Mitra-Varuna). Mitra-Varuna are first invoked, then follow Dhatar and the goddesses. 13 Instead of the devika offerings those for the devis might be chosen. The effect is tho same. The place of the Dhatar is occupied by Surya, who himaelf is regarded as a Dhatar, i .e., Creator. 169 The sacrifice of him who, having such a knowledge, gives oblations to these metres, 14 includes (then) oblations to all metres. The (common) saying, " the horse, if well managed, puts him (the rider) into ease," is applicable to the metres ; for they put the sacrificer (if well treated) [ 2 6 0 ] into ease (sudha). He who has such a knowledge, obtains such a world (of bliss) as he did not expect. Regarding these (oblations to the Devis), some are of opinion that, before each oblation to all (the several) goddesses, one ought to offer melted butter to Surya ; for thus one would make all goddesses cohabit with Surya. About this they say, it is laziness at a sacrifice to repeat (several times) the same two verses (the Puronuvakya and Yajya for Surya) on the same day. (It is sufficient to repeat these verses once only). For even many wives cohabit with one (and the same) husband only. When the Hotar, therefore, repeats before addressing the (four) goddesses, the Yajya verse for Surya, he thus cohabits with all goddesses. These (Surya with Dyaus, &c.) deities are the same as these others (Dhatar with Anumati, &c.) One obtains, therefore, through one of these (classes of deities), the gratification of any desire which is in the gift of both. The priest ought to portion out a rice-cake ball for both these classes (of deities) for him who desires the faculty of producing offspring (to make him obtain) the blessings contained in both. But he ought not to do so for him who sacrifices for acquiring great wealth only. If he were to portion out a rice-cake ball for both these classes (of deities) for him who sacrifices for acquiring wealth only, he has it in his power to make the gods displeased (jealous) with the wealth of the sacrificer (and deprive him of i t ) ; for such one might think (after having obtained the great wealth he is sacrificing for), ' I have enough (and do not require anything else from the gods).' Suchivriksa Gauplayana had once portioned out the rice ball for both classes (of deities) at the sacrifice [ 2 5 1 ] of Vriddhadyumna Pratarina. As he (afterwards) saw a prince swim (in water), he said, *' This is owing to the circumstance that I made the goddesses of the higher and lower ranks (devis and devikas) quite pleased at the sacrifice of that king ; therefore the royal prince swims (in the water). (Moreover, he saw not only 14 The instrumental etais chhandobhih must here be taken in the sense of a dative. For the whole refers to oblations given to the metres, not to those offered through them to the gods. 22 170 him) but sixty-four (other) heroes always steel-clad, who were his sons and grandsons. 15 49 {Origin of the Ukthya. The Sakamasram Ssmans. The Pramam. histhiya Saman.) 16 The Devas took shelter in the Agnistoma, and the Asuras in the Ukthyas. Both being (thus) of [ 2 5 2 ] equal strength, the gods could not turn them out. One of the Rieis, Bharadvaja, saw them (and said), u These Asuras have entered the Ukthas (Sastras) ; but none (else) sees them." He called out Agni with the mantra : ehy u .su hravani (C, 16, 15 The k i n g had performed the sacrifice for obtaining offspring, and became blessed w i t h them. 16 The Ukthya is a slight modification of the Agnistoma sacrifice. Tho noun to be supplied to it is kratu. It is a Soma sacrifice also, and one of the seven Samsthas or component parts of the Jyotistoma. Its name indicates its nature, For Ukthya means " what refers to the Uktka," which is an older name for Sastra, i.e., a recitation of one of the H o t r i priests at tho time of tho Soma libations. W h i l s t tho Agnistoma has t w e l v e recitations, the Ukthya has fifteen. The first twelve recitations of the Ukthya are the same as those of the Agnistoma; to these, three are added, which are wanti n g in the Agnistoma. For, at the evening l i b a t i o n of the latter sacrifice, there are o n l y two Sastras, the Vaisvadeva and Agni-Maruta, both to be repeated by the Hotar. The three Sastras of the so-called Hotraksas, i.e., minor H o t r i - p r i e s t s , who are (accordi n g to As'val. Sr. S. 5, 10), the Prasastar (another name of the Maitravaruna), the Brahmanachhansi, and Achhavaka, are left out. hut just these three Sastras which are Briefly described by Asvalayana (Sr. S. 6, 1) form a necessary p a r t of the Ukthya. Thus this sacrifice is only a kind of supplement to the Agnistoma. There is some more difference in the Samans than in the R i k verses required at the Ukthya. Of tho three t r i p l e t s w h i c h constitute the Bahispavamana Stotra (see page 120) at the morning libation of the Agnistoma, only tho t w o last are employed; for the first another one is chosen, pavasva vacho agriyah (Sam. Samah. 2, 125—27). Tho four remaining Stotras of the morning libation, the so-called Ajya- stotrani, are different. They are all together in the Samaveda Sainh. (2, 140-152). At the midday l i b a t i o n , there is tho Brihat-Sama (tvam iddhi havamahe, Sam. S. 2, 159-160) used instead of the Rathantaram ; the Syailam (abhi pra vah suradha-sum, Sam. S. 2, 1G1-62 (instead of the Vamadevyam). At the evening libation, there are three Stotras required, in addition to those of the Agnistoma. (See note 18 to this chapter). In the Hiranyakesi Sutras (9, 18), the f o l l o w i n g description of the U k t h y a is given :— 171 16). The itara girah, i.e., other voices (mentioned in this verse) are these of the Asuras. Agni rose thereupon 17 and said : " What is it, then, that the lean, long, pale has to tell me ? " For Bharadvaja was lean, of high stature, and pale. He answered, " These Asuras have entered the Ukthas (Sastras) ; but nobody is aware of them." A g n i then turned into a horse, ran against them and overtook them. This act of Agni became the Sakamasvam 18 Saman. Thenee it is called so (from asva, a horse). [ 2 5 3 ] About this they say, the priest ought to lead the Ukthas by means of the Sakamasvam. For if the Ukthas (Sastras) have another head save the Sakamasvam, they are not led at all. They say, the priest should lead (the Ukthas) with the Pramamhisthiya Saman (Sam. Samh. 2, 228, 229=2, 2, 2, 17, 1,2); for, by means of this Saman, the Devas had turned the Asuras from the Ukthas. (Which of both these opinions is preferable, cannot be settled.) He is at liberty 19 to lead (the Ukthas) by means of the Pramamhisthiya or the Sakamasva20 50. (The Sastras of the Three Minor Hotri-priests at the Evening Libation of the Ukthya Sacrifice.) The Asuras entered the Uktha (Sastra) of the Maitravaruna. Indra Said, " Who will join me, that we both might turn these Asuras out from here (the Sastra of the Maitravaruna) ? " " I , " said Varuna. Thence the Maitravaruna repeats a hymn for Indra-Varuna 2I at the evening libation. Indra and Varuna then turned them out from it (the Sastra of theMaitravaruna). [ 2 5 4 ] The Asuras having been turned out from this place, entered the Sastra of the Brahmanachhamsi. Indra said, " Who will join me, that we both might turn the Asuras out from this place?" Brihaspati answered, " I (will join you)." Thence the Brahmanachhamsi repeats at 17 Say. roads upottisthann, but my MSS. have a l l upottisthanu, u, b e i n g an eneilitic. 18 This Saman consists of the three verses, ely it su bravani yatra kvacha te and na hi te purtam (Samaveda Samh. 2, 55-57). This Saman is regarded as the leader of the whole U k t h y a ceremony, that is to say, as the p r i n c i p a l Saman. Thence the t w o other Samans, which follow it at this ceremony, the Ssubharam (vayam u tvam, Samh, 2, 58-59), 5 and the Narmadhasum (adha hindra girvana 2, 60-62), are called in the Sama prayogas the second and t h i r d Sakamasvam 19 At the U k t h y a ceremonies w h i c h were performed in the Dekkhan, more than ten years ago, only the Sakamasvam Saman was used. 20 This meaning is conveyed by the particle aha, w h i c h has here about the samemuse as athava, as Say. j u s t i y remarks. 21 This is l n d r a Varuna yuvam (7, 82). 172 the evening libation an Aindra-Barhaspatya hymn'". Indra and Brihaspati turned the Asuras out from i t . The Asuras, after having been turned out from i t , entered the Sastra of the Achhavaka. Indra said, " W h o w i l l join me, that we both might turn out the Asuras from here? " Visnu answered, " I (will join you.)" Thence the Achhavaka repeats at the evening libation an AindraVaisnava hymn." Indra and Visnu turned the Asuras out from this place. The deities who are (successively) praised along w i t h Indra, form (each) a pair with (him). A pair is a couple, consisting of a male and female. From this pair such a couple is produced for production. He who has such a knowledge, is blessed with children and cattle. The Rituyajas of both the Potar and Nestar amount to four.14 Tho (Yajyas to be recited by them along w i t h the other Hotars) are six verses. This is a Virat which contains the number ten. Thus they complete the sacrifice with a Virat, which contains the number ten (three times ten). This is ud apruto na vayo (10, 68). This is sam vam karmana (6, 69). 24 The Potar has to repeat the second and eighth, the Nestar the third and ninth Rituyaja, see page 135-36. At each of the three Sastras of the Ukthya, each of these two priests has also to recite a Yajya. This makes six. If they are added to the four Rituyajas, then the number ten is obtained, which represents the Virat. 23 22 [255] FOURTH BOOK. FIRST CHAPTER. (On the Solasi and Atiratra Sacrifices.) 1. (On the Nature of the Solasi, and the Origin of its Name. On the Anustubh Nature of the Solasi Sastra.) The gods prepared for Indra, by means (of the Soma ceremony) of the first day' , the thunderbolt; by means (of the Soma ceremony) of the second day, they cooled it (after having forged it, to increase its sharpness); by means (of the Soma ceremony) of the third day, they presented it (to him); by means (of the Soma ceremony) of the fourth day, he struck with it (his enemies). Thence the Hotar repeats on the fourth day the Solasi' Sastra. The Solasi is the thunderbolt. [ 2 5 6 ] By reciting the Solasi on the fourth day, he strikes a blow at the enemy (and) adversary (of the sacrificer), in order to put down any one who is to be put down by him (the sacrificer). The Solasi is the thunderbolt; the Sastras (Ukthas) are cattle. He repeats it as a cover over the Sastras (of the evening libation). By doing so he surrounds cattle with a weapon (in the form of) the Solasi (and tames them). Therefore cattle return to men if threatened round about with the weapon (in the form) of the Solasi. The first, second day, Ac. refer to the so-called Sal-aha or six days' sacrifice, about which see the 3rd chapter of this Panchika. 2 The Solasi sacrifice is almost identical with the Ukthya. The Samans and Sastras at all three libations are the same. The only distinctive features 'are the use of the Solasi graha, the chanting of the Gaurivitam or Nauadam Saman, and the recital of the Solasi Sastra, after the Ukthani (the Samans of the evening libation) have been hanted, and their respective Sastras recited. The Solasi Sastra is of a peculiar eomposition. It is here minutely described, and also in the Asv. Sr. S. 6. 2. The number sixteen prevails in the arrangement of this Sastra, which is itself the sixteenth on the day on which it is repeated. Thence the name. " The substantive to be supplied is, kratu. The whole term means, the sacrificial performance which contains the number sixteen." The Anustubh metre consisting of twice sixteen syllables, t h e whole Sastra has the Anustubh character. It commences with six verses in the Anustubh metre, called by Aav. though improperly, Stotriya and Anurupa (for the Stotriya verse of the Sastra is always chanted by the Sama singers, but this is not the 1 ease with the varse in question). These are; asavi soma indra te (1,84,1-6). 174 Thence a horse, or a man, or a cow, or an elephant, after having been (once) tamed, return by themselves (to their owner), if they are only commanded (by the owner) with the voice (to return). He who sees the weapon (in the form of) the So]asi (Sastra), is subdued by means of this weapon only. For voice is a weapon, and the Solasi is voice (being recited by means of the voice). About this they ask, Whence comes the name " Solas! " (sixteen) ? (The answer is) There are sixteen Stotras, and sixteen Sastras. The Hotar stops after (having repeated the first) sixteen syllables (of the Anustubh verse required for the Solasi Sastra), and pronounces the word om after (having repeated the latter) sixteen syllables (of the Anustubh). He puts in it (the hymn required at the Solasi Sastra) a N i v i d of sixteen padas (small sentences). This is the reason that it is called Solasi. But two syllables are in excess (for in the second-half there are eighteen, instead of sixteen) in the Anustubh, [ 2 5 7 ] which forms a component part of the Solasi Sastra. For Speech (represented by the Anustubh) has (as a female deity) two breasts; these are truth and untruth. T r u t h protects h i m who has such a knowledge, and untruth does no harm to such one. 2. (On the Way of Repeating the Solasi Sastra. On the Application of the Gauriviti or Nanada Saman.) He who desires beauty and the acquirement of sacred knowledge ought to use the Gaurivitam 3 as (the proper) Saman at the Solasi (ceremony). For the Gaurivitam is beauty and acquirement of sacred knowledge. He who having such a knowledge uses the Gaurivitam as (the proper Saman at the Solasi ceremony) becomes beautiful and acquires sacred knowledge. They say, the Nanadam 4 ought to be used as (the proper) Saman at the Solasi (ceremony). Indra lifted his thunderbolt to strike V r i t r a ; he struck him with it, and, hitting him with it, killed him. He, after having been struck down, made a fearful noise (vyanadat). Thence the Nanada Saman took its origin, and therefore it is called so (from nad to scream). This Saman is free from enemies ; for it kills enemies. He who having such a knowledge uses the Nanada Saman at the Solasi (ceremony) gets rid of his enemies, (and) kills them. If they use the Nanadam (Saman), the several padas of verses in two metres at the Solassi Sastra are not to be taken out of their natural 3 This is Indra jutasvapra vaha (Sam. Samh. 2,302 304). to be found in the Rigveda 8am lata, but in ASV. Sr, S. 6, 2. 4 This is praty asmai pipishate (Sam. Samh, 2, 6, 3, 2,1, 4). These verses are not 175 connection to ( 2 5 8 ] join one pada of the one metre to one of the other 5 (avihrita). For the Sama singers do the same, using verses which are not joined in the vihrita way for singing the Nanada Saman. If they use the Gaurivitam, several padas of verses in two metres used at the Soladi are to be taken out of their natural connection, to j o i a one pada of the one metre to one of the other (vihrita). For the Sama singers do the same w i t h the verses which they use for singing. 6 3. The Way in which the Padas of Two Different Metres are Mixed in the fiolasi Sastra is Shown.) Then (when they use the Gauriviti Saman) the Hotar changes the natural position of the several padas of two different metres, and mixes them (vyatisajati). He mixes thus Gayatris and Panktis, a tva vahantu (1, 16, 1-3), and upa su srinuhi(l, 82, 1-3-4). 7 Man has the nature of the Gayatri, [ 2 5 9 ] and cattle that of the Pafikti. (By thus mixing together Gayatri and Pafikti verses) the Hotar mixes man among cattle, andgivea him a firm footing among them (in order to become possessed of them). As regards the Gayatri and Pankti, they both form two Anustubks (for they contain as many padas, viz., eight, as both Gayatri and Pankti taken together). By this means, the sacrificer becomes neither separated from the nature of Speech which exists in form of the Anustubh, nor from the nature of a weapon (Speech being regarded as such a one). He mixes verses in the Usnih and Brihati metres, yad indra pritanajye (8, 12, 25-27) and ayam te astu haryata (3, 44, 1-3). Man has the nature of Usnih, and cattle that of Brihati. (By thus mixing together Usnih and Brihati verses) he mixes man among cattle, and gives h i m a firm footing among them. 5 All the words from "the several padas" to " o t h e r " are only a translation of the term avihrita, in order to make it better understood. 6 Tho reason of this is, that the recitations of the H o t r i - p r i e s t must correspond w i t h the performances of the Sama singers. . 7 Say. shows the way in w h i c h the metres are mixed in the t w o verses : (Gayatri) ima dhana ghritasnuvo hari ihopa vaksatah indram sukhatame irathe (1, 16, 2). (Pankti) susamdrisam tva vayam maghavan vandisimahi. pra nunam puniavandhurah stuto yahi visan anu yojanvindra to hari. The G a y a t r i has three, the Pankti five feet (padas), each consisting of eight syllables. The two padas w h i c h the P a n k t i has in excess over the Gayatri, follow at the end without any corresponding Gayatri pada. After the second pada of the Pankti, there is the praikiva made (i.e., the syllable am is pronounced), and, likewise, after the fifth. The t w o verses, just mentioned, are now mixed as follows : ima dhana qhritasnuvah susamdrisam tvd vayam hari ihopa vqksato maghavan vandisimahom indram sukhatame rathe pra nunam purnavandhurah stuto yahi visan anu yvianvindra to karom. 176 As regards the Usnih and Brihati, they both form two Anustubhs. By this means the sacrifieer becomes neither separated, &c. He mixes a Dvipad (verse of two padas only) and a Tristubh, & dhursv asmai (7,34, 4), and brahman vira (7, 29, 2). Man is dvipadin i.e., has two feet, and strength is Tristubh. (By thus mixing a Dvipad and Tristubh), he mixes man with Strength (provides him with it) and makes him a footing in it. That is the reason that man, as having prepared for him a footing in Strength, is the strongest of all animals, The Dvipadv erse consisting of twenty syllables, and the Tristubh (of fortyfour), make two Anustubhs (sixty-four syllables). By this means, the sacrifieer becomes neither separated, &c. He mixes Dvipadas and Jagatis, viz., esa brahmarya hitvyam (Asv. Sr. S. 6, 2) and pra te make [ 2 6 0 ] 10, 96, 1-3). (Man is Dvipad, and animals have the nature of the Jagati. (By thus mixing Dvipad and Jagati verses) he mixes man among cattle, and makes him a footing among them. That is the reason that man, having obtained a footing among cattle, eats (them) 9 and rules over them, for they are at his disposal. As regards the Dvipad verse consisting of sixteen syllables and the Jagati (consisting of forty-eight), they both (taken together) contain two Auustubhs. By this means, the sacrifieer, &c. He repeats verses in metres exceeding the number of padas of the principal metres, 10 viz., trikadrukesu mahiso (2, 22, 1-3), and prosvasmai puro ratham (10, 133, 1-3). The juice which was flowing from the metres, took its course to the atichhandas. Thence such metres are called atichhandas, (i. e,, beyond the metre, what has gone beyond, is in excess). This Solasi Sastra being formed out of all metres, he repeats verses in the Atichhandas metre. Thus the Hotar makes (the spiritual body of) the sacrifieer consist of all metres. * These versos are not to be fo nd in the Rigveda Sarahita. I, therefore, write them out from my copies of the Asval. Sutras : - 8 That atti " he eats," put here without any object, refers to " pasavah," animals, follows with certainty from the context. Say. suppli's ksira, milk, Ac, for he abhorred the idea that animal food should be thus explicitly allowed in a sacred text. ' Thus I have translated the term atichhandasah ,i.e., having excess in the metre, The verses mentioned contain seven padas or feet, which exceeds the number of feet of all other metres. 177 He who has such a knowledge prospers by means of the Solasi consisting of all metres. 4. [ 261 (The Upasargas taken from the Mahanamnis. The Proper Anustubhs. Consequences of Repeating the Solasi Sastra in the Vihrita and A vihrita way. The Yajya of the Solasi Sastra.) He makes the additions 11 (upasarga), taking (certain parts) from the Mahanarnni verses. The first Mahanamni (verse) is this world (the earth), the second the air, and the third that world (heaven). In this way, the Solas'! is made to consist of all worlds. By adding parts from the Mahanamnis (to the So]asi, the Hotar makes the sacrificer participate in all worlds. He who has such a knowledge, prospers by means of the Solasi being made to consist of all the worlds. He repeats (now) Anustubhs of the proper form, 12 viz., pra pra vas tristubham (8, 58, 1), archata prarckata (8, 58, 8-10), and yo vyatinr aphanayat (8, 58, 13-15). [ 2 6 2 ] That the Hotar repeats Anustubhs of the proper form (after having obtained them only in an artificial way) is just as if a man, after having gone here and there astray, is led back to the (right) path. He who thinks that he is possessed (of fortune) and is, as it were, sitting in fortune's lap (gatasrir), should make his Hotar repeat the Solasi in the avihrita way, lest he fall into distress for the injury done to the metres (by repeating them in the vihrita way). But if one wishes to do away with the consequences of guilt (to get out of distress and poverty), one should make the Hotar repeat the Solasi in the vihrita way. Their application is different according to the avihrita or vihrita way of repoating tho Solasi Sastra. If the Sastra is to bo repoated in the former way, they are simply repeated in tho form of one verse, after the recital of the Atichhandas verses. But if it be repeated in the vihrita way, the several upauargas are distributed among the five latter of the six Atichhandasa versos, in order to bring the number of syllables of each such verse to sixty-four, to obtain tho two Anustubhs for each 12 As yet the Anustubhs were only artificially obtained by the combination of the padas of different other metres. 28 ]3). which consists of all Libations. the Solasi is made to consist of all Libations. The term apah. With the verse ud yad bradhnasya vistapam (8. i. (When repeating the Yajya) he prefixes to each (of the four) pada.. Thus he makes the Solasi to consist of the Midday Libation. i. which has its characteristic the term mad. signify the Evening Libation. signifies the Midday Libation. the verse just mentioned.. He who has such a knowledge prospers through the Solasi. For the celestial world is the "bradhnasya vistapam. to enjoy. thou hast drunk (used in this verse) signifies the Morning Libation. this libation here is entirely thy own. which is made to consist of all metres. an upasarga of five syllables (taken) from the Mahanamnis. 96. intermixed with the consequences of guilt (with the payman). Thus he makes the Solasi to consist of all metres. is the characteristic of the Solasi. He who has such a knowledge prospers by means of the Solasi. mamaddhi somam. 7) he concludes. i.14 consisting of eleven syllables.e. 58. 13 The whole of the verse is as follows :— . (of the Solasi Sastra) he makes the Solasi to consist of all libations (savanani). Thus he makes the Solasi to consist of the Evening Libation. By thus repeating the Solasi in the vihrita way. The words. He who has such a knowledge becomes free from (the consequences of guilt.178 For (in such cases) man is. enjoy the Soma. Thus he makes it to consist of all Libations. as it were.. bull (contained in the last pada). The words atho idam savanam kevalam le. 13 By repeating this verse as Yajya.e. By repeating as Yajya (for the Solasi).e. The word vrisan. to be drunk. Thus he makes the Solasi to consist of [ 2 6 3 ] the Morning Libation. As Yajya verse he repeats apah yurvesam harivah (10." Thus he makes the sacrificer go to the celestial world. the Hotar takes from the sacrificer all sin and guilt. a Yajya is repeated.4)(adhvaryavo bharata indriya. The same story with some trifling deviations in the wording only is recorded is the Gopatha Brahmanam of the Atharvaveda.1. safely carried beyond it. besides me. Its origin. (repeated by the Hotar). The three Paryayas. night). used at the first Paryaya (Asv.. There is at each turn (there are on the whole twelve) a Sastra repeated. Darkness. Sandhi Stotra. darkness. for instance. and pari around). the Asuras with Night. nor a Puroruk. there are the words. In the second pada. 1. See. 6. pantam a vo andhasah (8. nor a Dhayya . drink. 81. viz.170 5. the four Yajyas. for they had Indra. The metres (alone) followed him. or part of the night. By means of the first Paryaya they turned them out of the first part of the n i g h t . This is the reason that they are called paryaya (from i to go. No N i v i d is repeated. i. 6. 2. madyam andhah. pa to. The latter contains always the terms indicated. 14. . For Night is. it has the nature of night. by means of the middle Paryaya out of midnight. and the juice then sacriaeed. (for) they were afraid of Night.. who was afraid of the darkness of night (as) of death. This is the reason that Indra and the metres are the leading deities of the Night (of the nightly festival of Atiratra). S. Indra said. on account of its darkness being (like that of) Death. They turned them out by going round (paryayam) with the Paryayas (the different turns of passing the Soma cups). Sr. " Who. As appropriate Yajya verse (at the end of each turn of the three Paryayas)16 Tristubhs containing the terms— andhas..) The Hotar commences (the recitations at Atiratra) w i t h an Anustubh verse containing the term andhas.e. as it were. They were thus of equal strength. to which a Yajya belongs. That is the reason that they are called apisarvaani. The metres said to Indra. (Atiratra. 1. 10. as it were. (The Sastras of Atiratra at the Three Paryayas.) [ 2 6 5 ] For night belongs to Anustubh . " the inebriating 16 . and is Death. darkness. At the end of each. w i l l enter Night to turn the Asuras out of i t ?" But he did not find any one among the Devas ready to accept (his offer). nor is there any other deity save Indra and the metres who are the leading (deities). and [ 2 6 4 ] none yielded to the other. " Even we (alone) are following (thee. to turn the Asuras) out of the Dark one (s arvara." He (the sage Aitareya) therefore called them (the metres) apisarvarani. and by means of the third Paryaya out of the latter part of the night. 16 There are four turns of the Soma cups passing the round in each Paryaya.) The Devas15 took shelter with Day. This is the reason that even now one is afraid of going at night even to a spot which is quite close. the Arbhava-pavamana. They ask. In this way. By doing so they take from them (the Asuras) all their horses and cows. By doing so. Sam. But to make the performance of day and night alike. but not for darkness" (symbolical name of the Soma juice). This verse contains both the terras pa. there are. . referring to the squeezing of the Soma juice. the night becomes also provided w i t h Pavamanas (for the verses mentioned contain the term suta. that is successful. What is appropriate at the sacrifice. they repeat twice when chanting the last padas (of the verses which they chant). "to get drunk. 2. 40. 84). At night. pa. 81. The Ssma singers repeat when chanting at the first Paryaya twice the first padas only of the verses (which they chant). idam hyanvojasa sutam (3. 1. whereas such Stotras refer only to the day. 2. to drink. at midday. Sam. asya made puruvarpamsi 6. " to drink " (in piba of the first pada). at the morning libation. At the last Paryaya. 19. to be drunk. and in the evening.180 and mad. 1). but not to the night ? In what way are they both made to consist of the same parts (to have the same number of Stotras and Sastras) ? The answer is. it contains all three terms. both (day and night) are provided with Pavamanas. which are. Tho Yajya of the Achhavaka is. 2. He who has such a knowledge deprives his enemy of his property. How are the Pavamana Stotras . squeezed. i. the Pavamana. there being no squeezing of the Soma juice. the Pavamana Stotras for day and night are to be indicated in one way or other in the Stotras chanted at night. which form part of the Stotras as well of the Sastras (at the Atiratra): indrdya madvane sutam (8. 14). indra piba tubhyam (6. they take from them (the Asuras) their carts and carriages." in the last pada. 10. Samaveda Samh. idam vsao sutam andhah (8. and mad. By doing so. apayyasydndhaso madaya (2. S. they repeat twice the middle padas. 2. 87). 19.104. gold and jewels. [ 2 6 6 ] They ask. in this way. properly speaking. such as dresses. This is here shown.7 provided for the night. It contains both the terms. they take from them (the Asuras) all things they wear on their own body. At the middle Paryaya. (and) turns him out of all these worlds (depriving him of every firm footing). 2).1) .44. The Yajya of the Hotar in the second Paryaya is. are used. 72)." and pa. and to be drunk. The Yajya of the Maitravaruna is. (They are provided for) by the following verses. It contains the term made. " darkness. The Yajya of the Brahmanachhamsi is apsu dhutasya hurivah piba (10. which term is proper to the Pavamana Stotra) . S. and made to consist of the same (number of) parts. and mad. "to drink. As there are fifteen Stotras for the day only. no Pavamana Stotras required. " to be drunk " (in the last pada). the Bahis-pavamana.." 17 This question refers to the Stotras to be chanted for the purification of the Soma juice.e. 51. i. as. 2. The Stoma required for singing it. 5. in the rising tone. ima u vam divistaya (103-104) to the Asvins. e. This Saman is chanted just like the verses of the Rathantaram. at the end of the Prastava of both there is the Stobha. viz. The two first of them. In order to secure the future (wealth. Udgitha. limited. and at the so in the namaso of the first Sandbi Stotra) . 99-104. At the end of the Upadrava both have the Stobhas va ha uva. which are in the same metre. consists of six verses in the Brihati metre. the Prastava or prelude commences in both in the low tone. the crescendos. ena vo agnim (2. when the dawn is commencing (thence it is called samdhi. Samh.for Sastras and Stotras during the night of Atiratra. when making his recitation. The finale is in both throughout. the future is. i. and the finales (nidhana) are the same. By repeating. and the fifth and sixth. is cattle. Thus both (day and night) comprise each fifteen Stotras. the third and fourth. the stobhas. musical flourishes. according to the Rathantara tune. They are the metres used. (Besides) they chant..e. what goes beyond one's self (represented by the Stotra). defined . night comprises (also) fifteen Stotras.. children. with the exception of the two last which are kakubha (a variety of the Brihati). Thus both are made to consist of the same (number of) parts. They are put together in the Samav. The past is.. as it were. how are there fifteen Stotras for both (for day as well as for night) ? In what way are they made to consist of the same (number of) parts ? The answer is.e. and rises only at the last syllable (at mo in the nonumo of the Rathantaram. but the number of recitations which follow the Stotras) is unlimited. flourish va. as it were. The musical accents. the joining of night and day). Pratihara. Ac. and decrescendos. and Nidhana (see page 198). The Apisarvaras 18 form twelve Stotras.—(Sama prayoga and Oral information. the Sandhi 19 Stotra which contains [ 2 6 7 ] (three sets of) verses addressed to three deities. pratyu adarsy ayatyu (101-102) to Usas. &c. For instance. 19 This Stotra which is chanted after the latter part of the night is over. fortune. 99-100) are addressed to Agni. In this way. The number of verses for making the Stotras is limited. i.) the Hotar repeats more verses (than the Sama singers chant). Both are for the purpose of chanting equally divided into five parts. Upadrava.181 the night.e. more verses (than the Sama singers chant) the Hotar acquires all that he (the sacrificer) has beyond his own self on this earth (i. Prastava. is the trivrit parivarttini (see page 237). unlimited (not defined).) 18 See 4.. all his cattle. What goes beyond the Stotra is offspring. Two verses are made three by means of the repetition of the latter padas.) . It follows throughout the musical arrangement of the Rathantaram.. 182 [ 2 6 8 ] SECOND CHAPTER. {The Asvina Sastra. the Hotar (not the Adhvaryu) must sacrifice thrice a little melted butter. in the Asvina Sastra. three series of hymns and verses in seven kinds of metre. Usasya kratu and Asvinu kratu (see page 111). and the two Asvins. and the Asvins. In addition to these three kratus of the Prataranuvaka. and eat the rest of it.) f 1 The Asvin Sastra is one of the longest recitations by the Hotar. and at the very commencement of the day. Its principal parts are the same as those of the Prataranuvaka.e. The Beginning Day of the Gavam Ayanam. i. the Agneya kratu. It is only a modification of the Prataranuvaka. The Use of the Rathantara and Brihat Samans and their kindreds. These three oblations are given to Agni. repeated. which deities rule at the end of the night. Each is accompanied with a Yajus-like mantra. addressed to Agni.. Usas. That one addressed to Agni is : . The Mahavrata Day of the Sattra. Usas. there are verses addressed to other deities. Before commencing to repeat it. chiefly the suu. " Let it be mine. by eating it. Surya Savitri. " Let us run a race for it.) Prajapati gave his daughter. and ran up as far as the sun. as well as all other remaining verses of the Asvina Sastra. 2 This is the model marriage. which WAS the goal (kastha).e. the house-father (above the Garhapatya fire 3 ). . This is the reason that the Hotar ought to repeat only a thousand verses. & c . thus his repeating proceeds well if he be smeared (with ghee. At the end of the Sastra.. He ought to eat ghee before he commences repeating. the term atisamsati. the Hotar should recite (when commencing) the call somsavom (i. The gods could not agree as to whom this (thousand verses) should belong. than in the Aitareya. -which all are mentioned in the Aitareya Brahmanam. fl) refers. Prajapati formed. 3 That is to say.e. (The Marriage of Prajapati's Daughter. It is described in the well-known marriage hymn satyenottabhita (10.. by repeating the last pada several times. for there are two Aavins. or he might repeat more. 2 in[27O]marriage to the king Soma. 6. things (such as turmeric. The Asvina Sastra nas the Bridal Gift. which is called the Asvina (Sastra). he repeats the vorses addressed to Surya. he should commence repeating the Asvina Sastra). The Asvina Sastra is. to be carried before the paranymphs). is no more the Asvin's. 10). That is the reason that the Asvina Sastra commences with a verse addressed to Agni.. Surya. The whole order of the several parts of this Sastra is more clearay stated in the Kusitaki Brahm. "he repeats more verses" (used in 4. and a Sastra accompanying a Soma libation. this thousand (of verses).13).viz.183 [ 2 6 9 ] 7. each saying. or early morning prayer. 85). there are two Puronuvakyas and two Yajyas. Just as in this world a cart or a carriage goes well if smeared (with oil).. 5). they said. triplet. A l l the gods came as paranymphs. including the worship of the rising sun. What falls short of (arvak) one thousand verses.. To the fact of its containing far more verses than the Sandhi Stotra. a Prataranuvaka. i. and is regarded as the Sastra belonging to this Stotra. Its Beginning Verse. powder." Not being able to agree (to whom it should belong).) Having taken the posture of an eagle when starting up. It follows the Sandhi Stotra at the end of the Atiratra. (18. The Hotar must repeat less than a thousand verses before sunrise: After sunrise.e. according to the model of a vahatu. (A8V. the goal. 15. as one may see from its constituent parts. " They made the sun which is above Agni. agnir hota grihapatih (6. they started when running tho race from the Garhapatya fire. In What Way the Hotar has to Repeat it. 2). He of us who will be the winner shall have i t . just as the Sama singers do. i. The verses addressed to Indra follow after the Surya verses (4. 8. This verse contains in the terms grihapati. But this opinion is not to [ 2 7 1 ] be attended to. the splendour of the sun in heaven which deserves worship. and is therefore not dangerous) for attaining to the full age. the Asvina 2 The verse in question contains four times the word agni. he reaches the goal by means of the first verse through the words (contained in its fourth pada): divi sukram yajatam suryasya. under the condition that they should give her also a share in it (the Asvina Sastra).e. i. 7." They did not dare to say to him. He who has such a knowledge attains to his full age (of one hundred years). This is the reason that in the Asvina Sastra there is a series of verses addressed to Indra. generations. They said to him." He consented." Thus it always happens. the Hotar w i l l (ultimately fall into the fire (be burnt by it). under the condition that he should also have a share in it (the AsJvina Sastra). " Let us both be winners of this race. we both wish to be winners of this race. and made room also for him. and janima. Agni was with his mouth (the flames) in advance (of all others) after they had started. (If one should observe a Hotar commencing the Asvina Sastra with the verse agnim manaye) one should say to him. but w i t h its epithets. They consented. with which it commences. This is regarded as inauspicious. "Maghavan. for they say. They consented." Agni consented.. This is the reason that there is in the Aivina Sastra a series of verses addressed to Agni. Thus the Asvins were winners of the race. The deity should not be always mentioned w i t h its very name. and made room also for [ 2 7 2 ] her in it. " If (a Sastra) has been commenced with repeatedly mentioning agni4 fire. and said to him. "Go aside. and made room also for him in this (Aivina Sastra). e. the propitiation (of the word agni. The Asvins (closely) followed Usas. The Advins (closely) followed him. The Asvins (closely) followed Indra. They said to her. fire. 8). This is the reason that it (the prize) is called Asvinam (i. They consented. ''Go aside. that we both may be winners of the race. . and obtained (the prize). (The Race Run by the Gods for Obtaining the Asvina Sastra as a Prize. under the condition that he should also obtain a share in it (the Asvina Sastra).. house-father." She consented. This is the reason that in the Asvina Sastra a series of verses is addressed to Usas.) Among (all) these deities who were running the race. the Hotar should (instead of this verse) commence (the recitation of the Asvina Sastra) with agnim manye pitaram (10.184 According to the opinion of some (theologians). Thence the Hotar ought to commence with the verse : agnir hota grihapatih. For there are three worlds which are three-fold. Thence (on account of the excessive efforts to arrive at the goal) the donkey lost its (original) velocity. thence it comes that after the arrival of Usas (Dawn). This is the reason that the male ass (vaji) has two kinds of sperm (to produce mules from a mare. they say. (If the Hotar repeats for Surya verses in three metres only. (By doing so) he prospers in all (seven) worlds. there is a reddish colour shining as it were (spread over the eastern direction) which is the characteristic of Usas. and the Asvins also. They ask. they obtained it (the prize). W h y is this (Sastra) called Asvinam. did not deprive the sperm of the ass of its (primitive) vigour. and the slowest among ail animals used for drawing carriages. they say. they obtained (the prize). He who has such a knowledge obtains what he may wish for. this is done) for obtaining possession of these worlds. notwithstanding there being in it verses addressed to Agni. The Verses Addressed to Surya in this Sastra. " The Hotar ought to commence (his recitation 24 . Usas. " The Hotar ought to repeat.185 Sastra). (What Animals were Yoked to the Carriages of the Gods when they were Running the Race for the Asvina Sastra. which is Indra's. Usas ran the race with cows of a reddish colour. 9. thence they do not conceive. and asses from a female ass). verses in all seven metres for Surya. There are seven worlds of the gods. Thence a very noisy spectacle (represented by the noise made by horses which draw a carriage) is the characteristic of the royal caste. The Asvins. Usas. however. became devoid of milk. He who has Such a knowledge obtains what he may wish for.) ' A g n i ran the race. This is the reason that it is called the Asvina Sastra. with a carriage drawn by mules. He ought to repeat (for Surya) verses in three metres only." This opinion ought not to be attended to. [ 2 7 3 ] Indra ran the race w i t h a carriage drawn by horses. Regarding this (the order in which the verses addressed to Surya are to be repeated). and Indra ? (The answer is) the Asvins were the winners of this race. Regarding this (the different parts which make up the Asvina Sastra). The Asvins were the winners of the race with a carriage drawn by donkeys. When driving them he burnt their wombs. just as he does for A g n i . 103). in the Gayatri metre). By repeating a Barhata Pragatha he does not pass over the Brihati. That Atiratra was well-known to the great Risis. in his commentary on this passage in the Ait. 22-23). The hymn is.. 0 Indra ! our (sacrificial) performance through. the Hotar imparts a blessing to himself. as the manifestation of the gods. "Carry. nor is the Brihati metre (of the Asvina Sastra) to be passed over. 32. yaman is the last watch of the night. (If he do so) he is just as one who reaches the goal when running. The Two Verses to Heaven and Earth. He ought to commence w i t h suryo no divas patu (10. i. as well as to the sacrificer. Say. He repeats the Pragatha. Surya is not to be passed over in the recitation . In this (hymn) there is a pada (the fourth of the first verse. chitram devdnam ud agad ( 1 . Kratu means the Atiratra feast. just as a father does to his sons (by assisting them). is [ 2 7 6 ] that one (the sun). viz. 0 thou who art invoked by many..e. By repeating the principal text of the Rathantara Saman (which is in the Brihati metre. Should he pass over the Brihati.. he does not pass over the sun. 115). By means of it. 10. 158. The Text of the Rathantara Saman. for Atiratra is actually called a kratu . suryaya samsata) which contains a blessing (asih). 37). i. For that one (the sun) rises as the chitram devanam. 50. that we may. The Pragathas to Indra. ." 5 The word " l i g h t " (jyotis)in this verse. we may learn from the well-known " praise of the frogs " (7. namo mitrasya varunasya (10.186 of the Surya verses) with ud u tyam jatavedasam ( 1 . He repeats: ud u tyam as the second hymn. according to whose tune ' This vorse evidently refers to the Atiratra feast.e. in this turn (of the night) reach alive the (sphere of) light. takes the same view of it. as some scholars have supposed. which is by no means one of the latest hymns. Should the Hotar pass over Surya. [ 2 7 4 ] The Tristubh hymn is. for which occasion it "was in all likelihood composed by Vasistha. addressed to Indra. The Dvipada for Nirriti." But this opinion is not to be attended to. Teach us. Thence he repeats i t . 32.. they say. viz. in the Gayatri metre). (To commence w i t h this verse) is just as to miss the goal when running.) Regarding this (the recitations for Surya). 1. 7.. he would fall beyond (the sphere of) Brahma splendour (and consequently lose it). he would fall beyond the (sphere of the) vital airs (and consequently die). The Pragatha to Mitravaruna. indra kratum na (7. 26). In this way. It forms part of the Asvina Sastra which is repeated at the end of the night. abhi tva sura. (The Verses which Follow these Addressed to Surya in the Asvina Sastra Must Bear some Relation to Surya and the Brihati Metre. Br. " may she not be angry (with us). 22. Nor does he by its (the Rathantaram) being a Barhata Pragatha pass over the Brihati. i. One of these verses being in the Gayatri.e. Earth being the firmfooting here. thinking to cast them round (the Hotar). For Mitra is the day..160. and Varuna the night.1). Nirriti (the goddess of destruction) is lurking with her cords.e. (To prevent this) Brihaspati saw this Dvipada verse. By the words. He repeats the Dvipada verse : visvasya devi mrichayasya (not to be found in the Samhita. but in the Brahmanam). The verse being a Brihati Pragatha. the ruler of this world who sees the sky." he wrested from Nirriti's hands her cords and put them down.13). he does not pass over the Brihati. nor visit us (with destruction). 160.... and puts them down when repeating this Dvipada verse. viz. Heaven and Earth are two places for a firm footing.187 the Sama singers chant the Sandhi Stotra for the Asvina Sastra. 1). bahavah surachaksase(7. and the Jagati forty-eight. He who performs the Atiratra. By thus repeating two verses [ 2 7 6 ] addressed to Heaven and Earth. Far. Thus the Hotar wrests also from the hands of N i r r i t i her cords. he does n ot overpraise the Brihati.e. . and Heaven there (in the other world). when the Hotar is about to conclude (this Sastra).. 66. By its words." i. By the words surachaksase he does not overpraise Surya. the other in the Jagati. commences (his sacrifice) with both day and night. 10). They (the theologians) have called the Asvina Sastra a funeral pile of wood (chitaidha). In the words of the Rathantara Salman. viz.. metre. 6 he does not pasa over the Brihati. " the divine brilliant Surya passes regularly between the two goddesses (i. By repeating i t ." he does not pass over Surya. Heaven and Earth). (He does so) for • The Brihati contains thirty-six syllables. Two Brihatis make seventy-two. By repeating a Maitravaruna Pragatha. the Hotar places the sacrificer in day and night. devo devi dharmana suryah suchih (in the last pada of 1.. isanam asya jagatah svardrisam. nor visit US (with destruction). and one Gayatri and Jagati make together serenty-two syllables. he does not pass the sun.e. mahi dyauh prithivi (1. This is done in order to have provided (for the Sandhi Stotra) its principal text (lit.e. he puts the sacrificer in two places on a firm footing. and te hi dyava 'prithivi visvas ambhuva (1. He repeats two verses addressed to Heaven and Earth. He repeats a Maitravaruna Pragatha. there is an allusion made to Surya by " svardrisam. by which means he comes off in safety. its womb). i. the Gayatri twenty-four. i. may she who is the ruler of all that is born and moves (mrichaya) not be angry (with us). who sees the sky.. which make two Brihatis. 6). it is the metre corresponding to man (on account of his two padas.e. might we become owners of riches. The term didayat (in the third pada) means. he does not pass over the sun. 11. He who wishes for beauty and . means that the sacred knowledge is. As regards the Dvipada verse. In this way. He who wishes for children and cattle should conclude with. as it were. Here the word ati. In What Metre They Ought To Be. chitra (in the fourth pada). means " acquirement of sacred knowledge. 7 when repeated thrice." and vibhati means. By the words. knowing that he must conclude w i t h this verse (in order to obtain this object wished for).. (The Concluding Verses of the Asvin Sastra. 1 .188 attaining to his f u l l age. it is to be repeated thrice. By repeating such a verse he puts the sacrificer in the Brahma. He ought to pronounce the formula. as it were. at whose sacrifice there is a Hotar knowing that he must conclude with this verse. Vausat. The term. 50. beyond. for that one (the sun) moves (marchayati) as it were. Thence a Hotar who has such a knowledge ought to conclude w i t h this Brahmanaspati verse. 23. i. For. acquirement of sacred knowledge ought to conclude with. on account of its containing the words. For Brahma is Brihaspati. [ 2 7 7 ] feet). might we be blessed w i t h children and strong men. mrichayasya janmanah. [ 2 7 8 ] By repeating i t . The term.) The Hotar concludes w i t h a verse addressed to Brahmanaspati. dyumat ( i n the second pada). On account of its being the last verse of the shastra. comprises all metres. 15).. apparent (chitram)." he does not pass over the sun in his recitation. eva pitre visvaderaya (4. brihaspate atiyad ( 2 . and strong men.e. " what is born and moves. The Trishtubh.. means that he acquires more of sacred knowledge than other men do. e. along w i t h a verse The verse brihaspate ati is in the Tristubh metre. at whose sacrifice there is a Hotar. the Hotar does not (by repeating the Dvipada) pass over the Brihati." that man becomes blessed with children. that the sacred knowledge shines everywhere. The Two Yajyas of it. that the sacred knowledge has been shining forth ( i n the Brahmans). i. cattle and riches. He who has such a knowledge attains to his f u l l age. he does not pass over the Brihati (by repeating this Tristubh). He. becomes endowed w i t h sacred knowledge and famous for sanctity. i. In this way. " 0 Brihaspati. Thus it comprises all metres (for the two-legged man is using them all). Sr. and famous for sanctity and eats Brahma food ( i. which is performed on every particular day of a sacrificial session. 46. it is called in the Aitareya Br. he joins food to the Brahma. . and three Abhiplavas during four months continuously. and the fifth a Pristhya (see on these terms 4. (There is another way of pronouncing the formula Vausat. 9 ) The Visvajit day. one Gostoma.) He ought to pronounce the formula Vausat along with a verse in the Gayatri. in the Tandya Br. 10 Ahah. 68. 18) The Mahavrata day. 12) In the last month (the twelfth of the Sattra) there are three Abhiplavas.2. becomes endowed with sacred knowledge. 46. 11. and Virat is food. according to Say. and one in the Tristubh metre. 15.) prayaniya. at whose sacrifice there is a Hotar knowing that he must pronounce the formula Vausat along with a verse in the Gayatri. has. ' This is the name of a day. It lasts for a whole year of 860 days. there are three Abhiplava Salahas. 15-17). Gayatri). one who has such a knowledge ought to pronounce the formula Vausat along with a verse in the Gayatri. (The Tristubh verse is) asvina vayuna yuvam (3. one Ayustoma. so that always the four first Salahas are Abhiplavas. it corresponds to the Chaturvimsa at the beginning. pure food ). 15). and one in the Tristubhi metre. and one Dasaratra (the ten days of the Dvadasaha). He. V i r a t ) and ubha pibatam ( 1. [ 2 7 9 1 12. days. 7) The Visuvan or central day which stands quite apart. becomes endowed w i t h sacred knowledge and strength. 4.17). at whose sacrifice there is a Hotar knowing that he (in order to obtain the objects mentioned) must pronounce the formula. 2) The Chaturvimsa or beginning day. See As v. 58. 3) The periods of six days' performance (Salaha) continued during five months. and a Stoma. Vausat. 7. required at the Sattra or sacrificial session.. called Gavam Ayanam.5 w i t h a verse in the Gayatri. For Gayatri is Brahma.. 4) In the sixth month. for only at that occasion the formula vausat is pronounced. (the Gayatri is) ubha pibatam (1. and one in the Tristubh metre. He. S. and consists of the following parts : 1) The Atiratra at the beginning..189 in the Gayatri. and one in the Virat metre. By doing so. (4. which properly concludes the performance . ( The Chaturvimsa 9 Day of the Sacrificial Session. arambhaniya. By doing so. he joins strength to the Brahma.) On this day 10 (which follows the Atinitra ceremony) they celebrate • That is to say. and one Pristhya salaha. pra vam andhamsi (7. and Tristubh is strength. 14) The concluding Atiratra. 7 ) . 8) The throe Svarasaman days again. Gayatri is the Brahma. They are. 2. 6) The Abhijit day. and famous for sanctity. 6) The three Svarasaman. Therefore. he should then make the Yajyas . the technical meaning of the Soma ceremony.e. called the gavam ayanam (see more about it. 10) A Pristhya Salaha. and one in the Virat metre. midday. " the performance of this (first) day ought to be an Agnistoma.. 12 11 . and evening libations are to be put in the Astachatvarimsa Stoma (i.e. (By beginning the Sattra w i t h the Chaturvimsa Stoma. as many as there are days (in the year)... They say. There are twenty-four half months. the beginning day. the chant. For the ukthas (recitations) are cattle. and ArbhaYapavaman*. one month of thirty days. Agnistoma is the year.) By (performing} this (sacrifice) they commence the year as divided into months. 24 times 16 makes 360. save the Agnistoma. each of the Stotriya triplets is made to consist of forty-eight verses by means of repetition). (This is done) for obtaining cattle. according to the theory of the Chaturvimsa Stoma. not the Agnistoma). For by this day they begin the year. has given the power of performing all its several rites). and the other (nine) Stotras in the Chaturvimsa Stoma. the Paramina. It is the beginning day (of the year during which the sacrificial session is to last). i e. Should they perform ( o n the beginning day) the Agnistoma. has kept (has been able to keep) this day (the performance of this day). On account of the Chaturvimsa (twenty-four-fold) Stoma being used on i t . The Ukthya (performance of the Jyotistoma) takes place (on that day. consisting [ 2 8 0 ] of twenty-four verses) they commence the year as divided into half-months.. then the three Pavamana Stotras 13 of the morning. For no other sacrifice. This (Ukthya sacrifice) has 360 Stotriya verses12 as many as the year has days. (By performing the Agnistoma in this way) they commence the year as divided into days. it is (also) called Chaturvimsa. 13 These are. i. the metres have no (proper) beginning and the (worship of the) deities is not. nor developed its several parts (i.190 the Chaturvimsa (Stoma). This (Ukthya sacrifice) has fifteen Stotras and fifteen Sastras. the Bahis-pavamana.11 (These make. If they do not commence (the Sattra) on this day. and also the Stomas and metres.e. the Sattra is (also) wealth in cattle (and cattle is representSee page 284. Bach of the fifteen Stotra triplets is made to consist of twenty-four verses by repetition. Thence this day is called arambhaniya. be performed (on the beginning day of the Sattra.e. however. By (performing) this (sacrifice) they commence the year as divided into days.. and (the worship of) the deities.. [281] The Ukthya sacrifice should. This makes (on the whole) 360 Stotriyas. commenced. (For) the sacrifice is wealth in cattle. if taken together. By means of them. and provides himself with all that is required for being received and admitted on the other shore after the year is over. they cannot bo sent oil at the same time. In this way. 2. combination of two different Samans. then this day becomes actually throughout a Chaturvima (twenty-four-fold). Both these Sarnaus are not to be let off together. the performance of the day is the head.191 ted by the Ukthya).e. then.) which is to be put (as ornament) on their heads. in such a way. Those performers of the sacrificial session who would do so. landing it on the other shore (in the celestial world).14 (The same is the case with the other Sama Pristhas. &c. the sacrificers cross the year (just as one crosses a river). 13. Both are not to be used at the same time. are the Brihat and Rathantaram. nor. Rathantaram and Brihat. and dive into it. Brihat and Rathantara are the two feet (of the sacrifice). before the end of the year. both are kept. These are the two boats of the sacrifice. he requires another boat to go back. they direct their heads to fortune. . but only one of them. Thence the Ukthya sacrifice ought to be performed (on the beginning day of the Sattra). Both being the two ships which land the sacriflcer on the other shore (bring him safely through the year in this world). If all Stotras are put in the Chaturviihtfa Stoma (as is the case when the Ukthya is performed). he cannot establish himself on the other shore. in the second turn. [On the Importance of the Two Samans. the embryo is symbolically placed in the womb which surrounds it on both sides. that one forms the womb (yoni). whose cords are cut off. and that one which is the embryo. For. 15 44 The Varrupa Sama is. he obtains a fair knowledge of the way. Should he let off [ 2 8 2 ] the Brihat. jewels. and returning to that whence ho started. by means of the Rathantaram both are kept..212-13). Brihat arid Rathantaram are two wings . One of them is tied to this. the other the embryo (garbha). The Succession of the Sacrificial Days in the Second-Half of the Year is Inverted. as long as he is alive. By means of the two feet. By means of these two wings. men gain their fortune (consisting of gold. They are Not to be Used at the Same Time. then. Should they let off the Rathantaram. the performance of the day is the head. If he has landed on the other shore. Samh.) The two (principal) Samans at the Sattra are the Brihat and Rathantaram. i.) Vairupam 1 5 is This refers to the so-called Sama pristhas. the other to the other shore. on the shore of the celestial world. or the life has terminated. is floating from shore to shore. for the sacriflcer would thus deprive himself of his conveyance. This relationship of both Samans is represented by repeating that set of verses which form the womb in the first and third turns (paryayas) of the Stomas (see 237-38). By going from one shore to the other. yadyava indra te satam (Sam. would be floating from one shore to the other (without being able to land anywhere). Tho two Samans which generally form the womb. just as a boat. by means of the Brihat. ) 21 This is. but in an inverted order. (See Aitar. The Mahavrata forms part of a 8attra.18. beyond the ceremonies commencing on the arambhaniya day of the Sattra. e." i. for the heavy burden (if they are not released) breaks them down. that is performed the day after it. The first six months of the sacrificial session lasting all the year..1-3). therefere. e. The Brihad-deva hymn is required at the Niskevalya Sastra of both. and preparing the Soma juice. 18 Tho Raivata Sama is. and has the same position and importance as the Chaturvimsa day after the beginning Atiratra. &c. he who. He who having such a knowledge performs.. 2. are the first. 14. i. begin the Sattra (sacrificial session) on this day. after having reached this (the central day of the yearly sacrificial session) by means of performing the ceremonies one after the other.120. what was performed immediately before the Visuvan day. ata urdhvam. i.2. Samh. The Sakvara Sama is. V a i r j a is the same as Brihat. By means of the Brihad-deva hymn. after having reached the year as divided into half-months. 21 the Hotar pours forth the seed.14. the great Sastra. e„ the equator.). and days. piba somam indra mandatu (Sam. It is celebrated on the day previous to the concluding Atiratra. [ 2 8 3 ] When they (these who hold the Sattra) begin the performance of the other part 19 (of the sacrifice). 2. {On a Modification of the Niskevalya Sastra on the Chaturvimsa and Mahavrata Days of the Sattra. 10. For seed if effused every year is productive (every year). It refers to generation and includes. 19 This sense is implied in the words. After that day the same ceremonies begin anew. the Panchavimsa (twenty-five-fold) Stoma is used at the Mahavrata sacrifice.9. months. Sakvaram 17 is the same as Rathantaram. the second six months the other t u r n . 10 This sacrifice is described in the Aranyaka of the Rigveda. some very obscene rites. tad id asa bhuvanesu. after having reached the central day by performing the ceremonies one after the other. pro svasmai puroratham (84m. 2. Aranyaka 1. " beyond this. instead of the Chaturvimsa Stoma. enjoying the Soma draught. and Raivatam 18 is the same as Brihat. the Tho Vairaja Sama is. Samh. they lay down their heavy burden. having such a knowledge. Samh. revatir nah sahamada (Sam.192 the same as Brihat. This is the reason that (in both parts of the Sattra) the [ 2 8 4 ] Brihad-deva hymn forms equally part of the Niskevalya Sastra. also called the Brihati Sastra. But. 17 16 16 . hold their (sacrificial) year in performing austerities. 277-79). arrives safely at the end of the year. Those who. Thus he makes the seed (which is poured forth) by means of the Mahavrata day produce offspring. Its principal Sastra is the Mahadukthum. This Chaturvimsa day is (the same as) the Mahavrata20 (the Niskevalya Sastra being the same as in the Mahavrata sacrifice). in the midst of both is the Visuvan day (see 4.1. Therefore. that is to say.434-86). begins (the second part of the sacrificial session) by inverting the order of the ceremonies. of which period every month has five. reaches safely the end of the year. and the Atiratra at the end its udana (apana). and how to disentangle himself from it (after having passed through it) arrives safely at the end of the year. (In the first) three days (the order of the stomas is).) They (these who hold the sacrificial session) perform [ 2 8 0 ] (now) the Jyotis-Go and Ayus-Stomas. e. and walk in both. (In the latter) three days (the order is) Go-AyusJotis-Stomas. Such a period is called a Salaha. He who has such a knowledge. and days). safely reaches the end of the year. i. The Abhiplava. they are the two Jyotis (lights) on both sides facing (one another) in the world. arrives safely on the other shore. so that in both its parts (each consisting of three days) there is the Jyotis Stoma (in the first at the beginning. He who has such a knowledge. that world ayus (life). and that at the end is the disentanglement. He who knows the prana (air inhaled) of the year and its apana (air exhaled) safely reaches the end of the year. six days' sacrificial work. and the Atiratra at the end (of the Sattra) is the other shore..e.193 ceremonies of the second part in an inverted order. He who knows this shore and that shore of (the stream of) the year. i. periods of three and six days at the Sattra. The same Stomas (as in the first three days out of the six) are observed in the latter three days. in this one and that one. T H I R D CHAPTER. Two AgnisThe Sattra is divided into periods of six days. the airy region the Go (Stoma). arrives safely at the end of the year* He who knows how to appropriate the year (according to half-months. they gain a firm footing in both worlds. (According to the position of the Jyotis Stoma in both parts) the Jyotis is this world and that world . The five times repetition within a month is abhiplava. safely reaches the end of the year. The Atiratra at the beginning is the appropriation. using the Brihad-deva hymn also. They perform the Salaha (six days' Soma sacrifice). He who has such a knowledge. The Atiratra at the beginning is its prana. in the latter at the end). By doing so.) 15. (The Tryaha and Salaha. The Atiratra at the beginning (of the Sattra) is this shore (of the year). JyotisGo and Ayus Stomas.. (The Salaha and Visuvan Day of the Sattras with the Performance of the Days Preceding and Following the Visuvan. 25 1 . This world is the Jyotis (light). months. Abhiplava Salaha1 is the revolving wheel of the gods. There are twenty-four half-months. They celebrate the fifth Salaha. and gain a firm footing in the several seasons of the year. i. this one and that one.. The Virat is food. They celebrate the second Salaha. They celebrate the third Salaha. Thus they procure virat (food) in every month. Thus they secure the year as divided into months. This makes thirty days. the four Ukthyas in the midst are then the nave. they walk in them. and reach the nine celestial worlds. Thus they secure the year as divided into half-months. Different hinds of the great Sattras. This makes six days.194 tomas form the circumference (of this wheel). This makes twice nine. called "cow's walk. They celebrate the first Salaha. and fifth Sa]ahas. fourth. The Virat metre has thirty syllables. (Story of the Sacrificial Session held by the Cows. By obtaining in every month the Virat*(the number thirty). 16. third. and gaining a firm footing in the vital airs. This makes (in addition to the previous twelve days) eighteen days.. and Angirasam Ayanam). Adityanam Ayanam. were (once) holding a sacrificial session. i. . This makes twenty-four days. the sacrificial session. There are nine vital airs. Thus they secure [ 2 8 6 ] the year (for themselves) as divided into seasons. and the celestial worlds. Thus he who has such a knowledge. and gain a firm footing in the several months of the year." they also hold the walk of the Adityas. By holding the session called the "cow's walk. they walk there. There are twelve months. T hus they obtain the nine vital airs. Those who wished for food. gaining a firm footing in its several half-months. By means of this revolving (wheel of the gods) one can go to any place one may choose. There are six seasons. This makes (in addition to the previous six days) twelve days. They hold the Gavam Ayanam. such as the Gavam Ayanam. all the five Salahas of the month. (On the Meaning of the Celebration of Five Salahas during the Course of a Month.e. 17." The cows are the [ 2 8 7 ] Adityas (gods of the months). They celebrate the fourth Salaha. and so does he who has a (proper) knowledge of the second. safely reaches the end of the year.e. He who has a (proper) knowledge of the first Salaha safely reaches the end of the year. they become possessed of food for both worlds. and nine celestial worlds. and. that on every day at the midday libation the Stomas are made with a combination of two different Samans in the way described above (page 282). and they consequently became hornless (tupara). The difference between an Abhiplava Salaha. all the (five) Abhiplava Salahas 3 are comprised in it . that during the latter. the performance of the first. 2 . their horns went off. the performance of the ceremonies of the several days (of the Abhiplava) being different (f rom the Gavam ayanam. then the Angiras. one containing the Pristhas. they rose (again) at the end. In the tenth month (of their sacrifice) they obtained hoofs and horns.'&c. (that is to. chiefly on the birth-day of Kriana (Gokul astami). " We have obtained fulfilment of that. The Pristhya Salaha is the great pathway which is to be It is an Indian custom preserved up to this day to decorate cows. the Sama Pristhas is required.wish for which we underwent the initiation into the sacrificial rites. that is to say. when decaying)." The Adityas entered first the celestial world. say. however. The last (fifth) Salaha of the Gavam ayanam is a Pristhya. The Abhiplava Salaha is like the royal road. all (five) Abhiplava performed with the Pristhas. They. 2 In the Gavam ayanam there are only four Abhiplava Salahas . and on the Chaturvimsa day the Ukthya is [ 2 8 8 ] performed . Thus the cows made themselves beloved by all (the whole world). The Atiratra at the beginning." and recommenced the session. is. & c . that is. theoght. and is decorated by every one. after (they had been waiting for) sixty years. They said. On account of their distrust.): this is the Angirasam ayanam. but in the Adityanamayanara there are all five Abhiplava Salahas required within a month. hoofs. The Adityas and Angiras were jealous of one another as to who should (first) enter the celestial world. second days. makes himself beloved by every one.195 The cows being desirous of obtaining hoofs and horns. of the Abhiplava are different from these of the Gavam ayanam). (The performance of the sacrificial session called Adityanam ayanam agrees in several respects with the Gavam ayanam). held (once) a sacrificial session. and are beautified (decorated) by all. " let us finish the year. each party saying. 2 He who has such a knowledge. " we shall first enter. whilst this is wanting in the Abhiplava. and a Pristhya Salaha. This is the Adityanam ayanam. the smooth way to heaven. the order of the days is different. Let us rise (the sacrifice being finished)/' When they arose they had horns. There is an Atiratre at the beginning. the Ukthya on the Chaturvimsa day. &c. They (continuing their sacrificial session) produced vigour (urj). For they had produced the vigour (to reproduce horns. Thence after (having been sacrificing for twelve months and) having secured all the seasons. they will not suffer any injury. . see the note to 8. Abhijit. On account of his being held by the three Svarasamans (representing the three worlds below and the three above the sun) the sun is not disturbed in his course through these worlds. three seventeen-fold Stomas. the Abhiplava Sa]aha and the Pristhya Sa]aha. a v a i l themselves of both the roads leading to heaven. By means of the performance of this day. (The Ekavimsa or Visuvan Day. supported him by placing beneath three celestial worlds to serve as a prop. are the first three days after t h a t day. In the midst of them there is the Ekavimsa day (representing the sun) held on both sides by the Svarasaman days. They were afraid. and after it (also). 6 The ten days which precede the Ekavimsa are. and is in the midst (of both periods). the sun) becomes not disturbed in his course through these worlds. The gods being afraid of the sun falling from the sky. is preceded by ten days. lest he (the sun) should fall beyond them. Thus there are before (the Visuvan day) three seventeen-fold Stomas (one on each of the preceding Svarasaman days). The same days follow. They then placed over him three worlds (also). This Ekavimsa day on which the Divakirtya mantra [ 2 8 9 ] (was produced). b u t so. On both sides. i.e. 42. supported him by placing beneath the highest worlds. When they avail themselves of both roads. 5 and followed by ten such days. the gods had raised the sun up to the heavens. The gods being afraid of the sun falling down from the sky. t h a t Svarasamanah. & c ..) They perform the ceremonies of the Ekavimsa day. • On Stomas. in order to give him a prop from above. The (three) Stomas (used at the three Svarasaman days which follow the Visuvan day) are the three worlds. Thence the sacrificers who perform the (Gavam ayanam. The Stomas are the highest worlds. which is the equator. this (Ekavimsa.4 18. The gods being afraid of his falling beyond them being turned 4 In the Gavam ayanam.196 trodden everywhere to heaven. both the Abhiplava Salaha and the P r i s t h y a Salaha are required. it is thus put in a Virat (the number ten). The (three) Stomas 6 (used at the three Svarasaman days which precede the Visuvan day) are the three celestial worlds. Being thus put in a Virat (in the number ten) on both sides. and obtain the fulfilment of all desires which are attainable by both. the three Svarasamanah. dividing the year (into two equal parts). w h i c h were the last three days before the E k a v m s a . and a Salahu (a period of six days). they are called Svarasaman (from aspririvan. It is on account of his being prominent as an ornament. and shines beyond all that is in creation. to love. becomes superior (to all other men). On account of the sacrificers pleasing these worlds by means of the Svarasamans. The Stomas are the highest worlds. 7 The sun being placed among these (highest worlds) as their ruler. burns with (his rays). Abhijit. 7 This is not quite correct. which have been out of use for at least a thousand years. These (Stomas and Prismas) surround the seventeen-fold Stomas (of the Svarasaman days)." This appears to refer to some peculiarities in their intonations. 2 This etymology is certainly fanciful . 19. These Samans being required only for the great Sattras. 5-7. S. besides. supported him by [ 2 9 0 ] placing above him the highest worlds (also). If two of them are taken together. and three after (the Visuvan day). Among the Stomas the thirty-four-fold is the last. Now there are (as already mentioned) three seven teen-fold Stomas before. [ 2 9 1 ] The gods were afraid lest these seventeen-fold Stomas (employed at the Svarasaman days) might. Visvajit. break down.9 they made pleased). Wishing that they should not slip down. it is difficult now to ascertain the exact nature of the recital of these Samans. and above with all the Pristhas. below with all the Stomas. There is a forty-eight-fold Stoma. By means of the performance of the Svarasaman clays. • See the Asval. These (three) worlds are the Svarasaman days. on account of their being all the same. (In the same way.)s They perform the ceremonies of the Svarasaman days. Visuvan. " The Samans of the tones. 8. Sr. three thirty-four-fold Stomas are obtained. and not protected by being covered (with other Stomas). that the man who has such a knowledge. Svara cannot be traced to the root sprin. That is the reason that on the Abhijit day which precedes (the Svarasaman days) all Stomas are employed. they make him (the sun) participate in these worlds. . Owing to this position. he is superior to everything i n creation that has been and will be. this Visuvan day) is superior (to all days which precede or follow). (The Svarasdmans.197 upside down. The name literally means. and on the Visvajit day which follows (the Svarasaman days after the Visuvan day is over) all Pristhas are used. a modification of pri. they surrounded them. in order to keep them (in their proper place) and to prevent them from breaking down. the Visuvan) he ought to repeat the Prataranuvaka after the sun has risen . Samans. the Vikarna. 11 The ropes are the Divakirtya Samans. The term is rasmi. Thus they pulled up the sun. Samh. such as the Saranga. yajna yajna vo agnaye (Sam. 8. This is the triplet vibhrad brihat pibatu (Sam.e. Sr. and the Arbhava-pavamana at the evening. 10 11 12 Bee the Asval. priksasya vrisno (6.1). The same verse is used. but it is quite correct.198 (The Performance of the Vipivan Day. they ought to k i l l such an one as might be found to be quite white (without any speck of another colour). 8. certain tunes (raga. This explanation may appear at first somewhat strange. Brahma. Say. Gaurasaranga. 10 The five tunes or Samans representing the five cords are. They pulled him up and tied him with five ropes. Up to this time. the Bhasa. fl. which Say. for only thus all prayers and recitations belonging to this particular day become repeated during the day-time (the day thus becomes divakirtyam). 53-54). according to Say.16 in order to keep him and to prevent him from falling. (On this day. and Rathantaram. i.. libations). for the Brahma. 14 and the Agnistoma 15 Sama . . This one is expressly called (in the Sama prayogas) the Agniytoma-sama. As the sacrificial animal belonging to the Soma libation (of that day) and being dedicated to the sun. being regarded only as one on account of their containing the same verse.. the word saman being only the older denomination for the same thing) are allowed to be chanted only at day. For this day is (a festival) for the sun. For tho employment of the different tunes is regulated by the different parts of the day. as is the case at other occasions) . the Agnistoma Sama. He simply says in the same manner in which the Pandits up to this day explain such things : 14 13 Now the Saman w i t h which the Agnistoma becomes completed. He ought to repeat twenty-one Samidheni verses (instead of fifteen or seventeen. the Vikarna. 802-804). as well as for the Bhasa. 8. others to the night. others are confined to the early morning. 2. being the characteristic Saman of the Agnistoma. The Vikarnam Sama is. and Bhasa tunes. the five Samans which are to be repeated only at day. the Mahadivakirtyam. Sam. and the Brihat.e. & c .. ray. explains the words by : i. 16 The Agnistoma Sama is not especially mentioned by Say. the last of the twelve Stotras is the so-called Yajna Yajniya Saman . 12 among which there is the Mahadivakirtya Pristha . [ 2 9 2 ] the Brihat and Rathantara Samans are required for the two Pavamana Stotras (the Pavamana at the midday. the Brahma. explains by parigraha. 2. tying him with five cords.)10 The gods were (again) afraid of the sun falling from the sky. for this day is actually the twenty-first (being provided with the twenty-one-fold Stoma). 13 the others are. he has (also) a hundred powers and a hundred senses.2. By repeating the Durohanam. which makes the seventh repetition (of the same verse). The hamsavati forms part of a hymn addressed to Dadhikravan. The song in question has fifteen verses.. fir. the sun) is " the swan sitting in light. then by half verses (and ultimately) by padas. For the heaven-world is difficult to ascend (durohanam). swan. which is a name of the sun. therefore." He is the " Hotar sitting on the Vedi. he puts the N i v i d (addressed [ 2 9 3 ] to Indra) in the midst (of* the hymn indrasya nu viryani. strength. On the Visuvan day it is repeated by the Hotar. is another metaphorical expression for "sun. and.) He repeats the Durohanam as if he were ascending (a height). commencing with three padas taken together. 40." He is the " Vasu (shining being) sitting in the air. This is the Durohanam. either eight or nine verses might be recited before the insertion of the Nivid. e. hamsa. then by half verses. i. After this (the repetition of the Nivid) he recites as many verses (as he had recited before putting the Nivid. and not after the ninth. not take place before tho eighth. The Maitravaruna has it to repeat always on the sixth day of the Abhiplava Salahas. The rule is that at the midday libation the Nivid should be inserted after the first half of the hymn has been exceeded by about one verse. e.)19 (The several terms of the [ 2 9 4 ] ham savati are now explained). 18 This verse forms the Durohana mantra." The number fifty-one or fifty-two depends on the circumstance that of the Nivid hymn. the sacrificer who aspires after heaven). 1. 32). fifty-one or fifty-two). he thus ascends to him (the sun). See Ait. and senses. This (Aditya. 20. Explanation of both the Hamsavati and Tarksya.) The full life of man is a hundred years.199 After having repeated fifty-one or fifty-two verses 17 of the Sastra (of this day)." . in the followin way : 12 verse hamsah suchiaad (4. Br. and conclude (this first repetition) with the syllable om. 8. (By thus repeating above a hundred verses) the Hotar thus puts the sacrificer in (the possession of his full) life. e. i. then taking three padas together. 4. (In this way the total number of verses is brought to above a hundred. The insertion can. He ascends with a verse addressed to the hamsa (with a hamsavati. finally. He who has such a knowledge ascends to the celestial world. (The Hamsavati Verse or the Tarhsya Triplet to be Repeated in the Durohana way. 8. that one who there burns (the sun) has a difficult passage up (to his place) as well as any one who goes there ( i . 5) in the Durohana way first by padas. indrasya nu viryani.. 21.. the whole verse without stopping. Then he ought to repeat it again. Its repetition is described by Asval. As regards the word durohanam. he does just the same as if he were to appoint one who knows the fields as his guide (when travelling anywhere). Thence the Hotar should. makes pass the carriages (without any impediment). he burns. He is " born from cows" (goja). The Tarksya 10 is that one who blows (i. for that place. (the horse) which " is enduring. which is fierce in battle "and swift. He (the sun) is all these (forms). 1)." He "sits in the most excellent place " (varasad). He is " sitting in the sky " (vyomasad). as it were.. conquers in battle (pritanaja being explained by pritanajit). in the form of an eagle. i. When he thus uses the Tarksya (for [ 2 9 5 ] making the Durohanam). 1.14. that horse instigated by the gods. should. " to (our) safety. as is assumed in the Samskrit Dictionary of Boehtlingk and Roth. " let us call hither the Tarksya. According to Naigh." He (the Tarksya) is the horse (vaji) instigated by the gods. By the words. The Tarksya hymn is as follows :)—(1) " Let us call hither to (OUT) "safety the Tarksya. makes pass the carriage (without any impediment). is the most excellent of seats. (May) the earth (be) wide (to allow us " passage). make it with the Hamsavati verse. e. e. He who desires heaven. for the sky is among the places that one where sitting he burns. He is " born from truth. is very doubtful to me ." He is " sitting among men. He is " sitting in truth " (ritasad)." for the free two 13 It is often identified with the Garuda. however. when rising). abstracted the Soma (from heaven). page 310. in which sitting. Among the metres (sacred verses) this (hamsavati verse) is. the wind). For Tarksya showed the way to the Gayatri when she. it means " horse." Whether it is a personification of the sun. By the words. (2) " Offering repeatedly gifts (to the Tarksya) as if they were "lndra. let us for (our) safety embark in the ship (represented by "Durohanam) as it were. for he crosses the way through these worlds in an instant. 178. which " keeps unbroken the spokes of the carriage wheel. his most expressive and clearest form. He is " b o r n from the waters " (abja). He is " truth " (ritam). and in the evening he enters the waters. May we not be hurt when going (our way) through you " (heaven and earth) who are great and deep (like an ocean). thus carrying one up to the celestial world. iii. He is enduring. He keeps the spokes of the carriage wheel unbroken. as it were. make it w i t h the Tarksya verse (10. wherever he makes the Durohanam.200 He is the " guest sitting in the house. the celestial eagle." He is " born from the mountain " (he appears on a mountain. for in the morning he comes out of the waters." the Hotar asks for safety." he thus calls him. After having thus reached the celestial world.represented by the peculiar way in which the Durohana mantra is repeated. (After having thus ascended) he descends by stopping after three padas. Then he stops after every half verse. and to be registered as a future inhabitant of the celestial world.) After having called somsavom. to be taken up by him after death. he praises the sun openly. By then stopping after each half verse.. he descends again to the earth." By the word. just as one (in this world) holds the branch of the tree (in his hand when [ 2 9 7 ] descending from it). 2 l For those who aspire only after (a footing) in one (world). the Hotar prays for a (safe) passage and (a safe) return. that is." & c . to the celestial world. Then he stops after having taken together three padas. He must already. the sacriflcers obtain thus a footing (again) in this world. which is this call. (Brahma is Speech). Speech is the call somsavom . " f o r safety. The celestial world is the Durohanam (for it is to ascend). By the words. By the words. (On the Way of Repeating the Durohanam. he makes the Durohanam (representing the ascent to heaven). 21 One has to bear in mind that the sacrificer does not wish to reside permanently in heaven before tho expiration of his full life-term. (and by stopping) after each pada (he gains a firm footing) in this world (again). After having accomplished his end.201 By the words. is as irre" sistible as that of a fresh arrow. By the words. who grants a hundred. 21. Thus he reaches that world. " l e t us embark in the ship. But bymeans of certain sacrifices he can secure for himself.. The first time he makes his ascent by stopping after every pada (of the Durohana mantra). 26 .'' he asks for safety. one hundred years. " the speed of him. Thus he reaches this world (the earth).. he asks for a blessing for himself and the sacriflcers. surya. he gains a firm footing in the airy region. His ascent and descent are dramatically. gifts. lodgings in heaven. 20 (3) "He (the Tarksya) passes in an instant by dint of his strength " through the regions of all five tribes (i. Then he repeats the whole verse without stopping. The speed of him (the " Tarksya) who grants a thousand. the whole earth). to gain a footing there. viz. Thus he reaches the airy region. when alive. he ascends through the Brahma. e. he gains a firm footing in that world. even when still alive. By doing so. By thus calling somsavom. to enjoy it and to join (the celestial [ 2 9 6 ] inhabitants). Thus he gains a footing in him (the sun) who there burns. mystically ascend to heaven. may we not be hurt." he thus mounts him (the Tarksya). " (may) the earth (be) wide." &c. in order to reach the heavenly world. just as the sun " extends the waters (in an instant) by its light. but they cannot stay long. The Visuvan day is (just as) the head of a man whose both sides are equal. the Durohanam. 22 The term in the original is prabdhuk. (To What the Visuvan Day is like. as it were. For this Sastra is seed.e. (By doing so) the saerificers become visuvat (i. For the seeds produced before the lapse of a year which have required (for their growth) five or six months. That is the reason that even here a suture is found in the midst of the head. go off (have no productive power). by stopping first after three padas". Ho ought to repeat it (also) during the year (the Sattra is lasting). Ahas here clearly moans " the performance of the ceremonies. 22 Man is. as it were. Whether or not the Sastras of the Visuvan Day are to be Repeated on other Days during the Sattra also. But this opinion is not to be attended to.. Say. The Mahadivakirtyam Saman. ought to be peculiar to i t . explains it in the following way : 23 That is to say. &c . &c. This Sastra (called) Visuvan is the equator (visuvan).) The Visuvan day is like a man." 24 This is implied in tho term upa. (This is done) for obtaining cattle. For cattle are a pair . standing like the head above both sides of the body) and attain to leadership. The saerificers w i l l not enjoy them (the fruits which were expected to come from them). This is the reason that it (the performance [ 2 9 8 ] of the six months' ceremonies following the Visuvan day) is called the " latter " (half).23 Among the Sastras this one is Visuvan.) They (thus) conquer only the celestial world. On this Day an Ox is to be Immolated for Visvakarma. measured by the length of arms (which both are equal). By doing so. They say.. tho performance of the Visuvan day must be distinguished from t h a t of all other days of the Sattra. " in addition. metres are cattle." . Hymns in the Tristubh and Jagati metre are mixed to represent a pair. in this world. But they enjoy (the fruits of) those seeds which are produced after ten months or a year. 22. the saerificers keep their seed (are not deprived of it) during the year. the Hotar ought to repeat (the Durohanam) without making the descent (in the way described.202 after heaven." or more especially the " Sastras required for the Soma day. composed of fragments (bidala. l i t e r a l l y . Its first hall is like the right half (of a man) and its latter half like the left half. On the Merit of Performing the Visuvan Day. He ought to repeat (the recitation for) this day only on the Visuvan day. which appears to moan. meaning. became (also) Visvakarman. The year is Visvakarman. Initiatory Rites.203 [ 2 9 9 ] Therefore. that form of his which enters creatures. on both sides. He who 25 Visvakarman means " who does all work. and General Rules for its Performance. . their own Self.." Generally.) 23. in addition (to the regular animal. He who has such a knowledge. the consequences of guilt. he perceived the Dvadaaaha sacrifice (ceremonies to be) in his limbs and vital airs. He took it out of his limbs and vital airs. after having produced the creatures. the Hotar ought to repeat the Sastra for the) Visuvan day during the year (also). (Origin of the Dvadasaha. in their own Self (their prototype). it should be of two colours. after having slain Vritra. his material body). the year. by means of the Visuvan day's performance. He underwent (in order to accomplish this end) austerities. by means of the Visuvan day's performance. and made it twelvefold. they w i l l not die). Thus he was reproduced through himself in offspring and cattle. in Prajapati. By means of the Visuvan day's performance during the year he removes the consequences of guilt from the head (the "Visuvan being the head). By means of (the performance of the Sattra ceremonies in) the months (during which the Sattra is lasting). For this day's Sastra is the year. He seized it and sacrificed w i t h it. Those who observe this day's performance (during the year) obtain the (enjoyment of the) year. during the year. he removes the consequences of guilt from his limbs (the months being the limbs of the year).e. obtains a firm footing. Prajapati. in Visvakarman. the architect of the gods is meant by the term.) Frajapati felt a desire to create and to multiply himself.e. and thus they obtain a footing in Indra. Its Gayatri Form. Thence he (Prajapati) was produced (i. became Visvakarman. they remain united with them. The saerificer destroys. (The Dvadasaha Sacrifice. He who has such a knowledge removes. Tndra. 25 Thus (by sacrificing such a bullock) they reach Tndra. Visvakarman (i. They ought (on the Mahavrata day) to k i l l for the libations an ox for Visvakarman (Tvastar). The. Its Origin. Prajapati. [ 3 0 0 ] FOURTH CHAPTER.. all consequences of guilt (papman). in the year. required for that occasion) . After having done so. a goat. on each day thrice. The Dvadasaha is the sphere for the Brihati (in which she is moving). The Upasads are. and lustre. The two wings (of the. one becomes fit for performing (this) sacrifice. He who has such a knowledge. 1 . (On the Different Parts. light. By means of the Brihati.) The Gayatri was at the beginning of the Dvadasaha in (the form of) splendour. (he meditated) how (this might be achieved. The Nature of the Brihati. the eyes. in (that of the) metre. Having penetrated with the Gayatri the Dvadasaha everywhere. light. is reproduced through himself in offspring and cattle. At this occasion he must live on milk alone. in the midst of it. After having undergone the Diksa ceremony (the initiation) during twelve days. he shakes off (all guilt) from his body.) (It was clone in the following way. performed during four days. See about them 1. 24. through the Gayatri. throughout the Dvadasaha everywhere. becomes purified and clean. at its end in (that of) syllables. and lustre. being possessed of these things. On the Brihati Nature of this Sacrifice. The Dvadasha (sacrifice) is the Gayatri with wings.. The Dvadasha consists (on the whole) of thirty-six days. the enjoyment of all things. The Brihati has thirty-six syllables. at the Dvadaadha. after having during (these) twelve days been born anew and shaken off (all guilt) from his body. to the celestial world. and the Duration of the Dvadasaha Sacrifice. the gods He keeps the fasting connected with the Upasad ceremony. He who knows the Gayatri as having wings. goes by means of her.204 has such a knowledge. He who has such a knowledge. he obtained the enjoyment of everything. 25. round about)..) The Dvadasaha consists of three Tryahas (a sacrificial performance lasting for three days) together with the " tenth d a y " and the two Atiratras. Dvadasaha) are the two Atiratras which are at the beginning and end of it (lit. During twelve nights he undergoes the Upasads1 (fasting). Having the desire to obtain. eyes. and the Aguistoma and Atiratra at the end) are the soul. the light. eyes. and lustre of the Gayatri. that makes twelve. By means of them. and enters the deities. The eight Ukthya days (between the Atiratra and Aguistoma at the beginning. goes to heaven by means of the wings. The two Agnistomas (within the two Atiratras) are the two [ 3 0 1 ] eyes. having such a knowledge.. Thence must he who receives gifts. How is it.205 obtained (all) these worlds . 25. and juice (milk. Prajapati sacrificed with it. He said to the Seasons and Months.e. initiate me for this sacrifice). obtains anything he might desire. this world (the earth). & c ) . by ten syllables. " Make us (also) sacrifice with the Dvadasaha. "Become ye initiated (take the Diksa)!" The deities residing in the first (the socalled bright) half of the months first underwent the Diksa ceremony.) The Dvadasaha is Prajapati's sacrifice. Thus both parties succeed these who. They said to Prajapati. [ 3 0 2 ] He who has such a knowledge. " Now give us (first something). When he granted them that. i. there being other metres which are stronger. bring sacrifices for others. (Prajapati Instituted the Dvadasaha. He who has such a knowledge.e. and prevented him from leaving (when walking in the sacrificial compound) they said to him. sacrifice for another. for having accepted at the Dvadasaha (which they performed for Prajapati) a reward. as well as these who have them performed for themselves. &c. Thence they are in the . and exceed the (Brihati) in number of syllables ? (The answer is) It is called so on account of the gods having reached by means of it (all) these worlds. " Make me sacrifice with the Dvadasaha (i. by (other) ten the sky. This is the reason that only the man who can afford to give something is fit for performing this sacrifice. then they made him sacrifice." He consented and said to them. At the beginning. Just this juice is put in the Seasons and Months.. that this (particular metre of thirty-six syllables) is called Brihati." He granted them food. they (the Seasons and Months') made him (Prajapati) sacrifice. then we shall make the sacrifice. by (other) ten they reached the air. for by ten syllables they reached this world (the earth)." After having performed on him the Diksa ceremony. By Whom it should be Performed. and thus removed the consequences of guilt. The Nature of this Sacrifice. as it were (with guilt). by four they reached the four directions. and by two they gained a firm footing in this world. About this they (the theologians) ask. When receiving his gifts. [ 3 0 3 ] The Seasons and Months felt themselves burdened. the great one. secures a firm footing (for himself). He who has such a knowledge. e. He who has such a knowledge. the metres required are f r o m the m o r n i n g to the evening l i b a t i o n increasing in n u m b e r ) . for these who have their g u i l t not removed are darkness.e. thus removes (all) g u i l t from himself. there is no regular order of increase nor decrease in the n u m b e r of syllables of the metres).. B u t they (could) not w h o l l y remove the e v i l consequences of g u i l t . The first-born. The deities residing in the second h a l f (of the months) afterwards underwent the Diksa. are in the d a y l i g h t . i. . Thence they are darkness.. It is the sacrifice for a leader (a srestha). It was Prajapati who. They constitute the Navaratra. " The Dvadasaha is the sacrifice for the first-born. 2 Here are the nine principal days of the Dvadasaha sacrifice mentioned. The first three (Soma) days (of the Dvadasaha) are ascending (i. (They say) " N o sinner ought to have the Dvadasaha sacrifice performed . resided in the year. It consists of 2 .. The seasons and months thus resided (also) in Prajapati as the year. the seasons.e. then happiness lasts (all the year) in this (the place where it is performed). for these who have their g u i l t (really) removed." The gods (once upon a time) d i d not acknowledge that I n d r a had the r i g h t of p r i m o g e n i t u r e and leadership. the m i d d l e three (Soma) days are crossed. " No sinner is fit for h a v i n g the Dvadasaha sacrifice performed. He who first had the Dvadasaha performed (became) the first-dorn among the gods. [ 3 0 4 ] the leader (of his f a m i l y or tribe) ought. no such one should reside in me (the priest. and months. He who has the Dvadasiiha performed for himself resides in the priest (who performs it for h i m ) . to perform it (alone).).." He complied w i t h his w i s h . is acknowledged as the first-born a n d leader. Thence they (the priests) say. the last three (Soma) days are descending (i. T h u s they m u t u a l l y reside in one another. sacrifice lasting for nine nights (and days). as it were . as it were (may appear everywhere). (i. A l l his relations agree as (to his r i g h t ) to the leadership. He said to Brihaspati.e. H e who first performed it (became) the leader among the gods. the number of syllables of the metres f r o m the m o r n i n g to the evening libations is decreasing). as the year.206 d a y l i g h t as it were . Thence he who has this knowledge o u g h t to have performed h i s Diksa first and in the first half (of the month). T h e r e u p o n the gods acknowledged Indra's r i g h t of p r i m o g e n i t u r e and leadership. as it were (comparable to it). nor should such an one reside in m e . " B r i n g for me the Dvadasaha sacrifice. at the evening libation. but they did not get it out (of these months for using it). they (finally) got it out of these (two months for using it).. Gayatri. and the two winter months. should have the Diksa rites performed on himself [ 3 0 8 ] during the two months of the dewy season. for the upward region belongs to the fire. the wind blows across. They then made it subsequently enter the two hot months.207 On account of the (metres of the) first three days (tryuha) being ascending. that one (the sun) burns downwards (sending his rays down). so do these three Tryahas. Jagati (forty-eight syllables). Jagati. He who has such a knowledge. (The reason that he should take his Diksa during the two months three Tryahas. Tho initiation for the performance of a Sattra is a Sattra diksa. and on the last three days.) The Diksa went away from the gods. 26. the rain falls down. the fire blazes up. T r i t u b h . . They then joined it to the two months of the dewy season (Sisira) . Thence the sacrifice!* who wishes that the Diksa for a sacrificial session3 should come (by itself) to him. The three worlds belong together. (and) the constellations (in heaven) send (their light) down. and receives her in person. Tristubh (forty-four syllables. The order of metres on the first three days is. the wind moves across (the other [ 3 0 5 ] regions). The Purodasa for Vayu. On account of the (metres of the) middle three days being crossed. 9 The Dvadas'aha is regarded as a Sattra or session. and Tristubh. On the middle three days the order of metres is. the two rainy months. and joined it to them. Gayatri (twenty-four syllables). but his enemy w i l l not reach him. for the region which is across (the others) belongs to the wind. These (three) worlds jointly shine to the fortune of him who has such a knowledge. at the morning libation. and the waters flow alao) across . For the region which goes down belongs to the sun.. i. and Gayatri. at the midday libation. and joined it to it . They did not get it out of the two winter months. They made it enter the two months of spring. The Animal for Prajapati. On account of (the metres of) the three last days being descending. three days' performance of the Soma sacrifice.e. the two months of autumn. On Some Peculiar Rite when the Dvadasaha is Performed as a Sattra. Jagati. Thus he takes his Diksa when the Diksn herself is present. Jamadagni Samidheni verses required. (When the Diksa for the Dradasaha is to he Performed. reaches any one he wishes to reach. On Posa and Usa. belong to Vayu. (that Purodasa is given to Vayu). This has been said by a Risi in the words. At a Sattra or sacrificial session all the sixteen priests in their turn become sacrificers. Before he takes his Diksa. whilst the animal itself belongs to another deity (Prajapati)? (To this objection) one ought to reply.208 of the dewy season is) because both tame and w i l d animals are. prajapatih (9.. he ends (his sacrifice) with (the obtaining of) food (resulting from the sap of spring). and sacrifice in them. A l l should take the Diksa. Prajapati who blows. The Separation of Heaven and Earth. pavamanah. Since at (all) other animal sacrifices only such Apri verses are chosen as are traceable to the Risi ancestors (of the sacrificer). he sacrifices an animal for Prajapati. Prajapati is the sacrifice . For Vayu is Prajapati. 9). very thin and show only bones.1. 5 4 . By doing so. and Jagati) tried to occupy See 1. The reason that they use (at that occasion) Jamadagni verses. For Prajapati is seventeen-fold. is to secure all forms. in these two months (for want of green fodder). (This is done) for reaching Prajfipati. He concludes (this sacrifice) in spring. About this they ask. and present in this state the most vivid image of the Diksa (the aim of which ceremony is to make the sacrificer lean by fasting). 5.e. For (the immolation of) this (animal) he ought to repeat seventeen Samidheni 4 verses. A p r i verses which come from Jamadagni are (required) for (the immolation of) this animal. it is not withheld from Prajapati. and makes successful in everything. Why does the Purodasa. i. They perform the ceremonies for one another. For spring is sap. why are at this (Prajapati sacrifice) only Jamadagni verses to be used by all ? (The reason is) The Jamadagni verses have a universal character. which forms part of the animal sacrifice. They Contract a Marriage. The Sama Forms in which they are Wedded to one another. and all should prepare the Soma juice. then the sacrificers5 should put all their several fires together. in order to have the sacrifice performed without any mistake. and to be successful in everything. 27. If the Dvadasaha be (performed as) a Sattra. This (Prajapati) animal is of a universal character. (The Rivalry of the Metres. About this they say. Though this [ 3 0 7 ] Purodasa belongs to Vayu. On the Black Spot in the Moon. The Purodasa belonging to this animal is V?iyu's. Tristubh. and make successful in everything.) Each of the metres (Gayatri. the sacrificers travel to the celestial world by employing at every stage fresh metres (representing the horses or oxen) which are not fatigued. (This results) from changing the places of the metres. In the form of the Rathantara Saman. This is the reason that they perform their sacrifice in these half months in which the moon is waxing and full (for only then that black spot is visible). and in the form of the Syaita Saman. in the form of rain. what is (to be understood by the words) [ 3 0 9 1 posa (fodder) and us a (herbs of pasturage) ? This is the reason that these who care for what proceeds from the cow such as milk. fresh horses or oxen which are not fatigued. The five classes of beings (gods. in order that the sacrifice should not lose its essence. &c. and Jagati after that of Gayatri and Tristubh. the son of Kavasa. heaven is wedded to the earth. at every stage.) then did not keep peace with one another. The Hotar removes the metres from their proper places.209 the place of another metre. obtains (fulfilment of) all desires. In the form of smoke. heaven is wedded to the earth. These two worlds (heaven and earth) were (once) joined. and in the form of the Brihat Saman. In this way. (Thereupon) the gods brought about a reconciliation of both these worlds. About them Tura. men. Both contracted w i t h one another a marriage. this earth is wedded to heaven . according to the rites observed by the gods. Tristubh after that of Gayatri and Jagati. He who has such a knowledge. (Subsequently) they separated. for they only wish to obtain that (black spot). The place fit for offering sacrifices to the gods which the earth put in heaven is that black spot in the moon. (After their separation) there fell neither rain. this earth is wedded to heaven . (And again) in the form of the Naudhasa Saman. the earth is wedded to heaven . he made the metres obtain (fulfilment of) all their desires. nor was there sunshine. Gayatri aspired after the place of Tristubh and Jagati. heaven is wedded to the earth. Heaven (then) put cattle on the earth. This circumstance that the Hotar changes the proper place of the metres has its analogy in the fact [ 3 0 8 ] that (great) people when travelling (to a distant place) yoke to their carriages. Just in the same way. & c ) 1 . The earth put a place fit for offering sacrifices to the gods into heaven. said : O Janamejaya. Thereupon Prajapati saw this Dvadasaha with metres being removed from their proper places {vyulhachhandasa). Heaven (put) on the earth herbs for pasturage. He took it and sacrificed with i t . herbs of pasturage ? For usa is fodder. Brihat and Vairajam joined. (The Sastras of the Morning and Midday Libations on the First Day. Rathantaram. The purport of this paragraph is to show why on certain days of the Dvadasaha the Hathantara Saman. thought Brihat to be i n ferior to them . F I F T H CHAPTER. there were Brihat and Rathantaram .) Agni is the leading deity of the first day. thought Rathantaram and Vairupam to be inferior to them. Gayatri put an embryo in herself and produced Anustubh. 28. Sakvaram. Jagati put an embryo in herself and produced the Atichhandas (metres). 7 6 . Vairajam. surrounding i t . These two. were thus able to hold the six Pristhas. The Stoma (required) is See page 214. Raivatam) became the six Pristhas. and on others the Brihat Saman. Rathantaram and Vairupam joined. Thence heaven and earth were produced. Brihat is Mind. Vairupam. and Brihat. Tristubh put an embryo in hereself and produced Pankti.)6 At the beginning. the Rathantaram put an embryo in its body and brought forth Vairuparn. when the Sama Pristhas originated) the three metres (Gayatri. Tristubh. The sacrifice of him becomes (well) performed and (also) becomes well performed for the whole assemblage (of sacrificer). whence the Raivatam was produced. nor the earth from the air. through them there were Speech and Mind. Brihat being first created. 7 At this (time. are there usas. 13. whence the Vairajam was produced. The three metres having thus become six. Brihat put an embryo in its own body.. Neither came heaven from the air. and Sakvaram thought Brihat and Vairajam to be inferior to them. (On the Sama Priahas. Brihat then put an embryo in its body. and Jagati) [ 3 1 0 ] were unable to get hold of these six Pristhas. Rathantaram then put an embryo in its body. Vairupam. Rathantaram is Speech. See on these different Samans 4.210 put the question (when sending a cow to a pasturage). That world turned towards this world. whence the Sakvaram was produced. who at this occasion takes his Diksa when knowing this production of the metres and Pristhas. thought Rathantaram to be inferior. These three. These two. i. {The Two First Days of the Dvadasaha Sacrifice) 29. is required for forming a Pristha with another Saman.e. These three Samans on each side (Rathantaram. The Marutvatiya Pragatha is. piba sutasya (8. The Pratipad (beginning) of the Marutvatiya Sastra is.211 T r i v r i t (the nine-fold). 2. .su rajinam (Ait. pa to drink. Br. (this is done) at a Rathantara day. The Hotar repeats it before the (Nivid) hymn [ 3 1 2 ] (of the Niskevalya Sastra). it contains (he term d. prava indrdya brihate (8. 5-6). 5. 21). Samans akin to Rathantaram. it contains the term a. tvam Soma kratubhih. He who knows what deity. which are characteristics of the first day.' The Dhayyas are. a characteristic of the first day. ratha carriage. of which characteristic the first day is. what metre (are required on the first day). 3. which is a characteristic of the first day. 78. 57. The Brahmanaspatya Pragatha is. [ 3 1 1 ] The Pra-uga Sastram is. 4. what Stoma. it contains the term piba. 1-2) . becomes successful by it. " drink. 20). The Dhayya is. what Saman. here the deity is mentioned in the first pada. (It is repeated) for securing safety. 1-3) . tyam u . (Further) characteristics of this day are: yukta joined. 22). the allusion to this world (earth). which is a characteristic of the first day. upa prayanto adhvaram (1. (8. The Indra-Nihava Pragatha is. 22-23) and abhi tva purvapitaye (8. here are the deities mentioned in the first padas. a su swift. The (Nivid) hymn is. 1-3). 3-4) . idam vaso sutam andhah. 3-4) . metres akin to Gayatri. 3." which is a characteristic of the first day. which is a characteristic of the first day. which is a characteristic of the first day. pinvanty apah (Ait. 2-3). its Anuchara (sequel). the future of kri to make. The Tarksyam is safe journey. 3. The Tarksyam is. praitu Brahmanaspatih (1. which is a characteristic of the first day. vayavaydhi darsateme (1. The words d and pra are the characteristics of the first day. Br. which is a characteristic of the first day. for it contains the term d. abhi tva sura nonumo (7. it contains the term pra. 74). indra nediya ed ihi (Valakh. for it contains the term pra. 3. 40. which is a characteristic of the first day. The Sama Pragatha is. the mentioning of the deities in the first padas (of the verses repeated) by their very names. 7-8). the Saman Rathantaram. Br. the metre Gayatri. agnir netd. a tva ratham yathotaye (8. they contain the terms ratha and piba (drink). 32. The Ajya hymn of the first day is. 18). (Niskevalya Sastra) The Rathantara Pristham is. yad vavana (Ait. a yatv indro vase (4. it contains the term pra. an erroneous statement. On account of his getting possession of (sampati) by means of the Sampatas. 82.1 Vamadeva. however. and d. repeats two Sampata hymns. that of the Marutvatiya as well as that of the Niskevalya Sastras are (so called) Sampatas. and the Sastras of the Evening Libation) The (Nivid) hymn (of the Niskevalya Sastra) is. (The Rest of the Nisevalya Sastra. pra dyava yajnaih ( 1 . 20). If it would contain pra. The so-called Rathantara days of the Dvadasaha are the first. 6. going forth. got possession of them (samopatat) by means of the Sampatas. to reach the celestial world. Brahm. performed about fifty years ago) which is in my possession. 2 1 .212 He who has such a knowledge makes his journey in safety and reaches the end of the year in safety. only the Yajna yajniya Sama used. This means only that this is done on the " Rathantara day. iheha vo manasa (3. d na indro durad (4. i.. The Pratipad (beginning verse) of the Vaisvadeva Sastra on the first day. wrote that explanation only to explain the term rathantara. its Anuchara (sequel) is. 18. to get possession of it. on the first day. as I can prove from the Sama prayoga of the Dvadasaha (the last sacrifice of . which is a characteristic of the first day. The triplet addressed to Savitar is always (at all Soma sacrifices) the opening of the Vaisvadeva Sastra on the evening libation. which is a characteristic of the first day. the (proper) characteristics of the first day. they are called by this name (sampatas). it contains the term yuj to join. third and fifth. 1-3). The (Nivid) hymn for Savitar is. in this part of India. See Ait. here remarks that the Pratipad of the Vaisvadeva Sastras is joined to the Rathantara Saman. yunjate mana uta (5. it contains the term a. Say. 30. there is besides the Arbhava Pavamana Stotra. Both N i v i d hymns. and consequently the sacrificers would depart (praisyan) from this world. The reason that the Hotar. is." The Rathantara is on this day required at the midday libation. 60). it contains the pra. This is the reason that the Hotar repeats on the first day (as N i v i d hymn for Heaven and Earth) iheha mano though it does not contain the term characteristic of the first day). 81). which is characteristic of the first day. 4-6). (5. e. after having seen (once) these (three) worlds. Say. which is a Rathantara day 2 [ 3 1 3 ] is. which is a characteristic of the first day. but on the first day of the Dvadasaha. 159 ) . 82. It is used at a Rathantara day. the same which is required at the evening libation of the Agnistoma. and join (its inhabitants). The (Nivid) hymn for the Ribhus is. then all would be pra.this kind has been. tat savitur vrinimahe. The (Nivid) hymn for Heaven and Earth is. This is. adya no deva savitar (5. The Jatavedas verse is safe journey.e. He who has such a knowledge reaches in safety the end of the year. because these who hold a session lasting for a year. 35-38. which is a characteristic of the first day. which is a characteristic of the first day. the Stoma (required) is the fifteen-fold (panchadasa). what Stoma. jatavedase sunavama ( 1 . Other 3 See3. i. neither A nor pra (the characteristics of the first day) are used. The reason that the Hotar repeats this hymn (as N i v i d Sukta) for the Visvedevah on the first day. 31 (The Characteristics of the Second Day of the Dvadasha. Thence the Agnimaruta Sastra (of the first day of the Dvadadsha) is identical (with that of the Agnistoma). vais vanaraya prithupajase (3.. 87). (It is repeated) for securing a safe journey. Story of Saryata. The Agnimaruta Sastra (of the first day of the Dvadasaha) is the same as in the Agnistoma 3 . pra tvakasah pra tavasab (1. which is a characteristic of the first day. the Hotar mates the saerificers enjoy this world. He repeats the Jatavedas verse. . The creatures live on what is performed equally in the sacrifice (i. The (Nivid) hymn for Jatavedas is. 3). He who has such a knowledge reaches in safety the end of the year. but otha (derivations from this root) " to stand. which is a characteristic of the first day.e. He who knows what deity. Thus he secures a safe journey (for the sacrificer). or who perform the Dvadadsaha. 66). 143). in several different kinds of sacrifices). what metre (are required for the second day) succeeds by i t . On the second day. " is the characteristic. Thus the Hotar makes (for them) the journey safe. 99. what Saman. The deity (Vaisvanara) [ 3 1 4 ] is mentioned in the first pada. the Saman is Brihat. here. 1) before (the Jatavedas) hymn. The Partipad of the Agnimaruta Sastra is.213 lha. It contains the term pra. is this world. The (Nivid) hymn for the Marutas is. By doing so. pra tavyasim navyasim (1. devan huve brihach chhavasah svastaye (10. is to make the journey (of the saerificers) safe. The (Nivid) hymn for the Visvedevah is.. are going to set out on a long journey. the son of Manu) Indra is the leading deity of the second day . The Sastras of the Morning and Midday Libations. The deities are mentioned in the first pada. It contains the term pra. as well as these who have a Hotar knowing this and acting accordingly. the metre is Tristubh. The pra-uga Sastra is. 4-6). it contains the [ 3 1 6 ] term vrisan in the word a vrisasva " gather strength " (show yourself as a male 3. visvanarasya vaspatim(8. That it cannot have any other meaning. (the term ubhayam. 7-8) . 57. 5). (in the word uttisfha. 57. both) means. the allusion to the airy region. increasing. * The Barh a ta days are the second. uttistha brahmanaspate . it contains the term vridhan increasing. it contains the term urdhva up. indra nediya edihi. which is a characteristic of the second day. e. which is a characteristic of the second day. and sixth. i. urdhva [ 3 1 5 ] upwards. 4-6). e. which is a characteristic of the second day. it contains the term vridhan growing. vrisan male.e. but present tenses of other verbs. vridhan growing. ubhayam srinavachcha (8. The Brihat Pristham (z. 87.. The constant Tarksya is. 32). 41. 2). 2. in the words sutah soma r i t a ridha (2. between. 1-2) . 2. what has the nature of the Brihat Saman. It belongs to the Brihat Saman. which is the participle of the present tense of the root kri to make. 41). The constant (Indra-Nihava) Pragatha is. which are characteristics of the second day. Stotriyam. i. in the whole of which there is nowhere any present tense or present participle of the root kri. The constant Dhayya (of the Niskevalya Sastra) is. . undoubtedly follows from the application of this term to the hymn agnim dutam vrin mahe. brihad indraya gayata (8. 1-2). The Ajya (hymn) of the second day is. (this is done) on the Barhata day. and Anurupam) is tvam iddhi havamahe (6. which is a charateristic of the second day. upwards. antar i n . agnim dutam vrinimahe (1. being a characteristic of the second day. 12) . what has the nature of the Tristubh the present tense4. vayo ye te sahasrino (2. 4). tyam u su vjinam. which is a characteristic of the second day. 46. 1-2) and tvam hyehi cherave (8. pinvanty apah. 50. The Sama Pragatha is.214 characteristics of the second day are. They contain the terms vridhan (8. 32.5 of which kind the second day is (the use of the Brihat pristha). The Pratipad (beginning) of the Marutvatiya Sastra is. indra it Somapa (8. what is today and what was yesterday. rise). indra somam soma pate (3. the deities mentioned (by their names) in the second pada.. yad vavana. 50. The constant Dhayyas are. and its Anuchara (sequel). agnir neta tvam soma kratubhih. The Brahmanaspati Pragatha is. The Marutvatiya Pargatha is. prati towards. this contains the present tense (in vrinimahe). 4 The word for " present tense " in the original is kurvat. in the word ritarridha The (Nivid) hymn (of the Marutvatiya Sastra) is. 5) and antar (8. fourth. The (Nivid) hymn for Jatavedas is yajnena vardhata (2. Jatavedase sunavama. vrisne sardhaya (1. whereupon they got aware of the sacrifice (the sacrificial personage). in the word vrisanvasu. ud u Sya devah savita (6. The (Nivid) hymn for the Marutas in the Agnimaruta Sastra is. . it contains the term vrisan. and is thus a characteristic of the second day (which is a Brihat day). they became always confounded (in their recitations) as often as they were going to perform the ceremonies of the second day (of the Salaha). [ 3 1 7 ] The N i v i d hymn for Dyavaprithivi is. 25. The (Nivid) hymn for Savitar is. yajnasya yo rathyam (10. The (Nivid) hymn for the Visvedevah is. 62.215 32 (The Remainder of the Niskevalya Sastra and the Sastras of the Evening Libation on the Second Day) The (Nivid) hymn (of the Niskevalya Sastra) is. which is a chareteristic of the second day. Saryata. 10-11). 25). This hymn is by Saryata. which is a characteristic of the second day. The constant Jatavedas verse is. which is a characteristic of the second day. it contains the term vrisa in the words vrisa ketur. The reason that the Hotar repeats this hymn on the second day is (to help the sacrificer). As the A n giras were engaged in a sacrificial session for going to heaven. it contains the term antar. which is a characteristic of the second day. 82. which term is a characteristic of the second day. it contains the term vrisan. it contains the term vridh. it contains the term vrisan. 8) . and tat savitur varenyam (3. 7-9). the son of Manu. which is a characteristie of the second day. which is a characteristic of the second day. 71). which is a characteristic of the second day. It belongs to the Brihat day. it contains the trem " up upwards " (in ut). and (by means of it) of the celestial world. in the word vrisnyani (6. 111). 92). te hi dyavaprithivi (1. it contains the term vrisan. The Pratipad (beginning) of the Agnimaruta Sastra is. yajnasya rathyam on the second day. 1). 50. to get aware of the sacrifice. ya ta utir avama (6. visvo devasya netus (5. 160). priksasya vrisno (6. The Pratipad of the Vaisvadeva Sastra is. 2 ) . the Anuchara (sequel) is. The (Nivid) hymn for the Ribhus is. d visvadevam satpatim (5. made them repeat the hymn. taksan ratham ( 1 . 3). and consequently to see the celestial world (of which he wishes to became an inhabitant). 64). He who has such a knowledge destroys the consequences of guilt. that is a characteristic of the third day. its Saman the Vairupam. what Saman. and came into contact with them. when the Asuras were becoming deformed. "Become deformed. This produced the Sainan called Vairupam. closed. the past tense. The Asuras (and) Raksas prevented them (from entering it). become deformed " (virupa) . the mentioning of the deity in the last pada. thence it is called so (from virupa deformed). He who has become deformed in consequence of his own guilt. the Vairupam Saman. an allusion to that world. the term three. The Ajya Sastra is. The gods went to heaven by means of the t h i r d day. cohabitation. the Jagati metre. Thence the horses are called asva (from ah to reach). the term "covered. What hymn has a refrain. its (leading) Stoma is the so-called Saptadasa (seventeen-fold). [ 3 1 9 ] The Asuras persecuted the Devas again. what Stoma. Other characteristics are : asva horse. Thence the horse is the swiftest of animals. This is the reason that the Ajya hymn on the t h i r d day contains the term aha horse. The Devas turned horses (asva) and kicked them w i t h their feet. what has the form of anta (end). yuksva hi devahutamdn (8. . 64). destroys it (his deformity) by means of this knowledge. becomes successful by i t .[318] FIFTH BOOK. which is a characteristic of the third day. The Sastras of the Morning and Midday Libations) The leading deities of the third day are the Visvedevah . what metre (are required on the third day). They said (to the Asuras). anta end." (paryasta). FIRST CHAPTER. repetition. its metre the Jagati. (The Characteristics and Sastras of the Third and Fourth Days of the Dvadasdha) 1 (The Characteristics of the Third-Day. because of its kicking with the hind legs. He who knows what deity. He who knows this obtains {annate) all he desires. (punaravritti) consonance (in the ending vowels). the Devas entered (heaven). 1-3). 12) is the (Nivid) hymn. therefore. the recurrence of the same vowel at the end is compared to the movements of a dancer (ninvittam). 7-9). indras cha vayav esam sutanam (5. and pinvanty apo (1. They are in the Usnih metre. 32. then Indra becomes possessd of his Indra (peculiar) power. Nakih Suddaso ratham (7. Tam tarn id radhase (8. 2. 2 (The Nivid Hymn of the Niskevalya Sastra. a Rathantara day which Sam an is. 7-9)... 22-23) the Hotar turns back the womb' (of this day). 91. If this be recited. 20. Yad vavana (10. 5-6) is the Brahmanaspatya Pragatha which has a consonance (of vowels). say. this Risi obtained Indra's favour 1 Sayana explains panarninritam as follows : This clearly expresses what we call consonance . which is a Rathantara day. 4). 51. 29) is the (Nivid) hymn (for the Marutvatiya Shastra). i. Indra nediya (Val. The Sama singers. 10) [ 3 2 0 ] is the Marutvatiya Pragatha. which are characteristics of the third day. which is a characteristic of the third day. 57. 178) is the constant Tarksya. it contains the term " three. 5-7) vayo yahi sivad. 23-25). 40. which contain the terms. i. 6) are the immovable Dhayyas. 64. yad indra yavatas (7. 18-19) form the Vairupam Pristham on the third day. 57. every verse of which ends in the same words (sa janasa Indraft. Agnir netd (3. sajur devebhir visvebhir (7. as to its position.1 Pranunam Brahmanaspatir (1. and the Sastras of the Evening Libation of the Third Day) Yo jato eva prathamo manasvan (2. 6-8). 7-9) are the beginning and the sequel of the Marutvatiya Sastra. Indra tridhatu saranam (6. ayahy adribhih (5. 9-10) is the Sama Pragatha . It contains the words sa jana and Indra.. 5-6) is the constant (Indra-Nihava) pragatha. closed. three. tuam Soma kratubhifh(1.217 The Pra-uga Sastra consists of the following triplets : vayavayahi vitaye (5. which is a characteristic of the third day. 40. 51. indrasya indriyam). is a characteristic of the third day. therefore. 74. which is a characteristic of the third day. (8. 5-6). By repeating (after this Dhayya) : abhi tva sura nonumah (7. 61 10-12). asvinaveha gaehhatam (5. i. 72. 1-3). nrta. 15-17). because this (third) day is. 6) is the constant Dhayya. traya indrasya Soma (8. covered. consonance (8. the Rigvedis (the Hotars) praise Indra's peculiar nature (power.e. 75. 34. 32. uta nab priya (6. By means of i t . Tryaryama manuso devatata (5. 59. 2 .e. 46. it contains the term "three" (in tridhata). d mitre varune vayam (5. 26.e. 2). Tyam u SU vajinam (10." Yad dyava indra (8. the womb of it. 7) and traya. 32. have a refrain (samanodarkam). 5. This hymn is by the Risi Gritsamada. which contains the term prayasta. Anasvo jato andbhisur (4. The third day is also the end (of the Tryaha). by which Gaya. 82. Paravato ye didhisanta (10. 70) is the (Nivid) hymn for Dyavaprithivi. which are characteristics of the third day. following the singular and dual). in which there is a repetition (because the word ghrita is three times repeated) and the consonance of the terminating vowels (because there is three times a at the end). [ 3 2 2 ] Jatavedase sunavama (1. Those who. which is a Rathantara day. By repeating tvam tvam (in every verse). ghritavridha. Tad devasya Savitur varyam mahad vrinimahe (4. 1-3) and adya no deva savitah (5. Tat Savitur vrinimahe vayam (5. where each verse begins by the same words (tvam agne). in the words rathas trichakrah. Because the word anta (the end) is to be found in the word paravato (aid in the strong form anto). 82. 1) is the (Nivid) hymn for Savitar. Vaisvanaraya dhisanam (3. with such a knowledge. This is the Gayasukta. He who has this knowledge obtains Indra's favour and conquers the highest world. which is a characteristic of the third day. Here by anta is the plural (most of the nominatives of this verse are in the plural) to be understood. and the third day is an end (an object). 31) is the (Nivid) hymn for Jatavedas. because the plural is the end (the last among the terminations. are the beginning and the [321] sequel of the Vaisvadeva Sastra on the third day. It contains the words ghritasriya. G hritena dyava prithivi (6. 2) is the beginning of the Agnimaruta Sastra. the Hotar alludes to the following three days (from the fourth to the sixth) for connecting (both series of three days). ghrita pricha. obtained the favour of the Viavedevah and conquered the highest world. which is a characteristic of the third day. Tvam agne prathamo angira (1. 36) is the (Nivid) hymn for the Ribhus. . 63) is the (Nivid) hymn for the Visvedevah. He who has this knowledge obtains the favour of the Visvedevah and conquers the highest world. the son of Plata. (b ut the t is wanting). the term " three " (tri). It contains. 99. 3-5). The anta (end) is in disaana. 1) is the constant verse for Jatavedas.34) is the (Nivid) hymn for the Marutas. and the third day is also an end. Dharavara maruto (2. repeat (at the end of the last Sastra of the third day a hymn every verse of which contains the term tvam) have both series of three days performed without interruption and breach. The third day is also an " end " (to a Tryaha or period of three days). Because the end (which is aimed at) is a great one (mahad).218 and conquered the highest world. 53. S (7. By making Nyunkha on the fourth day. This description which is quite exact. and Dyaus (Heaven) is one. containing also the Nyunkha. The Stomas and Chhandas are at an end (i. in order to obtain cattle. These three sounds are the three worlds. after the a of the word yajnaya. comprising six days. they make Nyunkha of this syllable by pronouncing it with a tremulous voice. and (this) syllable consists of three sounds. 11). which consists of three sounds .. They are second sound (syllable) of eaoh of the two first half verses in the beginning of the Prataranuvake to be pronounced with Nyunkha. the first sound is pronounced with some impetus. in the high tone (udatta) . is illustrated in Asv by several instances. Thence the fourth day is jatavat. Now the middle part of the Navaratra (the second three days) are to be explained. Because the Nyunkha is (produces) food. one must make Nyunkha w i t h three sounds. and the metres are exhausted) on the third day . this (6 thus pronounced in the high tone with three moras is each lime followed by an indefinite number of half os (i. one must make Nyunkha with a word comprising four sounds. (because it is done) for producing food. Some say. the last syllable of both being changed into o).. which represent the latter thre days (out of the six). that one only remains. increasing and decreasing (dividing) the tone. when a syllable is spoken with Nyunkha. This " that one " is the syllable vach. followed by three half os only . for the animals are fourfooted. i. however. they say. It serves for rising the fourth day (to make it particularly important).e. and Gaus (Cow) is one. 2 The rules for making the Nyunkha are laid dwon in Asval. for the singers seeking a livelihood wander about. the vowel o pronounced very abruptly with half a mora only) or by five only. On just the fourth day. Sr. all the Stoma eombinations. and in the Niskevalya Sastra. in order to make food grow (by their singing for rain). Vach alone is the leading deity of the fourth day. productive. . as I can assure the reader from my having heard the Nyunka pronounced by a Srotriya. they produce food . tho last 6 (with three moras) being.e. (On the Nyunkha)2 (Say. and the very same is the first part of the pristhyam.e. Others say. In order to conquer these worlds. pronounced by the Adhvaryu. Tho Nyaukha is always followed by a pratigara. Therefore.. vach is one syllable. The 6 (in a po revatir and rayo) is pronounced thrice with three moras. and once in the Ajva Sukta (agnim na 10 21).219 3. (This Nyunkha is made in the following manner). of which Vach (Speech) is one. It occurs twice in the first verse of the Prataranuvaka (after the words yajna rayas. These periods of three days form part of the Navaratra—nine nights included in the Dvadadsaha. [ 3 2 3 ] The first Tryahah or period of three days is now explained. thus he places the two-footed man among the four-footed animals. because animals eat food with their mouth. and the animals have four. succeeds through it (the fourth day). It is by the Risi Vimada. At the beginning. for man has two legs. sukra what has the form of speech (the Nyunkha).3 Such a hymn is a characteristic of the fourth day. In the Ajya Sastra. the Hotar ought to make Nyunkha w i t h two sounds. the tense in future (karisyat). does it in the right way. and he places thus the sacrificer in the midst of food. he makes Nyunkha in the morning prayer (Prataranuvaka). It is true. hava. therefore he who makes Nyunkha by one sound only.and [ 3 2 6 ] what has an excess of them . one must make Nyunkha with two sounds for [ 3 2 4 ] obtaining a stand-point." They say. what Saman. in which the Nyunkha is made. He who knows what deity. The fourth day has all the characteristics of the first. Therefore. the Nyunkha is made in the middle .220 one must make Nyunkha with one sound only. said " The word ' Vach ' comprises one syllable only. The terms a. The Sastras of the Morning and Midday Libations) The leading deity of the fourth day is the Vach. and assonances (viriphitam). Thus he makes Nyunkha at both the libations (morning and midday) for obtaining food. what is wanting in syllables.. 21) is the Ajya hymn of the fourth day. what has different metres (viehhandas). and kuha sruta indrah 10. viz. It conThe word viriphitam has. the son of Mudgala. the Nyunkha is made by the Hotar. pra are the characteristics of the fourth day. the Hotar places the sacrificer with his mouth (ready for eating) towards food. the mentioning of the deity in first pada. what is by Vimada viriphita. the Hotar makes Nyunkha at the beginning. and has alliterations. Agnim na svavriktibhib (10. consonances. what metre fare required) on the fourth day. in the middle. for. Thus he places the sacrificer w i t h his mouth towards food. 22) on the morning and midday jof the fourth day (See Asy. yukta ratha asu pa (to d r i n k ) . an allusion to this world.. been misunderstood by Sayana. Other characteristics of the fourth day are the jata." i. who explains it by " nyunkhita. the metre is Anustubh. the Saman is Vairaja. because creatures first eat food with the mouth. what refers to Viraj and to Anustubh . it appears. a Brahman. In the midday libation. c. The Stoma is the twenty-one-fold. he makes the creatures fond of food. (The Characteristics of the Fourth Day. 21. when repeating the two Vimada hymns (agnim na svavriktibhir 10. 3 . Sangalayana. In this way. whose name is contained in an alliteration in it (in vi vo made). what Stoma. 4. here viriphita. for this day is. just as many as 10 Jagatis comprise (Say. each verse concludes with the word vivaksase. and its application even being accurately described by him (in 5. no doubt. vo is. this hymn is the external shape. every one will observe that in the first of them. . nor by the recitations of the Hotri priests. Jagati). 7. and cattle are of the Pankti nature (i.11). 20 Gayatris. again.) If they are divided by 82 (the number of syllables for the Anustubh metre). Viriphita must refer to some peculiarities which lie in the two hymns alluded to. Besides. In this consists a characteristic of the fourth day. but in the beginning verses. 8). the Nyunkha does not take place in the Vimada hymn only. and if divided by 24. e. who is therefore also called viriphita . there occurs in the two first verses in the same place (in the commencement of the second pada) the term adya. where Gayatri is the metre). in the second. the Prataranuvaka of which verse is by the Sudra Risi Kavasa Ailusa. in the boundary of which the sacrifice—conceived as a being— extends and thrives)... but the sacrificial personage is even actually present (in i t ) . in the application of which metre one of the characteristics of the fourth day consists. 4. (it is done) for obtaining cattle. they consist of five parts). vi. then we obtain 15 Anustubhs. They thus develop (stretch) out (of the form of) the sacrifice (contained in this hymn). a day of commencement (like the first. because the sacrifice is a Pankti (series of ceremonies). the word vajrivah. e. and obtain (through the medium of this hymn) the Vach again. These repetitions of the same words. which are an allusion to the name of the Risi Vimada. it is surprising only why he should call this peculiar way of lengthening the syllable 6 (m) in the midst of a verse. the sacrifice (i.. and is in the Pankti metre .221 sists of eight verses. (This is done) for establishing a connection (between the several periods of three days. In this way of computation. 8. e. But the term nyunkha being perfectly known to the author of our Brahmanam. On reference to them. The panktl consists of 41 syllables. thence it serves as the Ajya Sastra of the fourth day. This is brought about by repeating thrice the first and last verses. Those who have such a knowledge move continually within the closely connected and uninterrupted periods of three days (required for having success in the sacrifice). Sr. This (the connection of the Jagati with the morning libation) is a characteristic of the fourth day. and at the end of several padas in the following verses. the proper moaning of the term " viriphitam" as understood by the author of our Brahmanam. These eight verses comprise ten Anustubhs. 4 because [ 3 2 6 ] this morning libation of the middle three days (from the fourth to the sixth) belongs to the Jagat (i. These eight verses contain twenty Gayatris. generally commencing with va. for this is the Anustubh day. and contains the words vi vo made. Although this hymn is neither accompanied by the chants of the Sama singers. one obtains 480 syllables. the sacrifice does not lose its essence by i t . These eight verses make ten Jagatis. after the Dhayya has been recited. 20. which form part of the Marutvatiya Sastra of the first day. the root hu perceptible. This hymn is in the Tristubh metre. 1-3). a chikitana sukratu (5. and sukra. to which the fourth day belongs. containing the word huva. The verses. according to its position (thence the Pragatha. 48 2-1). like a piece in machinery). tyam u vo aprahanam (6. That metre is the leading one in which the N i v i d is placed . 51. 46. 3). 1-3). The word imahe " we ask for " in this verse. 78.22. 24. is its womb). 74. S rudhi havam ma risanya(2. 6) is the immovable Dhayya. 22. 1) vayo satam harinam (4.5). which are characteristics of the fourth day. 11. 1-2) and sruahi havam vipipanasyadrer(7. 47). 66. Agnir neta (3. 64. [ 3 2 8 ] This (reference to the Brihat) is a characteristic of the fourth day. therefore one puts in (these) Gayatri verses the N i v i d . This is a characteristic of the fourth day (for it indicates the multitude of its rites). in its last quarter (47. 5-6). . 4). pinvanty apo (1. By means of the padas of this hymn which stand firm. and are a characteristic of i t . 1) forms the womb (central verse) to which the Hotar brings (all) back. pra va indraya brihate (8. The verses (of this hymn) are in the Gayatri metre. tvam Soma kratubhih (1. 4-5) is the Vairaja Pristham of the Brihat days. 6). 48. Idam vaso sutam andhah (8. In them. 65. In the hymn Marutvam Indra vrisdbho (3. 47. in the word huvema. constituting the text of the Brihat Saman. 48. praitu Brahmanaspatir (1. 13) is the setting (paryasa). which is in the Anustubh metre. for the Gayatri verses are the leaders of the midday libation in these latter three days. indras cha vayav esam (4.4. 13-15) ambitame naditame (2. 34). viki h a t d r a avita (4. £ 3 2 7 ] a pra. 2). 91.222 The Pra-uga Sastra. Tvam iddhi havamahc (6. 2. 44. Indra nediya (Val 5. Yad vdvana (10. 4-6). Tam tva yajnebhir imahe (8. there is. are also required for the fourth day. 5). Piba Somam Indra mandatu (7. which is a characteristic of the fourth day. there occur the words. means that this day's work is to be made long (in consequence of the multitude of rites) as it were (just as one has to wait long before a request is acceded to). 10) is the beginning (pratipad) of the Marutvatiya Sastra. 1). apa tyam vrijinam ripum (6. 1) is the hymn which contains the word hava (call). & no visvabhir utibhik (7. 1-2). which is a characteristic of the fourth day. 4-6). is composed of the following verses : Vayo sukro (4. the Hotar keeps the libation lest it fall from its proper place (it should be kept in its proper place. 57. for this is a Brihat Sama day. 41. Imam nu mayinam huva (8. being a characteristic of the fourth day. and consonances. Tyam u su vajinam (10. 34) is the (Nivid) hymn for the Visedevah. 50. the Hotar keeps the libation. It is in. it contains the term pra. the Gayatris are the leaders of the midday libation in these three (latter) days. it contains the terms pra and s ukra. They are in the Gayatri metre . 22) is the Vimada hymn. and such as consist of four padas. 5. 88. (The Remainder of the Niskevalya Sastra. 5) is the Sama Pragatha. 46) contains (in the fourth verse) the word janvsa (from the root jan " to be born "). which is a characteristic of the fourth day. 81) is the setting. 178) is the immovable Tarksya. it contains the words pra and vacham isya. Pra ribhubhyo dutam iva vacham isya (4. being one of the characteristics of the fourth day. such as consist of two padas. By means of the padas of this hymn which stand firm. which is a characteristic of the fourth day. Tyam uvah satrasaham (8. which is a characteristic of the fourth day. therefore they put the N i v i d in the Gayatris. are the beginning and sequel of the Vaisvadeva Sastra on the fourth day. Vaisvanarasya sumatau syama ( 1 . Visvo devasya netus (5. Pra dyava yajnaih prithivi (7. 56) is the (Nivid) hymn for the Marutas. 10-18). tat savitur varenyam (3. 33) is the (Nivid) hymn for the Ribhus. 53) is the (Nivid) hymn for Dyavap r i t h i v i .the Tristubh metre. which is one of the characteristics of the fourth day. (the t h i r d pada) asastiha j a n i t a contains the term " jata" which is a characteristic of the fourth day. The hymn yudhmasya te vrisabhasya (3. which are characteristics of the fourth day. lest it fall from its proper place. and the Sastras of the Evening Libation) Kuha sruta indraft (10. It has different metres. with alliterations. which are characteristics of the fourth day. assonances. indicate that this day's work is to be made long. A devo yatu (7. . This is one of the characteristics of the fourth day.223 Tvam Indra praturtisu (8. which is a characteristic of the fourth day. a visvadevam saptatim (5. 82. 7-9). 1). 62. Ka im vyakta (7. This is a characteristic of the fourth day. Pra sukraitu devimanisa (7. as it were. [ 3 2 9 ] The N i v i d is to be put in that metre which leads (the day) . 45) is the (Nivid) hymn for Savitar. it contains the term jata. 98) is the beginning of the Agnimatuta Sastra. Its words. it contains the term a. 21 being taken as equal to vimada). visvasu girsv ayatam. which is a Brihat day. by the Risi whose (name) is contained in an alliteration (vi vo made in 10. " This. such as urdhva. which is a characteristic of the fourth [ 3 3 0 ] day. it is pariktam. Agnim naro didhitibir (7. (The Characteristics and Sastras of the Fifth and Sixth Days of the Dvadasaha) 6 The Characteristics of the Fifth day. beautiful. i. dugdha. he does not specify) which is pleasing to hear on account of its sweet tones and sounds . antar. cow) mad (drunk). He who knows what deity.224 (In the third pada of its first verse) there are the words. The original viksudra iva hi pasavo cannot be literally translated. the Saman is the Sakvaram. refers to the song (what song.e. because the animals are of this quality. i. say. that is a characteristic of the fifth day. succeeds by it. an increase (adhydsal}). 1) is the immovable Jatavedas verse. the metre is Pankti. what is fixed (standing). and vi expresses " different. (duh to milk) udha (udder). which contain the root jan to be born (in janunsi). some four. such 2 1 . having offerings . vridhan : the mentioning of the deity in the middle pada.9 This (fifth) day is jdgatam. SECOND CHAPTER. vrisan. Its meters are unequal. for [ 3 3 1 ] the animals are movable . it refers to the movable (jagat) things (or the Jagat! metre). This constitutes a characteristic of the fourth day.. some have two padas. left. Its Stoma is the Trinava (twenty-seven-fold). for the animals have reference to the Brihati metre . or to the beautiful view which Animals. for the animals refer to the Pankti metre. 1) is the (Nivid) hymn for Jatavedas. ksudra means small. there are in it Virajas and Triatubhs. as it were. because the animals The Pusu is considered to have five feet. low . it is vamam. the animal form.e. one being smaller or bigger than the other. What is not A and not pra. there are the following peculiar characteristics). He takes it to mean " lonely. i.. an allusion to the airy region. it is barhatam. I therefore must content myself with a paraphrase. which is a characteristic of the fourth day. the month being reckoned as the fifth. dhenu (cow) prisni (cloud. The Sastras of the Morning and Midday Libations) The leading deity of the fifth day is Odus (the cow). interprets the word vama here differently. (In addition to these. the characteristics of the second day re-occur in the fifth. prati. it contains the term janayanta. 3 It is havismat. Besides.. 99. based chiefly on Sayaua . what metre (are required on this day). what Saman. nakir hy esam janunsi veda.' for the animals differ in size. Jatavedase sunavama somam (1. manifold. The verses of this hymn are in unequal metres . what Stoma." 3 Say.e. he says. This constitutes a characteristic of the fourth day. consists of the following verses : A no yajnam divisprisam (8. Therefore the Hotar placea the N i v i d in (these) Gayatris. 5. 90.&c. 65. i. The triplet marutvam indra midhva (8.y five-fold. which lead the midday libation of the three days' sacrifice. Atis akvari. 4). Ittha hi soma in mada ( I . and has the present tense. which is in the Pankti metre. the Hotar keeps the libation in its proper place. having a body . & . By means of this pada which remained firm. 13-15) brihad u gayise vacha ( 7. all these are characteristics of the fifth day.225 are an offering (serve as an offering). 1-3). & c . which is in the Brihati metre. represent to the eye of the spectator. preventing it from slipping down. The N i v i d is placed in that metre which is the leading one. piba sutasya rasino (8. it is vapusmat. contains the word mad also. this is the animal characteristic of the fifth day. 1-3). 96. Avitasi sunvato (8.e. 5-7) bahavah surachak$asd (7. 6). it is sdkvaram panktam. Indra nediya edihi (Val. 52. 36) is a hymn which contains the word mad "to be drunk.. which is identical with that of the second day. and appear to be mere guesses. brihad Indraya gayata (8. for the animals have a body . 1). 40). just as the second day. 78. i. Agnir neta (3. devam devam vo vase devam (8. Imam u. as cows. suvo atithim (6. 5).) . [ 3 3 2 ] pinvanty apo (1. composed in the Tristubh metre.) Indra it somapa ekah (8. 2). I think it better to take the word in* the meaning" left " according to which the animals are the " left part" in creation. 7). 40. 66. 27. 64. there is the word panchajanyaya (consisting of five families) which (five) is a characteristic of the fifth day (it being pankta. tvam soma kratubhih ( 1 . It is in the Jagati metre w i t h additional other metres (such as Sakvari.. consisting of five padas which contains the word mad alsoThe hymn Indra piba tubhyam suto madaya (6. uttistha Brahmanaspate (1. a no vayo (8. 80) is another hymn in the Pankti metre. 10-12). 74. 9-10). The Pra-uga Sastra of the fifth day. In the verse yat panchajanyayavi'sd (8. These verses are in the Gyatri metre. e. which is the beginning of the Marutvatiya Sastra. 1) is the extension (of the Marutvatiya Sastra) of the fifth day. 20. But these explanations have no sense at all." There are (in the first verse) five padas. 46. opposed to men and gods who represent the right. 25). horses. 46. 1). 3. 2. 7-9) is the setting containing neither the word d nor pra which is a characteristic of the fifth day. 91. 1-3). raihena prithapajasa (4. 15) is the Ajya Sastra. ima u vam divistaya (7. [ 3 3 4 ] thus preventing it from falling down. i. the power (of making all) this and everything. tarn Indram vajaydmasi (8. 4 These are vida maghavan. 111. the Hotar keeps through its padas which remain firm. Indra (having had once a desire of becoming great). (On the Sakvara Saman and the Mahdanmnis. (Its third pada) sa vrisa vrisabho bhuvat. therefore they are called Mahanamni. The hymn. 1). Tyam a su vajinam is the immovable Tarksya. Yad vavana (10.) On the fifth day. 7-9) is the setting (paryasa).. he has the power). Indro madaya vavridha (1. {The "Remainder of the Nishevalya Sastra. 74. the libation in its proper place. for they are great. are the Anurupa (of the Niskevalya Sastra). Mo su tva vaghatas chana (7. they contain the words vrisan. which are characteristics of the fifth day. 82. mad. prisni. Thence they are called Sakvaris (from saknoti. the Hotar returns to the womb of the Rathantaram (as the receptacle of all ceremonies). 81) is in the Pankti metre. e. indram visva avivridhann (1. and containing the term "mad. when he created the universe. predam brahma (8. the Sama singers chant the Mahanamni verses according to the Sakkvara tune . this is a characteristic of the fifth day. 1-2) is the Sama Pragatha with an additional foot. By repeating Abhi tva sura nonumo after the Dhayya. The Sastras of the Evening Libation. which is a Rathantara day. became the Sakvarl verses. The triplet. 10). [ 3 3 3 ] Prajapati had. See 4. this (fifth) day being a Rathantara day by its position. 84. made himself great by means of these verses . The Niskevalya Sastra. vridhan. 37) is in the Pankti metre. from sima a cord. 36. The verses Svador ittha visuvato (1. consisting of five padas. 31). 82. 4. Thence comes the word siman. contains the animal from (there is the word vrisan. having the animal form (five parts).226 7. 6) is the immovable Dhayya. . 1) which contains the term "mad" also. upa no haribhih sutam (8. A l l that he created as extending beyond the frontiers." By means of the hymn Satra madasas tava (6. and is in the Tristubh metre.) The hymn." turned cords (sima). 32. The power possessed by Prajapati to make all this and everything when creating these worlds. 8. which is a characteristic of the fifth day. He (Prajapati) made them (these Mahanamnis) to extend beyond the frontiers. comprising five padas. These worlds (also) are Mahanamnis. 13-15). Therefore the Hotar places the N i v i d in (these) Gayatrls. 71. Ud u sya derah savita damuna. i. They say. Vapur na tachehikituse (6. e . e. the mouth being counted as the fifth) which is a characteristic of the fifth day. 82. which is a characteristic of the fifth day. but each in his own house. Therefore the priests perform the Rituyajas (offerings to the Ritus). 66) is the (Nivid) hymn for the Marutas. enter the field of the gods who do not live together. In it there is the word vamam (in the last pada). Jatavedase sunavama is the invariable Dhayya. .. The verses. the Rituyaja mantra for the Adhvaryu and the sacrificer are repeated by the Hotar. 9. See the note on page 135-36. e. to which class of sacrifices the Dvadasaha belongs. Agnir hota [ 3 3 5 ] grihapatih (6.1) is the beginning of the Agniraaruta Sastra. to milk. i. are the beginning and sequel of the Vaitfvadeva Sastra on the Rathantara day. offering. 56) the words ruvad dhoksa (in the last pada) contain the animal form (because the word dhoksa. (On the Rituyajas of the Sixth Day. booty. mahi dyavaprithivi (4. which contains the word vapus.e. e. 82. property. tat savitur vrinimahe (5.1-3) adya no deva savitar (5. No R i t u (season) lives in the house of another Ritu. the field of the gods.. 8 Thus the priests prepare all the Ritus 3 This refers to the circumstance that at the common Soma sacrifices. such as the Agnistoma. i. But at a Sattra. i. Those who enter on the sixth day. each must act for himself. being alternately priest and sacrifice. of which the fifth is one. i. Stuse janam suvratam navyasibhir (6. is in it).. from. each for himself. Because the auimals are vajah. without appointing another one to do it for them. which is a characteristic of the fifth day. 34) is the Ribhu hymn. which is a characteristic of the animal form.227 male. which is in the Sakvari. 1) is a hymn (in the Tristubh metre) with an additional pada (in the last verse. Havis pantam ajaram (10. This is the animal form (animals being supposed to have five feet instead of four.) The sixth day is deva ksetra. this is the animal form. 15. with an additional pada (at the end). instead of in the Tristubh metre). Ribhur vibhva vaja (4. which (vajah) is an animal form. each member of the body of priests who are performing a Sattra. left. In the Dyavapriithivi hymn. in it).. 49. The N i v i d is placed in that metre which is the leading. for the Gayatris are the leading metres at the midday libation in this Tryaha (the three days from the fourth to the sixth). this is not allowed . 88. It is in the Gayarti metre. The Rituyaja mantras for the Adhvaryu and sacriflcer are the eleventh and twelfth in order. from the root duh. (6. It contains the word havis. 4-6) is the (Nivid) hymn for Savitar. 13) is the (Nivid) hymn for Jatavedas. and not by the Adhvaryu and the sacrifteer themselves. Thus he who has this knowledge ascends the seven heavens. that the whole assemblage enjoys happiness. and such ones as consist of six padas are fit for the sixth day. (On the Nature and Meaning of the Paruchhepa Verses. why then are metres of seven padas (as the Rohita is) [ 8 8 7 ] recited on the sixth day ? (The reason is) By six steps the sixth day is reached . Verses which consist of five padas (steps) are a characteristic of the fifth day. Riknavahi. Thus they regain the Vach for the connection (of the whole). 9 Previous to the recital of every Yajya. By means of it Indra ascended the seven heavens. 36. rikna=Vhagna. nor from Prajapati. each in his own place. and w i l l (henceforth) walk crooked. Those who are possessed of such a knowledge have the three days connected and unbroken. as it were. nor repeat vausat after the Yajyas. stands. from the prana (breath). sinking beneath her load. the seventh day (by taking it single) they settle with the seventh step down (in heaven after having reached it by six). faltering in her voice. They say. instead of vrikna.8 Thus they w i l l not have the Vach wearied. which are repeated by the seven Hotars in their order (the so-called prasthitas). nor w i l l they fall from the line of sacrifice which should not be broken. and call " vausat" then they would have Vach wearied. broken. No order for making the Ritu offering is required. who is wearied on the sixth day. nor from the prana. but by cutting off. Therefore the order (praisa) to repeat the mantras. Prajapati and cattle. Because the order given (by the Maitravaruna).1). for the Ritu offerings are the Vach. then they fall from the line of the sacrifice which should not be broken and (consequently they fall) from the sacrifice. They say.) They place at the two first libations a Paruchhepa verse (one seen by the Risi Paruchhepa) before each of the Yajyas. 130. 8 The verse to be prefixed to the Praisa and Yajya is tubhyam hinvana (2. 10. vrisann indra vrisa panasa indavah (1. nor walk crooked. one of the Paruchhepa verses is to bo repeated. as well as the Yajya verse (at the end of which the Vasatkara occurs) should be preceded by a Rik verse.7 But if the priests do not repeat the order for the R i t u offerings. 6-11) and piba somam indra suvanam(1. Vahardvini. When they would give the order (for repeating the Yajyas) for the Ritu offerings. as Say. tried. tired. 2-10). 7 6 .228 without foregoing such or such one (and make them fit for their own use). nor from the cattle.139. observes. nor from the sacrifice. nor is the formula " vausat" to be repeated. These are.9 The name of their metre is R ohita. sinking under her load 5 (the number of mantras recited on the previous days) and faltering in her [ 8 8 6 ] voice. comprising seven padas : stirnam barhir up no yahi vitaye ( 1 . suuma yatam adribhir (1. 135. and the past tense. 12. 1-3). mahantam). the R aivatam the Atichhandah. took them and threw them into the sea. an allusion to that world (heaven). the Saman is Raivatam.139. iyam adadad rabhasam (6. which is a characteristic of the sixth day. an Atichhandah (a metre exceeding the normal measure) comprising seven padas. 1-3). o su no agne srinuhi tvam ilito (1. Ayam jayata manuso dharimani (1. which is a Paruehhepa hymn. a vum r a t h o niyutvan ( 1 . viz. 4-6). deprives his enemy of his fortune and turns h i m out of all these worlds. consonance. the Paruehhepa hymns comprising seven padas. The Stoma is the thirty-three-fold.) The Devas and Asuras waged war in these worlds..11). [ 3 3 8 ] The sixth day has the same characteristics as the third. The Pra-uga Sastra consists of the following verses. Therefore he who has this knowledge. 1 ) . 1 3 9 . e. which all are Paruehhepa.6-7). three. 4-6). what has the form of anta. 128) is the Ajya Sastra. viz. The Devas turned the Asuras by means of the sixth day's ceremonies out of these worlds. the mentioning of the deity in the last pada. 7 ) . the Narasamsam. 139. 1-3). 137. Just this pada. anta. (The Characteristics of the Sixth Day. ye devaso divy ekadasa (1.. paryasta (set). 139. because mahan is a word in anta (aee. asra. the additional pada (the seventh in the Paruehhepa verses) became a hook for the purpose of gathering the treasures (thrown into the sea by the Asuras). astu srausal (1. 61. cohabitation. Sa puruyo mahanam (8.229 11. the words. i. and anta. and Atichhandah. yuvam stomebhir devayanto ( 1 . (On the Origin of the Paruehhepa Verses. 1-3) is the beginning of the Marutvatiya Sastra. The Devas following them behind 1 0 seized by means of this metre (of the Paruehhepa verses which have seven padas) all they (the Asurasj had grasped. The Asuras seized all things which they could grasp. 135. . 52. avar maha 1. Atichhandas the metre. end.) Heaven (Dyaus) is the leading deity of the sixth day. The Sastras of the Morning and Midday Libations. 10 Anukaya=pristhato gatva S. 133. What has the same end (refrain) is a characteristic of the sixth day. The peculiar characteristics of the sixth day are. repetition. the Nabhancdistham. thence the Hotar puts the N i v i d in the Gayatri metre. the repetition of which resembies the 15 sounding of a b e l l metal instrument. 5-6).su vajinam is the invariable Tarksya. being the end (the last of the second series of three days). Pra gha nvasya (2. tebhih sakam pibatu vritrakhadah . and the sixth day is the end (anta). The verses. 91. 2. 1 8 In the hymn abhur eko This is Marutvan no bhavatv indra uti. consisting [ 3 3 9 ] of seven padas.13 These verses are in the Gayatri metre . 4-6) is the triplet which serves as a setting. 3. 13-15). the hymn. Indra nediya edihi (Val 5.6). 65. in the Atichhandah metre. 5-6). 1 2 which contains an anta. and revan id (8. By " tvam iddhi havamahe " (6. there is an anta. 64. the Hotar returns all to the womb of the Brihat Sama . 7) i s . The verse yad vavana is the invariable Dhayya. The verses. comprising seven padas. the Gayatris are the leading metres at the midday libation during these three days. 130) is the Paruchhepa hymn. or its equivalent) in the words (verse 9). the libation in its proper place. 13 [ 3 4 0 ] {The Remainder of the Niskevalya Sastra and the Sastras of the Evening Libation. Yam tvam ratham indra medhasdtaye (1.— Say. 11 12 13 14 . 100) is the hymn whose verses have the same refrain 1 1 (samanodarka). 51. (a participle of present tense form in ant. and nakih sudaso ratham are the extension (atanah of the Marutvatiya Sastra) and identical w i t h these of the third day. revatir na sadhamade (1. 30. the form ant is to be sought in marutvata. pra nunam Brahmanaspatir (1. jita is an anta. Agnir neta (3. 15) is the hymn whose several verses have the same refrain. Because in every pada there is the word Indra. 40. 129) is a Paruchhepa hymn in the Atichhandah metre. tvam Soma kratubhih (1. This appears to be an error. because Vritrakhado (ado being taken as equivalent to anta) is the anta. By means of this hymn. is a characteristic of the sixth day. In the present state of the Samhita it is incorporated w i t h another one. 7-9) .14 Tyam u . 4). 1-2) which follows the Dhayya. which is used on a Brihat day. 46. svar marutvata jitam. Indram id devatataya (8. Ayam ha yena (10. 2. The N i v i d is put in the leading metre . form the Raivata Pristha (the Raivaita Sama). for this is a Brihat day according to its position. the Hotar keeps through its padas which remain firm. which is in the Tristubh metre. to which the sixth day belongs.5-6) is the Sama Pragatha which has the characteristic of ninrita (has a consonance). 20. for in its words. This is mada indra chakara. pinvanty apo (1.230 end. 2). Traya indrasya Soma (8. Sa yo vrisa vrisnyebhih (1. Indra Marutva iha pahi (3.) Endra yahy upa nah (1. preventing it from falling. 13-15). " The father answered. whose verses have the same refrain. 61). 16 Kim u sresthah kim yavistho ( 1 . The two hymns Idam ittha raudram (10. Katara purva (1. standing is an anta. through its padas which remain firm.. Upa no haribhih stutam (8. in the Atichhanda metre. " Go to the adjudicator 18 and arbitrator. 37) form the Arbhavam [341] Narasamsam hymns. the words occur (verse 5) ratham dtistha tuvinrimna bhimam . 82. 161) and upa no vaja adhvaram ribhuksa (4. Rigveda 10. 38) is the(Nivid) hymn for Savitar . {The Story of Ndbhdnedistha. which is in the Tristubh metre. There are the Angirasah just engaged in holding their sacrificial session (Sattra) for going to heaven. i. 10-11) and doso agat from the sequel. 25) is the beginning of the Vaisvadeva Sastra. who was given to the sacred study (after his investiture in the house of his Guru).. they are puzzled (frustrated in their design).) He recites the Nabhanedistham. He went (to them) and said. 185. 1) is the (Nivid) hymn for Dyavaprithivi. Let them recite on the sixth day these two hymns (abovementioned. gone. sasvattamam tadapa vahnir asthat. Nistava. the libation in its proper place. " My dear son. . the words therein. 14. Therefore the N i v i d is to be placed in i t . 31). 4. being a characteristic of the t h i r d day. preventing it from falling. 61-62). then they w i l l give thee the sum of a thousand which is contributed by all the 16 17 18 This is dyava raksatam prithivi no abhvat. which is the leading one of the midday libation of the three (latter) days.e. As often as they commence the ceremonies of the sixth day. the son of Manu. (10. 31-33) is the setting which has the same refrain. in which the term " three " occurs. By means of this hymn. do not mind that. Tat Savitur varenyam (3. the Hotar keeps. i. Samh.231 rayipate (6. " They have divided the property including my share among themselves. Ud u sya devah savita savaya (2. It is in the Gayatri metre. which is a characteristic of the sixth day. because gata. He went to his father and said. in it the word stha " to stand. " By "adjudicator and arbitrator " they meant their father. This is the meaning of the term brahmachuryam vasantam. " marks an end (standing being the end of going) which is a characteristic of the sixth day. signifies an end. and ye yajnena daksinaya samakta. 17 his brothers deprived h i m of his share in the paternal property. contain an anta. Nabhanedistha was a son of Manu.e. 62. 62) form the Vaisivadeva (Nabhnedistha) hymns. Abhi tayrh devam Savitaram (Vaj. " What portion is left to me ? " They answered. for sthita. thy father may decide." Ho went to his father. the son of Manu. in order that the sacrificer might become aware of the sacrifice. He asked him." He said. he took i t . 19 when they go to heaven. " What dost thou wish. " I t is his. when you go up to heaven." When he was putting all together (the thousand pieces). Valakhilya." He said. among you. and he gets a glimpse of heaven by means of the sixth day. leading to heaven)." They said. a man clothed in a blackish (dirty) dross 20 alighted and approaching him." Therefore a man who is learned must speak only the truth. that thou speakest thus? " He answered. and Evayamarut.) The Hotar ought to repeat these Sastras which are called the accompaniments (of the others on the sixth day). because you have spoken the truth.232 sacrificers who participate in the sacrificial session." He answered. If the Hotar foregoes only one of them. a thousand gifts shower." the Nabhanediatha hymn. Upon that man who has this knowledge. Ndbhdncdistha. " I give it to thee. given you (the reward) ? " He said. then give me the reward for the sacrificial session of a thousand (cows or other valuables). and approaching me said. viz." The man said " Then it belongs to either of us. 0 Brahmana. " The Angirasah have given it to me. 15. 27-30. " They have given me. said. Vrisakapi and Evayamaruta only as auxiliaries (to the Vaisvadeva-Sastra). 19 20 This is the translation of sattra-parivevanam. belongs to thee. this belongs only to you . my dear son. the Nabhanedistham. Valakhilya. my dear son ! but he w i l l give i t to thee. Therefore the Hotar recites these two hymns on the sixth day. let it be so. the Sukirti Hymn. I have left it here. let it be so. and said. but a man clothed in a blackish dress alighted. *' This is mine . " Receive me. " Well. [ 3 4 2 ] " I w i l l show you how to perform the sixth day.e. the master of cattle. says that according to another Sakha. ' T h i s is mine. "Have they not. they said. " This thousand. " Well. (i. Say. When they were going up... . acknowledged that it is my property)." He made them recite on the sixth day these two hymns .' So saying. and of the heaven-world. This is the mantra of " the thousand gifts. then they became aware of the Yajna (the sacrifice regarded as a person." He then went to them. The Agnimaruta Sastra of the Sixth Day. I have left it here. [ 3 4 3 ] On the auxiliary Sastras at the Evening Libation. " The father said. Vrisakapi. and to have subsequently pointed out the heaven-world. so says my father. 0 ye wise !" They said. this man is Rudra." He went back to him. (See 6. saying. " Sir. 57) is the Maruta hymn. 1). he made the womb set forth the child. I f he foregoes the Nabhanedistbam. ends of the sacrifice. the son of Kaksivat. which is a characteristic of the sixth day. then the sacrificer will lose his semen . if he foregoes the Vrisakapi. then the sacrificer w i l l lose his breath . ln order to make of them a large ring. By means of the hymn 21 by Sukirti. keeps them up by repeating twice the word dharayan. he (the priest) poured. the sacrificer will lose something. and this is a characteristic of the sixth day. 4 . he transformed them (to make an embryo). they may hold.233 (these additional Sastras). It is in the last pada of all versos of this hymn. might fall down. because therein (in the first verse is said). the sacrificer w i l l lose his soul. 96. By means of the Nabhanedistham. If the womb is prepared by (this) sacred hymn (Brahma. It is done to keep the sacrifice uninterrupted Those who have such a knowledge have the three days continuous and unbroken (undisturbed). Here is the plural (because the Marutas are many) to be urged . 99. just as one ties and unties successively the ends of a cord. 21 22 23 Apa pracha Indra (10. 9." Thence the child (garbha). because alias [ 3 4 4 ] is a repetition. Indra! (just as people find pleasure in a large commodious room).22 i. 131). Jalavedase sunavama (1. does not damage the womb which is (much) smaller. if he foregoes the Valakhilyas.the semen into the sacrificer . If he has done all required for making the sacrificer walk. and if he foregoes the Evayamarutam. because the plural is an anta. in order to keep it (expanded. apprehending the anta. Madhvo vo nama marutam yajatra (7. though being larger. Ahaseha krisnam ahar arjunam (G. e. 1) is the (Nivid) hymn for Jatavedas. then he w i l l turn the sacrificer out of his divine and human position. by means of the Valakhilya verses.). 87). which is a characteristic of the sixth day. e. 1-33) is the beginning of the Agnimaruta Sastra.. Sa pratnatha sahasa (1. is the invariable Jatavedas verse. then he walks (he has obtained the faculty of walking). then the Hotar imparts to the sarcificer the faculty of walking by means of the Evayamaruta hymn (5. " Let us rejoice in thy shelter. whose verses have the same refrain. The priest. 23 or just as one (a tanner) is driving in the end of a (wetted) skin a peg. and a consonance. the Sukirti hymn). i. asu. the meters are at an end on the sixth day. 1-3). 1). 1 With the sixth day. i. which are always required at the Pra-uga Sastra. but the priest commences now developing the Yajna again. and constitute the two triplets for Vayu and Indra respectively. 4). pra ksodasa dhayasa (7. in order to make them hot again B for recovering its essence already gone . 3 These six verses form two triplets .234 T H I R D CHAPTER. because this is the metre at the morning libation during the (last) three days. piba. 6). pra sota jiro adhvaresv asthat (7. 1-3). Thence this (hymn) is the Ajya (Sastra) of the seventh day. Vach is done up. (The Characteristics and Sastras of the Seventh and Eighth Days. This can be done only by starting from the Yajna itself (without any other help). It is in the Tristubh metre. In the sea (Samudra) is Vach . ye vayava indra mada nasa (7. 72. nor Vach. the sacrifice is finished. (The Characteristics of the Seventh Day. .) 16. these are the characteristics of the seventh day. 9-11). In these verses there are the characteristics of the [ 3 4 6 ] seventh day. 2) is the Ajya hymn. they all are so called ekapatinis. contained. 92. 67. the deity mentioned in the first pada. in the same way. they recover the Stomas and meters for regaining (the essence of) the sacrifice again by this Ajya Sastra of the seventh day. The Pra-uga Sastra consists of the following mantras: a vayo bhusa (7. because this is the metre at the morning libation during the (last) three days. 2). the Hotar thus extends the sacrifice. 123. yukta. 30. 1-3). a no deva savasa(7.3 pra yad vam Mitravarava (6. and recovering the Vach in the form of this allusion. vatha. Just as (at the Darsapurnamasa Isti) they cause to drip upon the pieces of sacrificial food drops of melted butter (ajya). anirukta. because neither the sea becomes (ever) extinct. They are in the Tristubh metre. Here is something hidden (aniruktam. Tha seventh day is just like the first. A gomala nasatya (7. praydbhir yasi (7. From the Yajna (sacrifice) only. The Stomas are at an end. karisyat (future). e.) jata. 5). the allusion to this world (earth. 92. [ 3 4 5 ] Samudrad urmim (10. 2 All this is implied in the expression pratyabhigharayan. 91. 3) a no niyudbhih satinir (7.. 92. 95. 1-3) pra vo yajnesu (7. The Sastras of the Morning and Midday Libation. ya vam satam (7.) The terms & and pra are the characteristics of the seventh day. 92. 92.1 and thus they recover Vach again (to continue the sacrifice). not explicitly stated) which is a characteristic of the seventh day. 43. a and pra. 2. 4). and tvam hy ehi [ 3 4 8 ] eherave (8. for the Jagatis are the leading metres at the midday libation of these three last days. may have repeated the Kayambhiyam. and ending with the fifth Prapathaka (with the verse Yunksva hi kesina hari). The hymns representing cohabitation are now repeated. Indra nediya ed ihi (Val. They are minutely described in the Tandya Brahmanam 8. 40. na jata the term jata occurs.e. 2). preventing it from falling down. or the seventh. on the seventh day. 5. Agastya. as it is in the Agnistoma and the cognate sacrifices. The hymn. the forty-four. Tvam iddhi havamahe. 20. 57. are the extension (of the Marutvatiya Sastra) of the seventh day. There is here no change of the Stomas according to the libations. (8. The order is. all Sama verses are put in the twenty-four-fold Stoma. It is in the Tristubh metre. identical with that of the first. In the hymn. pinvanty apah (1. 52) contains (in the second pada of the first verse) the words atyam na vajam havanasyadamratham. 8-18. 3-4').. being a characteristic of the seventh day. The same Pristhas take place as on the sixth day. 165) (9th verse). But it bears upon the prolongation of life also. The Nivid is placed in that metre which is the leading. thence one places (here) the Nivid in the Jagatis. The verses required for chanting the Chandomah on the three last days of Navaratra are (according to the Udgatri prayoga of the Dvddasdha) all put together in the second part of the Samavedarchikam. on the eighth all are chanted according to the forty-four-fold Stoma in three varieties. tyam su mesam mahaya (1. Agnir neta (3. pra va indraya brihate (8.fold (chatusehatvrirmsa). 78. 50. in the words na jayamano nasate. i. the Hotar produces unanimity. 1-2) form the Brihat Pristha on the seventh day. praitu Brahmanaspatir (1. 1-2). 5-6). It is in the Jagati metre. which is one of the characteristics of the seventh day. These Stomas are. which are required on the three last days of Navaratra. 64. 1-2) idam vaso sutam andah (8. By means of its pada which remains firm. This is the Kayasubhiya hymn which effects unanimity (among people) and prolongs life. By means of it Indra. The Vairupam (Sama) belongs 4 The Chandomah are three peculair Stomas. they are in the Tristubh and Jagati metres. the term ratha. on the ninth all are put in the forty-eight-fold Stoma. 6).235 A tva ratham yathotaya. 3). and ninth days of the Dvadasaha and the name of these three days themselves. carriage. the Hotar keeps the libation in its proper place. By reciting the Kayambhiyam hymn. and the Maruts became (unanimous). of which there are two varieties' enumerated. eighth. Who desires that. 91. tvam soma kratubhih (1. and the forty-eighb-fold (astachatvarimsa). the twenty-four-fold (chaturvimsa). Kaya subha savayasah (1. commencing with the second Ardha of the fourth Prapathaka (pra kavyam usaneva). in which the first Stotram . That Stoma. Because cattle is represented by cohabitation and [ 3 4 7 ] the Chandomas 4 are cattle and calculated for obtaining cattle. 12. thenca are sixteen verses in each turn required when the forty-eight-fold Stoma is made.) Indrasya nu viryani (1. are called aj yani. The three verses then are. 12 : I I I .a . the repetitions are arranged in the following way :— I . the Bahis-pavamana of the eighth day consists of forty-four verses (Samaveda i i . 1 . one of the characteristics of the seventh day. It is [ 3 4 9 ] in the Tristubh metre. The Bahis-pavamanas of a l l three days. the Brihat (of the seventh day) to prevent the cutting off of the Stomas . generally contain as many verses as the 8toma has members. 3. Now the a jyani. 10 : I I I . In the forty-four-fold Stoma. 3 . 1 5 . b. 12 . 8—a. Tho four Samans which follow the Bahis-pavamana Stotras at the midday libation. 4 : I I I . &c. the four which follow the Pavarnana Stotras at the midday libation. 3. in three divisions. 1-2) is the Sama Pragatha. for this is a Rathantara day according to its position. c. eight verses. 3. 8). Tyam u su vajinam is the invariable Tarksya. b.a . for instance. c. b. c. Therefore only the Brihat is to be used (on the seventh day. According to the Taydya Brahm. the Bahis-pavamana of the seventh day consists of 24 verses (Samaveda i i . and the four w h i c h follow the Arbhava-pavamana Stotra at the evening libation are called ukthani. 1 6 . 32) is a hymn which has the characteristic word pra of the seventh day. 8. then the union (of the sixth and seventh days) is destroyed. and the Raivatam to the Brihat. (8. 4 . the Hotar brings all back to the womb . for the Stoma r e i g n i n g during this day is the forty-four-fold. b. 465-88). 3. 1 . which has piba. for the twenty-four-fold Stoma is reigning during this day . c. 1 . 1 1 : c.u . 1 : I I . the Sakvaram to the Rathantaram. c. for instance. . Piba sutasya rasinah (8. thence it is called anta. 8 . By (the Bahis-pavamana) is chanted. in three turns. they are to be made three. b. c. 1 . so often to be repeated. By the subsequent recital of the Rathantaram abhi tva sura nonumah. b. 14—a. if the Rathantaram (which is opposed to the Brihat) is used. 8 . b. b. 1 . 17 (The Remainder of the Niskevalya Sastra. go by the name of Pristhani. or forty-eight. forty-four.) Yad vavana is the immovable Dhayya. remains in force for the whole day. and Kaleya Pristha at the Agnistoma. as to y i e l d twenty-four. c. The Sastras of the ' Evening Libation. thence are eight verses required in each t u r n when the twenty-four-fold Stoma is made . the animals have eight hoofs. 1 6 . pristhani and ukthani generally consist either of three OR oven only two verses. 8. 3. The forty-eight-fold Stoma is the last of the Stomas . 3. The forty-eight-fold Stoma is as follows :— I . Each t u r n of the twenty-four-fold Stoma contains. Therefore (because the Raivatam representing the Brihat was chanted on the sixth day) the Brihat P| Pristha takes place (on the seventh day) . for they fasten through that Brihat (of the sixth day). Naudhasa. 1 1 .236 to the Rathantaram . they are said (8. just as is the case w i t h the Rathantara. 1 .a . 1 : I I . 4 . or. 1 : I I . the Vairajam to the Brihat . 12) to consist of sixteen pieces . 524-67). for. 15—a. So.a . b. The Chandomah are said to have the animal form. If they consist of only t w o verses. c. 8—a. in the following order: — I . 16 . for the third libation on these three days is headed by the Gayatri. He repeats now the verses. who has two legs. 1) is a hymn in which pra is replaced by abhi. 51. Abhi tva deva Savitar (1. consisting of two padas. Abhi tyam mesam puruhutam (1. (10.237 means of the padas which remain firm. which are in the Tristubh and Jagati metres. 41. adya no deva Savitar (5. is the (Nivid) hymn for the Ribhus. It is in the Gayatri. to be born. which has the characteristic a of the seventh day. because cohabitation represents cattle. 8) is the (Nivid) hymn for Jatavedas. Dvtam vo visvavedasam (4. 82. 24. 5 He makes him obtain them. 19) is the (Nivid) hymn for Dyavaprithivi. which has the word pra. and animals have four . (this is done) in order to obtain cattle. 3) is the Savitar. because the Jagatis are the leading metres at the midday libation. the Hotar keeps the libation in its proper place. . 3-5) are the beginning tara days. 1) . with pra. and the Chandomas represent cattle. 20. commencing ayahi ranasa saha. 14) is the (Nivid) hymn for the Visvedevah. metre. 7) is the (Nivid) hymn for the Marutas. which contains instead of pra the word abhi. Prebam yujnasya (2. Visvanaro ajijanat is the beginning of the Agnimaruta Sastra. which contains the word pra. If he repeats these verses which consist of two feet. where the name (Jatavedas) is not explicitly mentioned (only hinted at). 99. a characteristic of the seventh day. for [ 3 5 0 ] the third libation is headed by the Gayatri during these three days. Ayam devaya janmana (1. preventing it from falling down. forming a characteristic of the seventh day. 1) is the invariable Jatavedas verse. Therefore the Nivid is to be placed in it. for man has two feet. 82. These hymns representing cohabitation are now repeated. which contains the word jan. (This is done) for obtaining cattle. 8 Abhlr ague duvo (1. which contains the word jan. among the four-footed cattle. Jatavedase sunavdma (1. on the (Nivid) hymn for which is identical and sequel of the Vaisvadeva Sastra in the Rathanseventh day. Tat savitar vinimahe (5. 172. to be born. It is in the Jagati metre. -Pra yad vas iristuhham (8. then he places the sacrificer." animals are represented by the Chandomas. A l l these are in the Gayatri metre . 1-3). ) urdhvo agnih. 17). 4). This Sastra is identical with that of the second day. the word mahimano occurs. for obtaining cattle. and. uttistha Brahmanspate (1. 1-3) uta sya nah sarasvati (7. The characteristics are. Indra it Somapa ekdh (8.. for the Tristubh is the leading metre at the morning libation during these three days. 4). for. 5. they are in the Tristubh metre.) Neither the words d nor pra. 5-6). vridhan. 58. in the second pada of the first verse. great. vihuta. 95.238 18. preventing it from falling down. 65. antar. the Hotar keeps the libation in its proper place.113) is a mahadvat hymn also . 4-6).1-3. Thence the N i v i d is placed in it. they are in the Tristubh and Jagati metres.) pivo annan (7. 49). four in Tris- . maham indro nrivat (6. the mahadvat hymns are repeated. The air is mahad . 1. i. 4-5. pinvanty apo. twice the name A g n i (in the same pada). antar. bacause it contains twice the word agni. urdhvai contained . for cattle is represented by cohabitation. (These are) samsa maham (3. 2.) dhenuh pratnasya (3. usanta duta (7. 91. 1-3). the words mahad. mahaschit tvam ( 1 . by means of its padas which remain firm. The Jagatis are the leading metres at the midday libation during the three last days (above-mentioned). the mentioning of the deity in the middle pada. prati. urdhva. Now follow the Mahadvat hymns. It is in the Jagati metre. e. In these versesare the characteristics [ 3 5 1 ] prati. in the words urvam gavyam mahi. which is the leading metre at the morning libation on these three days. Brahmana indropa (7. brihad indraya gayata. vrisan. Agnirn vo devam agnibhih (7. sumatim (7. (The Characteristics of the Eighth day. 3) is the Ajya of the eighth day . 40. 91. Tam asya dyava prithivi (10.) uchhan usasah (7. because the eighth is identical with the second. 4). 91. 169). an allusion to the airy region. The Sastras of the Morning and Midday Libations. 90. agnir neta tvam Soma kratubhih. These hymns represent cohabitation . 28. in order to obtain the airy region. 1-2). 91.) yavat tavas (7. vihuta punar. five hymns (there are five. 57. such ones as contain the word mahat. The Pra-uga Sastra is composed of the following verses : Kuvid anga namasa (7.) prati vam sura udite (7. 1-3. 19). The extension (of the Marutvatiya Sastra) consists of the following verses : Visvanarasya vaspatim (8. This hymn is in the Tristubh metre. 2. 3. piba somam abhi yam (6. but what is "standing " is the characteristic of the eighth day . Indra nediya ed ihi (Val. It is in the Tristubh metre. the present tense. 39. Fad! vavana is the invariable Dhayya. (The Mahadvat Hymns of the Niskevalya Sastra. 2 1t contains ftve verses. Ubhayam srinavacheha (8..239 tubh." Ima nu kam bhuvana (10. which contains the word uvdhva. cattle is represented by the Chandomas. is the (Nivid) hymn for the Ribhus. 32). and by Say —The five Mahadvat hymns of the Marutvatiya. By tvam iddhi havamahe all is brought back to the womb . viz. and one in Jagatl) are required. what is to-day and what was yesterday. tvam mahan indra tubhyam (4. Yuvana [ 3 5 3 ] pitara punar (1. 13-15) is the (Nivid) hymn for Dyavapnthivi. the term mahat. This is a characteristic of the eighth day. 19. For obtaining cattle these Mahadvat hymns are repeated. Abhi tva sura nonumah. cattle consist of five parts. which is a Brihat day.50. which has the characteristic word "punah.) . 1-2) is the Sama Pragatha. cattle belong to i t . 54). Because a Pankti (a collection of five hymns) has five feet. tat savitur varcnyam a vis vedevam saptatim (5. 157) is the hymn which contains only verses of two feet. the Chandomas are cattle. by means of its padas which remain firm.7 For man has two feet. the Hotar keeps the libation in its proper place. which contains in the words. [ 3 5 2 ] for this day is a Barhata day according to its position. The fifth is in the Jagatl metre. The air is mahat. whilst the animals have four.1). 22. 22. e.) The five Mahadvat hymns are. which are called Dvipada Tristubh. 55). both. the sacrifice belongs to this metre. the meaning of ubhayam i. 7-8). 5-7). 17). divaschid asya varima (1. apurvya purutamani (6. The Sastras of the Evening Libation. (Say. and abhi tva purvapitaye form the Rathantaram Pristham of the eighth day. and the five of the Niskevalya Sastras are to be understood. are the beginning and sequel of the Vaisvadeva Sastra. 82.. These (four) hymns are in the Tristubh metre . is the (Nivid) hymn for Savitar. 50. preventing it from falling down. 20. and for obtaining the airy region two times five hymns must be repeated. Twice five makes ten . Mahi dyauh prithivi chana (i. tvam mahan Indra yo ha (1. For the Pankti metre comprises five padas. indram na mahna. cattle are food. in his Commentary on the Samhita. 4-8. Visvo devasya netus (5. Virat is food. which contains the word mahat.6 this decade is Virat. Hiranyapanim utaye (1. 63). tarn su te kirtim (10. in it is. Tyam u su vajinam is the invariable Tarksya. great. the Yajna consists of five parts. 1) is the Ajya hymn of the ninth day. 37) is the (Nivid) hymn for the Marutas . (The Ninth and Tenth Days of the Dvadasaha.. 1-3). i. Krilam vah sardho marutam (1. 64.e. during the three (last) days. Devanam id avo mahad (8. gata gone.e. anta. commences the A g n i maruta Sastra .. Sr. satya truth. suchi i. 90. . which contains the term mahat.e. 5). a visva vara (7. These verses are in the Gayatri metre (except the Dvipads). 1). asva. 43. By ritavanam vaisvdnaram (Asv. which is the (leading) metre at the evening libation during these three (last) days.. because in the word agnir vaisvanaro malum. (The Characteristics of the Ninth Day. residence . i. because it contains the word " gone " (in aganma. A l l these verses are in the Gayatri metre. punaravrittam. gate. oka. This day has the same characteristics as [ 3 5 4 ] the third.12. viz. oka house. which is the (leading) metre at the morning libation. a no divo brihatah (5. house. 8. kseti. suchi splendour. truth . 72. dim ksayanta (7. an allusion to that world. we went). the past tense. because the Gayatri is the leading metre at the evening libation during these three (last) days. 90. kseti to reside. 70. satya. it contains the characteristic term mahad. 9) is the (Nivid) hymn for Jatavedas. Conclusion of this Sacrifice. F O U R T H CHAPTER. it is in the Tristubh metre. 1) is the (Nivid) hymn for the Visvedevas.. which is a characteristic of the eighth day.11-13). the number three. 42. 10. The Pra-uga Sastra consists of the following verses : pra virya (7. i. They are in the Tristubh metre. ayam soma indra tubhyam sunva (7.. 29.e. punarninrittam.. antarupa. Sarasvaty abhi no (6.) What has the same refrain.e. 7-9). the mentioning of the deity in the last pada. The Sastras of the Morning and Midday Libations. Jatavedase sunavama is the invariable Jatavedas verse. rata. there is the word mahat contained. S. te te satyena manasa (7.) 20. 1-3). 61. 1). 14-16). Aganma maha namasa (7. i.240 means of this hymn he places the two-footed sacrificer among the fourfooted cattle. because i t contains (in the fifth verse) the word vavridhe.. 17. paryasta. pra Brahmano (7. 1-3). These verses have the characteristics. is a characteristic of the ninth day. gone . Agne mrila mahan asi (4. Sarasvatim devayanto (10. splendour . pravam mahi dyavi abhi (4. sam cha tve jagmur (6.which is an antarupa. 35) which contains the word " ksi" to reside. " he resides as it were. whose verses have the same refrain. 9-10) is the Sama Pragatha containing the characteristic " three. For the Pankti consists of five padas . Yad vavana is the invariable Dayya." a satyo yatu (4. because the ninth day is a Rathantara day according to its position. 21). the N i v i d is to be put in them. 5 . tistha hari ratha (335). 34). 173). " (The Tarksya just as on the other days. which contains an anta in the word " paramarh. Indra svaha pibatu (3. The fifth is in the Jagati metre. 50). The commencement and sequel of the Vaisfradeva Sastra is. 56.) 21. Five (such) hymns are repeated. 7-8) form the (Nivid) hymn for the Ribhus. which contains an anta in jayami. the Chandomah are cattle .) There are five other pair-hymns enumerated. which contains an anta in rathestha. The five hymns representing cohabitation which contain the characteristics of this day.. The (Nivid) hymn for Dyavaprithivi is. 34). gone to an end (having gained his object). 103). form the Brihat Pristha. the sacrifice has the nature of the Pankti. I conquer1. which contains the word " gone. These are. 20. te no ratnani (1. These hymns in the Tristubh and Jagati metres are repeated as (representing) cohabitation. highest.1). gayat sama nabhanyam (1. " i. These four are in the Tristubh metre. (The Nivid) hymn for Savitar is doso agat (?). svaha here is an anta . The Sastras of the Evening Libation. 20. [ 3 5 6 ] Indra ise dadatu nah (8. which contains an anta in the word svar. 48. Tvam iddhi havamahe and tvam hyehi cherave. (this is done) for obtaining cattle.to stand .16) which contains satya truth. ima u tva purutam asya (6. 40. pra mandine pitumat (1. the words trir a saptani (1. e. {The Remainder of the Niskevalya Sastra. Aham bhuvam (10. are. tat Savitur vrinimahe.241 The extension (of the Marutvatiya Sastra) is the same as on the third day. which contains an anta in stha. Indra tridhatu saranam (6. 19. (This is done) for obtaining cattle. " kada bhuvan (6. 7) contain 1 For the sentences here omitted in the translation (they are only repetitions) see 5. the Chandomas are [ 3 5 5 ] cattle. 5-7). By abhi tod sura nonumo all is brought to the womb. 101). the fifth in the Jagati metre. F o r cattle is cohabitation . The Jagatis being the leading metre on the three (last) days. tat ta indriyam paramam (1. (in ksayani). and represent cattle. and adya no deva Savitar. and so have cattle (also) . the four first are in the Tristubh. 82. Maruto yasya hi ksaya (1. which is an anta. pragnaye vacham iraya (10. 11) is the Pratipad of the Agnimaruta Sastra . " Vaiivanaro na utaye (Asv Sr. e. by which one sees. and the tenth day then is the pupil of the eye. The tenth day is happiness. may he (Agni) overcome our enemies.242 the characteristic " three. as it were. as tongue. the Chandomah are then the black in the eye. for one resides. to the Chandomah days . are then what is [ 3 5 7 ] in the mouth. 187) (each verse of which ends with) sa nab parsad ati dvisah. S. the pada mentioned must be repeated twice). 28) is the (Nivid) hymn for.. the visvedevah.) The six Pristha days (the six first in the Dvadasaha) represent the mouth . because it contains the term " three. By doing so. this is the tenth day. • 22. and bring (safely our ceremonies) to a conclusion. to reside. It contains the term ksi. Or the six Pri§*tha days are comparable to the nostrils. enter on happiness. there are so many ceremonies. but that by which one produces articulate sounds of speech. that is the tenth day. from the seventh to the ninth. These verses are in the Gayatri metre . palate. but that by which one discerns the different smells this is the tenth day.:after having gone to a (certain) object. i. for the Gayat r i is the (leading) metre at the evening libation during the three (last) days. For in this Navaratra sacrifice (which is lasting for nine days). but by what one hears. the Hotar makes them (the priests and sacrificers) free from all guilt. Ye trimsati trayas para (8. that the committal of a mistake is unavoidable. the Chandomah days. and what is between them. it contains the term pardvatah. which is an antarupam. while the Chandomah represent what is in the ear . 29) is the Dvipada. " Babhrur eko visunah (8. Or the six Pristha days are comprable to the eye . 86) is the (Nivid) hymn for the Marutas. Or the six Pristha days are comparable to the ear. In order to make good (any such mistake. therefore silence must be kept during the tenth day . the Hotar puts the two-legged sacrificer among the four-legged animals. The Tenth Day. for . or by which one distinguishes the sweet and not sweet. (To What the Different Parts of the Dvadasaha are to be likened. these who enter on the tenth day. By repeating a Dvipad. 8. The (Nivid) hymn for Jatavedas is. He repeats this refrain twice. and teeth . and strength.243 " we shall not bespeak the (goddess of) fortune. the preserver who feeds (us). wealth. and strength. Now they all go and make ablution and proceed to the place of the Agnidhra.. Svaha !" Who knowing this. Say. on finding some treasure in the earth. and Is not good sense. and taken as a deity. as well as for the sacrificers. a hold for all that is yours. When he says. When he says." then he should bring the offering and recite.3 That one of the priests. (The Chanting and Repeating of the Serpent Mantra. health. recites this formula." but this is not required. by means of this cohabitation of the gods generation is produced. Its effect. all your possessions may be upheld and remain in the same prosperous state. clean themselves.. shall say : " Hold one another . he. The Chaturhotri Mantra. vigour. and speech (the power of speech). 4 may A g n i carry it (the sacrifice) up ! Svaha. obtains children and cattle. here be ye happy. vigour. here may be a hold for all that is yours . By the words " may Agni carry it up " (vat). He who has this knowledge. " he who produced besides us this ground (our) mother. health. " enjoy yourselves/' then he makes joyful their offspring in these worlds. 3 To make Homa. may preserve in us wealth. Who Ought to Repeat it. " here be thou happy. !5 may he take it up ! " When he says. gains for himself. For the Rathantaram and Brihat Saman are the cohabitation of the gods ." then he makes happy (joyful) a l l these (sacrificers) who are in this [ 3 5 8 ] world. 4 All that you have." then he shall offer the oblation by repeating: the mantra. " here may be a hold. (This is done) for production." 2because a happy t h i n g is not to be spoken to. who should know this invocation offering (ahuti). for instance. explains avavad by " to blame. the Rathantaram Saman is to be understood. " be happy here. not to speak.) A l l the other priests (except the Udgatris) go from thence (the A g n i dhriya fire) and proceed to the Sadas (a place in the south-east of the UttaThis is a very common superstition spread in Europe . here may be a hold. 23." then he provides the sacrificers with children. 5 The formula Svaha is personified. Now the priests walk. and proceed to the place of the sacrificer's wife (patnisala). 2 . by means of this cohabitation of the gods one obtains generation . and by "Svaha ! may he carry it up !" the Brihat Saman is meant. That one who knows the invocation offering (ahuti) shall say " hold now one another. for Vach (speech) and Manas (mind) are the cohabitation of the gods. (Should he do so. &c. and makes public the appropriate sacrificial name of the deities. because the earth (iyam) is the Queen of the Serpents. and all (other) forms. should go' to a forest. but the Udgatar not being allowed at this occasion to utter words. A Brahman who. 0 he repeats them as the Sastra accompanying the Stotram (the chanting of the verses just mentioned) by the Udgatris. with their ends standing upwards.—Say.) She then saw this mantra. after having completed his Vedic studies. string together the stalks of Dharba grass. The Hotar now sets forth the Chaturhotri mantras. and Pratibartar. Prastotar Udgatar.e. 32. Therefore the man who has such a knowledge obtains the faculty of assuming any form he might choose. they do not utter words). She was in the beginning without hair. ayam gauh prisnir akramit (10. . as it were (without trees. By means of this cohabitation of the gods. obtains children and cattle.244 ravedi) all walking each in his own way. and sitting on the right side of another Brahman. and brings what has become public. to the public. thinking " I touch food and juice . he who has such a knowledge. in this or that direction. compare 7. becomes public (i. trees. He who has this knowledge.. which commences. ( [ 3 6 0 ] When and Eow the Priests Break their Silence on the Tenth Day) A l l touch now the branch of an Udumbara tree (which is at the sacrificial compound behind the seat of the Udgatar) w i t h their hands. she became variegated (being able to produce) any form she might like (such as) herbs. " for the Udumbara tree represents juice 7 and food. But the Udgatris walk together. Therefore the Hotar now sets forth these names. e. They chant the verses (seen) by the Queen of the Serpents (Sarpa-rajni) . It grew out of the food scattered by the gods on the earth. celebrated). The three Udgatris. repeat their respective parts in their mind ( i. At the time that the gods distributed (for the earth) 6 This is generally done before the singing of a mantra by the Udgatar. 7 The sap of the Udumbara tree is to be understood. In consequence of it. the Chaturhotri mantras. bushes. for she is the queen of all that [ 3 5 9 ] moves (sarpat). but the Hotar repeats (aloud) with his voice . she obtained a motley appearance. 24. repeat w i t h a loud voice. his office is taken by the Hotar. he would attain to fame). 189). The sacrificial name of the deities in the Chaturhotris was concealed. should not attain to any fame. 245 food and juice. Or they should speak (only) after the sun has completely set. they would hand over the day to the enemy. " Adhvaryu! " This is the proper form of ahava (at this occasion. Walking round the Ahavantya fire. " if we have failed. in suppressing the sacrifice (by abstaining from it) they suppress the day . By doing so. and the heaven-world . They suppress speech. 25. {The Chaturhotri Mantras. Only at the time when the sua has half set. for then they leave but this much space (as is between the conjunction of day and night) to the enemy. they then speak. they make their enemy and adversary share in the darkness. which is the gate of the heaven-world. or improper application. Hotar ! tatha Hotar !" The Hotar (thereupon) repeats (the Chaturhotri mantras). The Bodies of Prajapati The Brahmodyam. if they would speak during the day. by omission. he cries. Prajapati. they go to the heaven-world. they then take food and juice. Therefore all that is deficient or in excess w i t h them who have this knowledge. For all creatures are born after Prajapati (he being their creator). No speech is allowed during the day. and thence these two faults do no harm to the sacrificers. for the day is the heaven-world. for the Ahavaniya fire is the sacrifice. and (consequently) they subdue the heaven-world. if they would speak during the night. and not somsavom). stopping at each of the ten padas! (1) Their sacrificial spoon was intelligence ! (2) Their offering was endowed with intellect! (3) Their altar was speech ! (4) Their Barhis (seat) was thought! (5) Their A g n i was understanding! 6) Their Agnidhra was reasoning! . they would hand over the night to the enemy. therefore. If they take the Udumbara branches in their hands. for the sacrifice is speech. " they recommence speaking. the Udumbara trees grew u p . they should speak. or by excess. all that may go (be taken away) to (our) father. is the shelter from (the evil consequences of) what is deficient. for by means of the sacrifice. therefore it brings forth every year three times ripe fruits. who is Prajapati. " Ora. The Sacrificers take their Seats in Heaven.) When the Hotar is about to repeat the Chaturhotri mantra. or in excess (in his creatures). The Adhvaryu then responds. enters Prajapati. Thence they should commence speaking by (repeating) this (mantra). By the words. of [ 3 6 1 ] what is required. " The not reached " isEarth. (7 & 8) The not reached. and the Brahmodyam. Heaven-world. 0 giver. " Houseless " is Vayu. 9. the mistress of food is Aditya. " Who has no first (material) cause " is the mind (manas) and " what is not liable to destruction " is the year. That one (Aditya. thus say others . or theological exposition. They now repeat the Brahmodyam. (3 & 4) The happy and fortunate. for all fear him. 9 " Agni is [ 3 6 3 ] the house-father . Now follow the Prajapati tanu mantras. and mistress of food. and " the not to be reached " is Heaven. There are twelve Prajapati tanu mantras. The eater of food is A g n i . the same we shall gain ! "6 The Hotar now reads the Prajapati tanu (bodies) mantras. " The unconquerable " is Agni. (5 & 6) The houseless and the dauntless.13. nor is liable to destruction. and the not to be stopped. for he is the master (house-father) of the world (earth). Sr. and ends with aratsma.246 (7) (8 ) (9) (10) (11) (12) (13) (14) Their offering (hams) was breath ! Their Adhvaryu was the Saman! Their Hotar was Vachaspati! Their Maitravaruna (upa-vakta) was the mind ! They (sacriflcers) took (with their mind) the Graha ! 0 ruler Vachaspati. That is. and not to be reached. 0 name! Let us put down thy name ! May'st thou put down our (names). and " fearless " is Death. and " the not to be stopped " is Aditya (sun). (11 & 12) Who has no first (material) cause (apurva). 3. See the whole of it also in the As v. but a kind of Brahmanam. every time two. " Vayu is the house-father. S. and the Brahmodyam. recited by the Hotar. gained. Prajapati. w i t h (our) [362] names go to heaven (announce our arrival in heaven)! (15) What success the gods who have Prajapati for their master. . (1 & 2) Eater of food. one reaches the whole Prajapati. (9 & 10) The unconquerable. However. for he is the ruler of the airy " region. By " happy " Soma. what Brahmans ought to repeat. and by " fortunate " cattle are meant. This Brahmodyam is no proper mantra. The same is the object of the sacriflcers. The gods ascended to heaven by sacrifice. the sun) is the house-father . This is the Graha mantra. It begins with the words. On These twelve bodies of Prajapati make up the whole the tenth day. " thus say some. the whole is repeated by the Hotar as a mantra. Agnir grihapatih. for he burns 8. who never lives in a house. they are repeated by pairs. " Take from " (here the Garhapatya fire) the Ahavaniya fire. belongs to Soma." then he takes w i t h him all the good he was doing during the night (brings it) eastwards and puts it in safety. The Ritus are the houses. (The Agnihotram.) The Agnihotri says to his Adhvaryu. If he says at morning time. 0 Adhvaryu ! we have succeeded. twice during the whole term of life. These sacrificers destroy the evil consequences of their sin " (and say). House-father (master) becomes he who knows the god who " destroys the evil consequences of sin (Aditya. 26. places the heaven-world (the real heaven) in the heaven-world. the Ahavaniya is the heaven-world. What has bubbles. for what good he was doing during the day. Garhapatya. . belongs to Varuna. Who knows the Agnihotram which belongs to all gods. What has been milked. and " succeeds. What is joined to the calf. On the Duties of the Brahma Priest). He who knows what " god is their (the Rita's) house-father.247 "(with his rays). brought every day. What bubbles up (in boiling) belongs t o . This ceremony is called Agnyadhana. There are. belongs to the Aelvins. " Take from (here) the Ahavaniya. all that is taken away (together with [ 3 6 4 ] the fire and brought) eastwards and put in safety. Pusan." F I F T H CHAPTER. becomes their house-father. What is put on the fire to boil. The performers of these daily oblations are called " Agnihotris". What in it (the offering of which the Agnihotram consists) is of the cow (such as milk) belongs to Rudra. belongs to Mitra. (The Agnihotram. Before a Brahman can take upon himself to bring the Agnihotram. Daksina and Ahavaniya. He who has this knowledge. The cream (of the milk) gathered. The Sixteen Parts of the Agnihotram.1 When the Sacrifieer has to Order his Priest to Bring Fire to the Ahavaniya. belongs to Vayu. They alone are entitled to bring the Istis and Soma sacrifices. he has to establish the three sacred fires. This house*' father destroys the evil consequences of sin and becomes (sole) " master. Such sacrificers are successful (they become masters them*' selves). the sun). who may be regarded as the true followers of the ancient Vedic religion. belongs to the Maruts. we have succeeded. is successful by means of it. What is being milked. which (is represented by) the sacrifice alone. What 1 The Agnihotram is a burnt offering of fresh milk. and is placed among cattle. which consists of sixteen parts. up to this day." Thus he says at evening . Agnihotris in the Dekkhan. The Ahavaniya fire is the sacrifice (sacrificial fire). belongs to Visvedevas. What is dripping down. and sacrifice it. (my) cow. 40) is to be repeated. the latter portion is Prajapati's. belonging to all gods. ' The meaning of the sentence : is: this (substitute) is to be offered (completely) even including the sradda. (How the priest has to make good certain casualties which may happen when the Agnihotram is offered. how is this to be atoned for ? If she cries out of hunger. For food is appeasing. and whisper (the following words). belongs to Savitar. 3 2 The cow herself is called Agnihotri. what is the penance for it ? He shall repeat over it this [ 3 6 5 ] mantra. what is the Prayadehitta ? Should she in mov i n g spill (some milk) then he shall stroke her. and put long life in the sacrifice.-—may this m i l k be in ' m y houses. to indicate to the sacrificer what she is in need of. then he shall give her more food in order to appease her. " Why dost thou sit down out of fear ? From this grant us safety ! Protect all our cattle ! Praise to Rudra the g i v e r ! " (By repeating the following mantra) he should raise her up. which comprises sixteen parts.) If the cow of an Agnihotri 2 which is joined to her calf. 27. If the cow of an Agnihotri. " What of the m i l k might have fallen to the ground to-day. ) "I offer (this) in faith (as a believing one). cries during the time of being milked. If the cow of an Agnihotri which is joined to her calf moves during the time of being milked. what to the waters.164." . What turns up (in boiling)." Or he may hold on her udder and mouth a vessel filled with water and give her (the cow) then to a Brahman. sits down during the time of being milked.248 falls out (of the pot). the offering itself (chief portion) belongs to Indra. This is the formula : (it. What is placed (on the Vedi) belongs to Brihaspati." He shall then bring a burnt offering with what has remained. It is to be offered alone in faith. she who provides Indra. This is another Prayaschitta (penance). belongs to Heaven and Earth. (my) calves. " The divine A d i t i (cow) rose. The first offering is Agni's. Mitra and Varuna with their (respective) shares (in the sacrifice). belongs to Visnu. if it be sufficient for making the burnt offering (Homa). what " might have gone to the herbs. which is joined to her calf. What is seized (and placed in the vessel). Should all in the vessel have been spilt (by the moving of the cow) then he shall call another cow. m i l k her and bring the burnt offering w i t h that milk. This is the Agnihotram. This is the Prayaschitta. The mantra sHyavasad bhagavati (1. and in me. " What world a man. And the man who. the same world gains he who. i. the herbs are his Barhis (seat of grass). brings the A g n i hotram. See 4. if being fast asleep without shelter. He who with such a knowledge offers the Agnihotram. By his evening offering he presents men to the gods. and the whole world. e. the earth is his altar. and everything (the whole world). and the Asvina Sastra commences with a verse addressed to Agni (4.. on the Barhis (sacrificial litter). and Agnichayana are hinted at in it. or if he should die. It represents Daksina. By offering the evening oblation to Agni. response (just as is done at the repetition of a Sastra). has (only) offerings in readiness (which are fit) and has (consequently) all (accepted by the gods). i. speech (when taking out the Agnihotram) he makes a (pratigara). having this knowledge. or if he should be deprived of it. w i l l actually obtain (all this). the waters his sprinkling vessels. He brings as Daksina. with this knowledge. performs the Agnihotram. as it were.) That Aditya (the sun) is his (the Agnihotri's) sacrificial post. e. and the whole world. I w i l l go. 6 . 28. {On the Meaning of the Agnihotram. 17-11. This he discovers in the formula: vacha tva hotre. By the morning offering he presents the gods as gifts to men. if Performed in Perfect Faith. he must find out also the pratigara or response which belongs to every Sastra. The auther of our Brahmana here tries to find out some resemblance between the performance of the evening Agnihotram and the Asvina Sast r a . Mahavrata.249 [ 3 6 6 ] This is the Prayaschitta. which the Agnihotri repeats as often as the offering is taken out for being sacrificed. 7). 4 The Asvina Sastra is required at the commencement of the Gavam ayanam. He finds it in the circumstance. For men. the Agnihotri commences the Advina Sastra (which [ 3 6 7 ] commences with a verse addressed to Agni). placed. then he should receive all this in the other world. for him who. (donation) both gods and men mutually. the trees are his fuel. The gods. By using the term vach. saying " I w i l l do it. having this knowledge. are offered as gifts to the gods. after having understood the intention (of men that the gods should serve them) make efforts (to do it). that this offering belongs to Agni. when making Atiratra. as It were." the Asvina Sastra is recited by A g n i at night.. the directions the wooden sticks laid round about (the hearth). might gain. Having thus obtained the commencement of the Sastra. who has presented all this property to the gods. If anything belouging to the Agnihotrt should be destoryed. The Asvina Sastra. By (thus) repeating every day " Vach. performs the Agnihotram. . reaches in the twentyfourth year the Gayatri world. the son of Vatavata. has the sacrifice performed w i t h a Sattra [ 3 6 8 ] lasting all the year (and) w i t h A g n i Chitya 6 (the hearth constructed at the Chayana ceremony). who was possessed by a Gandharva. The Pratigara he finds in the mantra. e. but if he brings it after sunrise.250 By offering the morning oblation to Aditya. Vrisasusma. annam payo reto smasu. and the Niskevalya Sastra of the Mahavrata commences w i t h a mantra addressed to the same deity. is now performed every other day. The Agnihotram performed on both days is performed at evening after sunset. life (when eating the remainder of the Agnihotram) he makes a pratigara (also). Tho whole ceremony is performed by the Adhvaryu alone. A tortoise is b u r i e d alive in i t . and the morning of the following. To him are the oblations of flesh and Soma to be given. each being consec r a t e d w i t h a separate Yajus mantra. and at morning after sunrise. The fire kindled on this new altar is the Agni Chitya. This consists in the construction of the Uttara V e d i (the northern altar) in t h e shape of an eagle." And a girl. The resemblance between t h e Mahavrata and the morning Agnistoma is found by our author in the f o l l o w i n g points : The morning Agnihotram belongs to A d i t y a . in the * This concludes the Gavam ayanam. . Therefore. just as many bricks (1440) marked by sacrificial formulas as are required at the Gavam ayanam. and a l i v i n g frog carried round it and afterwards turned out. For he who offers the Agnihotram before sunset. " We shall tell this to the gods. He who w i t h such a knowledge brings the Agnihotram. 6 At each A t i r a t r a of the Gavam ayanam. w h i c h the A g n i h o t r i repeats as often as he eats the remainder of his offering. 29. By (thus) Repeating every day the word " food " (life). 12. See the note to 4. " We shall tell it to the Pitaras (ancestors). that the Agnihotram which was performed on both days. (Whether the Morning 0blatio of the Agnihotri is to be Offered Before or After Sunrise. and at morning before sunrise. the so-called Chayana c eremony takes place. which was brought on both days (on the evening of the preceding. About 1440 bricks are required for t h i s structure. day) only every other day. By using (a term equivalent to) prana. i. the son of Jatukarna. that they perform now the Agnihotram. said. the Agnihotram is to be offered after sunrise. the Mahavrata (Sastram) is recited by Aditya at day for him who." The Agnihotram performed every other day is performed at evening after sunset. performs the Agnihotram. This altar represents the universe. The Agnihotri has to perform during the year 720 evening offerings and also 720 morning offerings. he commences the Maha 5 vrata 6 ceremony. spoke thus. w i t h this knowledge. For the night receives light from Agni. Brihat "and Rathantaram. after having " established the sacred hearths (the Agnihotri). Therefore he who sacrifices after sunrise. and reaches his destination soon. He who has this knowledge. there is a sacrificial Gatha chanted. and he follows her. then he completes the yearly amount of offerings in one year.f devoted to different "deities). after whom all follows. the offering brought before sunrise belonging to the night. is connected with the two Samans. the day to the Brihat. as it were. When he brings the Agnihotram before sunrise during two years. and will be. He who sacrifices after sunset at evening. instead of twice. not by Aditya)." For all beings whatever follow this deity (Aditya) when he stretches (the arms at sunrise and sunset). goes by one wheel. he passes the year. The wise man. and being i l l u m i nated by Agni. By means of both. which runs as follows: " Just as a man who drives with one pact-horse [ 3 7 0 ] only without " purchasing another one. Day and night are the two wheels of the year. act all these men who bring the Agnihotram " before sunrise. Therefore [ 3 6 9 ] the Agnihotram is to be brought after sunrise. Both these deities cause h i m to go to the heaven-world. Thence it is to be sacrificed after sunrise. who w i t h this knowledge sacrifices (the Agnihotram) after sunrise. and subsists through them. he receives the light only once. brings the offering in the lustre of the day-night (Ahoratra). e. and after sunrise in the morning. and a different one at night (i. only. But he who sacrifices after sunrise. Aditya the Brihat. then he has actually sacrificed during one year only. performs the sacrifice only in the l i g h t of Ahoratra (that is. A g n i is the Rathantaram. There is a sacrificial Gatha (stanza) which runs as follows : " A l l that was. 30. (Several Stanzas Quoted Regardiyitg the Necessity to bring the Agnihotram After Sunrise). and the day from the sun (Aditya). shall bring a different " sacrifice at day. is going through the year with both wheels. Regarding this. to the place of splendour (bradhna)." The night belongs to the Rathantaram. For this Aditya . as it were. But if he sacrifices after sunrise.251 twelfth. By means of this light the day is illuminated. He who sacrifices before sunrise. is followed by this deity. therefore. " The man who [ 3 7 1 ] thinking. may nevertheless bring sacrifices. and take off the " guilt from the guilty. Just as many children w i l l he obtain who brings the Agnihotram after sunrise. Not to receive one guest (at [least) on the evening was considered as equally wicked. Janasruteya. according to the context. and does not receive (even) one guest " o n the evening. it is enough of the Agnihotram. Concerning this there is a Gatha (stanza. Therefore he who thinks. himself from all guilt. " we recognise from the children.'' Aikadasaksa had as many children as are required to fill a kingdom. cannot have been the original sense. Therefore this deity. Thence they say. Who. the sun joins his rays to the Ahavaniya fire. charge an innocent man with it.252 is the " one guest " who lives among those who bring the sacrifice after sunrise. in order to clear. if shut out.. He means by ekatithih " the one guest. . a guest who comes at evening is not to be sent away." the sun.. as is the case in other instances also. it is enough of the Agnihotram. 31. lotus fibres. said to an Aikadasakfa. sacrifices before sunrise. does not sacrifice. whether one brings the Agnihotram with or without the proper knowledge. shuts such an Agnihotri out from both this world and that one. In rising. The stanza in question appears to be very old. It happened that once a learned man. The man who has committed such crimes will.e. is like a female giving her breast to an unborn 7 Sayana makes the following remarks on this rather obscure stanza : The stealing of bisdni. and was hardly intelligible even to the author of our Brahmanam. which. to this deity (Aditya). which runs as follows) : " He who has stolen lotus fibres." 7 This Aditya is the "one guest" (ekatithih) he is it " who lives among the sacrificers. w i l l charge with this guilt the not guilty. (The Agnihotram is to be Offered After Sunrise). The forms abhisastat and apaharat nave evidently tho sense of a future tense. from a tank appears to have been a great offence in ancient times. shuts him out from being his guest. a resident of a town (a Nagari. i. a descendant of Manutantu. Therefore the sacrifice is to be brought after sunrise. He commences the evening sacrifice by the words. food in both worlds. Om! Agni is Light. he (Surya) gives to the Agnihotri in return. That man is speaking the truth. in this one and that one. the sun brings all beings into motion (pranayati). for. Svar. Therefore it must be sacrificed after sunrise. is like such an one who throws food before a man or an elephant. The Origin of the Vedas and the Sacred Words. the Yayurveda from . Bhuvah. they say. Therefore he is called prana (breath). who in the evening after sunset. he created these worlds. The Agnihotram being thus offered to him (Surya). The Penances for Mistakes committed at a Sacrifice. three lights were produced : Agni from the earth. brings his offering. " Those who sacrifice before sunrise tell every morning an " untruth . Having finished them. But he who sacrifices after sunrise is like a female giving her breast to a child which is born. and Aditya from heaven." The truth-speaking man offers thus in truth. Light is Sun. Light is Agni. " and the morning sacrifice by " Bhur. Bhuvah. (On the Creation of the World. or a cow giving her udder to an unborn calf. viz. Svar. and in the morning after sunrise. pursuing a course of austerities). when he brings his sacrifice after sunrise. sacrifices after sunrise. in consequence of which the three Vedas were produced. He who brings the Agnihotram before sunrise. if celebrating the Agnihotram at night which ought to be " celebrated at day. The Rigveda came from A g n i . or like a cow giving her udder to a calf which is born. knowing this.253 child. But he who sacrifices after sunrise. and puts it down [ 3 7 2 ] in the heaven-world.Om! Sun is Light. He who has this knowledge. He heated them(with the lustre of his mind. Therefore it is to be sacrificed after sunrise. The offerings of him who. He underwent (consequently) austerities. who do not stretch forth their hands (not caring for it). " Bhur. When rising. are well stored up in this pram (Aditya).. air and heaven. and sacrifices after sunrise.) Prajapati had the desire of creating beings and multiplying himself. lifts up with this hand (Aditya's hand) his sacrifice. earth. He heated them again. is like such an one who throws food before a man or an elephant who stretch forth their hands. but then they have no l i g h t " (for the sun has not risen)." 32. This is well expressed in a sacrificial stanza which is chanted. Vayu from the air. Sun is Light. This is used only in the Soma sacrifices. by means of the Yajus. took i t . then you shall sacrifice in the Ahavaniya fire. The gods spread i t . what is the atonement for it ? " Prajapati answered. 10 in the cooking fire (Daksina Agni) saying. 8 9 10 It is regarded as a person. these of the Adhvaryu . Bhur came from the Rigveda. Svar. that one puts together by means of these great words all that was isolated in the sacrifice. and by means of the Saman. These Vyahritis are the general Prayaschitta (penance). or in consequence of a general [ 3 7 4 ] mishap. took i t . and did just as Prajapati had dona (regarding the office of the Hotar. The gods said to Prajapati. you shall sacrifice in the Garhapatya. saying Bhuh. Therefore he (the priest) repeats " Om ! Om !.254 Vayu. or of any other thing. It is just l i k e joining one thing to another. or in the Saman in our sacrifice. Such as the Darsapurnamasa isti. [ 3 7 3 } in consequence of which three luminaries arose. and the Samaveda from Aditya. Prajapati offered then the sacrifice to the gods. Out of the splendour (seed) which is inherent in this three-fold knowledge (the three Vedas). he made the Brahma essence. By putting them together. These three " great words " (vyahriti) are like nooses to tie together the Vedas. u and m. When a mistake has been committed out of ignorance. as is the case) in the Havis offerings. and Om is that one who burns (Aditya). thence the penances (for mistakes ) at a sacrifice are to be made w i t h them. When you commit one in the Yajus." for Om is the heaven-world. then you shall sacrifice in the Agnidhriya fire 9 or (in the absence of i t . and sacrificed w i t h it. and connecting that which was disconnected. then it is to be sacrificed in the Ahavaniya fire by saying.. and three sounds came out of them a. " If a mistake has been committed in the Rik. Bhuh. like the stringing of anything made of leather. Chaturmasya isti. By means of the Rich (Rigveda). When a mistake is committed in the Saman. viz. " When you commit a mistake in the Rik. &c. Bhuvah. and sacrificed w i t h i t . Prajapati spread the sacrifice8 (extending it). He heated these luminaries again. Bhuvah. He heated these Vedas. Bhuvah from the Yajurveda. &c). and Svar from the Samaveda. he made the syllable om. . Svar. reciting all three words. or of a general misfortune. or in consequence of ignorance. one l i n k to another link. he performed the duties of the Hotar . or in the Yajus. these of the Udgatar. " He who blows (Vayu) is the sacrifice. said (once) " they (the priests and the sacrificer) have made one-half of this sacrifice to disappear. After the order for chanting the Pavamana Stotra has been given (he ought also to refrain from speaking) t i l l the last verse (of the Stotra) is done.order to the Stoma to favour the object to . after the order for repeating the Prataranuvaka has been given. falls to the ground. the sacrifice is performed. in the same manner the sacrifice falls to the ground (bhresan nyeti). speech and mind. . {On the Office of the Brahma Priest He ought to remain Silent daring all the Principal Ceremonies. he should during. and if the sacrifice has fallen." Just as a man who walks with one foot only.. Bach of these mantras consists of four parts: (a) To what the Stoma is like. speech and mind. or a carriage which has one wheel only. Therefore the Brahma priest should. He has two roads. after having muttered the Stomabhagas 11 when all arrangements have been made for [ 3 7 5 ] the repetition of the Prataranuvaka (the morning prayer) sit down.255 33. refrain from speaking t i l l the oblations from the Upamsu and Antaryama (Grahas) are over. By their means (speech and mind). Likewise. required. a joint. 11 (b) To what it is devoted or joined. In the sacrifice there are both. " When the duties of a Hotar are performed by the Rik.) The great sages (mahavadah) ask. viz. such as a cord. by what means then are the duties of the Brahma priest performed ?" To this one should answer. Some Brahma priests. as a man walking on both his legs. and these of the Udgatar by the Saman. a Brahxnan. but the Brahma priest performs his duty by the mind only. " This is done just by means of this three-fold science. & c . t i l l the Vasatkara (at the end of the Yajya verse of the Sastra) is pronounced. refrain from speaking. and the repeating of the Sastras. the chanting of the (other) Stotras. and speak (without performing any of the ceremonies). and the three-fold science is thus properly carried into effect by the several (priests employed).who saw a Brahma priest at the Prataranuvaka talk. And [ 3 7 6 ] again. The Stomabhagas are certain Yajus-like mantras which are to be found in the Brahmanas of the Samaveda only (not in the Yajus or Rigveda). Respecting this (the silence on the part of the Brahma priests). (c) An . these of the Adkvaryus by the Yajus. the sacrificer falls after it too (if the Brahma priests talk during the time they ought to be silent). By means of speech the three priests of the three-fold science perform one part (assigned to Vach). Udgatar) do the other half." But on account of what work done is the Brahma priest to receive his reward ? Shall he receive 12 the reward. into contact with the external world. 13 I have not translated the passage regarding the Prayaschitta to be performed by the Brahma priest if any mistake has been committed . I give here some of these mantras. he thinks. to bring the chant (Stoma). When the sacrificer has the reward (daksina) given to the Adhvaryu. which is to be taken in the sense of a future." A n d when he has the reward given to the Udgatar. Because of the Brahma priest performing his priestly function with the Brahma. which are all to be found in the Tandya Brahraanam (1. " and when he has the reward given to the Hotar. be has walked for me. Hotar.)13 which it is joined. and the others (Adhvaryu. which is about to be performed. 12 In the original. does not suffer any injury. (The Brahma priests tell if any mistake has been commit[ 3 7 7 ] ted in the sacrifice. with day. rain. without having done any work whatever ? Yes. . and the Yajyas. air. the gods. 34. " this priest has spoken for me the Anuvakyas. which is the quintessence of the metres. 8-9). He does one-half of the work. and secure the favour of all these powers and beings. for he was at the head of the other priests. nor the sacrificer either. for the Brahma is the physician of the sacrifice (which is regarded as a man). he has sacrificed for me. thinks the sacrificer. and perform the Prayaschittas. harata. does not suffer any injury . he thinks. (On the Work done by the Brahma.25(3 and a carriage going on both its wheels. in the same way such a sacrifice (if performed in this manner). as described above. he thinks. for it is only a repetition from 5. " he has sung for me . (d) An order to the chanters to chant tho Stoma by the permission of Savitar in honour of Brihaspati. They commence : The proper meaning of the repetition of these and similar mantras by tho Brahma priests is. The last (fourth) part is in all the Stomabhaga mantras the same. night. He Permits the Chanters to Chant) They say. 32. if the sacrifice be not injured. and repeated the Sastras. " this priest has seized w i t h his hands ray Grahas (Soma cups). he receives it for his medical attendance upon the sacrifice. The Brahma. that the sacrifice is Indra's. the Brahma mutters all the three great words (bhur. ye who are created by Savitar. 2).. " filled w i t h the thought of Indra." at the morning libation. :— 14 (When the Prastotar calls) " Brahma. " Filled w i t h the thought of Indra. this means. all the three great words. "chant.' . that the chanters are ready to perform their chant. our commander ! " The Brahma then shall say at the morning libation. may ho protect both bodies of the Saman (the verses and the tune) Om J" says aloud " chant !" . (6. the god to whose honour praises are chanted. This saying of the Brahma means. Tho announcement of the Prastotar. O commandor !" then the two priests (the Brahma and Maitravaruna) whose duty it is to allow (the chanters to sing) give their permission. Sr. bhuvah . bhuvahy svah along with the remainder of the formula) at the same time. The Maitravaruna. created by Savitar (or permitted by Savitar). If the Brahma says. (5. instead of bhur. ye may sing. " 0 Brahma. ye may sing. By the words. [ 3 7 8 ] he says. " Bhur ! filled w i t h the thought of Indra. are contained in full in the Asval. 8). says. Before all the Stotras which follow the Agnimaruta Sastra (which concludes the Sastras of the Agnistoma). svar (the remainder of the Japa boing the same). for Indra is the deity of the sacrifice. I here give the text from the Asv. " Speak what is right and true. do not lose the sacred verses (chanted by you) which are life. filled w i t h him. S. & c ." the Brahma priest connects the Udgitha (the principal part of the chant) w i t h Indra. at the Ukthya. S.257 The Prastotar13 says. after the order for chanting the Stotram has been given. S. be ye filled with Indra. and in the Sank. Bhur Bhuvafy Svar are required." At the time of the Ukthya or Atiratra sacrifice. ye may sing. Sr. Atirfitra sacrifices. that is to say. we shall chant. as well as the orders to do so given by the Brahma and Maitravaruna. " Do not leave Indra . Solasi. after having mattered. we shall now chant. and at the evening libation. "Svar ! filled with the thought of Indra. ye may sing !" and at the evening libation." Thus he tells them. after having first muttered the words " bhu r." at the midday libation he uses. and are thus treated like a Nivid at the evaning libation. Sr. in imitation of him (the Serpent Risi). 82). to squeeze. according to whose statement this "Veda came from the east). he throws off a stalk of grass held in his hand. Arbuda. the son of Kadru. the Serpent Risi. in which these two carts are). and were originally foreign to the Rigveda. which ceremony is called nirasamm (it is performed often by other priests also). one of the Serpent tribe also. The first is: abhi tva deva savitar (1. and the two covered places. said to them. and pra vo gravdnah (10. They may be. nevertheless.1 The Serpent Risi Arbuda. He enters through the eastern gate. or before. assuming a peculiar posture. squeezing stones before the so-called Dadhi Gharma ceremony. I w i l l perform it for you.) 1 (On the Origin of the Office of the Gravasbut. " Y o u have overlooked one ceremony which is to be performed by the Hotar.) The gods held (once upon a time) a sacrificial session in Sarvacharu.[378] S I X T H B O O K ." At every midday libation. praite vadantu (10. 24. Ho then faces the Soma shoots. or. very ancient. Either in the midst. The first and the last are said to have been seen by Arbuda. His services are only required at the midday libation. the adhisavana board (see the note to 7. the Serpent Risi. FIRST CHAPTER. " Well. the three principal Gravana hymns. Having arrived north-east of the exterior front of the axe (aksasiras) of the southern Havirdhana. which are now being employed for extracting the Soma juice. 94). which he ties round his faee. See also him about Asv. the framer of mantras. approached them. He commences with verses containing the term su. the Gravastut must repeat the 1 . They d i d not succeed in [ 3 8 0 ] destroying the consequences of guilt. squeezing stones. on which the sacrificial offerings are put. then you w i l l destroy the consequences of guilt. 5. Thence they repeat spells at every midday libation over the Soma squeezing stones.76). and passes on to the two Havirdhanas (the two carts. he then came forth (from his hole)." They said. let it be done. 8). 175). after these two hymns. He performs his function of repeating mantras over the Soma. S. {On the Offices of the Gravastut and Subrahmanya. he ought to repeat the mantras over the Gravanas. 12. As soon as the Adhvaryu and his assistants take the Soma sprouts from below. The two latter hymns are to be repeated before the last verse of the first.. d va rimjase (10. and repeated spells over the Soma. 10. the second by Jarat karna. After some more single verses follow. The way on which this Serpent Risi used to go when coming from (his hole) is now known by the name Arbudoda Sarpani (at the sacrificial compound). or derivatives of it. The Adhvaryu gives him a band (usnisa). viz. These hymns very likely formed part of the so-called Sarpaveda or Serpent Veda (see the Gopatha Brahmanam 1. Therefore they recite the spells over the Soma squeezing stones. " He (the Serpent Risi) repeats his own mantra over the Soma squeezing stones. and this recital of the mantras referring to the Soma squeezing stones belongs to Prajapati. 2 (How Many Verses are to be Repeated over the Grduarias. Thence he ought to repeat an unlimited number of such mantras. . How they ought to be Repeated. Who knows this. let us tie a band rouncl his eyes. obtains all he desires. which he traces to Ganagdri. or pada by pada. Who does so. They said. They are Required only at the Midday Libation. destroys the consequences of his own guilt. W i t h how many mantras should he (the Gravastut) pray over the Soma squeezing stones? The answer is. or should he take four syllables together. for there are thirty-three gods. when having tied (round the eyes) a band in imitation (of what the gods did). and in it all desires are comprised. Now they ask. another one is given by Asvalayana. For Prajapati is u n l i m i t e d . Besides this ritual for the Gravastut. they obtain a new one. or half verse by half verse. [ 3 8 1 ] In imitation of this feat achieved by the gods. in consequence of which he (Soma) did not make them drunk. they succeeded in destroying the consequences of guilt. Well. 2 By mixing his mantra w i t h other verses for effecting propitiation.259 The K i n g (Soma) made the gods drunk. Having in this state (being quite free from guilt and sin) left off the old skin torn. 2 These mantras were the antidote. or so-called Pavamani verses (Rigveda 9.'' They then mixed w i t h his mantra other verses. He ought to recite an unlimited number of such mantras. strength. he then must conclude with the last verse of the first Gravana hymn. or he may go on till it is filled in the Grahas (d va graha grahanat). In what way should he repeat these mantras (over the Soma squeezing stones) ? Syllable by syllable. and a hundred bodily organs. (Others) say. let us mix w i t h his mantra other verses. (Others) say. for he (the Serpent Rishi) destroyed the sins of thirty-three gods. He ought to repeat thirty-three verses." They then tied a band round his eyes. " A poisonous serpent (asivisa) looks at our K i n g ! Well. with a hundred . the Serpents destroyed all consequences of their own guilt.) They say. No Order for Repeating them Necessary. he makes man participate in age. for the life of a man is a hundred years. They then said. he has a hundred powers. and bodily organs.) Ho has to continue his recitation as long as the squeezing of the juice lasts. by doing so. The K i n g (Soma) made them drunk. or every four syllables. 4. along w i t h the formula itself:— . I here give the passages from Katyayana referring to it. 8. for the Gayatri metre is appropriate to the morning libation . they call the Subrahmanya (thither). Since the Gravastut repeats only at every midday libation mantras over the Soma squeezing stones. What is the reason. supplies these praises for the morning and eveving libations. the Gravastut repeats this mantra without being called upon (without receiving a prdisa) ? The ceremony of repeating mantras over the Soma squeezing stones is of the same nature as the mind which is not called upon. the Agnistoma Sama Prayoga. 87-38). They say. 2 The Subrahmanya formula is contained in the Katyayana Srauta Sutras (1. and by repeati n g verses in the Jagatl metre. repeats the mantras over the Soma squeezing stones only at the midday libation.2. whilst the Adhvaryu calls upon the other priests to do their respective duties. and the Taittiriya A r a n y a k a ( l .260 verse by verse ? W i t h whole verses (repeated without stopping) one does not perform any ceremony. The Oblation from the Patnivata Graha. w i t h this knowledge. 12. Thence he ought to repeat these mantras by half verses. for the Jagatl metre is appropriate to the evening libation. just as one calls a cow. that. 17-20). Thence he ought to (repeat) these mantras one half verse by another. Her son is the [ 3 8 3 ] k i n g Soma. For man has two legs. then the metres become mutilated. 3-4). The Yajya of the Agnidhra. the Satapatha Brahm. nor w i t h stopping at every pada. he provides for the evening libation . The peculiar pronunciation of this formula is noted by Panini (1. By whom it is to be Repeated. for [ 3 8 2 ] many syllables (sounds) would thus be lost. how do mantras become repeated over them at the two other (morning and evening) libations ? By repeating verses in the Gayatri metre. he provides for the morning libation. In this way he who. Therefore the Gravastut repeats his mantra without being called upon. and cattle are four-footed. S). By doing so. If the verses are repeated w i t h stopping at every syllable. At the time of buying Soma. he places the two-legged sacrificer among the four-legged cattle. 3 (The Subrahmanya Fomula.) The Subrahmanya 2 is Vach. On its Nature. (3. The most complete information on its use being only to be found in the Samaveda Sutras. (As v.. " &c. there is no difference anywhere observable. that such and such one (the name of the sacriflcer must be mentioned).. The Subrahmanya is required on the second. by the following 'formula : i. after having called thrice " subrahmanyom. invoked as family deities. which must be very ancient. . " has to follow immediately upon The name of the tune (Saman). come. that only : " come hither " is to follow. the latter by tho Kusikas. which open the Chaturdatfaratra Sattras (sacrificial sessions lasting for a fortnight). Some were (according to Katyayana) of opinion.. " come. At the so-called Agnishtut sacrifices. of all sacrifices (in the Agnistoma. and as a model of a king. come. goat of Bhardvaja. others recommended " come hither. Sr." Others." recite the following formula. to-morrow . 3 Duhe must be a 3rd person singulur. "Come. the son of such and such one. are in both these formulas. On the so-called Agnintomiya day. according to Gautama. thou wise ! Augiras ! Brahmana. third. In this part of India. " Come..' forms then henceforth part of the name of the sacriflcer. O Maghavan. Indra appears as a Ksattriya. Agni." i. the Subrahmanya calls Agni instead of Indra (Katyay. and Indra is the deity. (as initiated into the sacrificial rites) a sacrifice Tho term. as Say. and that of the Soma festival at which his presence is requested). is to come off. lover of Ahalya! son of Kusika ! Brahmana I son of Gotama ! (come) "thou who art called" (to appear) at the Soma feast in so and so many days how many there might intervene (between the day on which the Subrahmanya calls him. Both gods are here called " Brahmans. e. the Subrahmanya priest milks 3 (obtains) all desires for the sacrifices For Vach grants all desires of him who has this knowledge. e. differ according to different schools. as well as Indra. it is the fourth and precedes the Soma day). i. 1. that either is to be omitted. " &c. to-day. " Come. as a Diksita. son of power. Indra ! come owner of the yellow horses ! " ram of M e " d h a t i t h i ! Mena of Vrisauasva! thou buffalo (gaura) who ascend est the female " (avaskandin).. 'Diksita. S 11." In later books. either the bearer of it or his immediate ancestors have performed a Soma sacrifice. two days hence . (come) called. tryahe sutyam. svas.. on the third day. Jatavedas. and the concluding formula. But the few sentences which follow. the metre is called Sampat. tho first pre-eminently worshipped by the Angirasa. and his descendants down to the seventh degree. the terms. which always indicates that. dvyahe sutyam. on which day the animal for Agni and Soma is slain and sacrificed. i. lover of Usas. and have been proclaimed 'diksita by the Subrahmanya in all due form. to which Indra is by this formula solemnly invited. on the fourth. offers. On the second day.261 [ 3 8 4 ] Through this son.e. an extension of the Subrahmanya formula takes place. O Agni. As far as which is followed by the mentioning of the time appointed &c. with (thy) two red ones (horses). e. What is the nature of this Subrahmanya ? After the Atithya I s t i has been finished. such as Gautama. were of opinion.e. priests. The Subrahmanya priest has on this day to announce to the gods. the Risi is Aditya. on the fifth). according to which it is chanted (or rather recited) is Brahmasri. is used instead of According to Dhanafijay the Subrahmanya formula for Agni runs as follows: (the remainder as above). i. e. Agni ! master of tho red horses. ye divine Brahma. 4). They ask. thou blazing in smoke. and on the fifth (the day of the Soma feast) adya. " three days hence. i. fourth and fifth day of the Agnistoma. The latter formula is just like that one addressed to Indra. explains i t . there are many Brahmans distinguished by this honorary epithet. the grandson of such and such one. In the concluding formula fires. are used to mark the time when tho Soma banquet. 2). thou brightly shining. he (the Subrahmanya) should stand in the front part of the enclosure made for the wife of the sacrificed inside the Vedi. thou who ascendest (the female). and almost on every day of the other Soma sacrifices. and which conclude the formula. and when touching tho sacriflcer and his wife. standing in the outlet. They further ask. Thou shalt call the gods standing among us (on account of thy age). thus they place finally the sacrifice in food. They ask. A g n i (Agnidhra) pours semen in women. both making thus a couple. he does not make the Anuvasatkara. Sitting near the Nestar. he pleases the whole Vedi. bears fruit. . The Subrahmanya ends after the distribution of the Daksina. The Dakshina is distributed at the midday libation. and the Subrahmanya outside the Vedi. This is done for producing offspring from this pair. The Daksina is food . When all the other priests are to perform their respective duties w i t h i n the Vedi. he does not make the Anuvasatkara. Thinking.262 [ 3 8 5 ] One should answer. In this way. I w i l l not stop the effusion of the semen. For Vach is Brahma.) a bull as a reward for his services ? (The answer is) The b u l l is a male (vrisa). They ask. the gods make h i m (the Subrahmanya) very aged. to produce children. They ask. the Subrahmanya is a female. in this way (his duty is performed w i t h i n the bounds of the Vedi). how is it that the duty of the Subrahmanya (in this particular case) becomes performed inside the Vedi) ? One should answer. a female ? (They answer) Subrahmanya represents Vach (which is in the feminine gender). Why does one call h i m (the Subrahmanya priest) who is a male. and Subrahma (good Brahma). for the Nestar is in the room of women. he then eats. then. They said to the most aged man among them. For the Patnlvata is the semen virile. The Vedi has an outlet where things (which are no more required) are thrown. 4 5 He represents Agni." In consequence of this. which is Speech. as it were. nearest to them. and the effusion of the semen virile passing on without noise. 5 for she is Vach. She is Vach. w i t h a low voice. The Agntdhra repeats the Yajya mantra for the Patnlvata Graha (a Soma vessel). they tell the following story. He who has this knowledge.) The Risis held once a sacrificial session. if the Subrahmanya priest calls (the Subrahmanya) when standi n g in this outlet. for the semen which is not disturbed in its effusion. For [ 3 8 6 ] the Anuvasatkara is a stop. repeat the Subrahmanya ? On this. " Call the Subrahmanya. Why does he. provides through A g n i his females w i t h semen. and is blessed with children and cattle. as it were. Why do they present to him (the Subrahmanya. Thence the Devas became masters of the Asuras. thinking. the Devas drove the Asuras out of the whole sacrifice. Mitra and Varuna. the Devas drove the Asuras and Raksasas away from the morning libation. marched. defeated on the northern side. The Devas awoke. thence the Maitravaruna priest repeats the Maitravaruna Sastra [ 3 8 7 ] at the morning libation. (On the Sastras of Minor Hotri-priests at the Morning and Evening Libations. went westwards. A n d thus the sacrificers drive them away (if they have the Maitravaruna Sastra repeated). destroys the evil consequences of his Bin. the Devas drove the Asuras and Raksasas away from the northern side. let us obstruct their sacrifice. attacked the centre of the sacrifice. Thence the morning libation is Agni's. The Asuras. The Devas awoke and posted A g n i eastwards at the morning libation. He who has this know- . attacked the sacrifice on the northern side. and defeated through his assistance the enemies.) The Devas spread the sacrifice. defeated on the right side. the sacrificers drive away from the eastern front the Asuras and Raksasas. posted then Indra. Through the assistance of these two. The Asuras. Likewise. the Devas drove the Asuras and Raksasas away from the eastern front. on the right side. the Asuras approached them. He who has such a knowledge. by means of Indragni. {On the Saetras of the Minor Hotri-priesta at the Sattras. Thence the evining libation belongs to the Visve Devah. The Devas awoke and posted the Visve Devah themselves (westwards) at the t h i r d libation. and defeated thus the Asuras. the sacrificers drive through the Visve Devah themselves at the t h i r d libation the Asuras and Raksas away. In this manner. when defeated eastwards. The Asuras. They attacked them from the right side. arrayed in battle lines towards the eastern part. Therefore the Brahmanachchhariasi repeats at the morning libation the Indra Shastra. The Devas posted on this side Indragnl. He who has such a knowledge. t h i n k i n g this to be the weak point. In the same way. The Devas awoke. For. Therefore the Achhavaka repeats the Aindragna Sastra at the morning libation.263 SECOND CHAPTER. The Asuras. When doing so. and posted two of their number. thus defeated. who thus drove the Asuras and Raksasas away from the western direction at the t h i r d libation. Through A g n i . destroys the consequences of his sin.) 4. 264 ledge becomes therefore through himself (alone) master of his adversary and enemy. and the Stotriyas and Anurupas which accompany them. 5. may lead !" for the Maitravaruna is the leader of the Hotri-priests. the Stotriya (of the following day) as Anurupa (of the preceding day). destroys the consequences of his guilt. prepares (these) libation required in the said manner. (The Stotriya of the Following Day is made the Anurupa of the Preceding Day in the Sastras of the Minor Eotri-priests at Soma Sarcrifices lasting for Several Days. They make in this way the following day the Anurupa (corresponding to the preceding day). The Devas drove away the Asuras and destroyed the consequences of sin by means of the sacrifice arranged in such a way. and destroys the consequences [ 3 8 8 ] of his sin. knowing this. "Mitra. and is a kind of supplement. Thus they commence the performance of the preceding day with a view to that of the following. i. and gains the heaven-world. But this is not done at the midday libation . The first contains always these verses which the Sama singers chant. and conquered the heaven-world.) Now follow the opening verses (of these Sastras after the Stotriyas have been repeated). such ones as last for a Series of Days.) They use at the morning libation the Stotriya (triplet) (of the following day) as Anurupas 1 (of the preceding day). R ijunili no Varum (1. for the Pristhas2 (used then) are happiness (they are independent) . they have at this (the midday libation) not that position (which the verses have at the morning libation) that they could use the Stotriya (of the following day) as Anurupa (of the preceding day). go by the same name. the latter follows its form.. 7. 6. and he who. Therefore is this the leading verse. drives away his enemy and hater. the wise. 2 The Samans of the midday libation are called Pristhas . [ 8 8 9 ] (The Opening Verses of the Sastras of the Minor Hotri-priests at the Ahargana Soma Sacrifice. 10) commences the Brahmanachchhamsi. for in its second pada is said. for by the words " we call him (Indra) to the people'' they call See on the meaning of the terms stotriya and anurupa. By Indram vo visvatas pari ( 1 . 1) is that of the Maitravaruna Sastra . note 41 on page 199. Likewise they do not use at the third libation. 1 .e. 90. He who has this knowledge. cleft the hole and made appear the l i g h t s " ('8. for " food" is this w o r l d . which may be regarded as a proper name of an also. recites this verse every day. the fixed ones he does not fling away. These verses (vijnniti &c. For Sarasvati is the voice . " we contemplate food (isam) and l i g h t (svar. thence it is called the Balavall verse. i. no other one can wrest (from them) I n d r a g n i . 10). Aham sarasvaticator (8. Asura 8 .". refer to the passionate desire of these who are i n i t i a t e d into the sacrificial art (for heaven) . When the Aehehhavaka is doing this every day. By their means the sacrificers cross (the sea) and reach the heavenly world. " For the voice is the beloved residence of I n d r a g n i . w i t h this knowledge. 66. to the Afigiras. Yat soma a side nara (7. " By t h e words. n o t w i t h s t a n d i n g he (Indra) m i g h t be called by different parties (at the same time). 7. is the verse of the Achchhavaka. 8 The words. 3 There is the word vala hole. " i f c drove out the cows. (Tho eoneluding verses of the same Sastras ot the Aharjann Soma sacrifiees. By i t s words " t h e y called hither I n d r a g n i . "The fixed l i g h t s (stars) of heaven have been fastened by I n d r a . " indrena rochana diri (verse 9) the heaven-world is alluded t o ." the sacrificers approach every day heaven and w a l k there.) are the boats w h i c h lead to the shores of the heavenly w o r l d . which. W h o has this knowledge. " I n d r a . 38. " every called Indraigni every day. W h e n the Brahmanachehhamsi. T h r o u g h this residence one makes both successful. (the dual is used) for this day belongs to the " t w o w h o have the voice. can g e t I n d r a away. w i l l bo successful in his own residence (his o w n way). 9) is that of the Maitravaruna Sastra. 14. in it. the BrahmanAchchhaihsi opens the gates of the heavenly w o r l d .1)1. The words." they get [ 3 9 0 ] hold of b o t h worlds . contain the expression of a g i f t to them (the Awgiras).) N o w follow the c o n c l u d i n g verses of these Sastras : Te syama deva ravuna (7. 14. 10) is the verse of the Achchhavaka. By the t r i p l e t vyantarikhsam atirad (8. 743). then no other sacrifieer. and " l i g h t " is that w o r l d . has the characteristic vi.205 I n d r a every day. For by its words.e." (As to who they are is expressed by the words) " I choose the tone of I n d r a g n i . and flung away Bala'. a n d revealed them w h i c h were hidden. asunder. 7). inebriated by Soma. By the words. at [ 3 9 1 ] the morning and midday libations of two kinds. and the Hotri-priests are the limbs.) The concluding verses of the Hotri-priests (Maitravaruna. For the Ekaha is the footing. He should make the £>astram at the two latter libations w i t h an unlimited number of verses. 4 At the morning libation he must read the Yajya verses witheut stopping (anavcinam). repeat these verses) which the Hotar (used to repeat on the previous day). The last verses of the hymns w i t h which the Hotar concludes. Or the Hotri-priests (may. for thus he holds both worlds (with his hands) and walks in them. For the Hotar is the breath. (This is done) for obtaining the heaven-world. Brahmanachchharhsi. are the same w i t h the concluding verses of the minor Hotri-priests at the evening 'For the Ekaha sacrifices are the models of the others. ahina (which are proper for Soma sacrifices. In this way he (the Brahmanachchhamsi) walks holding both. The Hotar shall not recite one or two additional verses (atisamsanam) for the Stoma. for the heaven-world is unlimitted. and thus they place the sacrifice at the end on a footing. he speedily gets a footing i n this world. (On the Ahina and Aikahika concluding verses of the Sastras of the minor Hotri-priests. I w i l l quickly supply the gods their food. It is just the same case as if one who asks for food and drink must be speedily supplied. viz. The Hotri-priests require at the third libation Ekahas only for concluding. Thinking. The Brahmanachchhmsi uses both . receite these verses which the minor Hotri-priests used to recite on the previous day. Or the Hotr 1 priest (may. recite these verses which the minor Hotri-priests used to repeat on a previous day. if he like. repeat these verses) which the Hotar (used to repeat on the previous day) (For Hotar as well as the Hotri-priests form parts of one [ 3 9 2 ] body only). the Ahina and Ekaha. The Maitravaruna uses the aikahikas preventing (thus) the sacrificer from falling out of this world. The Achchhavaka usei the ahinas for making (the sacrificer obtain heaven). The Hotar may. and (farther) the sacrifical session lasting all the year round (such as the Gavam ayanam) and the Agnistoma (the model of all Aikihikas). if he like. which last for several days successively) and aikahika (which are proper for Soma sacrifices which last for one day only). Thence the Hotar should. if they like. This breath goes equally through the limbs. the Maitravaruna and the Achchhavaka.266 8. if they like. . and Achchhavaka) are. and the Hotri-priests are the limbs . at the evening libation. concluding verses of the minor Hotri-priests. of the seven Rotars concluding this ceremony. for the semen which was poured in a narrow place grows very large.) 9 (The number of verses which the Hotar has to repeat at the time of the Soma cups being lifted at the three libations. Some recite every time only seven verses at the morning. are complete in their form and are addressed to Indra. If he recites these hymns complete. mad (drunk). asserting that there must be as many Puronuvakyas as there are Yajyas. pita (drunk). T H I R D CHAPTER. the ends of the limbs are equal. which is the womb of the gods. men are born. for Gayatri is the metro of the morning liabation. The Jagati hymns for Indra. suta (squeezed). At the midday libation he repeats ten verses '. 116. and pronounce Vausat! Now they assert that these (seven verses) are the Puronuvakyas of these (seven They are the hymn. midday and evening libations. one less (than tenl For the semen is poured in to a place made narrow (nyilna). the same concluding verses. 35). of Rotars. therefore the (three) Hotri-priests use. At the morning libation he recites nine verses only . Seven (Hotri priests) having their faces turned (towards the fire) receite the Yajyas. 21). The Prasthita Ydjyds The two different kinds The Explanation of some apparent anomalies in the perforOn a peculiarity in the mances of the minor Hotris. asdvi devam gorichikam (7. For the hotar is the soul. He repeats Gayatris.) the several verses of which contain the words vrisan (male). Sastras of the Achchhdvaha. for [ 3 9 3 ] the sacrifice is Indra's.267 libation. one less (than ten) . 1 . after having reached the centre of the woman's body. ihopayata aavaso (4.) When at the morning libation the Soma cups are lifted and filled he (the Maitravaruna) recites the hymn d tva vahantu harayah ( I . than he makes the sacrificer bring forth the embryo of his (spiritual body) begotten in the sacrifice. (The hymns for lifting the Ohamasa (Soma cups). for from a narrow place (represented by the third libation. ' They are the hymn. At the evening libation he repeats nine* verses. When the sacrifice is Indra's. 3 The hymns mentioned for the morning ami evening libations contain cach nine.) Some one (a theologian) has asked. " but in its words varuijiam somapitaye i. Maifcravantna.) For in this way they spoil the semen of the sacrificer. Those who recite [ 3 9 5 ] only seven verses. do not wish to raise the sacrificer to. 1 ) .868 Yajas). ague patniv Hui vaha (1. for the airy region is the oldest . Therefore the hymns are to be recited complete only 3 . why do only two. and pleases him.heaven. Bralmiauachcbhamsl. and conseqnently the sacrificer himself. its words is the best protector. but by means of ten he carries him further on to that (heaven) world . and repated successively by the so called 'sevcn Hotars' (Hotar. Marido yasa hi ksaye (1. 22. . The Yajya of the Potar is. 54. " we call Varuna to the Soma beverage. 4). The Yrijya of the Nectar words. 5 ' allude. repeat YAjyAs where Indra's very name is mentioned. to Indra . how do they concern Indra ? For the Yajyai of the Maitravaruna is mitram vayam Jiavamahe (1. The Maitravaruna carries in this way the sacrificer. that mentioned for the midday libation ten verses. are holding up the caps filled with osma.e. that of the Brahmaiiachchhaihsi. " he Indra is the gopd. at the morning libation. the Hotar and Bralimanachhaihsi. from that world he takes him by means of nine verses up to the celestial world. 10. hints at Indra. 23.Hotar ought aot to do so (to recite only seven verses. but the . for a characteristic of India. Nostar Agnidhra. 40." there is an allusion to Indra . which is India. The rest is to be drunk for them. " we invoke M i t r a . tvastlram somapitaye. (On the Praslhita Ydjyds* of the Hotars at the morning libation. libations from seven cups are thrown at the same time in the ftro. As often as one of them haw repeated his Yajya. the Yftjya of the Hotar being idam te somyam madhu (8. 80. for the Soma drops which arc in readiness. Potar. and Achchhavaka) when the Chamasa Adhvaryu or cup-bearers. 4 Theso "YajyAs are at oach libation seven in number. for the sacrificer is the hymn. by means of nine verses from this world to the airy region .e.1) ? When the other (priests) repeat verses addressed to different deities. indra tva vrhabham vayam (3. sa sugopatamo janah i. for whatever word refers to "drinking". 9). 8). in its [ 3 9 5 ] there is an allusion to I n d r a . Thus he pleases in. sa im pahi ya rijishi (6. 17. suta. So the Hotar repeats. the favour of three deities. Though there are different deities mentioned (in them) (such as Mitra. in its words Soma pristhaya vedhase. &c. Uksannaya (8. The verses being in the Gayatri metre.) the sacrificer does not satisfy other deities (alone). mad. arvang ehi somakamam ( 1 . for this metre is appropriate to the midday libation. The Vajya.) At the midday libation. 2 ) . by means of these verses. abhi trid. The Yajya of the Agnidhra is. at the midday libation. Tho Yajya of the Nesiar is. The Yajya of the Achchhavaka is. is complete. there is an allusion to I n d r a . For the sacrifice belongs to Indra. 21.269 for Indra is Tvastar. 38. Thus all these verses refer to Indra. 32. vrisan. 11). 7). 5 These three verses contain forms of the verb trid (Lat. i e. tava yam somas tvam (3.). 36. to kill. sacrificer gains. 35. why do they recite such verses (containing this term) at the midday libation as Anuvakyas and Yajyas? The gods get drunk. which is a characteristic of Indra. Indra. 43. At the midday libation all the priests repeat Yajyas addressed to Indra by his very name (for the Soma drops) which are in readiness. as it were. The verses are in the Tristubh metre. Some (the Hotar. its verses are complete in form and addressed to Indra. and are then consequently at the third libation in a state of [ 3 9 6 ] complete drunkenness. eva pdhi pratnatha (0." with the proposition ubhi. of the Potar is. Thus he pleases h i m . 3). beater) which is a characteristic of Indra. (for in the last part of it there is the term Indragni). 11. Maitravaruna. trudere) "to injure. piba somam abhi yam ugra tarda (6. viz : prataryavabhir (8. 15). Thus ho pleases han. . 104. They say. the Hotar repeats. pita. 17. Asavi devam gorinchikam (7. indraya somah pra divo vidana (3. (The hymn to be repeated over the Soma cups being lifted. the ninadevatas or different deities. The Yajya of the Agnidhra is. This hymn contains the words. the Maitrtivaruna. and this being sacred to A g n i . Varuna. 17.1. apurno asya kalasah svaha (3. if the term mad "to be drunk " is only appropriate to the t h i r d libation. and the Brahmanachhamsi. 9). Thence he repeats verses containi n g the term mad as Anuvakyas and Yajyas at the midday libation. which is directly addressed to Indra. and Agni. when the Soma cups are being lifted. and Brahmanachchhamsi) make the Yajyas w i t h verses containing (besides the name of Indra) the words. 0). and the Prasthita Yajyas at the midday libation. 2). The verse of the Achchhavaka. 1). for Indra is Vedhas (striker. 270 Among these verses there are these containing the words abhitrid, For Indra once did conquer at the morning libation; but by means of these verses he broke down the barriers and made himself master ( abhi trinat) of the midday libation. Thence these verses. 12, (The hymn and the Prasthita Yajyas at the evening libation.) At the third libation the Hotar repeats at the time when the Soma cups are being lifted, the hymn ihopayata savaso napatah (4, 35, 1). Its verses which are complete in form, are addressed to Indra, and belong to the Ribhus, contain the words vrisan, pita, [ 3 9 7 ] suta mad. They ask, Why is the Pavamana Stotra at the evening libation called Arbhava, theogh they do not sing Ribhu verses? (The answer is) Prajapati, the father, when transforming the Ribhus who were mortals, into immortals, , gave them a share in the evening libation. Thence they do not sing Ribhu verses, but they call the Pavamana Stotra.Arbhava. One (great Risi) asked about the application of metres, viz, for what reason does he use the Tristubh metre at the third libation, whilst the appropriate metre for this libation is Jagati, as well as the Gayatri that for the morning, and the Tristubh for the midday libation ? One ought to say (in reply), At the third libation the Soma juice is done ; but if they use a sparkling ( sukriyam) metre as the Tristubh, the juice of which is not done, then they provide the (third) libation with juice (liquor). Then he makes Indra participate in this libation also. One says, Why, since the third libation belongs to Indra and the Ribhus, and the Hotar alone makes the Yajyas for the Soma which are in readiness (prasthita) with an Indrar-Ribhu verse, at the third libation, do the other Hotripriests use verses addressed to various other deities for their Yajyas ? In the Yajya of the Hotar, ribhubhir vajadbhih samuksitam (not in the Rigveda) the Ribhus are mentioned, but in the Yajyas of the other priests they are only hinted at. The Maitravaruna repeats, indravaruna sutapavimam sutam(6, 68,10); in the words, yuvo rathe adhvaram devavitaye, there is a plurality (in the words devavitaye=devanam vitaye, i.e. for the enjoyment of the gods) which is a characteristic of the Ribhus. The Brahmanfichchhamsi repeats the verse, indrascha somam pibatam (4, 50, 10); in its words, visantu ivdavah i.e. " may the drops come," [398] plurality is expressed, which is a characteristic of the Ribhus. 271 The Yajya of the Potar is, a, vo vahantu saptayo (1, 85, 6 ); in its words, raghu atvanah prajigata bahubhir there is a plurality (these three words are in the plural) expressed, which is the characteristic of the Ribhus. The Yajya of the Nestar is, ameva nah suhavd (2, 36, 3), in it the word gantana "go ye! " expresses a plurality. The Yajya of the Achchhavaka is, indravisnu pibatam madhvo (6, 69, 7); its words, a vam amdhamsi madirani expresses a plurality. The Yajya of the Agnidhra is, imam stomam arhate (1, 94, 1); in its words ratham iva sammahema (this is first person plural) there is a plurality expressed. In this way all these verses become Aindra—Arbhavah. By repeating verses being (apparently) addressed to various deities, he pleases other deities (also), save Indra and the Ribhus. They are the conquerors of the jagat i. e. world ; therefore the Jagati metre is required for the evening libation, to make it successful. 13. (On the relationship of these Hotars who have to repeat a Sastra to these who have none. How the Sastras of the minor Hotri-priests are supplied at the evening libation.) Some one asks, Some of the duties of the Hotyi-priests being performed without Sastra,6 some with Sastra, how are then all these ceremonies (as it [399] should be) provided with their respective Sastras, and consequently equal and complete ? (The answer is) They call the performance (i.e. the repetition of Yajyas) of these (Hotris) who like the Potar, Nestar, and Agnidhra, have no Sastra (to repeat) Hotra (also), on account of their reciting their (respective) verses along with (the other Hotri-priests, suck as the Hotar, Maitravaruna &c. who repeat proper Sastras). In this way they are equal. But in the fact that some Hotri-priests perform their duties with Sastras, others without Sastras, lies their inequality. Thus (both kinds of Hotri performances) become provided with Sastras,, equalised and successful (for the Yajyas of all seven Hotri-priests are repeated one after the other). Besides the Hotar only the Maitrtravaruna, Brahmanachhamsi, and Achhavaka repeat Shastras; the others, such as the Potar, &o. do not do it. Bat the former repeat them at the Agnishtoma, only at the morning and midday libations. 272 Now the Hotri-priests (Maitravaruna, Brahmanachchhamsi, Achehhavaka) repeat Sastras at the morning and midday libations only, in what way is this duty performed at the third libation ? One ought to answer, in this way, that they (these three priests just mentioned) repeat at the midday libation two hymns each. Some one may ask, In what way do the Hotri-priests (who properly speaking repeat one Sastra only) repeat two Sastras, as many as the (chief) Hotar 7 does ? One ought to answer. Their Yajyas are addressed to two deities. 14. [ 4 0 0 ] (How the Sastras of the Agnidhra, Potar and Nestar are supplied. On the two Praisas to the Potar and Nestar. On the additional verse of the Achchhavaka. How the Praisa formula, hota yaksat, is applicable to the Potar, Nestar, and Agnidhra. The Praisa for the chanters. The Praisa for the Achchhavaka. On the inequality of the the deities of the Sastras and Stotriyas of the evening libation.) Some one asks further. If there are the performances of three Hotripriests only provided with a Sastra, how are these Sastras supplied for the performances of the others (the three remaining Hotri-priests) ? (The answer is) The Ajyam is the Sastra for the Yajya repeated by the Agnidhra; the Marutvatiya that one for the Potar's Yajya; the V a i i vadevam that one for the Nesar's. These Yajyas have the characteristic sign of the respective Sastra.7 Some one asks further, If the other Hotri-priests are requested only once (to repeat their Sastras), why are the Potar and Nestar requested twice? (Regarding this the following story is reported). At the time when the Gayatri having assumed the shape of an eagle, abstracted the Soma (from heaven), Indra (out of anger) cut off from these (three) Hotri-priests (Agnidhra, Potar and Nestar) their Sastras, and transferred them to the Hotar, saying, " Do not call me, you are quite ignorant of i t . " The gods said, " Let us give more strength to the performances of these two Hotri-priests (Potar and Nestar) through Speech (by requesting them once 1 The Aguidhra addresses the Yajya to Agni, to whom the Ajya Sastra belongs ; the Potar to the Marutas, to whom the Marutvatiya Sastra belongs, and the Nestar to the Visvedevas, to whom the Vaisavadeva Sastra belongs. 7 The Hotar repeats at the morning libation the Ajya and Pra-uga Sastra, at the midday libation the Marutvatiya and Niskevalya Sastra, and at the third libation the Vaisvadeva and Agnimaruta Sastra. The Agnidhra addresses the Yajya to Agni, to whom the Ajya Sastra belongs; the Potar to the Marutas, to whom the Marutvatiya Sastra belongs, and the Nestar to the Visvedevas, to whom the Vaisvadeva Sastra belongs. 273 [ 4 0 1 ) more than the others). Thence come the two requests (for Nestar and Potar). The performance of the Agnidhra was strengthened by one additional verse to his Yajya ; therefore his Yajyas are supernumerary by one verse. Some one asks, When the Maitravaruna calls upon the Hotar by the words, "may the Hotar repeat the Yajya! may the Hotar repeat the Yajya!" why does he call upon these who are no Hotras, but only the repeaters of Hotri verses, by the same words, " may the Hotar repeat the Yajya?" (The answer is) The Hotar is life, and all this (other) sacrificial priests are life also. The meaning (of the formula " may the Hotar repeat his Yajya," is) " may the life repeat the Yajya, may the life repeat the Yajya!" If some one asks further, Are there requests for the Udgatri priests (to chant) ? One should answer, Yes, there are. For if all (the priests) are ordered to do their respective duties, then the Maitravaruna, after having muttered with a low voice (a mantra), says, " praise ye !"5 These are the summons for the Udgatri priests. Some one asks, Has the Achchhavaka any preference (to the other priests) ?9 The answer is, Yes, he has; for the Adhvaryu says to him. " Achchhavaka, speak what you have to speak (and no more)!" Some one asks, Why are at the evening libation the Stotriya and Anurupa verses addressed to Agni, whilst the Maitravaruna at that time repeats an Indra-Varuna Sastra ? (The answer is) The Devas turned the Asuras out of the Sastras by means of Agni as their mouth. Therefore the Stotriya and Anurupa are addressed to Agni. [ 4 0 2 ] Some one asks, Why are both the Stotriya and Anurupa of the singers devoted to Indra at the evening libation, whilst the Sastram repeated by the Brahmanachchhamsi is addressed to Indra and Brihaspati, and that of the Achchhavaka to Indra and Visnu ? (The answer is) Indra turned the Asuras out from the Sastras (of which they had got hold) and defeated them. He said to the Devas, " Which (from among you) follows me ?," They said, " I, I , 1 0 (we will follow)," and thus the Devas followed. But on account of Indra having first defeated (the Asuras) the Stotriya and Anurupa of the singers (they precede the Shastram) are addressed to Indra. And on account of the other deities having said, " I, I, (will follow)" and (actually) followed, both the Brahmanachhamsi and Achchhavaka repeated hymns addressed to several deities. See note to 5,34. That is, Is there anything exceptional to be seen in the performance of his duties? Tills refers to the peculiar praisa given to him, I0 which is mentioned in the context. See also Asv. Sr. S. 5,7. Visnu and Brihaspati. 9 8 9 274 15. (On the Jagati hymns addressed to Indra at the evening libation. On the hymn of the Ackckhavaka. The concluding verses of the Maitravaruna Brahmanachchhamsi, and Achchhdavaka. The last four syllables of the last Sastra of the Soma day to be repeated twice.) Some one asks further, For what reason do they repeat at the commencement of the -evening libation hymns addressed to Indra, and composed in the Jagati metre, whereas the evening libation belongs to the Visvedevas? (The answer is) Having got hold of Indra (drabhya having commenced with him) by means of these (hymns), they proceed to act, being sure of success). The Jagati metre is used because the evening libation belongs to the Jagati, implying , a desire for this world (Jagat); and any metre [ 4 0 3 ] which is used after (this commencement) becomes related to the Jagati (jagat) if, at the beginning of the evening libation, hymns in the Jagati metre are repeated which are addressed to Indra. At the end (of the Sastra) the Achchhavaka repeats a hymn in the Tristubh metre, samvam karmana (6, 69, 1.) The word karma (ceremony) alludes only to the praise of drinking (the Soma).11 In the words sam isa the word isa means food ; it (serves) for obtaining food (by means of this mantra.) (By the words of the last pada) " both (Indra and Visnu) carry us through on safe paths," he pronounces every day12 something relating to welfare. Some one asks, Why do they conclude the evening libation by Tristubhs, if properly the Jagati metre should be used at it ? Tristubh is strength; (by repeating at the end Tristubhs) the priests (who are at the Sattras the sacrificers themselve) get finally possessed of strength. The concluding verses of the Maitravaruna is, iyam Indram Varuwm, (7, 84, 5.) That of the Brahmanchhamsi is, Brihaspatir na paripatu (10, 42, 11.) That of the Achchhavaka is, ubka jigyathur (6, 69, 8.) For "both (Indra and Visnu) had been victorious jigyathuh, i.e., they had not sustained any defeat, neither of them was defeated."13 11 The word alluded to is, panayya, which is traced to a root pan—pan to praise ; but it hardly can mean "praising" in general. It refers, as Sayan* justly remarks, to the " drinking of the Soma juice." In the fifth verse of the hymn in question, we have the word panayayya, which is the same as panayya, where the words indrdvisnu tat panayayyam 12 vam evidently mean," this is your praise for having drank the Soma," The hymn is to be repeated every clay on the Soma sacrifices which last for several days. 13 . This is a paraphrase by the author of the Brabmanam of the first half of the verse 6, 69, 3 (ubha jigyathur.) It differs little from the original, and retains most of the terms 275 [ 4 0 4 ] In the words indras cha Visno yad apaspridhetham14 (there is hinted) that Indra and Visnu fought w i t h the Asuras. After they had defeated them, they said to them, "Let us divide?" The Asuras accepted the offer. Indra then said, " A l l through which Visnu makes his three steps is ours, the other part is yours." Then Indra stepped through these (three worlds), then over the Vedas, and (lastly) over Vach. They ask, What is meant by the " sahasram," 15 a thousand? One should say in reply, these worlds, the Vedas, and Vach. The Achchhavaka repeats twice the (last) word airayetham, i.e., " y o u both (Indra and Visn) strode," at the Ukthya sacrifice; for the part (repeated) by the Achhavaka, is the last in i t ; whereas at the Agnistoma and Atiratra the Hotar (repeats twice the four last syllables of his Sastra); for (the part recited by him) is in these [ 4 0 6 ] sacrifices, the last. At the Solasi there it is questionable whether or not (the last four syllables) are to be repeated twice. They say, He ought to repeat them twice, for why should he repeat them twice on the other days, and not on this one ? Therefore he should repeat them twice (also at the Solasi.), (Why the Achehhavaha at the end of his Silpa-Sastra does not recite verses addressed to Narasamsa.) Some one further asks, Why does the Achhavaka at the end, in his Silpas, recite verses not addressed to Narasamsa at the t h i r d libation, although this libation belongs to Narasamsa ? The Naraasamsa part represents the change (of the semen into the human form);. for the semen becomes by and by somewhat changed ; that which then has undergone the of the verse without giving any substitute for them. This shows, that many verses and turns of speech in the mantras were perfectly intelligible to the author of the Brahmanas. The only difference of the paraphrase from the original is the substitution of tayoh for enoh, which is an uncommon dual form (gen.) of a demonstrative form ; one ought to expect enayoh. 14 This is the second half of the last verse of ft, 69,8; whieh concludes the hymn repeated by the Achchhavaka. The author of the Brahmanam explains it also by reporting a story to which he thinks the contents of this latter half allude. However he does not quite overlook the meaning of several terms ; apaspridhetam he explains by yuyudhate, "they two have fought," and vyairayetham by vichatkrame, "he stepped through." The meaning of these words is certainly correct; but the grammatical structure is misunderstood by. our author ; airayetham is taken by him as a singular, though it is a dual, for it refers to both Indra and Visnu, and not to Visnu alone. 15 In the last pada of the last verse ubha jigyathur. There the words tredha sahasram vi tad airayetham mean " ye both strode thrice through this thousand." The "thousand!" refers to the booty they made in the battle, or perhaps to the " thousand cows'' given as reward at great sacrifices, 276 change becomes the prajatam (the proper form,)16 Or the Narasamsum is a soft and loose metre, as it were ; and the Achchhavaka is the last reciter; therefore lit cannot be used), for (the priests think) We must put the end in a firm place for obtaining stability. Therefore the Achha vaka does not repeat at the end, in his Silpas, verses referring to Narasamsa.12 [406] FOURTH CHAPTER. Valakhilyas. 17. (See 6, 5.) The Durohanam.) (The Sampata hymns. The When they make at Soma sacrifices, which require several days for their performance (ahinas) in order to make them continuous, at the morning libation, the singing verse (Stotriya) of the following day, the Anurupa of the preceding day, it is just the same as with the performance of a Soma sacrifice which lasts for one day only (ekaha.) For just as the (three) libations of the one day's Soma sacrifice are connected with each other, in the same way are the days of a Soma sacrifice which lasts for several days connected with one another. The reason that they make at the morning libation, the singing verse (Stotriya) of the following day, the Anurupa of the preceding day, is to make the days during which the sacrifice lasts one continuous series. Thus they make the days of the Ahina sacrifices one continuous whole. The Gods and Risis considered. Let us make the sacrifice continuous by equalising (its several days.) They then saw this equality (of the several parts) of the sacrifice, viz. the same Pragathas, the same Pratipads (beginning triplets), the same hymns. For Indra walks in the saerifice on the first as well as on the following day, just as one who has occupied a house. (The Soma days are thus equalised) in order to have (always) Indra (present.) Say. says, " For seven nights after the coition the semen has the form of a bubble a fortnight after it is changed into a ball, which, if the change has been completed, assumes the proper (human or animal) form." The Narasamsam is the state of transition for the semen from the babble into the ball form. Therefore in order not to disturb and stop the course of this change, no verses, referring to the imperfect state, can be -repeated. 11 See on them fl, 31 10 277 ta On the Sampata hymn. The counter-Sampata hymns. On a peculiarity in the use of the hymn of the Achchhavaka. Visvamitra saw for the first time (the so-called) [ 4 0 7 ] Sampata hymns; but Vamadeva made these seen by Visvamitra known to the public (asrijata). These are the following : eva tvam indra (4, 19); yanna indro (4, 22); katha maham avridhat (4, 23). He went at once after them (samapatat) and taught them his disciples. 1 Thence they are called Sampatas. Visvamita then looked after them, saying, "The Sampata hymns which I saw, have been made public2 by Vamadeva; I will counteract these Saihpatas by the publication of other hymns which are like them. Thus he made known as counterparts the following hymns: sadyo ha jato vrsabhah (3, 48); indruh purbhid atirad (3, 34); imamu su prabhritim (3, 36) ; ichhanti tva somyasah sakhayah (3, 30); sasad vaknir duhitur (3, 31) ; abhi tasteva didhayo manisam (3, 38) ; (Other Sampata hymns are), the hymn of Bharadvaja, ya eka id dhavyas (6, 22); these of Vasistha, yas tigmasrimgo visabho na bhima (7, 19), ud u brahmanairata (7, 23); and that of Nodhas asmd id u pratavase (1, 61). These Hotri-priests (Maitravaruna, Brahmanachhamsi, and Achchhavftka) after having recited at the morning libation of the six days' sacrifice the Stotriya verses, repeat at the midday libation the hymns or the several days' sacrifices (ahina). These hymns are d satyo yatu maghavan (4, 16); for the Maitravaruna (by whom it is to be repeated) is endowed with satya, i. e. truth. The Brahmanachhamsi repeats, asma id u pratavase (1, 61); for in this hymn there occur the words indraya brahmana ratatama (in the fourth pada of the first verse), and Indra brahmani Gotamaso akrann (verse 16), i, e. the Gotamas have made the prayers, Indra ! in which the word "brahma" is mentioned. The Achchhavaka [ 4 0 8 ] repeats easad vahnir (3, 31), in which the words janayanta vahnim (verse 2) occur; for he is the Vahni (guide). Some one asks, Why does the Achchhavaka repeat in both kinds of days1 (of the Gavam ayanam sacrifice) this Vahni hymn in these days which stand by themselves (paranchi) as well as these which form This is the meaning of the expression samapatat. The term is sri, to emit. 3 This refers to two classes of days of which a great Sattra consists, i. e. single days, which only once occur in the course of the session, and regular periods of the same length which follow one another. See page 270. 2 1 Abhijit. but not on these five days mentioned) one of the three Sampatas. and by whom the Sampata hymns are to be repeated. on the third day." When they repeat them. in their f u l l forms and integrity. and on the third. and the Vahni hymn leads (vahati) . • They are here called ahinas from a purely etymological reason. In the second Tryaha of the Salaha. viz. for nothing is left out (nahiyate) 5 in t h e m .) Thereupon the Maitriavaruna repeats on every day (of the Salaha. and sasad vahni on the t h i r d day. The Avapana hymns. eka id dhavyas on the second . Therefore the Achchhavaka repeats the Vahni hymns in both classes of days. on the Chaturvimsa. This is the real meaning of the term viparyasam. they call hither Indra by them. every day one. just as one calls a bullock to a cow. ichhanti tva somyasah on the second day. These three (for there are every day three to be repeated) and nine (nine is the number of all taken together) hymns. Prajapati is The Sampatas which are mentioned here are meant. (On what days. they (further) "stand aloof" and do not re-occur in the other turn (as is the case w i t h the Salahas). inverting their order (in the second three days performance). and yas tigmasrimgo. Thence the Hotripriests repeat on these (five) days the Ahina Suktas. These Ahina* hymns are required during the five days (in the Gavam ayanam). the Bahvricha (Rigveda) priest (i. and the last the first. yanna indro jujuse. They repeat them for making uninterrupted the series of sacrificial days. Visvajit and Mahavrata days. On the first day he repeats eva tvam indra.278 regular periods (of six days) one following the other (abhyavarti) ? The answer is. then thay think. In the same manner the Achchhavaka repeat three Sampatas. the hymn which was the first in the first Tryaha is made the last. viz. " may we obtain the heaven-worlds undiminished. one of the Hotris) is endowed w i t h power.e. Strietly speaking. imam it Su prabhritim on the fisrt day. every day one. to be recited day after day. Thus they make them uninterrupted. 4 . make twelve in all. purbhid atirad on the first day . in what order. The Brahmanaehchhamsi repeats three Sampata hymns. inverting their order 6 (in the second three days' performance of the Salaha). for these (five) days (though the performance of each lasts for one day only) are ahinas. [4091 19. they 5are aikahikas. For the year consists of twelve months. on the second. Visuvat. When they repeat them. katha maham avridhat. for the Vahni (guide horse) draws the beams to which he is yoked. viz. which is complete. The Brahmanachhamsi repeats eyery day the Brahma hymn. for Visvamitra (allfriend) was the friend of a l l . 20. This is a Visvamitra hymn. and conquers the highest world. 43. and the Risis did the same . This hymn leads to heaven . if the Maitravaruna knowing this repeats (this hymn) every day before the Ahina Suktas. and they place thus every day's performance in the sacrifice. Then on the [410] days when the Mahastomas are required (the Chhandoma days) the Maitravaruna inserts ko adya naryo devah&ma (4. who is the year. &c. five-hood comprises five feet. in Prajapati. by means of which the Gods and Risis conquered the heaven-world. and by means of which the sacrificers conquer heaven (also). therefore all will be friendly towards him who has this knowledge. for there are six seasons. by means of it Vasistha obtained Indra's favour. by means of it the sacrificers also conquer the heavenly world. 29. Before the (Ahina) hymns are repeated. This hymn leads to heaven . . obtains Indra's favour.1 which is Prajapati. and in the year. and the Achchhavaka. in order to gain the seasons (ritus). by means of it the Gods conquered the heavenly world. which precede the Sampatas). They obtained thus this sacrifice. 23)." and is therefore apasumat (having cattle). I ) . Between these hymns they ought to insert the Viraj verses by Vimada. and the Paruchhepa verses on the sixth day. and five-hood is food for obtaining (which this hymn is useful). in order to reach the heavenly world (after death). the Brahmanachchhamsi. This hymn (sadyo ha) contains the word "bull. It consists of six verses. the Maitravaruna repeats every day. for by means of this hymn the Gods conquered the heavenly world. ud u brahmany airata (7. It is a Vasistha hymn .1). 1). vanena vayo nyadhayi (10. 48). dyahy arvamg upa (3. by means of it the sacrificers conquered the heavenly world. He who has such a [411] knowledge. he repeats it after the Sampatas.279 the year. serving for obtaining cattle. the sacrifice is Prajapati. the Pankti verses on the fifth. It consists of five verses. to be recited without Nyunkha on the fourth. sadyo ha jato vrisabhah (3. 25. These are the Avapana hymns (intercalary hymns). (On the hymns repeated by the Maitravaruna. For the sacrifiers have thus a firm footing in this world. and conquered the highest world. and the Risis did the same . though his name is not expressly mentioned (aniruktam only hinted at) in it. 21. the Maitravaruna sadyo ha jata. bull. [412] The Achchhavaka repeats this hymn after the Sampatas in order to secure the heavenly world (for the sacrificers). of which each has to repeat two.. For Prajapati cannot be expressed in words. 55." he means by kavis the departed Risis. 13-14)." mean that the other days (those in the other world) are lovely. kavimrichchhami samdrise sumedha. and connect them with one another. "I wish to see the wise prophets.3 The Tristubhs). to which he thus alludes. but several times alluded to by the name " vrisabha. Brahmanachhamsi. and that they are seizing them (securing them). In this hymn the name " Indra " is once mentioned7 . kas tam Indra (7. and Achchhavaka repeat one after the other the several parts of their sastrasin the following order: (1) Stotriya and Anurnpa. (2) One of the three Tristubh verses as introductory to the Ahina hymns and the Kadvantah Pragathas. 38). (8) The Ahina hymns. these Kadvantah Pragathas are suitable for obtaining 4 In the last verse (8. whilst the sacrificers move in this world. the Brahmanachhamsi asma id u pra tavate.88. Beyond (para) this world is the heaven-world. it is to be remarked that there are ten vital airs. It consist of ten verses. At the midday libation. I here give some hints as to the order of their several parts. after the Hotar has finished his two Sastras.e. This hymn contains the characteristic abhi (towards) in order to establish a connection (with the other world). kannvayo (8. and further. and tho Achchhavaka saaad vuhnir. 9 The Sstras of the minor Hotri priests being at the Dvadasaha and Sastras rather complicated. 9-10). i. Its words " abhi priyani marmrisat parani.280 The Acbohhavaka repeats every day. He repeats this hymn which belongs to Prajapati. but this is only for the purpose of preserving the Indra form of the sacrifice (to Indra chiefly belongs the sacrifice). (The Kadvat hymns.e. it serves for obtaining food. 3. every one will be friendly to him who has this knowledge. This hymn (abhi tasteva) is a Visvamitra hymn. 32. The sacrificers thus obtain the vital airs. viz. had u nv asya (8. 14-15). the Maitravarupa. When repeating the words. (This is done) in order to obtain (communion with) him. By kas i. As regards the number ten (of these) verses. who? Prajapati is meant. 10)." i. and the Viraj is food . the . abhi tasteva didhaya (3. The beginning Pragathas of every day are the kadavntas (containing the interrogative pronoun has who?) viz. For the Viraj consists of ten syllables. e. for Visvamitra was friend to a l l . necessary). 10 . explains. these (Ahina hymns) become (a source of) happiness for them (the sacrificers) and thus carry them up to the celestial world. Kam (old neuter form of kas) signifies food. If they repeat them. happy) propitiated. Maitravaruna a satya yatu. has made the sacrificer go to heaven. in order to be successful). Some repeat them before these Pragathas. he does not return (to the earth). the hymns and verses which precede being' regarded only as intercalary (avapana) . for the metre must run in one and the same strain (without any interruption. For if this metre.9 (The repetition of these Tristubhs by the minor Hotri-priests is. beginning Pragathas. In this way (by repeating Dhayyas which ought to be repeated by the Hotar alone) they would make the subject revolt against his ruler. But he does not repeat (at the beginning) of the several Tristubhs the call somsavoms. if they recite these (Tristubhs). " these Tristubhs are the helm (pratipad) of my hymns. If they then repeat these verses (Tristubhs). Sairavati. they [ 2 1 4 ] call hither by them Indra. For the Hotar is the ruler. For these who perform a session lasting for a year or the Dvadars&ha. For the sacrificers are every day joined to the Ahina hymns. and further. tracing it to ira=annam. He ought to know.. just as a bullock is called to the cow. the kadvantas therefore serve for obtaining food. however. Just as these who wish to land on the shore enter a ship having plenty of provisions. (5) The Sampata hymns." just as (one requires a helm) if crossing the sea. see 6. are floating like these who cross the sea. u du brahmanu and the Achohhavaka ahhi tasteva (see the reference in 6. of which each has to repeat one. and the performances of the minor Hotri-priests are the subjects. They make by means of the kadvad Pragathas propitiation (for the sacrificers). let us use as a conveyance the hymns with their well known introductory verses (the Tristubhs). which become (by containing the term ham i. which is the strongest. [413] They ought to repeat the Triatubhs as the beginning of the (Ahina) hymns. e. S. 19. 10 Thus Say. See on the whole Asval.4. 18 ) (4) Tho three Kadvantah Pragatha. When thus propitiated. e. 7. through the call somsavom. very likely the front of the ship which might have had the form of a plough (sira) is to be understood. 9 This is the translation of papa vasyasam. the Brahmanaohhamsi. 10 in the same manner the sacrificers should enter (i.281 Prajapati. The principal parts of the Sastras of the minor Hotri-priests are only the two latter.e. calling them (these Tr§htubhs) Dhayyas. i. begin with) these Triatubhs. Sr. I will not make the Dhayyas. which would be a breach of the oath of allegiance. The Hotar further ought to think. But I doubt the correctness of this explanation . thence the Kadvantah Pragathas are here called arambhaniya. But in this way one should not proceed. for the sacrificial days are joined.1). 4). which is the characteristic of (all) sacrifices which last for a series of days (the Ahinas). How to join and disconnect the Ahinas. which are every day the same. nu stuta indra (4.282 it is for making the sacrificial days continuous. 11 22) repeated by the Achchhavaka. for the king loses his kingdom if he calls him who becomes his enemy (rival). eved indram (7. These verses are recited every day. whereas nesi is a characteristic of a six monthly period of a sacrificial session. and nunam sa te (2. " Drive away from round about us all enemies : drive them away. 47. which is a characteristic of the Ahina sacrifices (for one day follows the other). 7-9) the Brahmanachchhamsi joins the Ahinas (at the morning libation). For the term anu" after. The Brahmanachchhamsi repeats every day Brahmana te brahmayuja (3. There is a joining as well as a disconnecting of the Ahina sacrifice. by eved Indra (7. • • • Thus they make the 11 These are according to Say. By the word yunajmi. as it were. (The Tristubhs of the minor Hatris. 23. 14. 21) repeated by the Maitravaru^a. and the cow to her well-known stable. in the words.) The Maitravaruna repeats every day before the hymns (the Tristubh) apapracha Indra (10.. 6) he dissolves them (at the midday libation). he is at their sacrifice.23. By the mantra vy antariksam atirad (8. in which the idea of safety is expressed . sacrificial days continuous. . 8). 22). 30." the idea of " joining " is intimated . Indra is the occupant of their (of the sacrificer's) house. 35. 0'conqueror ! May they be in the south or north. 22. so does Indra go to the sacrifice. Just as the bull goes [415] to the cow. urum no lokam anuneshi (6. as well as the concluding 11 verses. He ought not to conclude the Ahina with the verse sunam havema (3. 16.131.6) repeated by the Brahmanaohchhamsi. " I join. The Achchhavaa repeats every day. prostrate (all) O hero! that we may enjoy thy far-extended shelter!" For he (the Maitravaruna) wishes to be in safety (thence he has to repeat this verse). 23." implies the idea of going (after). and by nunam sa te (2. 22) (he dissolves them).283 By the mantra a ham sarasvativator (8. The Ahina sarifice of h i m who w i t h such a knowledge extends it. not to repeat more verses than the singers chant) at the two (first) libations by (more than) one or two verses. and considered as the most difficult task to be achieved by a Hotri-priest. (This serves) for obtaining the celestial world. The way in which the Valakhilyas are repeated is a modification of the vihara. more than two) then they become for the Hotar like extensive forests (through which he has to pass without a resting place). 38. The most general term for the peculiar way of repeating both the Valakhilya and Solasi Sastras is vihara. (The nature of the Valakhilya Sastra. 16. The first two are to. e. Thence their sacrifice becomes connected.) * Tho verbs vimunehati as well as yunkte are here used in an elliptical sense ( To the former. It Is called vyatimarsa. that is. and by nu sfuta (4. remains. He ought not to overpraise the stoma (i. just as a man setting out on a long journey takes from station to station fresh animals. or whole verses of the first and second Valakhilya hymns. 12 The way of repeating the so called Valakhilya Sastra. which are repeated in sets. yunkte. 13 How to repeat it. a pada taken from another verse. It is repeated in a manner similar to the repetition ef the Solasi Sastra (see page 258). and their (general) disconnection in disconnecting them before the concluding Atiratra (on the Mahavrata) day When the Hotri-priests would conclude on the Chaturvimsa day w i t h verses appropriate to the Ekahas. ( i . 11. For the heavenly world has no limits. 10) the Achchhavaka joins them. the text of which consists of the Valakhilya verses. 21) he dissolves them. each thus implying its contrariety. (from the rope. just as (a bullock) who is tired must be cut off. This consists in a mutual transposition of the several padas or half verses. When they would conclude w i t h the concluding verses of the Ahina days. e. then they would bring the sacrifice to a close.. and they themselves (the sacrificers) find relaxation. 9) the Maitravaruna (joins them). then the sacrificers [416] would be cut off. without' performing the ceremonies referring to the Ahinas. At the t h i r d libation (he ought to overpraise the stoma) with an unlimited number of verses. When the Stoma is overpraised with many verses. undisturbed. vimunchati is to be supplied.be repeated pada by l . 12 He who knows how to join (at the morning libation) and to disconnect (at the midday libation ) is enabled to spread the thread of the sacrificial days (Ahinas). and to the latter. By te syama deva Varum (7. 66. and reciting then both parts in such a way as if they were forming only one verse. is very artificial. They ought to conclude with both the Ekaha and Ahina verses. always two being taken together. for he does not move). the dissecting of a verse by joining to each of its padas. if once commenced. Their (general) junction consists in their being joined on the Chaturvimsa day.. now arranged in eight hymns. 2 ) : (1) indra visvasya gopatih. and make. (2) indra visvasya bhupatih. e. B u t t h i s appears not to be quite correct. In order to better i l l u s t r a t e the way of transposition.2. according to Ssyana. The fifth is from the Mahavrata day. he must j o i n the first verse (or half verse or pada. According to an unmistakable indication in A i t . which served as a weapon and drove the cows out. 8. 4-6).14 wished to obtain them by means of a sacrifice. Satanika hetayo asya dustara indram archa yatha vidom. 2). t h e p o i n t of speech. . 24 (upapto vachah kuta ekapaddyam) it can mean o n l y the Ekapada w h i c h is added to the Pragatha. After having succeeded in making an opening. Hence the Hotri-priests repeat at the morning libation the Nabhaka triplet. They obtained them by means of the sixth day. and then. (8. . as the case may be) of the first hymn w i t h the second verse of the f o l l o w i n g hymn. In this way the sacrificers bore the cavern at the morning libation by means of the Nabhaka. 3-5). at the third libation. i.15 They bored at the morning libation the cavern with the bore mantra (nabhaka). 8. the Achchhavaka. These are according to Asval. These five Ekapadas are not joined to the Pragatha w i t h o u t a stop after t h e latter. (4) i ndra visvasya rajati.284 24. Four of them belong to the performance of the t e n t h day. 8. by boring. Sr. sanvendro visvam virajati. 9-11). the t h i r d and fourth by half verses. the fifth and s i x t h by whole verses (Asv. Girir na bhujma maghavastu pinvate yadim suta amandisuh. T h e general rule for this transposition is expressed by Asval i. broke up the cavern by means of the Valakhilya verses. B r . 40. its structure loose. I here subjoin an instance The first verse of the first Valakhilya hymn is as follows : Abhi pra vah suradhasam indram archa ya tha videYo jaritribhyo maghavd puruvasuh sahasreneva siksati The second verse of t h e second hymn i s : Satanika hetaya asya dustara indrasya samiso mahih. 6. 14 T h i s story is frequently alluded to in the Samhita of the Rigveda. 41. 15 See page 335.) The Pragatha w i t h the Ekapada belonging to it is the vachah kufah. Asv. e. ta hi madhyam bharanam (8. yah kakubho nidharaya (8. purvista indra (8. they loosened (the stones). and then the first of the f o l l o w i n g hymn w i t h the second of the first. it is then done in the f o l l o w i n g way : (1) Abhi pra vah surddhasam indrasya samiso mahih. 40. with the Ekapada as vachah kuta. Girir na bhujma maghavatsu pinvate sahasrena siksatom. the Brahhmanachchhamsi). (9) indra visvasya chetati. If the several padas of these t w o verses are to be mutually transposed. (2) Yo jaritribhyo maghava puruvasar yadim suta amandi§uh. The gods after having perceived the COWS to be in the cavern. pada. At the end of the five first Pragatha verses an Ekapada or verse containing one pada only is added. T w o such verses form then one Pragatha. The Maitravaruna repeats. 10 See page 261. the point of the Vach. Thus every desire regarding the mixing (of the verses) becomes fulfilled. When he repeats them foot by foot. for the other padas (of the Mahanamnis which he does not require for filling up the deficiency in the Pragatha) he ought not to care. and ail desires regarding the Vaiakhilyas. the Vachah kuta in the form of an Ekapada and the formation of life will be fulfilled (also). ( I t serves) for obtaining cattle. dissecting the verse by insertion. When he repeats them for the second time. for the first time. . He ought (if the two verses joined should fall short of a proper Pragatha by eight syllables) to supply the eight syllables from the Mahanamnis16 as often as they might be wanting . and the one footed Vachah kuta which served as a weapon. When he repeats them for the third time. which is the Vachah kuiah. he ought (also) to repeat these Ekapadas.e. then he mixes the ear and the soul by it. which serve as a weapon. for the first time he repeats them foot by foot. (If one should observe a Hotri-priest doing so) one ought to tell him at this occasion. and for the third time verse by verse. There are five such Ekapadas. thou hast cut off cattle from the sacrificer by slaying them with the point of speech (vachah kuta) thou hast deprived him of cattle (altogether). then he ought to put in every Pragatha verse (of which each hymn is composed) one additional foot (ekapada ). four of them being taken from the tenth day and one from th Mahavrata sacrifice. Thence one ought never to insert the Ekapadas at this occasion. And thus it always happens. When he repeats. For the Pragathas are cattle. dissecting the verse by insertion.285 At the third libation they break up the cavern with the Valakhilya verges. the six Valakhilya hymns. and the padas of eight syllables which are taken from the Mahanamnis. he ought to repeat these Ekapadas. He repeats them in three terms. When reciting the Valakhilyas half verse by half verse. He ought not to insert (this time) an Ekapada in it Were he to do so. i. then he mixes (viharati) breath and speech by it. for the second time half verse by half verse. When repeating the Valakhilyas verse by verse. He repeats the (Valakhilya) Pragathas for the fourth time without mixing the verses of two hymns. and obtain the cows. then he would cut off cattle from the sacrificer by slaying them. There are six Valakhilya hymns. then he mixes the eye and mind by it. and the [ 4 1 9 ] padas from the Mahanamnis which consist of eight syllables. Thus a desire regarding Indra-Varuna and one regarding Suparna 22 become gratified (at the same time). imani vam bhayadheyani (Valak. The noun to be supplied is dis.. it should be in the Jagati metre. Thence one repeats it 25." Very soon the word was used as a feminine substantive. (and) the Indra-Varuna 21 (Yajya) is the conclusion of it.e. an Indra-Varuna hymn is required. Sarpi . This Sastra procures cattle and heaven. Both are mixed. who as one of the minor Hotri-priests. Subala by name. It is addresed to Indra-Vartmfc. Udgatar. the eighth Sukta is first to be repeated. about which a Brahmanam has been already told (4. In such a way. If the sacrificer aspires to cattle. the sacrificer among the largest number of cattle. which are given as a sacrificial reward. It is the Daksina of the great priests. 11). Cows horses. repeated them for a sacrificer. 12 The term is only ninaya.18 as to the great priests (Hotar. 20 It commences pra te mahe (10. " what has been carried to the right side. By means of the Nivid all desires become gratified. the best ones (as a reward for my skill) will come to me. When he should use an Indra-Varuna hymn for the Durohanam. The order of both is only inverted. and then follows the seventh. obtains. generally only half the Daksina of the great priests. For cattle belong to Indra. it should be a great hymn (a mahasukta) . The repeater of the Valakhilya Sastra is the Maitravaruna. for cattle have the nature of Jagati. are the kshudra suktas (small hymns). Ac. it is at this occasion (when performing the Durohanam) a Nivid (i. they are (movable). indravaruna madhumattamasya. then he ought to choose a hymn by Suparna. He said. the son of Vasta. Say.19 for then he places. 68. As regards the 'lndra-Varuna hymn.286 The two last Valakhilya hymns (the seventh and eighth17) he adds as a setting (cover). like it). direction. The word daksina itself is only an abbreviation of daksina nita. "I have now grasped for the sacrificer the largest number of cattle. {What kind of hymn ought to be chosen for the Durohanam.20 For one who aspires after a firm footing. are actually carried to the right side of the recipient." He then gave [ 4 2 0 ] him (Sarpi) as much Daksina. which is a large hymn and in the Jagati metre.(6. Those which fall short of this number.11). 21 This is. 20). He may choose for making Durohanam the Baru hymn (seen by the Risi Baru). 90). 22 The hymn is. by it. Adhvaryu. for this performance of the Maitravaruna (his hotra) belongs ta this deity . to which daksina "on the right side" is to be supplied.then an Indra hymn is required for this purpose. Brahma).) He recites a hymn in the Durohana way. 19 Hymns which exceed the number of ten verses are called by this name. 11 . [421] This (Duroharia repetition) puts (the reciter) finally in his own place (keeps him in his position). one ought to tell the priest that he has deprived the sacrificer of his vital airs through these two deities (who get angry at it). Therefore. for the singing verse (Stotriya) is his soul. He would. and the Valakhilyas are his breath. he may do so for gratifying that desire alone which is (to be gratified by repeating many mantras). But. many hundred mantras. And thus it always happens. however. Shall he recite together (with these Durohanas the Ahina hymns which are required on the sixth day) or shall he not do so ? To this question they answer. and that he will lose his life. He then obtains what he was wishing to obtain by repeating many mantras. charsanidhritam (3. that he would be able to repeat after the Durohana (the repetition of which is very difficult) is over. he shall recite them . for why should he recite them on all other days. well. "I have repeated the Valakhilyas (which was a very arduous task). the heaven-wo]ld is not accessible to every one (asamayi)." 24 he should not entertain such a thought (for it is useless). [ 4 2 2 ] That is the reason that he does not repeat them. one ought not to repeat them. to whom the Durohana belongs. . When he repeats (the Ahina hymns) along (with the Durohana) then he takes away the life of the sacrificer through these two deities (Indra-Varuna. when the other hymns are repeated together with the Durohanas. Thence he ought not to repeat (them). for only a certain one (by performing properly the sacrifices) meets there (the previous occupants). If the Maitravaruna should think. he would destroy the sacrificer). Not to repeat these other hymns along with the Durohanas is a characteristic of the heaven-world (the celestial world being accessible to but few). 84). and not do so on this day ? But (others) say he ought not to recite them together with these hymns.51).) They (the interpreters of Brahma) ask. do better not to recite them.) (If one should observe a Hotri-priest doing so). should he pride himself too much of his skill. however.287 26. (Should he do so. 23 for the sixth day represents the heavenly world . then he (the priest) would make all equal (make all these who sacrifice and these who do not sacrifice go to heaven). (Whether or not the Maitravaruna should repeat the Ahina and Ekaha hymns along with the Durohanam. Therefore. I will now repeat before the Durohana the Ekaha hymns. These are. and u vam rajanau (7. For the Valakhilyas 13 14 Sastram of the Maitravaruna is to be understood. The Sastra must always correspond w i t h the Stotra. If he therefore makes his Yajya with an IndraVaruna mantra. called Brihatiand Satobrihati. [ 4 2 3 ] (Another reason that he had better not recite them) is the IndraVaruna hymn (of the Durohana). . and in the second the first and third contain as many. viz. The Silpas make ready the soul. then A g n i is not left out. of which the sacrificer might be deprived.) 27. no antamah (5. and imbue it with the knowledge of the sacred hymns. and the arts in this world are to be understood as an imitation thereof. in them there are padas of twelve feet25 and every wish to be gratified by an Indrtf hymn in the Jagati metre. The Kuntapa Sastra. when repeating hymns which serve for connecting the several days). 24. Valakhilya. how does he make the Yajya w i t h a verse addressed to Indra-Varuna alone. In the first the third pada comprises twelve syllables. So said a Risi in the mantra.288 belong to I n d r a . Thence the author supposes the Jagati metre to be contained in the Valakhilyas. This work is understood in this world by him. The gilded cloth spread over an elephant. Indra. 24 Some of the Valakhilyas are in the Pragatha metre. F I F T H CHAPTER. There are such wonder-works of the gods. the carriage to which a mule is yoked. are such a wonder-work. 28 The Stotra alluded to is. Vrisakapi. If in (the Sastra) there are three deities. and Varuna mentioned. 1) which is a Dvipada. 26 They say. the first pada comprising eight. " Thou A g n i ! art born as Varuna" (5. and Evayamarut hymns. 1). Sukirti. 3. (The so-called Silpas. and omit A g n i ? (The answer is) A g n i and Varuna are one and the same being. The Yajya must correspond w i t h the Sastra. There is such a mixing in (the Stotra). (The Nabhanedistha and Narasamsa hymns repeated by the Hotar) They repeat the Silpas (hymns for producing [ 4 2 4 ] wonderful pieces of art). viz. is contained therein (therefore no other Indra hymn is required). They say. agne tvam. Narasamsa. Now the Valakhilyas being repeated by mixing verses of two hymns (vihrita) are then the Stotras to be treated in the same way or not ? The answer is. Twelve syllables four times taken constitute the Jagati metre. the second twelve feet. the Nabhanedistha. By means of them the Hotri-priest prepares the soul for the sacrificer. which consists of two strophes. who has such a knowledge. a pada of twelve syllables being joined to one of eight. A g n i . and the Indra-Varuna (Yajya) which concludes (for these represent a firm footing. 61). for speech has its place in the middle (of [ 4 2 5 ] the body). The sperm becomes blended.In-such a way he (the priest) effuses the sperm. (The Valakhilyas repeated by the Maitravaruna. For when Prajapati had carnal intercourse with his daughter. " form his breaths. He shall recite it in the middle . Some take. hymn (one of the SiIpas). as it were. the Narasimsa must be repeated before the Nabhanedistha is finished) 3 The Hotar having effused the sacrificer in the shape of sperm (symbolically).289 He repeats the Nabhanedistha. By repeating the second set. the following Narasamsa hymn is repeated. saying." In this way he (the priest) places speech into children (when they are born. his sperm was poured forth upon the earth (and was mixed up with it). He repeats them by mixing two verses together. each comprising two Jaymns. Repeater of both the Nabhanedistha and Narasamsa hymns is the Hotar. For Nubhanedistha is-the sperm. For these breaths are mutually mixed together. By repeating the third set. Prajapati's Intercourse with his daughter is alluded to in this hymn. he makes the breath and speech. gives him up to the Maitravaruna. 62). Speech has its place in the front (of the body. he makes the eye and mind. 4 The six first Valakhilya hymns are repeated in three sets. In this way he forms the-breaths of the sacrificer. By repeating the first set. He then repeats the Naras'amsa. He praises him iNabhanedibtha) without mentioning his name. beginning ye yajnena.2 for narah means "offspring. For the semen is like something unspeakable secretly poured forth into the womb. see page 419. There the birth of the Angiras is spoken of. a . The two first hymns are repeated pada by pada . and the third set (fifth and sixth) verse by verse. 61) consists of twenty-seven verses. But speech being always. 3 The Nabhanedistha hymn. after the twenty-fifth verse is finished.. others repeat it after (the Nabhanedistha). For the Valakhilyas are the breaths.4 with the Prana the Apana. 1 This was done for making the sperm produce fruit. 2 This is called the second Nabhanedistha hymn (10. he makes the ear and soul. saying.) saying. Speech has its place behind (in the hinder part of the head). nearer to the latter part (of the Nabhanedistha hymn).) He (the Maitravaruna) now repeats the Valakhilyas." 28. idam it tha roudram (10. 1 This is mentioned in the fifth verso of the Nabhanedistha hymn (10. Some repeat the Narasamsa before (the Nabhanedistha.''and samsah "speech. .) Thence chidren are born endowed with the faculty of speech. and with the Apana the Vyana. the second set (third and fourth) half verse by half verse. " make a footing for him. 6 then thus are the Pragathas formed. In this way he makes the soul of [ 4 2 7 ] the sacrificer. Therefore he must repeat the Valakhilyas in such a way as to obtain the Pragatha metre.290 when repeating these Valakhilya Pragathas. If two Br Brihatis are taken together. [ 4 2 6 ] Ho must repent them by inserting an additional pada.) ' This Nyunkha differs somewhat from the usual way of making it. " 5 The form required for the Pragatha metre is the combination of the Brihati with the Satobrihati. He prepares the sacrificer just in the same way. hands him over to the Brahmanacbchbamsi. and two Satobrihatis together. 8 For Vrisakapi is the soul. Though the wish obtainable by mixing the verses is obtained by this way of recital. * See above page 419. The sound is uttered sixteen times. and thirteen times with half moras See Aaval. 7 for the Sukirti is the womb of the gods. he surrounds the soul with the vital airs. for man consists of five parts. This is called Atimarsa. Sr. He thus causes the sacrificer to be born out of the sacrifice. nor if two Satobrihatis are joined. saying. just as (a mother) gives the breast to her child. apa pracha (10.181). It is repeated by the Brahmanachchhamsi. no Prngatha is formed." 29 (The Sukirti and Vrisakapi hymns repeated by the Brahmanachhamsi) The Brahmanachchhamsi repeats the Sukirti hymn . He repeats it w i t h Nyunkha. By thus repeating the Brihati and the Satobrihati. The Brihati of the Pragatha is the soul. 9 The Nyunkha is food. then cattle (is made). always two Brihatis. which is the womb of the gods. after having created the sacrificer. . bones and marrow. The Valakhilya verses are the Pragathas. (is made) . 1 This is the hymn. The Brahmanachchhamsi. the vital airs (are made). By repeating both he surrounds the soul with cattle. three times with three moras. The two last hymns are repeated in an inverted order (first the eighth and then the seventh. then the soul. If he has repeated the Brihati. viz. The Brihati is the soul. 8 This is the hymn vihi sotor (10.e. and the Satobrihati cattle. 86. 8. hair. flesh. He repeats the Vrisapi hymn. and if he has repeated the Satobrihati. S. In this way he provides him when born with food. and if he has repeated the Satobrihati. the Satobrihati the life. yet no Pragathas 5 are thus formed. "create him now (in the human form).3. . five-hood) metre.) The Maitravaruna after having made in this way the vital airs of the sacrificer. as man (in general) is prepared. skin. hands him over to the Achchhavaka. then the soul (is made). saying. Therefore ho must repeat them by inserting a pada (in order to obtain the Pragatha metre). If he has repeated the Brihati. That hymn is in the Pankti i. [ 4 2 8 ] But if he should repeat them on different (days or occasions) it is just as if one would separate a man from his sperm.291 30. by repeating it the Achchhavaka makes a footing to the sacrificer." Ho said. the son of Asvatara. (The Evayamarut repeated by the Achchhavaka. the son of Asva. Acbhavaka. which metres comprise the whole universe what falls in the sphere of movable things as well as what falls beyond it. I thus (in further addition) w i l l repeat the Evayamaruta. Bulila then said. In this hymn there is the Jagati and Atijagati metre. The proper metre for the midday libation is the Tristubh. " The midday libation belongs to Indra.". In this way he provides the sacrificer with food. as it should be). (Yes. Valakhilyas. "I do not wish to turn out Indra from the midday libation. therefore one should not repeat it now. The Marutas are the waters. The Nabhanedistha. Thus he provides the sacrificer with food. and Evayamaruta are called ''auxiliary hymns. 11 and the hymn is besides addressed to the Marutas (not to Indra. " There having been added two Sastras (that of the Maitravaruna and that of the Brahmanachchhamsi) to the midday libation in the Viivajit of the sacrificial sessions for a year. He further said. for this particular metre being the Jagati and Atijagati is not fit for the midday libation. The Nyunkha is food. Why dost thou wish to turn out Indra from it ?" Uo answered. speculated about this matter. (if he does not like that) he ought not to repeat any (of them along with the other hymns). It is addressed to the Marutas. you do). Story of Bulila) The Achchhavaka now repeats the Evayamarut hymn." The priest ought to recite them (all) along with (the other hymns). " Stop. I wish to carry out Gausla's order. and water is food which is to be filled ( i n the sacrificer like water in a pot)." Thus he recited it. That (famous) Bulila. 1 0 This hymn is the footing . whilst the Jagati is used at the evening libation. Whilst he was repeating it Gausla came near him. He repeats it with Nyunkha. that is to say. Vrisakapi. and said. 11 10 . He thought. in which Pravo mahe matayah (5. " Hotar ! Why does thy lustra proceed without wheels ? How has it come (that thou art acting in such a way) ?" The Evayamaruta is repeated by the Achchhavaka standing north from the Hotar. Gausla then said. Thence he ought either to repeat them along with (the other hymns) or omit them entirely.87). " He shall repeat an Indra hymn. being once Hotar at the Viasvajit sacrifice. these Silpas (these auxiliary hymns). The Hotar repeats the Evayamarut at the third libation.) which is an Indra hymn. shalt leave £429] out from thy Sastra this Evayamaruta. Sr. visnuna sachanah. . the Achchhavaka is to repeat. If h has all limbs (only then he is entire). They ask. 20. Hotar. which was recited after the Rudra Dhayya. then the reproduction of the sacrificer is effected. Their repetition has several peculiarities regarding the rosponse. 127-136. (8. but not the sperm (as the Nabhanedistha does)." He did so. whilst the sperm must precede the breaths (in the act of generation) ? In the same way why does the Brahmanachchhamsi repeat the Vrisakapi when the Nabhanedistha is not repeated ? For the Vrisakapi is the soul. when they make the sacrifice complete and reproduce the sacrificer (in a mystical way). How then can the sacrificer be reproduced in this way ? How can that be effected. Why do they not repeat the Nabhanedistha in the Visvajit. dyaur naya (6.292 the mark of Visnu is impressed.) [ 4 3 0 ] The juice of the metres which were all done by the sixth day (at the Salaba) was running (over the brim). if his life is not formed (by the act of generation) ? For the priests produce the sacrificer (make him anew) by means of the sacrificial process. 31 {Queries on some particulars of the application of these auxiliary hymns. The priests should make them all on the same day.. which all are noted by A aval. Raibhi and Pariksiti. Disam klripti and Janakalpa verses. and before the Maruta Sastra. If thus the sacrifice is made ready. Atharvaveda 20. lying in the womb. but just as an embryo which. 32 {On the origin and nature of the so-called Kunlapa19 hymns. 13 The so-called Kuntapa hymns are to be repeated by the Brahmanachchhmsi after he has finished the Vrisakapi. although the Maitravaruna repeats the Valakhilyas which represent the breaths. Their meaning).. For this is the sacrificer's footing on which the Hotar places him at the end. Therefore the whole being of the sacrificer cannot be made at once at the beginning. whilst the sperm represented by the Nabhanedistha hymn precedes the making of the soul. the Indra-gathas. and on the sixth day of the Salaha. . The verses which immediately follow up to eta asva aplavanta have two . and so they proceed now. S. . Tho response for the first 14 versos beginning with idam i a n a upa sruta is at the end of each verse only. Prajapati got afraid lest the 12 Instead of the Evayamarut. developes itself (grows gradually). 3). The Narasamsi. Visnu is mentioned in the fourth pada of the second verso by the words. Atiratra. it is simply othamo daivom. 19 Thence thou. sva. W i t h the Narasamsi he kept down (the juice) of the Gayatri. The seventy padas commencing w i t h eta asva have each a response. & c. which a l l arc followed by jaritar oyhamo daivom. The priest now repeats Narasamsi verses.e. for in the response ho is always addressed by " j a r i t a r . after every half verse. tavisyate. Tho repeater must have been originally the chanter . w i t h the Pariksiti that of the Jagatis. however. and he spreads it with metres keeping their juice. Narasamsah w i l l be praised w i t h chants. Therefore he kept it down by means of metres placed on another part (above them). w i t h the Raibhi that of the Tristubh. i. no part. 20.11 For narah (men) means children and samsah. They arc a l l given in the Atharvaveda Samhita (20. Tho recitation of these pieces is accompained w i t h musical instruments. w h i c h is a substitute for it. " i. p r i n c i p a l l y referring to Daksina and belong to that class of ancient poetry w h i c h bears the name narasamsi. and after the two or three last taken together. For the response {pratigara) is repeated by the Adhvaryu. This is a translation of the terra pragraha. and the fourth of the fourth pada. & c . 127. speech. idam jana upasruta narasamsah.e... that to the second is kosabile jaritar. after each of the two or three first padas. These Kuntapa songs do not boar a s t r i c t l y religious character . then the three last padas are taken together. e. (i. aditydha iaritar . parnasadah. Only the Nyunhka is n o t made. 20. Thus he provided again the metres with good juice. such as dundubhi. This peeuliar pronunciation of the vowel takes place in the second syllable of the t h i r d . V. This may bo clearly seen from the commencement of the whole collection. 133) along w i t h the t e x t of w h i c h they form. 6-10) the response is in the first pada of each verse . but instead of it the Niuarda. they are j u s t recited as the V r i s a k a p i hymn. 1-3. The priest stops when repeating these verses. 15 just as ho does when repeating the Vrisakapi.. hearken ye people to t h i s . they a l l are given in the Atharvaveda. & c . such as pipilakavatah. So the response to vitatau is dundubhim ahanandhyam jaritar othamo daiva . the sacrificers who repeat them go to the heavenly world also. 135. singer. He thus places speech in children. Therefore children of him who has this knowledge are born with the faculty of speaking. For what is of the same nature as the Vrisakapi (as the Narasamsis are responses each. In the Devanitha (Athar. As far as this goes. . Tho Pratigara is madethama daivom othamo daivom. The six versc3 commencing w i t h vitalau kiranau have each a peculiar response after the first half verso. Several of the verses are in the Pankti metre . Similar responses occur in a l l verses which follow as far as the devanitham. the essence of the sacrifice is not lost). they are praise songs. karkari. 14 15 Idam jana upa sruta narasamsa A. it is om ha jaritar othamo daiva. w i t h the Karavya that of the Anus [431] tubhs.293 juice of the metres might go away and run over the worlds. The sacrifice of him who has this knowledge becomes performed with metres keeping their juice. The Gods and Risis having gained the heavenly world by repeating the Narasamsa verses. the first and last times it has the udutta accent.1-5. A. e. obtains union with the year (samavatsara) and shares its character and abode. 11-14. A. dwelling round about (said of Agni) occurs. (The Pariksiti verses are repeated in the same way as the Narasamsih. viz.20 For any work of the gods crowned with success was performed by means of the Karavyas . Therefore he who has this knowledge. south and north) Iu repeating the Vrisakapi hymn. The priest repeats the Raibhi verses.19 For A g n i is the dweller round about (pariksit). Tho Nyunkha takes place at the second syllable of the third pada. The whele means. Sr. and subject to the same rules.18 For the Gods and Risis went" by making a great noise (rebhantah) to the celestial world. they arc called karavyas. A. he ought to make a peculiar species of the Ninarda. obtains union with Agni. literally.) Tho priest now repeats the " directions forming verses " (disam klriptis). the latter of which has even the anudattatara (lowest anudutta). and men dwell round about the year.) He repeats the Pariksiti verses. V. He repeats five such verses. As to these Pariksiti verses (they may have another meaning too). 20. singer. which is the proper place for the Ninarda also. (The recital is just the same as that of the Narasmsis. In repeating them. yah sahbeyo vidathya. in the same way. For the year is Pariksit (dwelling round about). 16 . the four points (east. A. the ni and vi belonging to the verb nardet. V. as it were. therefore. as follows : okaras chaturninarda uddttan prathamottamav anuddtta7ribasd uttaro snudattatarah plutah prathamo makaranta uttamah. Tho Ninarda is described by Aaval. 20 Iadrah karum ububudhat. S.294 supposed to be) follows the same rule. 20. 4. for it dwells round about men. 127. 10 but pronounce them with a kind of [ 4 3 2 ] Ninarda. There is another way of making the Ninarda by pronouncing the o successively first with the udatta. i.20. 7. (On the Nyunkha see page 322). he shall not make Nyuftkha. 21 These are. the first (and last) is pronounced with three moras. occurring in the first vorse. 7-10. V.127. and shares the same character and abode with him. and lastly with the udatta accent again. and the same is then the case with the sacrificers. the vowel o has four times the Ninarda sound. 17 Niviva is to bo parsed ni vi iva. west.11. 17 for this is the Nyunkha of the Narasaihsis verses. In every verso the word pariksit. for there are five directions.) He repeats the Karavya verses. the sacrificers go to the celestial world. he lives round the people. (The recital is the same as that of the Narasamsih. He who has such a knowledge. praiser. For in this way he [ 4 3 3 ] forms the directions. 20. 19 Rajno visvajaniyasya.128.127. then with the svarita. Becauae of the word kuru. i e..then with the anudatta. both the Nyunkha and Ninarda are used. i. 18 Vachyasua rebha.. the two others the anuddtta. and the people live round (pariksi) him. V.. e. "Our father has become mad. unkh.23 For children are janakalpa (production of men). 33. that among the Aitasayanas the Abhyagnis are most burdened with sins. and Ativada Verses.) The priest (Brahmanachhamsi) repeats the Aitasapralapa. I saw 'the life of A g n i : ' I w i l l talk about i t . V. Some priests lengthen this Aitada-pralapa (repeating eighteen 23 From ukh. as some say.). A. become infected with leprosy. but thou. he repeats these verses. 20. " 0 my dear sons. V. called " the life of Agui " (agner ayuh). The Pravahlika. Yo naktakso anabhyakto. thou who hast murdered my speech. pratipam [ 4 3 4 ] prati sutranam (A. 20. 22 . He ought not to repeat (these verses) with Nyunkha. He repeats the Indra-gathas. the Devas sang the Asuras down and defeated them. half verse by half verse. (Aitasa-pralaya. Having made the directions in the above manner. Ajijnasenya Pratiradha." Therefore they say. who hast overpowered me (in such an improper way).128.25 Then one of his family. 20. Aitasa was a Muni. he then repeats the Janakalpa verses." Then his father said to him. eta asva aplavante. but pray do not scorn at me for anything I might speak. I would be able to prolong the life of a cow to a hundred. For making a footing. I curse : thy progeny shall come into the condition of the lowest among the most wicked. half verse by half verse. go.12-16. Abhyagni by name. I w i l l not mutilate (nyunkhayani)23 these directions. 6-11. he places people in them. Thinking. to move. 24 Yad indrado dasaraine. to obtain a footing for the sacrificer. 1 et scq. "Go away. and that of a man to a thousand years (if thou wouldst not have stopped my mouth). nor with the Ninarda. my son.24 For by means of the Indra songs. A.295 and one direction above crossing (them all). Ho shall not repeat these verses with Nyunkha. He saw the mantras. went to him at an improper time (before Aitasa had finished his talk) and stopped his mouth by putting his hand on it. but just in the same way and for the same reasons as the disam klripti. saying. 129. which should remove all defects from the sacrifice. He then commenced to repeat. He said to his sons. nor make the Ninarda in the samo way as above. 25 According to Sayana. In the same way. in the whole Aurva-Gotra (to which they belong). V. They are repeated. 128. the sacrifices put down their enemies by these songs. the Aitasa-pralapa consists of 70 padas. 29 For. Iha ittha apag udak. They are repeated. 135. The same effect is produced by the sacrificers who repeat it. stopping after every pada. by repeating it. and w i l l spread the sacrifice with the essence in the metres. he who has this knowledge. there is another meaning in it. by means of it.28 For. half verse by half verse for obtaining a footing. has this knowledge. In the same way. V. He repeats the Ativada. and for restoring its entirety. but say. A. it is fit for removing defects in the sacrifice. 20. the reciter puts. 29 Vime deva akram. V. the Devas frustrated (prati-radh) the eflorts of the Asuras. They are repeated. when the sacrifice is performed. 135. A. the Devas recognised (Ajnaya) the Asuras and defeated them.296 more padas). A. For it is the essence (juice) of the metres . For the Aitada-pralapa is imperishableness. He now repeats the Pratiradha . 1-6. " repeat as long as you like. They are repeated half verse by half verse. the sacrificer wishes) "May my sacrifice be lasting and all its defects be removed.27 For. The same effect is produced by the sacrificers who have repeated i t . and consequently defeated them. 1-4 28 Bhugiti abhigatah. In the same way. at the last pada he.26 For the gods made the Asuras benumbed (pravahlya) by means of the Pravahlikas. consequently. As to the Aitada-pralapa. 4." just as it is done in the Nivid. for obtaining a footing. (If they choose to do so) one should not prevent them . 133. But there is still another meaning in the Aitasa-pralapa . defeated them. He repeats the Pravahlika verses. V. 26 Vitatau kiranau dvau. (Therefore when it is recited. 1-3. will keep the essence i n the metres. half verse by half verse. A. 27 . For the Aitasa-pralapa is ' life.speech i n the metres. prolongs in this way the life of the sacrificer. 20. the sacrificers recognise and defeat their enemies. the Devas abused (ativad) the Asuras so much as to defeat them. He who." Therefore." He repeats [ 4 3 5 ] this Aitasa-pralapa. pronounces 'om. just as the N i v i d is repeated . and. 20. by means of these verses. the sacrificers benumb and defeat their enemies by repeating these verses. He repeats the Ajijnasenya verses. V. 184. 20. by means of i t . For this service. excludes himself from his fame. they at once saw (in their minds) the Soma sacrifice by which they would reach heaven. Having come near them. instructing him t h u s : " Go to the Adityas and announce to them that we shall. by means of which we shall reach heaven . go to heaven. Agni by name.' and I said. they would be raised to heaven first. he went back to the Adityas). the Adityas gave them the earth filled with presents (daksina) as reward. They therefore despatched one from among themselves.297 34 (Story of the Sacrifices of the Adityas and Angirasas for reaching Heaven. and they answered. by dint of the Soma sacrifice they were about to bring on the next day. A g n i said." As soon as the Adityas got sight of Agni. according to Say. " And we announce to you that we are just now contemplating to b r i n g that Soma sacrifice. then we shall go to heaven. But when they had accepted her. she burnt them. by dint of our to-morrow's Soma sacrifice.) The Aditiyas and Angirasas [ 4 3 6 ] were contending with one another as to who should gain first the heavenly world. V. 'Did'st thou not promise us thy assistance (as a Hotar). For he who engages in performing the duty of a sacrificial priest. and. Therefore they flung her away. A. Therefore I did not prevent (by declining the offer). and asked. I have told it (to the Angiras)." They answered. 'Yes.' (But 1 could not decline the offer of the Adityas). 12 . She then became a lioness. 17 verses." (and went back to the Angiras). assisted the Adityas in their sacrifice. therefore. 20. "Yes. 6 et seq. The Devnitha Hymn. the following story is reported. 30 (About this.) He repeats the Devaniitham." If one wishes to decline serving as a sacrificial priest. They asked him. opening her 10 Aditya ha jaritar angirobhyo. He said. then this resfusal is only justified on account of oneself being engaged in a sacrifice. The Angirasas had seen (in their mind) that. or because of being legally prohibited to perform the sacrificial duties. but thou (Agni) must serve as our Hotar. by means of which we shall reach heaven. " Yes. 35 [ 4 3 7 ] {On the Daksina given by the Adityas to the Angirasas. After having told (the Angiras the message of the Adityas) and received their reply. 135. I have promised. and any one Who prevents the sacrifice from being performed. obtains fame.) The Angirasas. " We inform you of our bringing to-morrow that Soma sacrifice. "Hast thou told our message?" He said. 31 Thence one shall not retake a sacrificial reward which one has once refused to accept. But should he take it back. 0 singer ! (afterwards) they went near i t . " But they accepted i t .) " The Adityas. Just as a carriage without having a bullock as a leader yoked to it. 31 . becomes damaged also. who said. It is interesting to see the theories of modern geology foreshadowed in this certainly ancient myth." Therefore this Devanitha." i. they did not go near to that first gift (the earth). " He being carried away. netah sann must bo read. therefore. 0 singer ! brought the Angirasas their reward. " i. That (Aditya. 0 Angiras ! " They now intended accepting this gift. a sacrifice at which no reward (Daksina) is given. He quickly discharges the duties incumbent on him. Therefore.e. being carried away.." i.. they accepted that white horse. this gift. with Explanatory Remarks. as well as in the Atharvaveda. is an irregular form of the past part.32 the days disappeared. Accept.. is to be recited. " He (Aditya. {Now follows the Devanitha. " i. who w i l l be defeated.. i." for he (the sun) makes the days visible. 0 singer. for it burns him.e. they went near the other gift (the white horse). further. shall not penetrate me with i t . they did not accept this earth. Hero wo have an attempt to explain the unevenuess of the earth. The Angirasas. " B u t . attacked people. which reading is to bo found here. then he may give it to his adversary and enemy. whereas she had been previously quite even. standing for nita. 0 singer.e. with quickly running feet. " L e t us carry this gift to you (the Angirasas). [ 4 3 8 ] " They did not accept it. " And. the sun) then assuming the shape of a white horse with bridle and harness. the sacrificial reward must be given (to the performers of a sacrifice). The Adityas.298 mouth. the swiftest (of all).e. what is carried by the gods. then. of ni. the wise men were without a leader (purogava)" For the reward (Daksina) is the leader in the sacrifices. did not go near. the sun). (For he must think) the Daksina being penetrated by a flame. From this burning state of the earth came these ruptures (which are now visible on her). Rudras and Vasavas praise (him). this horse is white.. presented himself to the other Adityas. 32 Instead of neta sann. to carry. and even if it should be but very little (on account of the poverty of the sacrificer).c. nea th. becomes damaged. 3). and from the sperm creatures are born. For the sperm is poured forth from the Ahanasya (penis). shall be your illuminator. He now repeats the Dadhikravan verse. V.) He now repeats the Bhute-chhad 55 (dazzling power) verses. Dadhikravan. the sacrificer who repeats these verses. and the Viraj is food. 20.1-10. This present which the gods have given. 11-13.. V. overcomes his enemy.136. for this is food. In reciting this Devanitha. for the Pavamanyas (purification verses) are the purification of the gods. and consequently overcame them. They are Anustubhs. In the same way. and thus she becomes purified by her own metre. By means of these verses. for the Vach is Anustubh. For he (the priest) spoke such (words 35 ) as are to be regarded as the speech containing the most excellent semen. indra Sarma riua. 35 Yad asya arhhubheduah. dadhikravano akarsiham (Atharv. The verse is in the Anustubh metre. For he spoke such (words) as are to be regarded as the speech containing the most excellent semen. just as is the case with the N i v i d . sutaso madhumatama (9. A. and thus she becomes purified by her own metre. and from sperm creatures are produced.4). These verses are ten in number. fop ahanas.e. means penis. they dazzled the power of the Asuras. 20. from food the sperm (is produced) and can (consequently) be poured forth. 36 The repetition of the Ahanasya verses is to be understood. 36.36l By means of this purifier of the gods. to strike. He repeats them with Nyunkha . he purifies speech (vach). from the root han. For the Dadhikra is the purifier of the gods. ahana. In this way. Say. He now repeats the Pivamanya verses. for Vach is Anustubh. for the Viraj has ten syllables. he purifies speech. 135. Pavamanya. the Devas aproached the Asuras by fighting and cunning. Lit. V. Thence consent to accept it !" (After having heard these words) the Angiras accepted the reward. the priest stops at every pada. They are repeated half verse by half verse. explains it by " maithunam" i. the priest makes offspring (to the sacrificer). 137. cohabitation.299 " This gift is large and splendid. [ 4 3 9 ] (Bhute-chhad. 20. By means of this purifier of the gods. and pronounces " om " at the last pada. to obtain a footing. Ahanasya. It shall be with you every day. just as is done when the Nivid is repeated. by means of them. derived Just as jahnaya. He now repeats the Ahanasya 52 verses..e. and the Indra Brihaspati Verses. i. penis. 101.. A. 32 Tvam 34 . For. 37 They ask. 85. repeat (the hymns) along (with the additional Sastras ?). That these are the Zoroastrians. See (6. on the sixth day. is beyond any doubt. 20. assisted by Brihaspati. " For the Asura nation. See my Essays on the Sacred Language. ava drapso amsumatim (8. At the end of it (verse 15) there is said. " Indra. was everywhere subjugated by Indra w i t h the assistance of Brihaspati. thence he ought not to repeat (the hymns) along (with the additional Sastras). &c. 13-15). of the Parsis. Should the Hotri-priest. Tlierefore the sacrificers subdue and drive away by means of Indra and Brihaspati the nation of the Asuras (asurya varna). page 226-30.300 [ 4 4 0 ] He now repeats the Indra-Brihaspati triplet of verses commencing. He concludes with a Brihaspati verse. and driven away. when they had marched out to fight against the Devas. 37 .. Writings. conquered the tribes of the despisers of the Devas when they encountered (the Devas on the battle-field). the right thigh to the Maitravaruna . (The Distribution of the Different Parts of the Sacrificial Animal among the Priests. 12. At the Bahis-pavamana Stotra at the morning libation. The two jawbones w i t h the tongue are to be given to the Trastotar. 9. Atreya. the sacriflcer has to make an upaganam also. which is to be divided by the Grihapati. the throat with the palate to the Pratihartar . the right side with the shoulder to the Adhvaryu . the lower part of the left arm to the Potar .[441] SEVENTH BOOK. They offer the tail of the animal to wives. 3 The Atreya who is here mentioned as a receiver of a share in the sacrificial animal. We shall describe i t 1 . 2 1 . the left to the Sadasya . but they should give it to a Brahmana. the upaganam of the Upagatris is ho. the left to the Brahma . the breast in the form of an eagle to the Udgatar. This is om at the Bahis-pavamana Stotra. the left side to these who accompany the chants. that he had a certain right to a principal share in all sacrificial donations. But the circumstanee that he receives gold for his Daksina.) 1 Now follows the division of the different parts of the sacrificial animal (among the priests). is no officiating priest. and that it is given to him before the other priests (save the Agnidhra).21 shows. the left feet to the wife of that Grihapati who gives a feasting. three The same piece is found in Asv. the lower part of the right loins the Hotar . the upper part of the right arm to Atreya 3 . the lower part of the right arm to the Nestar. the right appears to have been hereditary in the family of the ancient Risi Atri. the upper part of the right thigh to the Achhavaka . the left to the Brahmanachhamsi. meaning only a descendant of the Atrigotra. 2 the left shoulder to the Pratipasthatar. S. Sr. the fleshy processes (manikah) on the neck and three gristles (kakasah) to the Gravastut. It differs according to the different Samans. the upper l i p is common to both (the Grihapati and his wife). the back bone [ 4 4 2 ] and the urinal bladder to the Grihapati (sacriflcer). the right feet to the Grihapati who gives a feasting . The Upagatris accompany the chant of the Sama singers with certain syllables which correspond to the Pratigara of the Adhvaryu This accompaniment is called upaganam. Besides. F I R S T CHAPTER. 2. the left to the Agnidhra . as we learn from the Katiya Srauta Sutras 10. If a man who has already established a sacred fire (an Agnihotri) should die on the day previous to a sacrifice (upavasatha).. But these who make the division otherwise. what is to become of his sacrifice (to which all preparations had been made) ? A large piece of flesh. they gain life (in this world) and the heavens. This division of the sacrificial animal was invented by the Risi Devabhaga. A l l these portions of the sacrifical animal amount to thirty-six single pieces. only for the Hotar it is optional.-Say. " The piece of flesh which is on the side of the heart. 3.302 other gristles and one-half of the fleshy part on the back (vaikartta 4) to the Unnetar. if he himself would not happen to be a Brahmana. who spoke. are like scoundrels and miscreants who k i l l an animal merely (for gratifying their lust after flesh). he did not entrust (the secret to any one). they walk there.e. men study it.7 When he was departing from this life. each of which represents the pada (foot) of a verse by which the sacrifice is carried up. SECOND CHAPTER. The Brihati metre consists of thirty-six syllables . The Penances for Mishaps to the Performer of the Agnihotram). The head is to be given to the Subrahmnya). svah sutyam (to-morrow at the Soma sacrifice). sacrificial priest (acquainted with the sruti) would suit better. i.. 2. and the heavenly worlds are of the Brihati nature. 6 See the note to 6. (What Penanees are required when an Agnihotri Dies) They ask. the other half of the fleshy part on the neck and the left lobe (kloma 6) to the slaughterer. Since his time. and having become established in both (this and that world). who should present it to a Brahmana. the son of Babhru. [ 4 4 3 ] To these who divide the sacrificial animal in the way mentioned. In this way (by dividing the animal into thirty-six parts). a son of Sruta. 5 4 .—Say. But a supernatural being communicated it to G irija.6 that part of the sacrificial animal at a Soma sacrifice which belongs to IU (sacrificial food) is common to all the priests.. the skin belongs to him (the Subrabmanya). 7 Thus Say. but the translation. a srotriya. it becomes the guide to heaven. . what is to become of his burnt offering (agnihotram)? (There are two ways. (The relatives of the deceased Agnihotri) should keep burni n g the (three) constantly blazing fires (Ahavaniya.) Either one shall then sacrifice the milk of a cow to which another (as its own) calf had been brought (to rear it up). 1 Sannayya is the technical term for a certain offering of the Agnihotris.) The place for all the offerings. and gives it to the Agnidhra. they may offer the milk of any other cow.303 One should not have it brought. They ask. Half the mik is first drawn from the udder of each of the three cows under the recital of mantras. be it the Sannayya1 or (other) offerings (on the fire). and both are sacrificed along with the Purodasa. to make it sour. they shall remove (extinguish) them. After having brought the members of this artificial corpse into contact with the three sacred fires. then the same is done silently (tusnim). &c. the so-called Pratipad (the first day of the month). Should they not be forthcoming. Yamuna and Sarasvati. They ask. and lime-juice poured over it. how is [ 4 4 4 ] this to be atoned for ? One shall put all these things one after the other round the fire (like sticks. paridhas) and burn them all together.) without giving them any offering till the ashes of the deceased shall have been collected. Tho milk drawn on the evening is made hot. for he (the owner) himself has no share in the sacrifice. for the milk of such a cow is as different as the oblation brought in the name of an Agnihotri deceased. and on the morning of the following day. with the formula Svaha. then they should take three hundred and sixty footstalks of Palasa leaves and form of them a human figure. and the rest are instead of the head. is allowed to sacriflce the2 Sannayya at the Darsapurnima isti. Or. thus say some . If an Agnihotri should die when abroad. But they mention another way besides. If an Agnihotri should die after having placed the sacrificial offerings (ready made) on the Vedi. to all these deities for whom they were intended (by the deceased Agnihotri). If an Agnihotri should die after having placed the intended fire offering. The milk is taken from these cows on the evening of the New Moon day. This is the penance. and perform in it all the funeral ceremonies required (av rL). 2 what is the atonement? One ought to sacrifice them all in the Abavaniya fire. called Ganga. whereupon it is hung up. They ask. on the morning and evening. one hundred and forty both the thighs. This is the penance. (Oral information. Only he who has already performed the Agnistoma. Tho fresh milk of the following morning is then mixed with it. It is prepared in the following way : Tho Adhvaryu takes the milk from three cows. They shall make this human [ 4 4 6 ] figure in the following way : one hundred and fifty footstalks are to represent the trunk of the corpse. and fifty both the loins. and are therefore to be placed accordingly. 121. what is the penance for i t ? He ought to prepare all these offerings with melted butter. milk) become spoiled or are lost.304 3.10). . (On the Penances in the case of the Sannayya being Spoiled. what is the penance for it ? The Agnihoti then ought to pour all this into a Sruch (sacrificial spoon). 5. or the Garhapatya Fire Extinguished. and then sacrifice i t .) 4. should sacrifice this Ajyahavis (offerings w i t h melted butter) as an Isti. he may offer i t . what is the penance for it ? The penance is made in the same way by offering the Indra or Mahendra Purodatfa (as in the preceding case). or the Spoon is Broken. what is the penance for i t ? (The answer is) The Agnihotri shall divide the m i l k of the morning into two parts. he shall sacrifice it by repeating either in his m i n d (the usual Agnihotra mantra). what is the penance ? (The answer is) He must prepare a Purodasa. curds. If anything improper for being offered should fall into the fire offering when placed (over the fire to make it ready). into the parts required. and after having curdled one part of i t . If the Sannayya which was milked on the morning becomes spoiled or is lost. If the Sannayya which was milked on the evening becomes spoiled or is lost (during the night). They ask. for Indra and Mahendra. After having taken some hot ashes from the northern part of the Ahavaniya fire.) They ask. If all the offerings (Furodasa. and. [ 4 4 6 ] Then he ought to prepare another Isti all smooth and even. having apportioned to the several gods their respective parts. (The Penance required when Anything of the Agnihotram is Spilt. They ask. This is the penance. divide it instead of the milk.) They ask. This sacrifice performed (in the regular way) is the penance for the first which had been spoiled. They ask. 27. If all the m i l k (of the morning and evening) of the Sannayya becomes spoiled or is lost. (This Paragraph is identical with 5. or the Prajapati verse. This is the penance. go eastwards and place the usual fuel (samidh) into the Ahavaniya fire.3 In this 3 Prajapate na tvad ctani (10. This is the penance for it. 6 See 3. 18 5 4 . runs over or is spilt altogether. This is the penance. and its cavity behind. to men. 38. They ask. which is a kind of largo spoon. 7 Four times a portion is to be poured into the Agnihotra-havani. They ask. might I " obtain thence wealth ! May a third go to to the earth. then he would turn the sacrificer from heaven. 6 For Visnu watches over what is performed badly in the sacrifice. They ask. and Varuna over what is performed well.pouring out all that is spoiled. Then moving with his right hand over what fell out. When the fire offering. " May a " third go to heaven to the gods as a sacrifice . after having been made ready. to the Pitaras. 7. Unniti. then he ought to sacrifice it just as its turn* is. They ask. the penance for it is always performed in the way described.* (It is of no consequence) whether only one or two turns of the oblation (become spoiled) . yayor ojasa skabhita rajamsi (A. but that in the Garhapatya is extinguished. the stick being in the front. If the fire in the Ahavaniya only is burning. what is the penance for it ? When he It is only burnt by the ashes. as a sacrifice . which he then sacrifices just in its turn. Say. 1).. this penance (is appropriate). Then he shall throw the broken Sruch into the Ahavaniya lire. To appease both of them. If he would turn his face backward. the offering becomes sacrificed and is not sacrificed. If the fire offering when placed over the fire (for being made ready) is spilt or runs over (by boiling). Therefore (some other men) must gather up for him when he is seated (having turned the face eastward) the remainder of the offering. V. 25. but not sacrificed in the proper way. for water serves for this purpose. might I obtain thence " wealth! May a third go to the air. Should the Agnihotri be able to remove thus (the unclean things fallen into the offering) by . what is the penance for it ? (The Adhvaryu is not allowed to turn back his face).. at the time when the Adhvaryu takes it eastward to the Ahvaniya fire (to sacrifice it). If the sacrificial spoon (sruch) should be broken. understands by it the placing of the offering into the Aguihotra'havani. what is then the penance for it ? He [ 4 4 7 ] shall touch what fell down with water for appeasing (arresting the evil consequences). and pour in what is unspoiled. might I " obtain thence wealth ! " Then he mutters the Visnu-Varuna verse. ' This is the penance for it.305 way (by means of the hot ashes). what is the penance for it ? He ought to take another Sruch and sacrifice with it. he mutters the mantra. 12. Or. then the vital breath would leave the sacrificer. Or. to Agni Vivichi Svaha! in the Ahavaniya fire. if he extinguishes it. 6. This is the penance for it.) They ask. 14). Say. what is the penance fur it? One must portion out to Agni viti a Purodasa. consisting of eight pieces. 43.306 takes off the [ 4 4 8 ] eastern portion of the Ahavaniya (for the Garhapatya). 12. he may omit the Anuvakya and Yajya verses and (simply) throw (melted butter) into the Ahavaniya. They ask. to Agni Agnivat Svaha! This is the penance for it. Were this not the case. then he would spread the sacrifice in the way the Asuras do. the separater) a Purodasa. This is the penance for it.9). and then take off the eastern part as Ahavaniya. understands the flre which is taken from the Ahavaniya and placed in the Garhapatya. mixing it with its ashes. This is the penance for it. When all the (three) fires of an Agnihotri should become mutually mingled together. Or. 3 . consisting of eight pieces (kapalas).10). then he might produce an enemy to the sacrificer. tvam hy agne agnina (8. When some one's Ahavaniya and Garhapatya fires should become mutually mingled together. 8 what is the penance for it ? Should another Agni be at hand. under the recital of. if he takes off the western portion. under the recital of. yo agnim devavitaye (1. 1. then he might lose his place. or with Profane Fires. under the recital of the following [ 4 4 9 ] Anuvakya and Yajya verses : agna ayahi vitaye) 6. They ask. agnina agnih samidhyate (fire is kindled by lire. and repeat the following Anuvakya and Yajya verses : svar na vastor usasam arochi (7. tvam ague manusir ilate visah (5. for Mingling the Sacred Fires with one another. 8. The Anuvakya and Yajya required for this purpose are. If they take fire from that belonging to an Agnihotri. 6). (The Penances for a Firebrand taken from a Sacred Fire. what is the penance for it ? One must portion out to Agni Vivichi (Agni. then he ought to portion out to Agni Agnivat a Purodasa. 2). then he should put him in the place of the former which has been taken. he may (simply) sacrifice (melted butter). 3). Thence he must take the whole (Ahavaniya fire) and. if he kindles (a new fire) by friction. consisting of eight pieces. he may (simply) offer (melted butter). place it in the Garhapatya. 16. under the recital of the words.to Agni viti Sraha! in the Ahavaniya fire. 10. This is the penance for it.307 They ask. When the fires of an Agnihotri should burn together with the fire of a general conflagration in the village. under the recital of the following Anuvakya and Yajya : akrandad agnis tanayan (10. 21) • ud agne suchayas t a r a (8. When some one's fires are mingled together with other fires. Agni ksmavat Svaha! in the Ahavaniya fire. under the recital of the following Anuvakya and Yajya: Agnih suchi vratatamah (8. under the recital of. 3). to Agni suchi Svaha ! in the Ahavaniya fire. Or. This is the penance for it. under the recital of the following Anuvakya and Yajya : kuit su no gavistaye (8. or with these Burning a Corpse. what is the penance for i t ? He must offer to Agni apsumat (water Agni) a Purodasa consisting of eight pieces. This is the penance for it. or w i t h Lightning. consisting of eight pieces. he may (simply) sacrifice (melted butter). to Agni Samvarga Svaha ! in the Ahavaniya fire. fl ) . 43. and become mingled with it. 64. or in a Wood.) They ask. he may (simply) sacrifice (melted butter). When the fires of an Agnihotri should burn together with these of a forest conflagration. adha yatha nah pitarah parasah(4. what is t i e penance for it ? He must offer to Agni suchi a Purodasa. 2. the mingler). what is the penance for i t ? One must portion out to Agniksmavat a Purodasa. under the recital of. When the fires of an Agnihotri should become mingled with the fire which burns a corpse. 44.16). [ 4 5 0 ] 12). 64. what is the penance for i t ? He shall catch the fires with the Aranis (the two wooden sticks used for producing fire). 44. Or. When the fires of an Agnihotri (have been struck) by lightning. 1. under the recital of. consisting of eight pieces. They ask. under the recital of the following Anuvakya and Yajya : Apsv agne (8.17). 11). to Agni apsumat Sraha ! in the Ahvaniya fire. mayo dadhe (3. 45. (The Penance for a Sacred Fire becoming Mixed. he may (simply) sacrifice (melted butter) under the recital of. he may (simply) sacrifice (melted butter). what is the penance for it ? He ought to portion out a Purodasa consisting of eight pieces to Agni Samvarga (Agni. They ask. 4). They ask. Or. This is the penance for it. with these of a Conflagration in a Village. 7. ma no asmin mahadh'ine (8. or (if this be impossible) he should save a firebrand from either the . Or. [ 4 5 2 ] what is the penance for i t ? He must offer to Agni pathikrit (paver of ways) a Purodasa. consisting of eight pieces. to Agni vratapati Srdha 'in the Ahavantya fiire. This is the penance for it. consisting of eight pieces. he may (simply) sacrifice (melted butter). This is the penance for it. [ 4 6 1 ] (The Penances when the Agnihotri Sheds Tears. under the recital of the following Anuvkaya and Yajya : 9 The Anuvakya is according to Asval : The Yahya is: . (which belong to the Agni Samvarga). or when he allows his Fires to go out. 8. under the recital of the following Anuvakya and Yajya : tram agne vratabhrit suchir (Asv. Sr. to Agni vratabhrit Svaha! in the Ahavaniya fire. When an Agnihotri should neglect the celebration of the New Moon or Full Moon sacrifices. he may sacrifice (melted butter).) They ask. then He must offer to Agni Samvarga (Agni.308 Ahavaniya or Garhapatya. When an Agnihotri should do something contrary to his vow (religion) on the day previous to the sacrifice. he may sacrifice (melted butter). Where this is impossible. the bearer of vows) a Purodasa. or Neglects the Performance of the Darsapurnima Isti. They ask. Or. They ask. under the recital of. 4). When an Agnihotri on the day previous to the sacrifice should shed tears. consisting of eight pieces. what is the penance for i t ? He must offer a Purodasa. what is the penance for i t ? He must offer to Agni Vratabhrit (Agni. the lord of vows. Sr. 11) vratani bibhrad vratapa (Asv. consisting of eight pieces to Agni vratapati (Agni. under the recital of. ] ) . under the recital of the abovementioned Anuvakya and Yajya. 3. 1 1 . 11). by which the Purodasa might be sullied. S. or Breaks his Vow. yad vo vayam praminuma (10. S. to Agni Samvarga Svaha in the Ahavaniya fire. Or. This is the penance for it. under the recital of the following Anuvakya and Yajya : tvam agne vratapa asi ( 8 . under the recital of. 2. 3.° Or. the mixer) a Purodasa. he may sacrifice (melted butter) in the Ahavanyia fire. 11 is allowed to eat . Svaha ! This is the penance for it. 3.) They ask. consisting of eight pieces. he may offer to Agni Vaisvdnara (melted butter) in the x\havaniya fire. to the Asvins.16). 3. 9 2. When one of the potsherds (kapalas) containing the Purodasa should be destroyed. 2. what is the penance for it ? He must offer to Agni Vaisvanara a Purodaaa. to Agni tapasvat. When a l l (three) fires of an Agnihotri should go out. 1). 11). he may sacrifice (melted butter) in the Ahvantya fire under the recital of. They ask. When an Agnihotri eats new corn without having offered the Agrayana 11 isti. a deranam api (10. Or. and for Various Mishaps and Neglect when sacrifising. Sr. d gomata nasatya (7. under the recital of. 3). consisting of two pieces. pristo divi pristo (1. Or. 2). Sr. under the recital of the following Anuvakya and Yajya : ayahi tapasa janesu (Asv. S. under the recital of. what is the penance for i t ? He must offer a Pnrodasa. consisting of twelve pieces. janadvat pakavat. 9. under the [ 4 5 3 ] recital of the following Anuvakaya and Yajya : Vaisvanaro ajijanat (?) . 16. 98. 10 Or. under the recital of. 11). janadvat and pakavat. d no yahi tapasa (Asv. he may sacrifice (melted butter). a Purodasa. The Yajya is : This Isti is proscribed to be performed before the Agnihotri new corn. to Agni Pathikrit Svaha ! in the Ahavaniya fire. 3). S. to the Asvins Svaha ! This is the penance for it. This is the penance for it. Or. They ask. what is tho penance for i t ? l i e must offer to Agni tapasvat. to Agni viasvanara Svaha! This is the penance for it. 72. 10 The Anuvakya is. under the recital of the following Anuvakya and Yajya : asvina vartir(1. (Penances for an Agnihotri when he Eots New Corn without bringing the Sacrifice prescribed.309 vettha hi vedho adhvana (6 . 1. s adhvim ahar dena ritim (10. 1) . to Agnir mrabhimat Svaha ! This is the penance for if. 53. When an Agnihotri eats food prepared by a woman who is confined (sutaka). 1. he may sacrifice (melted butter) in the Ahavaniya fire. 79. They ask. under the recital of the following Anuvakya and Yajya : pavitram ta vitatam (9. he may sacrifice (melted butter) in the Ahavaniya fire. When the stalks of kusa grass (pavitra) (on which the offering is placed) should be destroyed. under the recital of the .) Or. tapos pavitram (9. They ask. under the recital of. When the wife or the cow of an Agnihotri give birth to twins. to Agni paritrarat Svaha! This is the penance for i t . 79. to Agni tantumat Srdhd ! This is the penance for it. under the recital of. ahsanaho nahy tanota (10.310 They ask. When the gold of an Agnihotri should be destoryed. Or. Or. 1). 83. when living. to Agni Varum Sraha ! This is the penance for i t . 1. 0 ) . consisting of eight pieces. 2). under the recital of. 5). he may offer (melted butter) in the Ahavaniya fire. what is the penance for it ? He must offer to Agni marutvat a Purodasa. 53. an enemy. consisting of eight pieces. what is the penance for i t ? He must offer to Agni tantumat a Purodasa. 7). under the recital of. When an Agnihotri offers the fire oblation without having performed in the morning the usual ablution. say. what is the penance for it ? He must offer to Agni pavitravnt a Purodasa. sa tram no agnc avamo (4. consisting of thirteen pieces. what is the penance for i t ? lIe must offer to Agni surahhimat a Purodasa. he may offer (melted butter) in the Ahavaniya fire under the recital of. under the recital of the following Anuvakya and Yajya : tantnm tanvan rajaso (10. They ask. Or. consisting of eight pieces. to Agni hiranyavat Sraha ! This is the penance for it. he may offer (melted butter) in the Ahavaniya fire. They ask. under the recital of the following [ 4 5 4 ] Anuvakya and Yajya : tvam no agnc varunasa (4. Or. 53. under the recital of the following Anuvakya and Yajya: hiranyakeso rajaso visara(1. 3. They ask. 4). a te suparya aminantam ( 1 . under the recital of the following Anuvakya and Yajya : Agnir hota nyasidad (5. what is the penance for i t ? He must offer to Agni hiravyvat Purodasa. 0). 83. that he (the Agnihotri) is dead. consisting of eight pieces. what is the penance for i t ? He must offer to Agni Varuna a Purodasa. When an Agnihotri hears. 2). any one. consisting of eight pieces. the sacrifice as a debt to tho gods. whereas the sacred tradition (sruti) enjoins sacrifice15 let him bring the Soma sacrifice.—Say. ara ived(5.e. for he is not allowed to drink Soma ! But he must discharge the duties towards his parents. and beget children !" This is tho saci*od tradition (Sruti) hero alluded to. In what way does an Agnihotri who has no wife. " " Worship the gods by sacrificing. 10. They ask. and milk.58. from reasons which are not culpable. should nevertheless bring the burnt offering (agnihotram). Its style is not plain and perspicuous. Or. or should he not ? He should do so. Both liquids are filled in the Soma vessels. 1 ) . Sarasvati. The Yajya is putram iva'pilarau (10. bring his oblations with Speech {i. and Indra Sutramau. i .5). under the recital of. are here called somah suramanah. Sr. then he is called [ 4 5 5 ] an Anaddha 12 man. when his wife dies. the Agnihotri who has lost his wife. that a Brahman has incurred three debts. Tho sacrifice is brought up to tho present day in tho Dekkhan 14 In another Sakha. The Praisa for repeating tho Yajya mantra is as follows : - (The offering to be presented to the Asvins. 12 The Sautramani (isti) is a substitute for tho Soma sacrifice. From three to four animals arc immolated. It is performed in various ways.—Say. his wife 13 By this term. 3..and in tho Katiya Sutras (in the 19th Adhyaya). does not dischargo his duties towards the gods. whether it is an interpolation of later times is very doubtful.16 They ask. nor to men. Some spirituous liquor is taken instead of Soma. one to Sarasvati. and its performance briefly described in tho Asval. bring the fire oblation. Soma drops which are spirituous liquor). Tho Puronuvakya for tho offering of tho spirituous liquor is. 16 This paragraph offers considerable difficulties to tho translator. one to ludra.. Therefore. there is said. " He who has lost his wife may bring the Sautramani 15 sacrifice. read manusya. tho Brahmacharyam or celibacy as a debt to tho Risis. 131. one to the As'vins. and it appears that it is an interpolation as well as tho following (11th) paragraph. nor to the aucestors. ancestors and men." l4 But. The piece may (to Judgo from its uncouth language) oven bo older than tho bulk of the Aitareya . read the Vedas. There is a stanza concerning sacrificial customs. If he does not do so. a man is to bo understood who. who has lost his wife. All the M 8 8 . Who is an AnaddhA ? He who offers oblations to neither the gods. 9. and tho necessity of begetting children as a debt to the Pitaras. Should an Aguihotri. S.311 following Anuvakya and Yajya : maruto yasya hi ksye (1.11. where is said.4). e. he may sacrifice (melted butter) in the Ahavanlya fire. Tho Pasupurodasa are for Indra. 86. after he has already entered on the state of an Agnihotri. But. yuvam suramam asvina (10. [ 4 5 6 ] How the Agnihotram of Him Who has no Wife becomes Performed). Savitar and Varuua. and one to Brihaspati. 5). to Agni manitvat Svaha! This is the penance for it. by repeating the mantras required with his voice)? lu what way does he offer his (daily) burnt offering. instead of mannsyan.It is mentioned. who has lost his wife and is continuing his sacrifiee.. S6y. that they are found in some countries. (The Agnihotri who [ 4 6 7 ] has no wife. Say. and in that world. explains ifc. He asserts. says to his children. How does he who has no wife. " A l l this refers to an Agnihotri. avuroha.. abhivanyavatsa proves (7. whereas they are wanting in others. makes preparations for the performance of the F u l l and Now Moon sacrifices. . " having destroyed. and T r u t h the sacrificer. In this world. e. The purport of this paragraph is to show.. Thence they (his children) establish (new fires) for him who has lost his wife. in what way an Agnihotri may continue his sacrificial careor. bring his oblations (with his mind) ? (The answer is) Faith is his wife. Say. nastavagnihotram. they conquer the celestial world. explains. Nasta is to be taken in the sense of an active past participle. That va can form part of a compound as the word. grand-children. docs soveral times violence to grammar. 12 This is the translation of the term. after is to bo taken in the sense of the third person singular of the potential. which 1 take as a kind of compound. &c:) " I have ascended to heaven by means of what was no heaven ( i . If he. for instauce." va appears to have the sense of ava. thinks. In his Commentary on the loth paragraph. That one has children." He who does not wish for a (second. standing for • The same sense of a potential he gives to the perfect tense.as Say. then the gods do not eat his food. therefore. & c . nastam eva bhavati purvasiddhair agnibhih patnidahapakse punaragnihotrunam agninam abhavat.312 having (by her death) destroyed the qualification for the performance of (the daily) burnt offering? 12 They say. If an Agnihotri. The marriage of Faith and T r u t h is a most happy one. heaven is to be gained in this world by sacrificing). when making his preparations. keeps thus (by speaking to his children. For the rule is. that . by the sacrifice performed in this world). (On the Different Names of the Fall and New Moon. in the way indicated) his connection with the other world up. might the gods eat my food. Both these explanations arc inadmissible. For by Faith and Truth joined. that the saetificer must always have his wife with him (their hands are tied together on such an occasion) when he is sacrificing. and relations in this world. 18 (then they Brahmanam. 11. though it be interrupted by the death of his wife. there is heaven ( i . who inverts their order. wife (for having his sacifi=cial ceremonies continuously performed). e. 2). who has not pledged himself by the usual vow.) « They say. says. is divided Into two parts. on the fifteenth. for light is a splendid [ 4 5 9 ] body (sukram). How an Agnihotri should Behave when absent from his Fires. for the divine Soma is the moon.) They ask. and gold is the splendid light. (On Some Other Penances for Mishaps occurring to an Agnihotri. If the sun rise or set before an Agnihotri takes fire out of (the Garhapatya to bring it to the Ahavaniya). then. belong to Soma (the Soma sacrifice may be completed. He ought to make all the preparations on the first part of the New Moon day. as soon as the disk of the moon appears to the eye. The first part of the F u l l Moon day is called Anumati. Therefore he must always make his preparations on the second part of either the F u l l or New Moon days (i. A l l days which follow. and that body The lunar day on which either the Full Moon or Now Moon takes place. this is the opinion of the Paingyas : he shall make them on the latter p a r t . after having placed a piece of gold before i t . For the fourteenth tithi (or lunar day) is at an end. though it might not have been lasting for the usual time of thirty Muhurtas. The space which the moon requires for setting and rising again is called Tithi (lunar day). either completely full.. 12. 20 That is.313 eat'it). be extinguished before he brings the burnt offering (Homa). Whether the Daksina Agni is to be Fed with the other Fires also. he brings his sacrifice when he meets (sees) the Moon (rising) on the New Moon day . Where the Agnihotri must Walk between his Fires. 19 the latter Raka . and its latter part Kuhu. the remaining part of the day (till the moon sets) is then either Raka or Kuhu. and is consequently broken. part either of the proper Full Moon or New Moon day (the fifteenth). 14 19 . he must make the preparations on the second part of that lunar day. this is the opinion of the Kausitakis.) He brings the Soma sacrifice as far as the Soma is a deity . or (at the New Moon) distinctly visible. on the days on which the moon enters into either phase). what is the penance for it ? He shall take it out after sunset. Without paying any attention (to the opinion of the Paingyas) to make the preparations on the first part of the F u l l Moon day. The broken lunar day (the fourteenth) is then called Anumati at the Full Moon time. when placed (in the Ahavaniya). 20 on this (day) they buy the Soma. e. Therefore. and Sinivali at the New Moon time . or should it. the first [ 4 6 8 ] part of the New Moon day is called Sintvali. This part of the day forms. goes up to the heavenly world. of these fires„ the Daksina A g n i provides (the feeder) best w i t h food. he must repeat the words. For the Agnis of an Agnihotri lose all confidence in him by his absence. the master of food. They ask. becomes an enjoyer of food. But should he mind i t . thus they say. for this (silver) is of the same nature w i t h the night (representing the splendour of the moon and the stars). they aspire after fortune. For the shadow of darkness is death. . Shall the Agnihotri. Therefore he must approach them. fearing lest they be removed or scattered. puts into his soul the vital breaths. what is the penance for i t ? He shall not mind it at all. he overcomes death. Seeing it shining. and. The Agnihotri must walk between the Garhapatya and Ahavaniya when he is about to sacrifice. But some say (he should go to them) every day. make the Daksiija A g n i (anvaharya pachanad) also to blaze up brightly. be near his sacred fires (established at his home)? Can he do it when absent. " May you be safe! may I be safe !" In this way. know. He gives him therefore an offering. Whose wickedness [ 4 6 0 ] is thus destroyed. and a master of food. They ask. or is he to return to them every day ? He shall approach them silently (in his mind. 53 0). he may take out the fire when he has put silver below i t . saying. or a carriage. to the Ahavaniya under the recital of tantum tanvam rajaso (10. How can an Agnihotri. When a cart. he takes out the fire.314 (the sun) is just this light. who intends going abroad. the enjoyer of food. This is the penace. By means of this l i g h t (the silver). without repeating the mantras). "he is about to b r i n g us a sacrifice. by keeping silence. Thus it is declared in another Brahmanam which they quote. for the Agais (fires) when perceiving h i m walk thus. At morning time (after sunrise). This is the penance. should he not be able to return. believing that these things (their types) are placed in his soul. or horses go over the Garhapatya and Ahavaniya fires of an Agnihotri. They ask. Swaha!" He who thus knows. when feeding the (other) fires w i t h wood." By this both these fires destroy all wickedness of h i m who is thus walking (between them). He shall take out (of the Garhapatya) the Ahavaniya before the shadows are cast together (before it has grown completely dark). which is the shadow of darkness. then he shall form a line of water drops from the Garhapatya. the Agnihotri is safe. or shall he not do so ? Who feeds the fires. and obtains children and food. "to Agni. For. The pleasure which a father has in his son. exceeds the enjoyment of all other beings. 2 1 . Though he had a hundred wives. 3. Say. clothes protect from cold. (The Story of Sunahsepa) 13 {King Harikhandra wishes for a Son. but the son shines as his light in the highest heaven. was a k i n g who had no son. or religious mendicant is meant. i. The father pays a debt in his son. the so-called Arsa (the Risi marriage).6. or in the fire. The BrahmachdH is alluded. 5. they did not give birth to a son. which carries him over. 4. these endowed with reason (men) as well as these who are without it (beasts) wish for a son. gold (golden ornaments) gives beauty. or hermit is to be understood.315 T H I R D CHAPTER. Food preserves life. 6 At certain kinds of marriages. 3 The Vanaprustha. 0 Narada? " Narada thus addressed in one stanza. 6i the wife is the friend. be they on the earth. a pair of cows was given as a dowry. e. " What is the use of l i v i n g unwashed. 1." This explanation is artificial. 1 wearing the goatskin.. pronouncing a blame. replied in (the following) ten: 1. 4 The Parivrajaka. 2. 0 Brahmans ! " Thus people talk of them 8 (who forego the married life on account of religious devotion). what is the fruit to be obtained by having a son ? This tell me. the daughter object of compassion. Once the Icing addressed to Narada (the following stanza): " Since all beings. and gains immortality. Parvata and Narada." not deserving blame on account of being free from guilt. Fathers always overcome great difficulties through a son. of the Iksvaku race. Harischandra. takes the word in a different sense. Grihy. Sutr. In his house there lived the Risis. The son is like a well-provisioned boat. when he beholds the face of a son l i v i n g who was born to him. Here the Grihastha is meant. marriages produce wealth in cattle . Stanzas praising the Possession of a Son). or in the water. the son of Vedhas. See Asval. (In him) the Self is born out of Self. 9 and beard '? What is the use of performing austerities ? 4 You should wish for a son. 5 Avadavadah. from whom. His wife is only then a real wife( jaya. and. gods then told to men. " His teeth have now come. Let his teeth come again. "A son is born to thee. He then said. 14. from jan. has no place (no firm footing). then I will sacrifice him to thee. then I w i l l sacrifice him to thee. sacrifice him to me. This even know the beasts. Let his teeth come." Then a son. to be born) when he is born in her again. in her. but the Sacrifice is under different pretences always Put Off by the King. then I w i l l sacrifice [ 4 6 3 ] him to thee. The [462] seed which is placed in her. ajnatavdi and apatsatavdi. " He is now past ten days. she developes to a being and sets it forth. 7. " Go and beg of Varuna. The 9. was born to him." His teeth 1 The words. are a kind of infinitive. the king. . sacrifice him to me. Let him reach this age. thence they cohabit (even) with their own mothers. Let his teeth fall out. the king. Varum repeatedly requests the King to sacrifice his Son to him . Varuna said to him." He said. Rohita by name. Thus he told. This is the broad. when it is more than ten days old. Varuna said to Harirfchandra. 10. The husband enters the wife (in the shape of seed)." He went to Varuna. I will sacrifice him to thee. that he might favour you with the birth of a son (promising him at the same time) to sacrifice to him this son when born." After Rohita had passed the age of ten days. he is born in the tenth month." His teeth fell out. Beasts and birds know i t ." Hariifchandra answered. praying. 8. The Gods and the Risis endowed her with great beauty. sacrifice him to me. then I w i l l sacrifice him to thee. He who has no child. (A Son is Born to Harischandra. this being is destined to produce you again. " Let a son be born to me ." He answered.316 6." Harischandra said. Thence the son cohabits (among beasts even) with his mother and sister. " A n animal is fit for being sacrificed.) Narada then told him. Varuna said to him. well-trodden path on which these who have sons walk free from sorrows. " A n animal is fit for being sacrificed when its teeth have come again. sacrifice him to me. " An animal is fit for being sacrificed when its teeth come. after having become regenerated. " A n animal is fit for being sacrificed when its teeth fall out. " His teeth are falling out. when the seed is changed to an embryo. he makes her mother." After his teeth had come7. " But the son said. to him who gave thee unto me. Therefore. " There is no happiness for him who does not travel." took his bow and absconded to the wilderness. " The fortune of him who is sitting.) Varuna now seized Harischandra. Rohita ! thus we have heard. . a Brahman told me to wander.. where he was roaming about for a year. it sleeps when he sleeps . wandered then a fourth year in the forest. his soul is growing and reaping the f r u i t . Harikliandra's Son. and said to him. 0.When he was entering a village. Indra met him in human disguise. a Brahman told me to wander. " Well. then I w i l l sacrifice him to thee. wander ! " Rohita thinking. it moves when he moves.317 came again. wandered for a second year in the forest.. no. Sunahsepa by name. which is best avoided by wandering in places void of human dwellings) . the Treta is getting up. sacrifice him to me. a Brahman boy. ' No." After having thus spoken. L i v i n g [ 4 6 4 ] in the society of men. " The feet of the wanderer are like the flower. my dear. " His teeth have now come again. wander!" Rohita thinking. it rises when he rises . and told him. the Dvapara is hovering there. Therefore. after having left the forest. and all his sins are destroyed by his fatigues in wandering. he called his son. 15. " The K a l i is lying on the ground. Indra said to him. When Rohita heard of i t . Varuna said." He answered. (Continuation of this story. a Brahman told me to wander. Let him receive his f u l l armour. after having left the forest. wandered then a third year in the forest. I will sacrifice thee now. the best man (often) becomes a sinner (by seduction. after Six Years of fruitless Wanderings in the Forest. he left the forest. for India surely is the friend of the traveller. Therefore. Rohita. Varuna then said. wander ! " Rohita thinking. When he was entering a village. to be sacrificed in his stead by Harischandra to Varuna. Stanzas. " He has now received the armour. but the Krita . from his parents. Purchases. he was attacked by dropsy). and went to a village. and his belly swelled ( i . Indra met him in human disguise. and said to him. after having left the forest. and said to Him. sits. When he was entering a village. " A man of the warrior caste is fit for being sacrificed only after having received his full armour." He then was invested with the armour. where Indra in human disguise met him. sacrifice him to me. dm par a. The position of dice given here is indicatory of a fair chance of winning the game. " Do not take him. He met (this time) the Risi Ajigarta. is lying. for the unluckiest die. but the luckiest. the Kali.318 happens to walk (hither and thither). After the preliminary cere[ 4 6 6 ] monies had been performed. they could not find a person willing to bind him to the sacrificial post. Four Great Risis were officiating as Priests. Visvamitra was his Hotar. saying. When he was [ 4 6 5 ] entering a village. These four names are. and brought him before his father. the son of Suyavaea. " I will sacrifice him to thee!" He said. He then gave for him a hundred cows. wander. (The Sacrifice with the intended Human Victim comes off. wander. the king (and said). He told him. " The wanderer finds honey and the sweet Udumbara fruit. saying. " 0 my dear (father) ! by this boy I will ransom myself (from being sacrificed).is in full motion. left the forest. and Ayasya his Udgatar. the Krita. at which." Thus they agreed upon the middle one. Sunahpuchha. saying. who was starving. He had three sons. Jamadagni his Adhvaryu. and Sunolangula." Ajigarta then excepted the oldest. &c. then Say. v. behold the beauty of the sun." He then approached Varuna. in the forest. Vasishtha his Brahma. s. " Risi! I give thee a hundred cows .. where the names of the Yugas are mentioned for the first time. wander! " Rohita then wandered for a sixth year in the forest. Therefore. who is not wearied by his wanderings. u Do not take him. two others are slowly moving and half fallen. used at gambling. let it be done: for a Brahman is worth more than a Ksattriya ! " Varuna then explained to the king the rites of the Rajasuya sacrifice. "Well. and the different Deities to whom he applied).8 Therefore. Sunahsepa. 16. wander! " Rohita thinking. There is every success to be hoped. on the day appointed for the inauguration (abhisechaniya). after having left the forest. as is well known from other sources (see the Sanscrit Dictionary by Boehtlingk and Roth. Indra said to him. the son of Suyavasa. entered the village. Sunahsepa prays to the Gods to be Released from the Fearful Death. Sunahsepa. The meaning of this Gatha is. for I will ransom myself (from being sacrificed) with one of these (thy sons). The Rik verses whicli he used mentioned. does not give any explanation of this important passage. wandered for a fifth year in the forest. At this sacrifice.) names of dice. kali. 8 ." and the mother excepted the youngest. he replaced the (sacrificial animal) by a man. a Brahman told me to wander. Ajigarta. after he had done repeating the last verse. the most true of the [ 4 6 7 ] gods. • See Ait. then we shall release you.3. presented him with a golden carriage. " Savitar rules over the creatures. sasvad indra (1. 0-2. 26. and the fire carried round him.13).27. and Harischandra restored to health again. and I will k i l l him. and the belly of Harischandra became smaller. " Indra is the strongest. 3-5) beginning with. who is the first of the gods. " He applied to Varuna with the following thirty-one verses (124. As he repeated one verse after the other. the fetters (of Varuna) were falling off." He applied to Prajapati. and I w i l l bind h i m . 30." He then praised Agni with twenty-two verses ( ] . who knows best how to bring to an end anything. And. and the most compassionate of them. A g n i answered him. 17-19 . " Give me another hundred. and with fifteen verses of the followi n g one (1. He then whetted his knife and went to k i l l his son. whereupon he bound him. Praise him. " Thou art bound for Varuna." He then praised the Visve Devas with the verse (1. Indra then told him. Indra. agner vayam prathamasya amritanam (1. 1-15). the most enduring. the most powerful. w i t h the verse. kasya nunam hatamasya (1. 12). 30. 3 5. the K i n g . then we shall release you. 1 = 27." He then praised Indra with the hymn (1. " Prasise the Virfve Devas. 24. "Praise the Asvins. who had become pleased with his praise. 2. Savitar answered him. 2). " Agni is the mouth of the gods. " I will seek shelter with the gods.319 said. Prajapati answered him. then we shall release you. " He then applied to Savitar with the three verses (1. 16). " G i v e me another hundred (cows)." He then praised the Asvins. w i t h the verse. Varuna then answered him. 24. This present he accepted w i t h the verse.20-22). . 1). (all) the fetters were taken off. go to h i m . Br. 30. go to h i m . " He then applied to Agni. Ajigarta then said. w i t h the three verses which follow the abovementioned (1. Sunahsepa then got aware that they were going to butcher him just as if he were no man (but a beast) " Well " said he. The Visve Devas answered. Agni then answered. abhi tva deva Savitar. "Praise Usas (Dawn). The Asvins then answered. Praise him now ! then we shall release you." They gave him another hundred.30." He then praised Usas with the three verses which follow the Asvin verses (1. 24. 29). namo' mahadbhyo namo arbhakebhyo. After he had been bound. " They gave h i m another hundred. 21). " A g n i is the nearest of the gods. yach chid dhi satya somapa. go to h i m . then we shall release you. the A p r i verses recited. 9 they could not find a slaughterer. thou art still not free from the brutality of a Sudra. 11 They returned from the place of the Uttara Vedi to the Vedi. he was Devarata. Then he brought the implements required for making the concluding ceremonies (avabhritha) of this sacrifice to the spot. 0 Angiras ! " Ajigarta then answered. From him come the Kapileyas and Babhravas. Then. 2. under the recital of the four first verses (of the hymn. yatra grava prithubudhna (1. and carried it out under the recital of the four verses. for thou hast committed a crime for 20 The large vessel for keeping the Soma in readiness for sacrificial purposes. Visvamitra's son. may commit the same another time. " 0 R i s i ! return me my son. then.10 Then [ 4 6 8 ] ." Sunahsepa answered. after having been touched by Harischandra. he sacrificed the Soma. 7)." He answered. after this ceremony was over. as a descendant of the Afigirasah. " Thou art now only ours (thou art now a priest like us) . I blot out this stain ! one hundred of the cows shall be thine !" Sunahsepa answered.285-8). one has seen in thy hand.320 17 (Sunahsepa is Released. He Invents the Anjah Sava Preparation of the Soma. " Come.) The priests now said to Sunahsepa. 4-5). 9). where the Istis are performed. the knife (to k i l l thy son). Visvamitra Adopts him as his Son. return to me. take part in the performance of the particular ceremonies of this day (the abisechaniya ). the son of Suyavasa." Since that time. Sunahsepa then approached the side of Visvamitra (and sat by him). he brought it into the Dronakalasa. 0 Risi. sava without i n termediate fermentation) after it is squeezed. 1-4). and performed them under the recital of the two verses.11 and recited the verse. then said. ." and added. we (thy mother and I myself) w i l l call thee. " Thou art known as the seer from Ajigarta's family. Ajigarta further said. " What is not found even in the hands of a Sudra. Therefore. for the gods have presented (deva arasata) him to me. 28." He then saw (invented) the method of direct preparation of the Soma juice (anjah. tvam no agne Varunasya (4. Then. Sunahsepa summoned Harischandra to the Ahavaniya fire. de not leave your ancestral home. Sunah chiehchhepam niditam (5. after it has been squeezed. " 0 my dear son! I repent of the bad deed I have committed. uchchhistam chamvor (1. 1. " No. by the verse. three hundred cows thou hast preferred to me. Ajigarta. " Who once might commit such a sin. yach chid dhi tvam grihe grihe (1. Stanzas. 28. which were accompanied by the formula Swaha. " interrupted Visvamnitra. Visvamitra then said. said. " O prince. How the Reciters of the Svnahsepa story are to be Rewarded by the King. On the Pratigara for the Richas and Stanzas at this Occasion. Risabha. fifty of them were older than Madhuchhandas. Palindas. " Sunahs'epa then said." 12 I have parsed the word sthana as stha na. irreconcilable (is this act). But Madhuchhandas. which is (Sunahsepa's). think him to be entitled to the primogeniture. do not become his son again ." Visvamitra then addressed his sons as follows : " Hear ye now. "Fearful was Suyavasa's son (to look at) when he was standing ready to murder. Stanzas.[ 4 6 9 ] tion exists." " Yes. and all ye brothers. as an Angirasah. Pundras. V i s v m i t r a then pronounced against [ 4 7 0 ] them the curse. If sthana is taken as a 2nd person plural. can enter thy family as thy (adopted) son?" Visvamitra answered. holding the knife in his hand . " You shall have the lowest castes for your descendants. and thy children the best. and we w i l l come after thee! " Visvamitra. 0 thou best of the Bharatas ! then tell them for the sake of my own happiness to receive me friendly.) This Risi Visvamitra had a hundred sons. Sabaras. Thou shalt now enter on the possession of my divine heritage. for you have made me rich in children by consenting to my wish. Madhuchhandah. " T h o u shalt be the first born of my sons. do not think 12 yourselves (entitled) to the right of primogeniture. such as the Andhras. Ranu. Astaka. and fifty were younger than he. deligated fat this answer) then praised these sons with the following verses : " Ye my sons will have abundance of cattle and children. I solemnly instal thee to i t ." 15 ." 18 (On Viscamitras Descendants. tell (us) how I.321 which no reconcilia. as Max Muller (following Sayana) does in his translation of the story of Sunahsepa (History of Ancient Sanscrit Literature. the rabble for the most part. " What our father approves of. with the fifty younger sons. descendants of Visvamitra." Sunahsepa then said. we all accord to thee (Sunahsepa) the first rank. and Mutibas. the passage is to be translated as follows: " and all you brothers that you are. The older ones were not pleased with (the installation of Sunahsepa to the primogeniture). page 418). by that we abide. but enter my family as my son." Therefore are many of the most degraded classes of men. let us know. " When thy sons should agree to thy wish that I should enter thy family. Therefore any king who might be a conqueror (and consequently by shedding blood a sinner). to the Hotar. (If he do so) then not the slightest trace of sin (and its consequences) will remain in him. a silver decked carriage drawn by mules. were blessed w i t h wealth for their own welfare and renown. the grandsons of Gathi. says that ninety-seven out of them had been seen by Sunahspea and three by another Risi. and evam tatha (thus in this way it is) that to a Gatha (recited by the Hotar). The Adhvaryu who reapeats the responses sits likewise on a gold embroidered carpet. This procures glory for the king (for whom these Gathas are repeated). lead you on the path of truth. The Hotar [ 4 7 1 ] when sitting on a gold embroidered carpet. besides. the "story which contains besides one hundred Rik verses Gathas (stanzas) also. Jahnu is the ancestor of Ajigarta. which are a divine revelation). who forthwith stood with Devarata. Those who wish for children. you all w i l l be successful when headed by Devarata." "Devarata is called the Risi who entered on two heritages. and the divine knowledge of Gathi's stem. should also have told this story . he w i l l (always. the royal dignity of Jahnu's house." The number of the latter is thirty-one. and tatha human. and Gathi the father of Visvamitra." " T h i s Devarata. recites them to the king. By means of the divine (om) and human (tatha) responses. and a hundred to him who makes the responses (required)." 18 This is the story of Sunahsepa contained in the stanzas which are beyond the number of the hundred Rik verses l4 (recited along with them). then they certainly w i l l be blessed w i t h children. The term pararik-sata gatham dkhyanam means. He must give a theusand cows to the teller of this story. 14 13 . follow him. should have told the story of Sunahdepa.322 " Ye sons of Gathi. Om is the Adhvaryu's response to a Rich (repeated by the Hotar). blessed with children. ye Kusikas! He w i l l exercise the paternal rights over you as his heritage from me. For Om is divine (therefore applied to richas. although he might not bring a sacrifice. after he has been sprinkled with the sacred water. Say. is your master (man)." " A l l the true sons of Visvamitra. For gold is glory. the Adhvaryu makes the king free from Gin and fault. and to each of them the (gold embroidered) carpet on which he was sitting . and take possession of the sacred knowledge that we have. such ones as eat the sacrificial food. the Brahmans only are eaters of the sacrificial food . Therefore. assumed.eaters followed the K§attra. The implements of the Ksattra are a horse. laid down its own weapons. assume by means of the implements of the Brahma (the sacrificial implement) which constitute the Brahma.) The Kgattra then ran after this Brahma. The Brahma and Ksattra followed it. and Sudras do not eat it. lay down thy own weapons. the sacrifice reached and hemmed in its course. Therefore even a K?at [ 4 7 3 ] triya. its form. and the Ksattra followed (also) with its implements. " Well. (The Relationship between the Brahma and Ksattra. whilst the Ksattriyas. The Brahma followed with all its implements. Hemming thus the sacrifice in its further course. it is therefore only placed among the Brahmans (i.) After Prajapati had created the sacrifice. The sacrifice having thus remained only in the Brahma. A l l eaters of the sacrificial food followed the Brahma. the non.F O U R T H CHAPTER.) 19. returns to the sacrifice (he is allowed a share i n it. (The Preliminary Bites of the Rajasuya Sacrifie. The implements of the Brahma are these required for performing a sacrifice. carriage.) .e. they alone are allowed to perform it. an armour. After both two kinds of [ 4 7 2 ] creatures sprang up. and recognising in the hand of the Brahma its own implements. The Brahma then followed the sacrifice. "Allow me to take possession of this sacrifice (which is placed in thee). The sacrifice went away from both of them. and reached it. the Brahma (divine knowledge) and the Ksalira (sovereiguty) were produced. returned to the Brahma. by means of the implements of the Brahma which constitute the Brahma. and return to i t ! " The Ksattra obeyed. for. The Ksattra not reaching the sacrifice.. the sacrifice ran aside. when he lays down his weapons and assumes the from of the Brahma by means of the sacrificial implements. and a bow with arrow. and said to it. stood still also. returned . and returned to it. Vaisyas." The Brahma said. the form of the Brahma. frightened by the weapons of the Ksattra. the Brahma stood still . and such ones as do not eat it. let it be so . 3.] 0 god Savitar.) Then the burnt offering." For. as far as the digging of wells and making of ponds arc concerned (which was a kind of religious Obligation). " then nobody w i l l do any harm to such a king. will increase from day to day . 10. (When performing it) he throws four spoonfulls of melted butter in the Ahavaniya fire. requests the k i n g to grant a place for the worship of the gods. 21. .1 grant i t . whom must the king himself request to do so ? He must request the divine Ksattra. 2 Lit.. in the forenoon. goes northwards. "Yes. and arc stored up there to be taken possession of by the sacrificor on his arrival in heaven (Soo Rigveda."1 By these words he asks for a place of worship. and sovereign power over his subjects w i l l remain with him. as Sayana says. "to the preservation of the Istapurta! May Indra the mighty l The verso is evidently a Yajus. This divine Ksattra is Aditya [the sun] . The fortune of a k i n g who is consecrated in such a way by having secured the place of divine worship previously by the recital of the verse (mentioned above) and by addressing that request (to Savitar). If a Brahman. 1 samgachhasava—is tapurtena. saying. Ista means only " what is sacrificed. saying. it may be so. for he is the ruler of all these beings. " This is among the lights the best l i g h t ! [Rigveda 10. 70. 1. On the day on which the king is to be consecrated. (and so it is termed by Sayana) but I do not find it in the Yajnrveda. The opinions of the ancient Acharyas or Brahmanical Doctors. about the proper meaning of this word. and purta they interpreted as referring to the solemn sacrifices (srauta. Some understood by it the duties of the castes and religious Brahmanical orders. Thus they say. the recompensation (aparijyani) of what has boon sacrificed (ista) and filled istapurta).) . called the Istapurta aparijyani2 is to be performed by the king who brings the sacrifice. and say. grant me a place for the worship of gods. Others meant by ista what refers to Sumarta (demestic) offering. They ask. " and apurta" filled up to. When Aditya. all sacrifices go up to heaven. he must post himself towards the rising sun. The king should perform this ceremony before he receives the sacrificial inauguration (dikya). join thy sacrifices which were stored up). who is permitted [by Savitar to do so].14. Kgattriya. or Vaisya.324 20 {On the Place of Worshiping the Gods asked fur by the Hing at the Rdjasilya.) Then the king is to be requested to worship the gods. [ 4 7 4 ] {The Istapurla Aparijyani Offerings. were already divided. who is to be initiated into the sacrificial rites. requested in this way. He who. This is called Samista." These two Ahutis arc the Istapurta aparijyani for a princely person when bringing a sacrifice." Then.) [ 4 7 5 ] Sujata. he repeats. he. is born again from the sacrifice. He who turns towards the royal power (to assume it again) turns towards the Ksattra. Svaha to the Brahma ! " " T h i s . he repeats the words. if pleased. For the Ksattra is the royal power. Therefore both are to be offered." This refers to the Ksattra which the Ksattriya first lost by his turning towards the Brahma. following the advice of Sujata.325 give us again (recompensate us for what we have sacrificed). shall say. It means " the recovering of what is not to be lost. He who has turned towards the Brahma. When he has reached the Ksattra. and in Sayana's commentary.' 1 "This. but regained by his subsequently ombracing the Ksattra again. this is certainly the case. it protects him from the Ksattra. which he cannot throw off if he otherwise wish to retain his sovereignty. this name is written : ujitapunanannya. the Brahma should protect him from the Ksattra (which is persecuting him). " thus they say. called Ajitapunarvanya. this is certainly the case . 22. the son of Aralha. (Oral information. Then.) 4 In some MSS. after the recital of the Samista Yajus mantras. required for binding the sacrificial animal to the pillar. He who turns towards the sacrifice. The meaning of this formula is. after having recited the Samista Yajus mantras 3 which are required when binding the sacrificial animal to the pillar. The Yajus or sacrificial formula required at the time is deva gatuvido. He says." thus say the sacrificial priests (when this mantra is spoken by the king). Svahu to the Ksattra. recompensate us ! May the Ksattra give us f u l l compensation for what we have sacrificed. said that it is optional for the k i n g to perform (besides the ceremony mentioned in 21) the two invocation offerings. " 1 turn towards the Ksattra. for the sacrifice is the Brahma. By the words. May the Brahma give us again f u l l compensation for what has been sacrificed. If he 3 The Adhvaryu takes Darbha grass and melted butter (in a spoon) in his hands. (The Ajitapunarvanya 4 Offerings. He may bring them if he like to do so. and. Suaha to the Brahma ! he pleases the Brahma." that is. " M a y Agni Jatavedas. may it protect me from the Ksattra. " I turn towards the Brahma. turns towards the Brahma . Svaha must be repeated twice. brings these two invocation offerings. the Brahma does not leave him. " May the Brahma protect me from the Ksattra. and sacrifices for them. who undergoes the inauguration ceremony. may it protect me from the Brahma. the Ksattra does not forsake. Svaha. . he belongs to that one which is fifteen-fold.326 [476] repeats the words. to Soma the king. (The King is. May therefore Indra not take from me the skill. renown and kinship. he belongs to the royal order. Indra does not take from him sharpness of senses. " Svaha. . nor the kinship of the Pitaras. he has turned to the Brahma. Thence these two are (also) to be sacrificed. shall stand near the Ahavaniya fire. strength. nor the king Soma. 23. standing before the Ahavaniya fire. Both these offerings (ajitapunarvanyam) are also calculated to preserve the sacrificing king from the loss of the Istapurta." The royal prince then. life (vigour). nor the fifteen-fold Stoma. I go to the Gatyatri metre. Before Sacrificing. and say. then. the Pitaras (manes) glory and fame.' brings this invocation offering. he enters even the Brahmanship at the time when he covers himself with the black goatskin. the Ksattra should protect him from the Brahma. nor Tristubh strength. after having brought an invocation offering before the inauguration. nor Soma the royal power. if inaugurated into the sacrificial rites. When he is initiated in such a manner. to the three-fold Stoma. no Brahman). the Ksattra protects him from the Brahma. to the Ksattra!" he pleases this Ksattra. Ac. as to his relationship . he is Soma iking of the gods)." that is. Made a Brahman. " May the Ksattra protect me from the Brahma. As to his sovereignty. although ho be Ksattriya (by birth. (For they say) " he has estranged himself from us . the royal prince (Ksattriya) belongs to ludra. and enters on the observances enjoined to an inaugurated one. nor the Pitaras glory and [477] renown. the fifteen-fold Stoma the life. Soma takes away the royal power. I become a Brahrnana.) As regards the deity. to the Brahma. then Indra takes away from him sharpness of senses. and Brahmans surround him. " I do not leave Indra as my deity. Pleased in this way. regarding the metre he belongs to the Tristubh . for he is the Brahma . I approach here Agni as (my) deity with sharpness of senses. regarding]! the Stoma." When he. but he must Lose his Royal Qualifications. nor the Tristubh as (my) metre. nor the fifteen-fold Stoma the life. And. Tristubh strength. nor the Tristubh the strength. nor the Gayatri the strength. I become a Ksattriya! 0 ye Pitaras of divine lustre! Oye Pitaras of divine lustre ! I sacrifice in my own natural character (as a Ksattriya. his metre is the Gayatri. the T r i v i t Stoma the life. this Agni will see. . to the fifteen-fold Stoma. W i t h lustre.) The royal prince belongs. & c . {The Pravaras of a Ksattriya's Rouse-priest are Invoked at the Time of his Sacrifice. Agni does not take away from him the lustre. nor the kindred of the Brahma. this Vayu w i l l hear. theugh he concludes the sacred rites as a Kgattriya." When he speaks thus and gives an invocation offering to the Ahavaniya fire. (HOM? Then. the King becomes a Ksattriya again after the Sacrifice is over. no Brahmana). is my own. saying. I enter the Ksattra. as regards the deity. that Aditya w i l l reveal it. nor the T r i v r i t Stoma the life.) Thence (if the sacrificer be a Ksattriya) they (the Brahma speakers) ask as to how the inauguration (diksa). to which ho has returned. Then Agni takes away from him the (Brahmanical) lustre. nor the Gayatri strength. nor the T r i v r i t Stoma. strength. what has been completed as to wells. what has been sacrificed by me.. a Ksattriya. and renown. which is. the royal prince (who was during the sacrifice a Brahinana) assumes (by means of another offering) his royal dignity (which was lost) again. I am only what I am (i. and glory and renown . tanks.327 24. the Brahmanas the Brahma. nor the Gayatri as my metre. e. to the Tristubh [ 4 7 8 1 metre. "I do not leave. glory and renown. I turn to Indra as my deity. his Stoma the T r i v r i t (nine-fold). nor the Brahmanas the Brahma. is my own. That this is mine. nor the Brahmanas glory and renown. Gayatri the strength. 26. what austerities have been undergone are my own. not as a Brahmana). May Agni not take from me the lustre. glory. his kinsman the Brahmana. the Brahma. Agni as (my) deity. for they say. what burnt offerings have been brought are my own. in the case of a Brah• See page 474. life. nor the T r i v r i t Stoma the life. this man has forsaken us by assuming the Ksattra again. to Soma the king. to A g n i . after having performed the Sam is ta offerings 5 which are required for the ceremony of binding the sacrificial animal to the pillar he presents himself to the Ahavaniya fire (again). But when performing the concluding ceremony of the sacrifice. e.. This invocation may comprise only one. Vasistha. or the princely Risis (rajarsis. He mentions one after the other. and taking up those of the Brahma. page 38C) according to the authority of Asvalayana and Baudhayana. • This is. the inauguration is made known to the gods alone. such as Diksa. or two. By repeating the formula low. the name of which is arseya . the word manava. 3).e. viz. or three. Pravargya. tryarseya.e. Hall (in his paper on three Sanscrit Inscriptions in the Journal of the Asiatic Society of Bengal of 1862. but the first (in tho general enumeration) is to be made the last (at the time of sacrificing). &c. the following rules regarding this rite : i. It has been doubted. the Hotar particularly mentions the fires of the Risi ancestors of the sacrificer. The formula. All the Gotras have eight great ancestors only. 8 By pravara. This invocation takes place at the very commencement of the sacrifice. Atri. it is announced to gods and men alike. after tho sacrificer has become. 3). gives in his Srauta Sutras (1...328 man being initiated. the pravara becomes accordingly ekarseya. Jamadagni. or five ancestral fires. by Dr. in consequence of the initiatory rites. announced by the formula. Asval. This explanation of the terms pravara and arseya have been already given by Max Muller (History of Ancient Sanscrit Literature. a Diksita. If the sacrifices happen to be Ksattriyas or Vaisyas. after the fire has been kindled under tho recital of tho Samidheni verses." is to be kept when a Ksattriya is being initiated . Ho says " pravaras" appear to be names of the families of certain persons from whom the founders of Gotras were descended. If there should be any doubt. by means of the Brahma form. may be used in the case of all kings. i. thrice low and thrice aloud to be repeated. i. " the Brahmana is initiated/' 6 should be promulgated in the case of the sacrificer being a Ksattriya ? The answer is. descended from or made by Manu. Visvamitra. according to Say. but by repeating it aloud. ' For tho Ksattriya cannot claim descent from the Risis. the ancestral fire of theKaattriya's house-priest is to be mentioned. dvyarseya. [479] Having laid aside his own implements (weapons). These occupy with the Brahmans about the same position as the twelve sons of Jacob with . and pancharseya. and at tho time of the Subrahraanya proclamation (see 6. but without any sufficient reason. page 115)." But if this were the case. we have to understand the invocation of the sacrificial fires lighted by the principal Risi ancestors of the sacrificer. as many as he may have (one. 7 This. who might have been their ancestors). it would be surprising. " the Brahmana is initiated. that the founders of certain Gotras should claim to descend not only from one but from several Risi ancestors. &c. and having thus become Brahma. ho mentions the fires of the Risi ancestors of their Purohitas (house-priests). 14). he returned to the sacrifice. Kasyapa. as the Brahmans alone can do. Risis. and invoke them also in the Pravara8 prayer. Gautama. with the name of his house-priest's ancestral fires. and Agastya. particular address.. or five). of late. this is certainly so. Bharadvaja. Therefore they should proclaim him as a Dlksita." (see C. and of the families of the founders themselves. which literally means u choice. or two. having one or two. or three. e. then he commits a great sin. They invoke up to this day. therefore. in which they occur. Sr. if he eat. is this portion to be eaten by the sacrificer (if he be a Ksattriya) to be given up to the Brahma. This is to be made over to the Brahma priest. although he is an ahutad (one not permitted to eat). If he do not eat. This had a practical meaning. it was left to their own choice. The institution of the Pravaras is purely religious. page 164). as having eaten sacrificial food. The pravaras or arseyas. The Purohita is the one-half of the Ksattriya. and sacrificial. manviddho. Only he whose descent from one of these great Risis was beyond doubt. the Hotar begins at once the invocation of Agni. by various names. and the sacrificer is in the sacrifice. in their confession of f a i t h . such as d€veddho. may be clearly seen from the context. to which they wished to repair. religion. That this rite of invoking the arseyas must bo very ancient. which was the case before the commencement of the properly so-called Vedio period. are these sacrificial fires which several Gotras had in common . proves the occurrence of a similar. fire into fire. only the names of the patriarch (one of the great Risis) and these of the founders of the Gotras were important. just as they throw water into water. For the portions to be eaten by the sacrificer. whether the Ksattriya should eat. rite with the Parsis. 3). or even the same. Prom a genealogical point of view.. As regards the portion of sacrificial food which is to be eaten by the sacrificer. the fire. they ask. Hall's opinion. which is exactly of the same origin as pravara (See Yasna 12 in my Essays. w . these ancestors and beings who were of the same varena. For the Brahma priest of the Ksattriya is in the place of (his) Purohita. &c. the Jews. That the arseyas refer to the sacrificial fire. for a family calls itself generally only by the name of its founder. the original mean* ing of which was very early lost. &c. i. They throw the sacrifice (in the shape of the portion which is to be eaten by the sacrificer) into the sacrifice (which has the form of the Brahma).329 26 [480]— {The Ksattriya is Not Allowed to Eat Sacrificial Food. theogh he does not eat it with his own mouth. as soon as the fire is kindled. as long as fire-worship was the prevailing religion of the Aryas. The term for " I will profess (a religion) " is fravarane. as they are. In this genealogy there is no proper place for the Tpravaras according to Dr. without making it overflow. The entire sacrifice is placed in the Brahma. After they have been invoked. 1. or whether he should not eat it ? They say. (As v. then he cuts himself off from the sacrifice (with which he was connected). could become the founder of a Gotra. In the course of time it became a mere form. Their names are mentioned in the vocative. is the sacrifice. which are used as synonymous terms. kindled by gods. Therefore.. The Brahma Priest Eats his Portion for Him. For the sacrifice is there where the Brahma (priest) is. choice. kindled by Manu. nor causing any injury to the sacrificer. only [481] through the intervention of another (the Brahma priest) the portion appears to be eaten by him. S. what hero is now among us. the son of Pariskit. Svaha ! " But thus the sacrificial priest ought not to proceed." Thus jt always happens. saying. ' who might by force take away this Soma beverage (that we might administer it ourselves) ? " "This your man am I . " When Janamejaya.) Visvantara. He is quite different from Rama. " Well. and interdicted any one of this family to take part in his sacrifice. They then cried aloud. On the Sacrificial Drink which the King has to Taste instead of Soma. burns the sacrificer in the fire. Rdma Defends their Rights. " I place thee in Prajapati's world. who endeavour to sully another's fame. which is called vibhan (shining everywere). instead of asmakam. " Thou hast singed the sacrificer in the fire. " There sit these Syaparnas. not allowing them to administer the Soma rites." The attendants obeyed and turned the Syaparnas out. however. 1 On observing them. They succeeded because they had brave men with them. (If anyone should observe a priest doing so) he ought to tell him. then the Asitamrigas from among the Kasyapas turned the Bhutaviras (who were officiating instead of the Kasyapas) out. 2 1 . the son of Susddman. Say. deprived the oyaparnas of their right of serving as his sacrificial [ 4 8 2 ] priests. the hero of the Ramyana. (both forms are used). 3 This Rama belonged to the Syaparnas.330 Some sacrificial priests. " said Rama Margaveya. Turn them out . Visvantara said (to his attendants). and he w i l l consequently die. (Story of the Syaparnas. In the text is asmaka. the scoundrels. and had completed the sacred study. asserts this. Agni w i l l burn his breaths. to be joined to the sacrificer. sacrifice this portion to the fire.) 27. When the Syaparnas rose This place is to bo occupied by the priests and the sacrificer only. According to the Instruction given by Rama Mdrgaveya to the King Visvantara. F I F T H CHAPTER. 3 Son of a woman Mrigavu or Mriganiyu. For the portion to be eaten by the sacrificer is the sacrificer himself. What priest. Therefore he should not think of doing so. was performing a sacrifice without the Kasyapas (who were his hereditary priests). Having learnt (that) they went to the place of his sacrifice and seated themselves within the precincts of the Vedi. let them not sit in the Vedi. therefore. 1. (page 75. [ 4 8 3 ] (Why Indra was Excluded from his Share in the Soma. Up. The Ksattriya Race Became also Excluded. but he took his share with force. abhyamamsta. Indra succeeded afterwards in killing him. 4. a kind of degraded Aryas.e. Tho remaining portion of Indra's share was thrown into the sacrificial fire by Tvastar." This explanation is quite artificial and unsatisfactory. With this explanation agrees Sankaracharya on the whole in his Commentary on the Kaus. known in the legends by the name of Vritra. * Say.) (Rama said) "I know it from the fact. The Arurmaghas (this is propably the right form) were. He requested the Earth to take off the third part of his guilt. how hast thou any knowledge (of such matters) ? " 28. turn out of the Vedi even a man (like me) who knows the sacred science ?" (The k i n g answered). overthrow his rule. Tho reason alleged for Indra's killing him is that he.331 to leave. 4 whoever thou art. the son of Tvastar. &c. " Grow (vardhasva) into an enemy of Indra." This became the terrible foe of Indra. 5 In the Kaus. i. No doubt. " Therefore the whole means.. 6 In the original. explains brahmabandhu by brahmanu adhama. "0 thou member of the vile Brahman brood. S ay. Indra holding that ho who knows the secret portions of Soma. which were somapanam (drinking of Soma). according to him. in " whose mouth is not the study of the Vedas. 0 king. " W i l l (thy servants). " he killed " as Say. Soma. He divides the word into rurmukha. This cannot mean (according to etymology). The first is to mean " the study of the Vedas. there is something contemptible in this expression. each of which was transformed into a particular kind of bird. Up. strengthened by Soma. and the negative a. supposes. informed them about the secret portions of the sacrificial food. 2.. that Indra had been excluded by the gods (from having any share in the sacrifices). & c . Tvastar. ed. All beings called him " murderer of a Brahman. who under certain concisions complied with his request. cast down Vritra (and killed him). misguided by the story told in the Taittir. Indra thus became guilty of the horrible crime of Brahman-murder (brahmahatya). only the real and visible ones. vory likely a tribe of the ancient Iranians. surapanam (drinking of spirituous liquor). and annadanam (eating of food). became afraid lest the Asuras might. 1 . where Indra is said to have cut the three heads of Visvarupa. thinks them to be Asuras in the disguise of Brahmans." and the second ''mouth. whilst he told the Devas. who readily took under certain conditions a part of his guilt upon themselves. To bo relieved from the two remaining thirds of his burden. will come to know the real ones also. See the same legend in the Kausitaki Upanisad. no doubt. and killed the perpetralor of such a treason by cutting off his three heads. Cowell). and the women. as a relation of the Asuras. excluded Indra from any share in the Soma sacrifice . the father of Vairupa. thrown pious men (yatis) before the jackals (or wolves) and killed the Arurmaghas. then be said to the king. with the words. Visvarupa being a Brahman. whoso associate ho was. 3 . in whoso language (the Zend) the words aurvo and magha are frequently to be met with." so that he could not find rest anywhere. . ho applied to the trees. Samh. we find the form Arunmukha. 6 and rebuked [ 4 8 4 ] (his teacher) Brihaspati. For he had scorned8 Visvarupa. 3. lowest Brahman. when sacrificing. "Dost thou. thou wilt. which is the share of the Vaisyas. but in the second or third generation he is then capable of entering completely the Brahmanaship. when regenerated in thy son and grandson. know this way ?" Rama answered. Indra was forthwith excluded from participation in the Soma beverage. and in the second or third degree. then his progeny has the characteristics of a Brahmana.) The priests may take any one of the three portions (which are to be left). they w i l l be oppressed according to the pleasure of the king. That is to say." Rama answered.e. " 29. they are capable of entering the caste of the Vaisyas. And after Indra had been excluded in this way from the Soma. then his progeny is born with the characteristics of a Vaisya . " Yes. thirsty after drinking (Soma). or curds. Why do thy men expel such a man from the Vedi ? " The king asked then. T . [ 4 8 5 ] When there is any fault on the Ksattriya (who. then thou w i l t favour the Vaisyas by it (and consequently be brought near them). which is the portion allotted to Brahmanas. There is one here who knows the way in which the Ksattriya. and he w i l l have the desire of l i v i n g with the Brahmanic fraternity. eats the Brahmana portion). then thou wilt favour the Brahmanas by i t . when sacrificing. " The king then replied.332 On account of these faults. or water. When there is any fault on the Ksattriya (who. to be enjoyed by another. and are desirous of l i v i n g in the condition of a Vaisya (i. When they take the curds. eats the Vaisya portion). 0 Brahmana. But he was allowed a share in it afterwards. " I will let thee know here.. 0 Brahmana. When they take the Soma. they w i l l have the nature of a Vaisya). 0 k i n g . Thy offspring w i l l be born with the characteristics of the Vaisyas. I know i t . paying taxes to another king. all the Ksattriyas (at whose head he is) were likewise excluded from it. who is properly excluded from the Soma beverage. "Let me know it. But the Ksattriya race remains excluded from the Soma beverage to this day. for they w i l l be ready to take gifts. and ready to roan? about everywhere according to their pleasure. ' Thy progeny w i l l be distinguished by the characteristics of the Brahmana. either Soma. may relish in this juice. be accepted by the Brahmanas as a member of their caste. and hungry of eating food. (Which Portions of Sacrificial Drink the King has to Avoid. having stolen the Soma from Tvastar. the fruits were produced. " 5 . together with the fruits of the Udumbara. for the gods like to conceal the very names of objects from men. {On the Meaning of the King' s Drinking the Juice of the Nyagrodha Tree instead of Soma. and for this name. is a downward grcwth (nyagroha). (Which Portion the King should Choose at the Sacrifice. where they grew first. therefore. which he is to enjoy. when performing a sacrifice. from them all the others originated. This is his own portion. to grow. and drink the juice of them. they are now called in Kuruksetra.) The Origin and These are the three portions (bhatyas. then his offspring w i l l be born with the characteristics of the Sudras. And by the name of Nyubja. 30. to be expelled and beaten according to the pleasure (of their masters. eats the oudra' portion).333 When thou takest the water." they called the tree "Nyagrodha" 3 It is called by the name Nyagrodha. [ 4 8 6 ] must choose none. whence the Nyagrodha trees grew up. (For the origin of the Nyagrodha tree is as follows): When the gods. went up to heaven. he is capable of entering the condition of the Sudras. they tilted over (ny-ubjan) the Soma cups.e. and in the second or third degree. Therefore what grows downwards. and will be desirous of passing his life in that condition. compare avoradha. whose meaning is hidden (to men). which is the are of the Sudras. lie must squeeze the airy descending roots of the Nyagrodha tree. Asvattlm. i. 31. signifying " downward growth. and Plaksa tree s .) That portion of the juice in these Soma cups which went downwards became the descending roots. and of the other which went up." the descending roots. then thou wilt please the Sudras by it. and call them by names unintelligible to them. But the following is his own portion. Meaning of Nyagrodha. the older form of which is rudh . That Ksattriya. They grew descending the roots (nyancho rohanli). of which the Ksattriya. tilted over. when sacrificing. who enjoys the juice of The word is traced to the root ruh.) 0 King. they are to serve another the three higher castes.. Thy progeny will have the characteristics of the Sudras. and not by the more intelligible name Nyagroha. after the (successful) performance of their sacrifice.) When there is any fault on the Ksattriya (who. for the Ksattra are the royal princes. . The Ksattriya (when drinking the juice of the Nyagrodha) enters the form of the Brahma by the medium of another (not direct). is not debarred from his own share (bhaksa). Asvattha. What Implements are Required for this quasi-Soma Feast of the King. 32 [ 4 8 8 ] (The Symbolical Meaning of the Fruits of the Udumbara. this portion (as food) has a f i r m footing. though he does not enjoy [ 4 8 7 ] the real Soma. viz. The Nyagrodha is.. and its fruits. and in which there is all the vigour of the trees. his own Diksd (at which the king himself was made a Brahmana for a little while). as being alone invested w i t h sovereign power. which originated from the vigour which is in food. furnishing nourishments.334 the descending roots of the Nyagrodha tree. and Plaksa Trees. and that of its fruits. 9 as it were. He then is in the Ksattra. and into the Ksattra his own Self. then he places in himself royal power (exercised by the Nyagrodha) over the trees. is then placed in him. and his rule cannot be overthrown. and therefore a sign of the great extent of the power of the Ksattriyas over the whole earth). the Ksatriya (when drinking the juice prepared from its fruits) places in the Ksattra food. When the Ksattriya who performs a sacrifice enjoys (the juice squeezed out of the) descending roots of the Nyagrodha tree. but only in the form of a substitute . Just as the Nyagrodha tree has. and by means of its descending roots expanded (in all directions. he thus obtains the Soma beverage by means of a substitute. and the Pravara of his Purohita. and the royal power represented by the Nyagrodha over the trees. the royal power of a Ksattriya who enjoys. 9 Tho tree (a kind of the Fieus indica) is very strong. The Ksattra (ruling power) occupies (among men the same place as) the Nyagrodha among the trees. by means of its descending roots. Further. a firm footing on the earth (for it is multiplied in this way). through the relationship of his purohita (with the Brahmans). firmly established in the earth (and thus a sign of the duration of the royal power). when sacrificing.) As to the fruits of the Udumbara tree. whose power alone is spread here (on this earth). and what yields nourishment from the trees. for the Nyagrodha is just this substitute of the Soma. a dhisavaya. but not sour. and in which there is the independence and brilliancy of the trees represented. partially from the ritual books and oral information. Their description is therefore to be found principally in the Sutras of the Yajurvoda (see the 9th and 10th Adhyaya of the Katiya sutras. which sprang out of glory.e. which is the first of all. the Putabhrit. and perform for the k i n g the several ceremonies preceding the eve of the festival.. founded on the Apastamba Srauta Sutras). the first is placed above the Soma! He beats the board with one of the so-called gravanas. 10 . ties them together. and has some intoxicating effect. all coming from the same root. then the priests buy the Soma. and puts on it the 8oma shoots which are called amsu or valli. the two boards required for squeezing. is bitter. the Sthali. He now takes two boards.10 Then [ 4 8 9 ] they should make Here are the principal implements required for squeezing. the cloth (for purifying). the 8th and 9th Pragma of the Ilirau yakesi Sutras. the Droimkalam. keeping. but appears to belong to the same order. the Ksattriya (when drinking the juice prepared from its fruits) places in the Ksattra lustre and the sovereignty over the trees. which sprang out of lustre. takes the shoots (as many as he requires for the particular Savana) from below the boards. six required) out of the whole bunch which lies between the two boards. just in the same way as the real Soma is treated. &c. but it was impossible for me to drink more than some tea-spoonfulls. preparing. He then pours water from the Vasativari pot (see page 114-115) on this board . their stem is solid like wood. Sayana's Commentary on the 4th Prapathaka of the 1st Kanda of the Taittiriya Samhita. the Adliavaniya. this water is called nigrabhya. I tasted it several times. In order to make the use of these vessels intelligible to the reader. has a very stringent taste.335 As to the fruits of the Asvattha tree. partially from what I myself have witnessed. they are without leaves. consisting of a certain number of shoots. and forms a kind of bush. for the libation from the Upams'u Graha. and which has the sovereignty over the trees. such as the (goat) skin (placed below). Tho plant which is at present used by the sacrificial priests of the Dekkhan at the Soma feast. sacrificing and drinking the Soma juice mentioned. Then the day before the celebration (of the feast) the Adhvaryu should have all these things ready which are required for the preparation of the Soma juice. and places the other board above them. I subjoin here a short description of the preparation of the Soma juice. He now takes certain number of shoots (there are.. to the height of about 4 to 5 feet. As to the fruits of the Plaksa tree. the bark greyish. the Ksattriya places in this way the independence and brilliancy which is in the trees in the Kshattra. It grows on hills in the neighbourhood of Poona. i. the stones.) are in readiness for him. it is a very nasty drink. is not the Soma of the Vedas. When all these things (the roots of the Nyagrodha tree. for instance. the sap appears whitish. The juice is obtaind in the following w a y : The Adhvaryu first spreads a skin (charma). the Udanehnam and the Chamasa. A detailed knowledge of them constitutes one of the principal qualifications of an Adhvaryu. Soma squeezing stones. the small cup. 33. abhisunoti. Each abhimva. the Adhvaryu boats the shoots eight times. for instance.. called Udanchana. in the first. the bearer of what is strained. 11 They are called here traita chamasa. three. that the Adhvaryu takes from between the two boards as many Soma shoots as are required for the rest of the Savanam (libation). and beats the shoots in order to extract the juice. places upon them some grass. the word is .).336 two parts of what is squeezed for the king (the roots of the Nyagrodha. the two portions which remained in the Aditya Graha (the libation from which precedes that from the Agrayana). in the second turn. ten such cups. and shakes them thrice in the Chamasa (cup) of the Hotar. The libations are poured from two kinds of vessels. called Putabhrit (f. performed exactly in the same way as the first. At certain occasions. The Unnetar takes his Dhara with a vessel. and sacrificed in the usual way. but. the so-called Dronakalasa (one such vessel is in my possession). in order to strain it.e. after the latter term had become identical with Patra. This is the Nigrdbhu. the fourth Dhara is taken from the Adhavanlya trough by the Unnetar. put in it (which alone was originally the Graha. it is poured in the Adhavaniya. and the Chamasas (cups). was called atigraha). the offering from the Agrayana Graha. So. Below the cloth is another trough. and in the third twelve times. He wets them with the waters of the Vasativari pot. or with a Chamasa. one is to [ 4 9 0 ] be made ready for the morning libation. Bach of the four Dharas is first strained by a cloth held over the Putabhrit vessel. Now ho puts them on a large stone. these two are taken by the Pratipasthatar.c. (The Drinking from the Traita Cups. vessels generally used for keeping butter. the other to be left for the midday libation. a kind of trough. If the juice is extracted. this is called atigrahya. having thrown upon it holds over them the Soma squeezing stone. therefore traita cannot be referred to tri. The juice which the Adhvaryu catches at the end of each turn with his hard. with the only difference. are put in several sthalis or small . is also filled. and in the Ajya sthali (the pot with melted butter). Certain offerings are filled in the Grahas from another very large trough. After this first or preliminary abhisava. &c. and makes the Nigrabha in the manner described above. Thence it is poured in a cloth. the vessel itself. at the evening libation. there is not only the mouth of the Graha to be filled up to the brim. The Udgatar must hold the cloth when the juice is strained. on the whole. or complete extracting of the Soma juice consists of three turns (paryayas). and drops of its juice. There are. from the Grahas (see page 118). then they shall lift up the cup of the sacrificer [491] also. is thrown into a vessel (at the first abhisava in the Upamsu Graha). but the small cup. he beats them eleven times. making at the end of each the Nigrabha. Each offering from a Graha consists of a certain number of Dharas or portions (of a liquid substance).) When the priests lift the Traita cups for 11 sacrificing. towards the right side. follows the mahabhisava or the great squeezing ceremony. i. purified). The technical term for this beating is. Single shoots of the Soma. consists of the following four Dharas: that one which is in the Agrayana sthali (not the Graha) taken by the Adhvaryu. In all likelihood. These four Dharas are then filled from the Putabhrit in the Agrayana Graha. This cloth is called Pavitra or Dasapavitra. and the Soma being the best of all modicines. I drink the k i n g Soma. ho exclaims. apyayasva sametu (1. if the juice (remaining on his lips) is not wiped off. they belong to the deity Narasamsa. Cowell) shows that he had evidently no clear idea of what the original meaning was. and drinks from his cup. for after having tried more than one explanation from the numeral tri. " an unworthy drinks me. 39." This beverage prepared from the trees (above mentioned) promising fortune to him. ed. he blesses the Chamasa (i. pago 253. what he has drunk from it) to bear fruit. supposed to have invented such cups. 10. 0 Soma. savasa (4. they generally drink twice. excellent. he repeats the verse. When the Hotar then calls the Ha (just before drinking) to the place. &c. If we compare the term. when sacrificing. When they l i f t them up (to drink). Suyana docs not explain the term in his Commentary on the Aitareya Brahma nam : but his attempt at an explanation in that on the Taittiriya Samhita (ii.. by the formula Vansat! After having thrown the first.. [ 4 9 2 ] By the words. i c . " is able to destroy the life of a man. 16 and samte payamsi samayantu (1. a dadhikrah. e. the sacrificer should take his cup also. 91. drinks only this portion described. 91.) When the priests then take the Soma cups to drink themselves. dadhikravno akarisam (4. from a Chamasa. that is successful. sprinkled water over them. ho writes : . in the Corrections to Vol. the Chamasa are Narasamsa.' (prnsastu). the sacrificer should do the same. it is cleaned and filled again. With the following two verses. traita chamasa with that of narasamsa chamasa (in 7. 18)." But wo noed not despair of making out its meaning. the priest repeats the verse. and is not to be shaken. wo can pretty clearly see what it must moan. then he prolongs the life. that we may live long ! " he then cleans his mouth . " but it is now enough . The royal power of a Ksattriya who." Again. becomes strong. [ln Corrigenda the translator says " my opinion on the Traita cups rests on a doubtful reading. " What has remained of the juicy Soma beverage whilst Indra drank with his hosts. on page 124-125). which are appropriate for the sacrifice. for. becomes drunk with a happy mind. I. 38. What is filled in for the first time is Traita. After having thrown the second Dharba stalk. afterwards. As I have stated above (in note 24. connected with Trita. " Be a blessing to our heart thou who art drunk ! prolong our life. This then is the Naraaamsa draught. after one has drunk out of them. one should see that traita means ' good." T h e rare word traita appears to have boon very early misunderstood. thinking."—Editor.] 17 . 84). belongs to Trita . that is to say. Now. But it the juice is wiped off in this way. then Soma. both are then (one after the other) to be thrown on the wooden sticks surrounding the fire. then the sacrificer should drink his cup whilst repeating the following verse.337 two young sprouts of Dharba grass. this his remainder I enjoy with my happy mind. who was the first physician. 6). What is appropriate in the sacrifice. concluding with Svaha and Vausat. and by the recital of the verse.338 34. these (present) at the midday libation. In this way. was told by Rama Margaveya to Visvautara. are the Kavyas. A l l the three libations of the juice prepared for the king." This portion (bhaksa) was told by Tura. av. 12 . the Soma drinker. but it has so many meanings that it is difficult to state satisfactorily the meaning. This way of enjoying the Soma juice (by means of a substitute). he repeats the same mantra. then the k i n g should do the same with his cup." and at the evening libation. he makes the immortal Pitaras enjoy the libations. this Narasamsa portion. to Janamejaya. " enjoyed by the Kavya [493] (Pitaras). "0 theu divine Soma. should be performed in the same way as the real Soma libation. the son of Kavasa. who knowest my mind. when they enjoy (in such a way) the Soma libation. Another division of the Pitaras. then by Parvata and Narada to Somaka." For the Pitaras (present) at the morning libation. and the Rites Connected with it. " We give thee a thousand cows. (The Drinking from the Narasamsa cups. " Whoever enjoys the Soma beverage. 0 Brahmana.) When the priests put the Traita cups down. who art drunk by Nararfamsa. become immortal (i c. then the king should put down the sacrificer's cup also. when they incline their cups (after having put them down). or manes. therefore. and his royal power w i l l be strong and is not to be shaken. after having been told it. but says. and enjoyed by the Uma-Pitaras 12 I enjoy thee ! " In this way the king enjoys the Narasamsa portion at the morning libation. said. no doubt. At the midday libation. the son of Sahadeva. thence (this traditional knowledge) passed to Sahadeva A division of the Pitaras. The original meaning of the word is uncertain. My sacrifice is to be attended by the Syaparnas. said. " enjoyed by the Urva(Pitaras). are the Urvas. The ceremony of wiping off from the mouth what of the juice remained. he certainly will be immortal. when sacrificing. and the sprinking of the cup with water (apyayanam) is the same as above (when the Traita Chamasa are emptied).. he says. the son of Susadman. The king then. The root is. and these at the evening libation. It is the proper name of a certain class of the Pitaras. The List of Teachers of the Substitute for the Soma Juice. are the Umas. see on page 226." The ancestors of a king who enjoys. the son of Pariksit. Priyavrata. they never w i l l perish). Then he should take up the [Naryarhsa] cup. was told by Agni to Samasrufa Arindama. further. thence to Bhrma Vaidarbha. from all directions he exacts tribute. [ 4 9 4 ] A l l these became great. This portion. thence it passed to Kratuvid Janaki. This portion was further told by Vasistha to Sudds. Just as the sun (placed on the sky) sends forth warmth. thence to Babhrn Daivavridha. is placed amidst fortune and shines everywhere. and is not to be shaken. thus the k i n g who.339 Sarjaya. . and were great kings. when sacrificing drinks the Soma in this way. in consequence of their having drunk the Soma in this way (by means of a substitute). his kingdom becomes strong. and Nagnajit Gandhara. the son of Pijavana. (9. Sutras (8.. and they produce quiet. (The Sastras and Stotras required at the Soma Day of the Rajasuya. to advert to the peculiar circumstance.) Now. on the inauguration day. i. It is even against the general principles of the sacrificial theory to use both on the same day (see 4. which requires both Ssmans with the Brihat for the Pristha Stotra. doubtless.[ 4 9 5 ] E I G H T H BOOK. well arranged. good order. There it is said: Abhijit Brihat-pristha ubhayasama yadyapi Rathanturam yajnayajnyasithane. but we learn them from the Asval. nbhe brihad rathantare pavamanayjr bhavatas. as regards the Stotras and Sastras (required at the king's libation).e. 1 1 The expression ukta. 13).e. FIRST CHAPTER.. The author wishes. viz.) The midday Pavamana performance (of a sacrifice.19. and on the Abhisechaniya day of the Rajasuya. 5).. required at the midday libation . that both the principal Samans are used at one and the same day. the Rathantaram being chanted . 6)." appears to refer to 4. which is performed according to the rites of an aikahika Soma sacrifice (see8. firm footing. i. 8. both the morning and the evening libations do not differ in this point from the rule of the Aikahikas (Soma sacrifice of one day's duration). and (thus) both (the principal) Samans. has been t o l d . compare As'val. But the reference is not quite exact. and that both (the principal) Samans (Brihat and Rathantaram) are required. for both these libations at the Aikahika sacrifices are indisturbable. the Abhijit sacrifice requires the Brihat as its Pristha Stotra (at the midday libation). as we learn distinctly from our Brahmanam. 4). the Ukthya sacrifice takes place. On the use of both these Samans at the Rajasuya sacrifice. The particulars of the ceremonies of the Abhijit day are not given in our Brahmanam . (But there is a difference in the ceremonies of the midday libation. and firmly standing.) 1 (The Use of Both the Rathantaram and Brihat at the Midday Libation. as the whole arrangement of the Dvadasaha sacrifice with its Rathantara and Brihat days clearly shows.19.. on the Abhijit and Visuvun days. Both are. and security. " told. with the modification that the Brihat is the Sama of the Pristha Stotra. if the Rathantaram (is used at the evening libation) instead of the Yajnayajniya Saman (used at the evening libation of the Agnistoma). There are only three exceptions to this rule. Asval. The exceptional use of Brihat and Rathantaram on the Visuvan day has been stated by our author (4. viz. 8) makes the following remark : ukthyo brihat pristha ubhayasama abhishechaniyah. on the Soma day of the Rajasuya. as far as my knowledge goes. 6 which is peculiar to the Aikahikas.57. 53. Thence it is also necessary at the Rajasuya). 2. that for the Pristha Stotra is the Niskevalya (see 3. (The Remainder of the Marutvatiya Shastra. Tho former forms here part of the Pavamana Stotra (the first at the midday libation). 7 See pages 188-89.1-3) is the beginning (required for the Sastra) belonging to the Rathantara Ssman . 4 See 8. At the Rajasuya sacrifice. the Brihat is the Pristha (Stotra). d tva ratham yathotaya (8. whilst that Marutvatiya Pragatha. the Rathantara is food . For the [ 4 9 7 ] k i n g should think " when the Brahma is at the head.19. 2 The royal sacrifice differs from the Brahmianical here by the employment of both the principal Samans at the same time. The verse. is chosen. the verse idem vaso sutam andha (8.18. 5 See 8. and the Nishkevalya Sastra. which first. and sahas power. and forms always part of the first Sastra of the midday libation. whilst at the latter sacrifice. it therefore procures a firm footing to the king. The Dhyayyas 5 are the same without any modification . For the Rathantara is Brahma . the latter is the (principal) Pristha Stotra which follows the first. 5-7). It is repeated on all Soma days. This Pavamana Uktham (the just-mentioned Shastra) is just the Marutvatiya Sastra. 3 See about it 8. 21-24). it procures food to the king.4 which has the characteristic of nt (vttistha. if placed first. 73).341 [ 4 9 6 ] for the chanting of both Samans (the Rathantara and Brihat) is performed. either is employed separately. The Pragutha for calling Indra 'near remains the same without any modification (as in the Brahmanical sacrifices). which is a firm footing . rise !) is appropriate to both the Samans which are chanted. It is the same as at the Marutvatiya Sastra. in order to give a prop (to the "whole)." Further. ngra strong. the first goes by the name of Pazamana-uktham. 12-20). the latter by that of Grahauktham. the sequel required for the same Sastra. 6 See 4. 16. .' It contains the terms. The Sastra belonging to the Pavamdna Stotra is the Marutvatiya (see 8. to which the Rathantara Saman (at the Agnistoma. The Pragatha addressed to Brahmanaspati.) The (Nivid) hymn (of the Pavamana nktham) is janistha ngrah (10. they are these appropriate for the Ahina sacrifices. The Rathantara further is the earth. this Pragatha belonging to (all) Soma days. and the Brihat after i t . then my royal power would become strong and not be shaken. They perform the Rathantara chant at the Pavamdna Stotra ( of the midday libation) praised at this (sacrifice).17 (page 184). if placed first. 3 The Brahma certainly precedes the Ksattra. for instance) belongs. the Brihat is theKsattra. 342 are chracteristic of the Ksattra. The word, ojistha, ' the strongest, "is also a characteristic of the Ksattra. The words, bahulabhimanah (in the first verse) contain the term abhi, which means, " t o overpower, defeat," (which is a characteristic of the Ksattram [ 4 9 8 ] also). The hymn consists of eleven verses, for the Tristubh comprises eleven syllables, and the Ksattriyas share in the nature of the Tristubh. Ojas (in ojistha) is Indra's power, viryam (strength) is Tristubh ; the Ksattra is power (ojas), and the Ksattriya race is the strength,(as to progeny). Thus he (the priest) makes him (the Ksattriya) successful in strength, royal power, and progeny. By this Gauriviti hymn 8 the Marutvatiya Sastra becomes successful, on which a Brahmanam 9 has been told. (Now Follows the Niskevalya Sastram.) The verse, tvam iddhi kavamahe (6, 40, 1-2), forms the Brihat Pristha. For the Brihat Sama is the Ksattram ; by means of the Ksattra, the king makes complete his royal power. If the Brihat is the Ksattra, then the soul of the sacrificer is the Niskevalya Sastra (to which the Brihat Sama belongs). That is what the Brihat Pristha becomes (for the sacrificer). The Brihat is the Kshattra ; by means of the Ksattra, the Brihat makes him successful. The Brihat is further precedence, and in this respect it makes him successful also. The Brihat is further excellence, and in this respect it makes him successful also. They make the Rathantara Sama, abhi tva sura nonumah , the Anunupa10 to the Brihat. For the Rathantara is this world, and the Brihat is that world. That world corresponds to this one, and this [ 4 9 9 ] world to that one. Therefore, they make the Rathantara the Anurupa to the Brihat, for thus they make the sacrificer enjoy both worlds. Further, the Rathantara is the Brahma, and the Ksattra the Brihat; thus the Ksattra is then placed in the Brahma, and the Brahma in the Ksattra. There is then prepared for both the Samans the same place. The Dhayya is yad vavana (10, 74,6), of which a Brahmanam11 has been already told. The Sama Pragatha is, ubhayam srinavaachcha (8, 50, 1-2) ; for it is a characteristic of both Samans which are sung (on account of its containing the word ubhayam, both.) 8 Janistaugrah (See above). The Risi is supposed to be Gauriviti.. 9 It begins, tad va etad yajamana jananam. See 4,19 (page 65 of the text). 10 That is to say, the Hotar repeats as counterpart to the Stotriya of the Niskevalya Sastra, which is at this occasion the text of the Brihat Sama, the text of the Rathantaram, which is quite unusual. 11 This Brahmanam is, te deva, ab ruvan sarvam va. See 3, 22 (page 67 of the text). 343 3. (The flivid Sukta of the Niskevalya Sastra). The hymn, tam su tuhi yo abhibhutyoja (6, 18), contains the characteristic abhi in the word abhibhuti. Its words, asalham (unconquerable), ugram (strong), sahamanam (being strong), contain characteristics of the Ksattra also. It consists of fifteen verses; for the number fifteen is strength, sharpness of senses, and power, the Ksattra is strength, the royal prince, is might (uiryam). The hymn thus makes the king successful in strength, royal power and might. It is a hymn of Bharadvaja. The Brihat Saman was seen by Bharadvaja 'also (and) is in direct relationship with the ancestral fire. 12 The sacrifice of the Ksattriya which has the Brihat for [ 5 0 0 ] (Stotra) becomes successful. Thence, wherever a Ksattriya brings a sacrifice, there the Brihat Pristha is to be employed, for this makes it (the sacrifice) complete. 4. (The Sastras of the Minor Hotri-priests.) The performances of the minorHotri-priests (Maitravaruna, Brahmanachathsi, and Achhavaka) required (at the sacrifice of a Ksattriya) are these allotted to the Aikahika sacrifices. For these Aikakika performances are propitiatory, ready made, and placed on a footing, in order to make the sacrifice successful to accomplish it, and place it on a firm footing whence it cannot fall down. These (performances) contain all the forms (required), and are quite complete. (They are repeated) in order to accomplish the integrity and completeness (of the sacrifice). The Ksattriyas who perform a sacrifice should think, " Let us obtain all desires by means of the all-perfect and complete performances of the minor Hotri-priests." Therefore, wherever the Ekahas are not complete as to the number of Stomas and Pristhas, there are the Aikahika perform12 Say. explains the expression, arseyena saloma, in the following maimer: arseyo bharadvajamunisambandhah, lomas abdcna kesayulcto nuirddhopaloksyate, saloma sasiriskah sampurna ity urthah. The word loma means, according to him, " the head with the hair ; " and to saloma he attributes the meaning " having a helmet, or turban," that is, "complete. " But this explanation is too artificial and far-fetched to meet with the approval of modern philologists. To arrive at the proper meaning of the obsolete term, saloma, we have to consult the cognate words, anuloma and pratiloma, both applied to deterioration of lineage by mixing with lower eastes. In reference to these terms, I translated the passage 344 ances of the minor Hotri-priests required, 13 then it (the sacrifice) becomes completed. * This sacrifice (performed by a Ksattriya) should be the Ukthya, which has fifteen Slotras and Sastras. [501] Such is the opinion of some. Eor the sharpness of senses is a power (ojas), and the number fifteen is strength; (furtner) the Ksattra is power, and the Ksattriya is strength. Thus the priest makes him (the Ksattriya) succeseful by means of power, Ksattra, (and) strength. This sacrifice requires thirty Stotras and Sastras (viz., fifteen each. For the Viraj consists of thirty syllables. The Viraj is food. When he places him (the sacrificer) in the Viraj, then he places him in food. Therefore the Ukthya, which is fifteen-fold, should be (employed for the k i n g at this occasion). But the Agnistoma, which forms part of the Jyotistoma, would more properly answer this purpose.14 For, among the Stomas, the T r i v r i t (nine-fold) is the Brahma, and the fifteen-fold Stoma is the Ksattra. But the Brahma precedes the Ksattra: (for the k i n g should think) " If the Brahma is placed first, my kingdom w i l l be strong and not to be shaken. The number seventeen represents the Vaisyas, and twentyone the Sudras. If these two Stomas (the seventeen and twenty-one fold) are employed, then they make the Vaisyas and Sudras follow him (the king). Among the Stomas, the T r i v r i t is splendour, the fifteen-fold is strength, the seventeen-fold is offspring, the twenty-one-fold is the footing. Thus the priest makes the king, who (thus) sacrifices, successful in gaining splendour, strength, offspring, and a firm footing. Therefore the Jyotistoma (Agnistoma) is required. This requires twenty-four Stotras and Sastras (twelve each). For the year consists of twentyfour half months; in the year there are all (kinds of) nourishment. Thus he places him (the sacrificer) in all (kinds of) nourishment. Thence the Jyotistoma-Agnistoma alone is required (and not the Ukthya). For the Ekahas, which are sarvastoma and survupristha, the following six Stomas are required : trivrit, pamchadasa, saptadasa ekavimsa, trinava, trayastrimsa; and the following Pristhas: Brihat, Rathantara, Vairupa,Vairaja,Sakvara, Raivata. In the Ksattriya sacrifice, there are only the Brihat and Rathantara required. In is therefore incomplete; the defects are to be supplied by the minor Hotri-priests. 11 13 In this sacrifice, there are the four Stomas, subsequently mentioned, required. 345 [602] SECOND CHAPTER. (Punarabhiseka, or Repetition of the Inauguration Ceremony,) 6. (The Implements and Preparation* for Punarabhiseka.) Now follows (the rule) of Punarabhiseka of the Ksattriya who is inaugurated as a sacrificer, and whose Ksattram is in (such a way) new born.1 After having undergone the ceremonies of ablution2 and performed the animal sacrifice (anubandhya), he performs the concluding Isti; After this Isti is finished (and thus the Soma day of the Rajasuya concluded), they sprinkle him again with the holy water (they make punarabhiseka). Before it commences, all implements must be in readiness, viz., a throne, made from Udumbara wood, with feet only as large as the span between the thumb and forefinger, and successive helmets of the length of half an arm, (besides there must be provided for) cords for binding made of Munja grass, a tiger skin for covering the throne, a (large) ladle of Udumbara wood and a (small) branch of the Udumbara tree. In this ladle the following eight substances are thrown : curds, honey, clarified butter, rain-water fallen, during sunshine, young sprouts of grass and of green barley, liquor and Dub grass (Durva). The throne is to be placed in the southern line,3 drawn by a wooden sword (sphya) in the Vedi, the front part [ 5 0 3 ] turned eastwards. Two of its feet are to be within the Vedi and two outside. For this earth is (the goddess of) fortune ; tie little space within the Vedi is thus allotted to her, as well as the large (infinite) region outside. If thus two feet of the throne are inside and two outside the Vedi, both kinds of desires, these obtainable from the place within as well as from outside the Vedi, are to be gained. 6. (Bow the King has to Ascend his Throne at the Inauguration Ceremony; what Mantras he has to Repeat at this Occasion.) He spreads the tiger skin on the throne in such a manner that the hairs come outside, and that part which covered the neck is turned eastward. For the tiger is the Ksattra (royal power) of the beasts in the forest. The Ksattra is the royal prince; by means of this Ksattra, the The term is suyate, containing an allusion to the name of the sacrifice, rajasuya. This is the so-called avabhritha ceremony which takes place at the end of the sacrifice before the concluding Isti. 3 By means of a wooden sword, three lines are drawn in the Vedi, viz., one towards the south, one towards the west, and one towards the east. 2 1 346 king makes his Ksattra (royal power) prosper. The king, when taking his seat on the throne, approaches it from behind, turning his face eastwards, kneels down with crossed legs, so that his right knee touches the earth,* and (holding the throue with his hands) prays over it the following mantra:— " May Agni ascend thee, 0 throne, with the Gayatri metre! May Savitar ascend (thee) with the Usnih, Soma with the Anustubh, Brihaspati with the Brihat, Mitra and Varuna with the Pankti, Indra with the Tristubh, and the Visve Devah with the Jagati metres. After them I ascend this throne, to be ruler, to be a great ruler, to be an universal ruler, to obtain all desires fulfilled, to be an indepen- [ 5 0 4 ] dent and most distinguished ruler (on this earth), and to reach the world of Prajapati, to be there a ruler, a great ruler, a supreme ruler, to be independent, and to live there for a long time ! " After having repeated this mantra, the king should ascend the throne, with, his right knee first, and then with his left. This, this is done; so they say. The gods joined with the metres, which were placed in such an order that the following exceeded the preceding one always by four syllables,' ascended this (throne,) which is fortune, and posted themselves on it, Agni w i h the Gayatri, Savitar with the Usnih, Soma with the Anustubh, Bribaspati with the Brihat!, Mitra and Varuna with the Pankti, Indra with the Tristubh, the Visvedevah with the Jagati. The two verses (where the joining of the gods to their metres is mentioned) commencing, Agner Gayatri abhavat (10, 130, 4-5) are then recited. The Ksattriya, who, after these deities (after having previously inYoked them in this manner) ascends his throne, obtains for himself the power not only of acquiring anything, but of keeping what he has acquired ;6 his prosperity increases from day to day, and he will rule supreme over all his subjects. This particular posture is called anvachya. The Hotar, occasions take i t ; it is very awkward and troublesome; I though I tried. 5 Gayatri with 24 syllables comes first; 24 + 4 =28 is tubh ;32+4=36 is Brihati; 36+4=40 is Pafikti; 40+4= 44 Jagati. 4 principally, must on many could not imitate it well, Usnih; 28+4=82 is Anusis Tristubh ; 4 4 - 4 - 4 8 is This is the translation of the word, Voga-ksema, 347 When' the priest is about to sprinkle him (with water) then he makes the king invoke the waters for their blessing (by these words): "Look tupon me, ye waters, with a favourable eye! touch my skin with your happy body ! I invoke all the fires which reside in the waters to bestow on me splendour, strength, and vigour." For the waters, if not invoked for a blessing (by a mantra), take away the strength from [ 6 0 6 ] a Ksattriya who is already consecrated ; but not (if they have been duly invoked). 7, (The Inauguration Mantra when the King is Sprinkled with the Holy Water. Whether the Sacred Words, " bkur," &c., are to be Pronounced along with this Mantra or not. Liferent Opinions on this Point,) They now put the branch of the Udumbara tree on the head of the Ksattriya, and pour the liquids (which are in the large ladle) on it (When doing so), the priest repeats the following mantras : " With these waters, which are most happy, which cure everything, increase the royal power, and hold up the royal power, the immortal Prajapati sprinkled Indra, Soma the king, Varuna, Yama, Manu ; with the same, sprinkle 1 thee ! Be the ruler over kings in this world. Thy illustrious mother bore thee as the great universal ruler over great men ; the blessed mother has borne thee ! By command of the divine Savitar I sprinkle 7 (thee) with the arms of the Asvins, with the hands of Pusan, with the lustre of Agni, the splendour of Surya, the power of Indra, that thou mayest obtain strength, happiness, fame, and food." If the priest, who sprinkles the king, wishes him alone to enjoy good health,8 then he shall pronounce (when sprinkling) the sacred word, bhur. If he wishes that two men (son and grandson) should enjoy this benefit together with him, then he shall pronounce the two sacred words, bhur, bhuvah. If he wishes to benefit in this way three men (son, grandson, and great grandson), or to make (the king) un-[606] rivalled, then he ought to pronounce the three sacred words, bhur, bhuvah, svar. 1 The arms of the Asvins, &c, are here regarded as the instruments by which the ceremony is performed in a mystical way on the king. Lit., that he may eat food. 348 Some say, These sacred words having the power of bringing every thing within grasp, the Ksattriya who has the mantra recited with the addition of these sacred words, 9 provides for another (not for himself); therefore, one should sprinkle him only under the recital of the mantra, " By command of the divine Savitar," &c. They, again, are of opinion that the Ksattriya, when sprinkled, not under the recital of the whole mantra (i.e., with omission of the sacred words), has power only over his former life. Satyakama, the son of Jabala, said, " If they do not sprinkle h i m under the recital of these sacred words (in addition to the mantra), then he is able to go through his whole life fas much as is apportioned to him)." But Uddulaka Arunih said, " He who is sprinkled under the recital of these sacred words obtains everything by conquest." He (the priest) should sprinkle him under the recital of the whole mantra, " By the command of the divine Savitar," & c , and conclude by bhur, bhuvah, svar! The Ksattriya who has thus perfunned a "sacrifice loses (in consequence of his sacrifice) all these things (which were in him), viz., the Brahma which was placed in the Ksattra, the sap, nourishment, the essence of water and herbs, the character of holiness (brahmavarchasam), the thriving consequent on food, the begetting of children, and the peculiar form of the Ksattra (all that it comprises). And as further regards the sap for (producing) nourishing substances, the Ksattra is the protection of the herbs (the fields of grain, &c., being protected by the Ksattriyas, these things must be kept). If he therefore brings these two invocation offerings before the inaugur-[507] ation ceremony,10 then he places the Brahma in this Ksattra (and all these things will be conseauently kept). 8. (The Symbolical Meaning of the Different Implements and Liquids required for the Inauguration Ceremony, The Drinking of Spirituous Liquor (surd) by the King) The reason that the throne-seat, the ladle, and the branch is of the Udumbara tree is because the Udumbara is vigour and a nourishing Atisarveta, i.e., by what is beyond the whole mantra, that is, the sacred words, bhur, &c, "which are added to it. 10 See above 7, 22, one to the Brahma, the other to the Ksattra; "I enter the Brahma, " &c. 1 349 substance. The priest thus places vigour in him (the Kings) as his nourishing substance. As to curds, honey, and melted butter, they represent the l i q u i d (essence) in the waters and herbs. The priest, therefore, places the essence of the waters and the herbs in h i m . The rain water fallen during sunshine, represents the splendour and lustre of sanctity, which "are in this way placed in him. The young grass and young barley represent provisions and the thriving by their means, which are thus placed in him for (producing) offspring, and consequently (provide him with) offspring. The spirituous liquor represents the Ksattra, and, further, the juice in the food ; thus both the Ksattra and the juice in the food, are placed in him. The Durva grass is Ksattra ; for this is the ruler of the herbs. The Ksattra, viz., the princely race, is represented by i t , as it were, spread everywhere ; the Ksattriya becomes residing here (on this earth), in his kingdom, he becomes established, as it were, his rule extended, as it were. This is represented by the sprouts of the Durva, which have, [ 5 0 8 ] as it were, a firm footing on the earth. In this way, the Ksattra of the herbs is placed in h i m (the king) and a firm footing thus given h i m . A l l . these things (the Brahma, sap, &c), which had gone from the k i n g after having performed a sacrifice, are in this way placed in h i m (again). By their (of curds, honey, &c.) means he makes h i m thus successful. Now he gives into his hand a goblet of spirituous liquor, under the recital of the verse, svadisthaya madisthaya, &c. (9, 1, 1) i.e., " P u r i f y , 0 Soma! with thy sweetest, most exhilarating drops (the sacrificer), thou who art squeezed for Indra, to be drunk by h i m . " 1 1 After having put the spirituous liquor into his hand, the priest repeats a propitiatory mantra 12 (which runs thus): " T o either of you (spirituous liquor and Soma !) a separate residence has been prepared, and allotted by the gods* Do not mix with one another in the highest heaven; l i q u o r ! thou art powerful; Soma! thou art a king. Do not harm h i m (the k i n g ) ! May either go to his own place." (Here is said), that the d r i n k i n g of the Soma and that of liquor, exclude one another (they are not to be mixed). This interpretation is given by Sayana, which, no doubt, is suitable to the occasion at iwhich this mantra is used ; and thus it certainly was interpreted even in aneient times. However, it does not appear to be the original meaning of the verso. 12 It is with some variations to be found in the Vajasaneyi Samhita (19, 7). 11 the Ksattra comes under the sway of the Brahma. I stand on food and drink . 9." This is the characteristic of a friend. " Adoration to the Brahma ! " Then he says aloud. " T h o u " Pratyavaruhya. He obtains continuous prosperity." Finally. being a Vedic form. " & c . and consequently a nourishing substance. A n d thus has he who possesses such a knowledge. " When Speech is recovered. The Mantras which he has to Repeat at this Occasion. and on the earth . I stand on day and night. and these three worlds. and of complete victory (samjiti)" [510] By thus making thrice salutation to the Brahma. he emits Speech by i t . the king goes thus (to receive) these gifts (hidden in the Udumbara tree). Being seated above. iustead of ruhya. inclining his body (upaslham kritva) with. and having put both his feet on the ground. [ 5 0 9 ] (The Descent of the King from the Throne. facing the branch of the Udumbara tree (which was placed in the ground). The king who descends. Thus he finally places the liquor in his friend (gives him a share in it). For the words. " I present a gift for the attainment of victory. and he will have issue. I stand on Brahma. As regards (the mantra). (by uttering the following words :) "I stand in the heavens. and utters thrice the words. and thence has a firm footing in the universe. he stands firmly through the universal soul (sarva-atma. After having descended. his face towards the east. and royal power. long u. he approaches the Ahavaniya fire. " the giver (the priest) of the goblet (to be his friend) and give him (the remainder of) this (liquor). The Udumbara being sap. of victory over strong and weak enemies (vijiti). obtains supremacy over his subjects. I stand in the air exhaled and inhaled . " I present a gift for the attainment of victory (in general). a place in his friend (they are mutually connected). Ksattra. (recovered. of victory everywhere (abhijiti).350 After having drunk i t . after having been silent). then (consequently) fell this my performance shall be completed. " imply that Speech is conquered. which connects all the things just mentioned). " I give.) He now descends (from the throne-seat). after having been inaugurated by the ceremony of Punarabhiseka in this way (from the throne-seat). he announces his descent (facing the Udumbara).15 he then stands. reciting. and consequently the rule of the king becomes prosperous. he should think. after having been Inaugurated." having (so thinking) emitted Speech. and puts a stick into it. . instead of ahort u. 10.47. 152 sasa ittha). who has always to accompany the king when going to fight a battle. but never explicitly mentioned. 174) shall he turn his chariot. saying. standing amidst both armies arrayed in battle lines. After having put the stick into the fire. Then he shall say to (the king). ard give him his advice* Sayana's opinion is hardly correct. thy chariot with all its implements should be turned thither (north-east). Svaha! " Finally. make me capable of adoring (in the right manner) the gods . vanaspale vidvango hi (6." W i t h the hymn. The person to whom the Ksattriya addresses his words. may I obtain my desires wished for and preserve what is granted to me." He now proceeds to the north-east. and safety. The [511] Ksattriya.351 art a wooden stick. saying to him (to the housepriest). therefore. and (lastty) towards the enemy. and when reciting the Apratiratha (10. at the time of just being about fighting (with the enemy). refers this address to the king who is sitting in his chariot. become joined to the sharpness of senses and strength of the body. Such is the meaning (they say). refers to the Purohita or house-priest. south and east. 14 . shall proceed to the northeast. and Sauparna (pra dhara yantu madhuna) hymns." After he (the housepriest) has consented. They then fought in the southern direction. ye (steps). he shall look upon it (the chariot). he should touch the upper part of the king's chariot and repeat the mantra. and remained victors. 26). (Magical Performance of a King for Defeating an Enemy) The Devas and Asuras were fighting in these worlds. They were then fighting between the eastern and northern directions. and the Asuras defeated them again . " Make me win this battle. then the Asuras defeated them. They fought in the eastern direction. is only hinted at by the demonstrative pronoun. they were defeated by the Asuras when fighting in the western and northern directions. then to the north-west. he walks three steps towards the east and north. " He then shall let Say. that is. and. when he. likewise. abhivartena havisa (10. he succeeds thus in making himself sharpness of senses and valiant. 103 asuh sisano) Sasa (1. " do so l4 that I may conquer this army. The Ksattriya conquers (the hostile) army. A Ksattriya is speaking these words. I think i t . Ho asks first the king's permission to perform the ceremony mentioned. (and addresses the step he is taking thus) : " Thou art the means of subduing the regions. " Turn towards this (north-east) direction . to undo again a defeat. takes thus his refuge ( w i t h the house-priest). (Now follows the remaining part of the verse). and before ni. 131 1.. amritam (ambrosia) is such one (the name is required) [513] who seeks for shelter and safety. whose inauguration ceremony is performed) after having been standing (in northeastern direction) recites then. not to be quite correct. after a. in order that he might be protected from disease. (and) thus he recovers his dominions. This explanation appears. brahrna. we learn that prapada is the insertion of a. e„ the wise call that recital of the (several) padas of a Rik verse prapada. the mantras being recited in the Prapada 15 form. (This verse is).352 him fight in the north-eastern direction. Say. His priest then. This means that each syllable of the pada is to be pronounced quite distinctly. He who returns to his palace whilst reciting the above-mentioned mantra (10. Janmejaya's Opinion on the Effect of this Magical Performance.e. 11 (The Repetition of Three Mantras. (the verse) calculated to drive away all enemies altogether. when going [512] to his palace. vritrani (of the just mentioned mantra). "Make me return to my dominions. and enjoy happiness increasing from day to day. he sits behind the household fire. Richy adayayanam elesam prapadam tadvidur budhah. If he be turned out of his dominions. From the following paragraph. injury from any loss. however. fills a goblet four times with melted butter. and thus takes his refuge with him (the house-priest). 15 ." then he (the house-priest) shall let him. In the midst of the word. 1) obtains sovereignty over his subjects. formula in a pada of a verse.. be inserts the words. adduces for explaining this term a memorial verse (karika) : Pada yasyamstu yavanto yavand aksarasathmitah. acquire everywhere riches. After having come home. "bhur. 131. when going away. Its Effect. and he (the Ksattriya) wins the battle. and supreme power. 1). with Insertion of a certain Formula. i. and enjoy perfect safety. in order to grant them (to thy worshipper). i. .) (The verses to be recited in the Prapada way follow) Paryu su pradhanva (9. 110. and that there should be a stop at the end of each pada. and makes thus three (each consisting of four spoonfuls) offerings addressed to Indra. (The king. when they all are measured by the syllables of which they consist.) Then he will be made r i d of all his enemies and live in safety. proceed to this (north-eastern) direction. saying. for welfare with his children and cattle. after having touched him. ni saksanir. pranam (breath). apa pracha (10. whom these (priests) who have this knowledge make sacrifice in such a way. I conquer a hostile army eager for fighting .. thou makest efforts of crossing the lines of our adversaries. run away with his property. said. abhitvari. being a conqueror of enemies. each consisting of four spoonfuls. w i l l be raised to an exalted position. I shall attain the full age allotted to man (100 years). seize a wealthy man (when travelling) in a forest. after the syllable " ma. &c. 16 In the original. " pasubhir" he then proceeds to finish the verse recommencing by km ani. " Cows. does not suffer any loss. robbers. after sa and before ma. 2). &c. i. who knowing this. the son of Pariksit. without possessing this knowledge. and becomes established (after his death) in Indra's world. samarya. •Finally. ajijano hi pavamano. (just as above). 110. free of enemies.353 &c. Anu hi tod sutam. 16 neither the divine nor the human arrows coming from such an army can reach me. &c. brahma. in the second pada. 3). may ye be born here ! horses. bhuvo. with the words.110. sakmana.. The Ksattriya. is made to sacrifice (by priests) in this way. for whose benefit the house-priest sacrifices three offerings of melted butter. and deprive [ 5 1 4 ] him of his property.e. (9. In the midst of the word. In the midst of the word. w i l l be blessed with plenty of children and cattle. who possessed this knowledge. they k i l l him. and progeny. walks in all directions. and. " My priests. brahma. abhito yuddhartha-mudayukta parakiya sena 19 . The Ksattriya. may ye be born here ! men. Janamejaya. consisting of a thousand (cows). may ye bo born here! may here sit a hero (my son). (the remainder just as above) are inserted. But these who make the king sacrifice in this way. thus becomes free of disease. I who have the same knowledge (in such a manner). he inserts the words. who possess this knowledge. Say. I shall become master of the whole earth. Therefore l am victorious. after having thrown him into a ditch. After the last word of the interpolation. &c. (Now follows the second verse). svar. screened by the form of the three-fold science (the three Vedas). whilst reciting these Indra verses in the above-mentioned Prapada way. he prays for increase in cows. drag him away. viz. (Now follows the third verse). made me sacrifice. The same falls to the lot of him. who presents the priests gifts. murderers. horses. as protector (of the country). and. " the words. as the most degraded of men (nisadas)." He who thus prays. (0. addressing it thus : " May the Vasus ascend thee with the Gayatri metre. the Vairupa and Vairaja verses its hind-legs. with the Rathantara Sama. the fifteen-fold Stoma. After them I then ascend for obtaining universal sovereignty. the Samans were the threads which went crossways. Indra then ascended the throne-seat. and the Vairaja Sama. His Throne-seat. By what Mantras he Ascended it. (The Mahabhiseka or Grand Inauguration Ceremony of Indra. May the Visve Devah ascend thee with the Anustubh metre. After them I ascend for obtaining royal power. Vayu and Pusan the two hind-legs. They made( the goddess of) Glory its covering.were made the threads of the texture which went lengthwise. After them then I ascend for obtaining increase of enjoyment. most valiant. said to one another (pointing with their hands to Indra) : " This one is among the gods the most vigorous. After them I ascend for obtaining independent rule. The Rik verses. (The Elevation of Indra to the Royalty over the Gods. 1 They made the Brihat and Rathantara verses its two forelegs. the Asvins the two side-boards. They all consented to [ 5 1 5 ] perform just this ceremony (mahabhiseka) on Indra. most strong.) Now follows the great inauguration (mahabhiseka) of Indra. with the Trivrit Stoma. who carries best out any work (to be done). headed by Prajapati. Let us instal him (to kingship over us). and (the goddess of) fortune its pillow. Savitar and Brihaspati were holding its two forel e g s . After them I ascend for obtaining distinguished rule. which is called the Rik-formed. the Trinava (twenty-seven-fold) Stoma. May the Adityas ascend thee with the Jagati metre. . The Gods Proclaim him as King by mentioning all his Titles. The gods. the seventeen-fold Stoma. the Yajus verses the intervals in the texture. and the Sakvara Sama. the Sakvara and Raivata (verses) its topboards.) 12. May the divine Sadhyas and Aptyas ascend thee with the Pankti metre. see the note on page 282. most perfect. May the divine Marutas and 1 It was composed of all the sacred mantras of the Rigveda. They brought for him that throne-seat. On the different Samans mentioned here. May the Rudras ascend thee with the Tristubh metre. the Naudhasa and Kaleya its side-boards. Mitra and Varuna the two top-boards. and the Brihat Sama.354 T H I R D CHAPTER. and the Vairupa Sama. the twenty-one-fold Stoma. cried aloud (calling him by all his titles. the Visve Devah said to him. the thirty-three-fold Stoma." universal r u l e . by proclaiming him " k i n g . 2 The term is anabhyutkru$ta. by proclaiming him as " universal ruler.25. turning towards Indra. sat down in his premises—for obtaining universal rule." (1. then. for supreme mastership. turned his face to the west. but if he be thus proclaimed. the wise." they granted him fulfilment of the highest desires. ima apah sivatama. the supreme master of the whole creation is born . and consequently. after having put on his head a gold leaf." After (his royal dignity) was thus proclaimed. 10. Prajapati. After Indra had seated himself on this throne-seat.) The gods bestowed on him (Indra). By these words. the devourer of the (hostile) tribes is born ." they made him father (of pleasures). he can do so.." They then consented to do so. recited over him (consecrated him with) the following mantra : 13. I ascend for obtaining the fulfilment of the highest desires for becoming a great k i n g . the protector of the Brahma is b o r n . [ 5 1 7 ] (The Mantras by which Indra was Consecrated. by calling h i m " one who has attained the highest desires. independence. when being just about performing the inauguration ceremony. &c. " they made him father of kings . the faithful. He was Installed by Prajdpati. the destroyer of the hostile castles is born . fulfilment of the highest desires—he." they granted him independence of r u l e . . Prajapati. the protector of the religion is born. " Indra cannot achieve any feat if he is not everywhere publicly proclaimed 2 (as hero). by proclaiming him as "enjoyer (of pleasures). by proclaiming him as " independent ruler. reciting the three Rik verses. the Ksattriya is b o r n . standing in front of Indra who was sitting on the throneseat. the slayer of the Asuras is b o r n . " they conferred on him royal distinction. together with that of a Palasa tree. one should ascend the throne-seat. and a long residence. After [ 5 1 6 ] them. and the Raivata Sama. independence.355 Angiras ascend thee with the Atichandas metre. sprinkled him with the moist branch of an Udumbara.) "Varuna. and. (The gods then continued proclaiming his heroic virtues in the following manner) : " The Ksattra is born . enjoyment (of pleasures). by proclaiming him as " distinguished k i n g . distinction as sovereign. e. 14. In this passage. by these three Rik verses. i. such as the Uttarahurus. e. these moat happy waters. i. .. 10. whilst in all other passages of this chapter. Then the divine Sadhyas and Aptyas inaugurated Indra. are inaugurated to universal sovereignty. enjoyer. Then the Rudras inaugurated Indra in the southern region.e.) 2 a very distinguished king. after this precedent made once by the gods.. 8. are inaugurated for l i v i n g without a king (vairajyam). in the middle region. The Vasavas then inaugurated him (Indra) in the eastern direction. becomes Universal Ruler. 7). and these great words. Hence the kings of the Kurupanchalas.. during thirty-one days. Hence all kings of eastern nations.e. as abhisikta. i.356 i. people in opposition to the king mentioned. without king. 1). with the three Rik verses. which is a firmly established footing (the immovable centre) to the kingship (vajya). and called " independent rulers. bhur. Hence all kings of living creatures (chiefly beasts) in the southern region are inaugurated for the enjoyment (of pleasures) and called bhoja. and called Viraj. for the sake of obtaining universal sovereignty. Ultaramadras. [518] Then the divine Adityas inaugurated him in the western region. during thirty-one days. are inaugurated to kingship. for obtaining enjoyment (of pleasures). that Yajus verse. Samh. and called Kings (raja). the Yajus and the great words (just mentioned). in the eastern regions. universal sovereign. for distinguished rule. &c. we must take it in the first meaning . Hence all people l i v i n g in northern countries beyond the Himalaya. (Ait. A i t Br. svar. the rdjanah or kings.e. in the northern region. we find instead of thern. by these three Rik verses. Hence all 'kings of the Nichyas and Apachyas in the western countries. during thirty-one days.e. &c. are inaugurated to independent rule." Then the Visve Devah inaugurated him during thirty-one days. 8. with the Vasas and Usinaras. i. during thirty-one days. for obtaining independent rule. Indra Inaugurated by Various Deities in the Various Directions to the Kingship.. and the groat words. inaugurated. • To this word two meanings can be given : 1 (without king. Br. 1. and the Yajus verse. i. and called samraj. for here are janapadah. devasya tva (Vajasan. the Yajus verse. bhuvah. and the great words (all just mentioned). with these three Rik verses. e. (The Conseq of the Mahabhiseka. he became immortal (also). independence. F O U R T H CHAPTER. & c .357 Then the divine Marutas and Angiras inaugurated him. (The Mahabhiseka Ceremony Performed on a King. and for what Kings they Performed it. vijiti. for attaining fulfilment of the highest wishes. 6 and. such a priest should inaugurate the Ksattriya with Indra's great inauguration ceremony. to subjugate all people. the fulfilment of the highest desires. in the heaven-world. he conquered all the conquests (jitis. as had been only the prerogative of Prajapati. enjoyment (of pleasures). 5 Lit.) 6 Here Sayana explains it as" long-lived. immortal. he became in this world self-existing (svayambhuh). i. precedence. in the upper (urdhva) region. and supremacy over all gods. samjiti. abhijiti. the position of a great king. that he might cross (with his arms) the universe. by means of this great inauguration ceremony. What Risis Performed it. &c. and long duration of his rule. and supremacy over all kings. of a supreme ruler. of an independant king. distinguished distinction as king. the position of a king. and that he should attain to leadership. He obtained the leadership.) 15. with this knowledge (about the Mahabhiseka ceremony).5 and won all people. an independent ruler. and supreme mastership. after having attained all desires wished for. praramesti prajapatya. possessed of the power of obtaining anything wished for. and become the ruler of the whole earth during all his life. Indra thus became.. But.) Tho priest who. The Oath which the King must take Before the Priest Performs the Ceremony. the priest must make the King take the following oath: " WhatThis whole sentence is only a translation of the full import implied in the words..4 He conquered in all the various ways [ 5 1 9 ] of possible conquest. of a great king. before doing so. wishes that a Ksattriya should conquer in all the various ways of conquest. After having conquered the position of a samraj (universal ruler). See above. which may last for an infinitely long time. precedence." 4 . that he might be the sole king of the earth up to its [ 5 2 0 ] shores bordering on the ocean . during thirtyone days. and attain everywhere and at all times to universal sovereignty. the Plaksa independence and freedom of the rule of another king. &c). by having these woods brought to the spot. viz. thus makes the king participate in all these qualities (universal sovereignty. as it appeals. the Nyagrodha is the Ksattra. rice with small grains represents the Ksattra. shouldest thou do me any harm. Asvattha. Next he shall order to bring four kinds of grain from vegetables (ausadha tokmakrita). by bringing sprouts of such grains. thy children. he places the enjoyment of pleasures in him. Barley represents the skill as military commander. then. (The Woods and Grains Required for the Performance of Mahabhiseka) The priest then shall say (to his attendants). By bringing their sprouts. rice with large grains. instead of it. and rain-water fallen 1 In the original. should well consider and say in good faith all that is above-mentioned (thou mayest wrest from me. The ladle of Udumbara wood is here optional. he places universal sovereignty in him. honey. For. they bring an Udumbara branch.. Then they mix these four kinds of fruit and grain in a vessel. by bringing sprouts of such grains (to the spot)." Among the trees. night. I would wrest from thee. he places such a skill in him (the king). and barley. who wishes to attain to all this. Besides. Thus. &c.358 ever pious works thou mightest have done during the time which may elapse from the day 1 of thy birth to the day of thy death. Therefore. thy good deeds. By bringing their sprouts. Thus. " Bring four kinds of wood : Nyagrodha. rice with small grains.) 16. Priyangu. The Priyangus. he places in the king the Ksattram. and. among herbs. Rice with large grains represents universal sovereignty. the Asvattha universal sovereignty. after having poured over them curds. a vessel of the same wood (patri) may be taken. (The Implements for Making Mahabhiseka) Now they bring for him a throne-seat made of Udumbara wood. 8). The priest. by bringing Nyagrodha wool. all these. represent enjoyment of pleasures. together with the position. he [ 5 2 1 ] places the Ksattra in him. 17. the Udumbara representing the enjoyment. ratri. of which the Brahmanam has been already told (see 8. The day commenced at evening. clarified butter. amongst herbs. and Plaksa." The Ksattriya. & c . . Udumbara. thy life. & c . 22). for the Ksattriya (i. is thus drunk by the king.359 during sunshine. and to obtain unlimited (power. the priest makes him vigourous . &c. 8. he makes him free from death (immortal).e. I send off (the Soma juice).. put it down. as to its greatness. for honey is the vigour in herbs and trees. see 8. They say. for waters represent in this world the drinking of immortality (amrita). Then the priest gives into his hands a goblet filled with spirituous liquor. 3 By means of mantras. (The Meaning and Effect of the Various Liquids Poured over the Head of the King. should present to the Brahman who has inaugurated him gold. 3 (After having drunk this mystical Soma) he should 2 The spirituous liquor is hero a substitute for the Soma. (see 8. however. the liquor was transformed into real Soma. the reward should. By sprinkling him with clarified butter. the priest makes his senses sharp ." The second mantra (Rigveda. The king who is thus inagurated. for [ 5 2 2 ] clarified butter is the brightness of cattle. His Drinking of Spirituous Liquor. I drink here. He drinks the Soma Mystically. and 19=14. and a field in form of a quadrangle.) By sprinkling the king with curds. 8). and not the spirituous liquor. well-prepared beverage" Indra drank with his associates. be unlimited also). 18=13. " To thee who growest like a bullock (Indra). repeating the mantra. 20. 12). He then should drink the remainder (after previuos libation to the gods). when repeating the following two mantras: " Of what juicy. that the amount of the reward is not limited and restricted to this (it may be much higher). his power) has no limits. viz. he bestows upon him splendour. who is inaugurated by means of Indra's geat inauguration ceremony (the ceremony just described). By sprinkling him with honey. 45. with my mind being devoted to him (Soma). By sprinkling him with water. . Wo have here a sample of a supposed miraculous transformation of one matter into another. a thousand cows. may it satiate thee and make thee well drunk. svadisthaya. to drink i t . which the Ksattriyas were not allowed to drink.. just the same. by drinking Soma. &c. which was squeezed. for curds represent sharpness of senses in this world." The Soma beverage which is (in a mystical way) contained in the spirit* uous liquor. the k i n g Soma. He (the priest) should then consecrate the throne-seat in the following way : " thy two forelegs are the Brihat and Rathantaram Samans. (just as above. e. the son of Manu. Soma. the son of Kavasa. Janamejaya bound a horse. and sacrificed the sacrificial horse. Thence Visvakarma went conquering everywhere over the whole earth. Samasusma. which was eating grain. Thence Yudhamsrausti went conquering everywhere over the whole earth.360 repeat the [ 5 2 3 ] following mantras. . as to lose all self-command. Kasyapa inaugurated Visvakarma. their Conquest of the Whole Earth.. up to its ends. and with yellow flower garlands. the son of Vajaratna. and was even. 21. or the wife when embracing her husband. 37. Thence Saryata went conquering all over the earth. To this fact refers the following Gatha (stanza). or the enjoyment of some other exquisite food. W i t h this inauguration ceremony. W i t h this ceremony. for the gods. and sacrificed the sacrificial horse. and the Horse Sacrifices. the son Satrajit. 48. and sacrificed the sacrificial horse. and san no bhava (10. and sacrificed the sacrificial horse. Be it propitious to us ! The drinking of spirituous liquor. just as pleasantly and agreeably t i l l i t falls down (on account of drunkenness). Sarayala. the son of Bhrigu. the son of Ugrasena. affects the body of the Ksattriya who is inaugurated by means of Indra's great inauguration ceremony. [ 5 2 4 ] Thence Satanika went conquering everywhere over the whole earth.) Tuva. up to its ends.e. and sacrificed the sacrificial horse. Thence Janamejaya went everywhere conquering the earth. Visvakarma and Marutta. we have drunk. W i t h this ceremony. inaugurated with this great inauguration ceremony of Indra. up to its ends. 10). i. the son of Bhuvana. i. or Soma. was inaugurated by Chyavana. and sacrificed the sacrificial horse. inaugurated S atanika. Stanzas on Janamejaya. the son of Pariksit. 3). adorned with a mark on its forehead (nukmin). the house-father. Parvala and Narada inaugurated Ambastya. up to its ends. which was walking over the best (fields full of fodder). W i t h this ceremony Parvata and Narada inaugurated Yudhamsrausti." W i t h this ceremony.. Janamejaya. as the son feels such an excess of joy when embracing his father. which is sung : " In the land where the throne-seat was erected. up to its ends. Thence Ambastya went conquering everywhere over the whole earth. (What Kings had the Mahabhiseka Ceremony Performed. at the sacrificial session held by the gods. apama Somam (8. Udamaya. thou hast given me. had once said. and sacrificed the sacrificial horse. who had fulfilled all his desires. 20 5 4 . the son of Pijavana. 0 Visvakarma. Tho Priyamedhas were his officiating priests. Regarding this event." 7 (3) " The son of A t r i presented ten thousand girls. Thence Marutta went conquering everywhere over the whole earth. 100 kotis. 0 Brahman. was at this time himself the sacrificer.e. Cut I doubt very much whether this is the original meaning of badva. if you call me to this (thy) sacrifice. which means " ten thousand. and ten thousand slave girls. Thence Anga went conquering everywhere over the whole earth.361 They say that the earth sang to Visvakarma the following stanza : " No mortal is allowed to give me away (as donation). Udamaya. " I give thee. the son of Atri. the son of Aviksit. according to Sayana. which were fit for drawing a carriage. up to its ends. who had been gathered from all quarters.." ' 7 This Sloka does not refer to king Anga. who was not defective in any respect (thence called alopana)." The king had promised the whole earth as gift to his officiating priest. In vain was thy promise made to Kasyapa. (2) " The son of Virochana loosened eighty-eight thousand white horses from their strings. and presented these. It is perhaps related to the Zend baevare." W i t h this ceremony Vasistha inaugurated Sudds. up to its ends. up to its ends. (therefore) I shall plunge into the midst of the sea. there is the following Stotra chanted : " The Maruts resided as distributors of [525] food in the house of Marutta. and sacrificed the sacrificial horse. 6 A Badva is. This Anga. the son of Avikshit. the son of A t r i . well endowed w i t h ornaments on their necks."0 Regarding them. i.) W i t h this ceremony. to the sacrificing Purohita. ten thousand elephants. Thence Sudas went conquering everywhere over the whole earth." 22. and sacrificed the sacrificial horse. inaugurated Marutta. inaugurated Anga. W i t h this inauguration ceremony Samvarta. a billion. and Virochana. all the gods were present at the gathering. the followi n g (five) stanzas (slokas) were sung :— (1) " Whatever cows the sons of Priyamedhas had ordered (Udamaya to give (in the midst of the sacrifice at the midday libation). the A t r i son (Udamaya) at each time presented two thousand Badvas. {Continuation of the Preceding. the son of Angiras. Stanzas on the Liberality of Anga. Udamaya. 10 can touch with his hands the sky. Say. Say. after having bound (for sacrificing) one hundred and thirty-three horses [527]. bound seventy-eight horses (for being sacrificed) on the banks of the Yamuna.362 ( 4 ) T h e son o f A t r i . or panchaksiti. inaugurated Bharata. the B r a h m a n [ 6 2 6 ] ( A t r i ' s son) b e i n g t i r e d . the following stanzas are sung : (1) Bharata presented one hundred and seven Badvas (large flocks) of elephants. in the country Masnara. (for it is as impossible to do it) as any mortal. nor w i l l future generations achieve it. and stopped often in order to breathe. (3) Bharata. desired his servants (to take charge) of Anga's g i f t .) W i t h this ceremony. with the Nisadas as the fifth. he got tired . Mriga in Sanscrit. the son of an unmarried woman. neither the forefathers achieved it. 12 Vritraghne. saya. five tribes frequently mentioned in the Samahita.. e. Diryhatamas. Thence Bharata went -conquering everywhere over the whole earth. Story of Satyahavya. See page 214. and sacrificed these horses which were fit for being sacrificed. (Continuation. who was Created out of his Reward by the King Atyarati. that elephants are to bo Understood hero. however. But lam rather inclined to take the word in the sense of panchakristi. 10 Pancha manavah. as name of a country. up to its ends. Regarding this event. i. the son of Dusyanta constructed a sacred hearth in (the country of) Sachiguna. H . (5) The great work achieved by Bharata. for which I see. Say. (2) At the time when Bharata. the son of Dusyanta.8 of a dark complexion. takes it. with white teeth. It then denotea the whole human race. the Brahmans got distributed flocks of cows by thousands. I give thee a thousand. by means of the superiority of his own stratagems. " (5) " (From saying) I give thee a hundred (only). the son of Dusyanta. 9 (-4) The son Dusyanta. overcame the stratagems of his royal enemy. h a v i n g g i v e n t e n t h o u s a n d elephants i n the c o u n t r y Avachatnuka. including the superior beings. Stanzas on the Liberality of Bharata. no reason. and fifty-five on the Ganga for Indra. belonging to the five divisions of mankind. (thence) he said. for there were too many thousands to be given. all decked with gold." 23. explains the four castes. however. I give thee a hundred. Mriga appears to be a general term for a wild beast. [ 5 2 8 ] the son of Sibya. went conquering everywhere over the whole earth. and I w i l l be thy general. " Thou bast (now) conquered the whole earth up to the shore of the sea . being possessed of this knowledge.. being possessed of such a knowledge. . (The Necessity for a King to Appoint a House-priest. " This is the land of the gods. The gods do not eat the food offered by a king who has no house-priest (Purohita). " When.. (On the Office of the Purohita. about the office of a Purehita thouse-priest). The Brahmanah Parimara. who was no k i n g . or House-Priest. The k i n g who (wishes) that the gods might eat his food." Atyarati. 1 1 then thou shalt be k i n g of the earth . of the Vasistha Gotra. Thence Durmukha. The son of Satyahavya. then told (the king). up to its end. and his son the 11 In the north of the Uimalaya. up to its ends. Thence the king even when (not) intending to bring a sacrifice. In what Way the King Keeps the Sacral Fiees. i e. and sacrificed the sacrificial horse. Thence Atyarati." The son of Satyahavya said. Dying Around tic Brahnut. and to lose his life. for the Purohita is his Ahavaniya fire. and sacrificed the sacrificial horse. Thou hast cheated me . therefore I take all this (from thee). Now.) 24. let me obtain now greatness (as reward for my services). no mortal can conquer i t . the son of Janantapaya. unless he wishes to be turned out of his dominions. 0 Brahmana. F I F T H CHAPTER. after having been thus deprived of his powers and majesty. of the Vasisfha Gotra. however." Atyarati answered.383 The Risi Brihad Uktha communicated this great inauguration ceremony to Durmukha. after having appointed a Purohita. communicated this ceremony to Atyarati. the Panchala. his wife the Garhapatya. How to Appease the Fire Destruetive Porers of Agnah. who was no king. should appoint a Brahman to the office of house-priest. I shall have conquered the Uttara Kurus. the use of the (sacred) fires (without having actually established them) which lead to heaven. Thence a Ksattriya should not cheat a Brahman who has this knowledge and performed this (inauguration) ceremony. went conquering everywhere over the whole earth.—say. The son of Satyahavya. was slain by the victorious king Susmina. has. his kingdom. [529] they do not burn him). the Ksattriya to the heaven-world. then he propitiates by it the destructive power which is in Agni's skin. the Purohita.364 Daksina fire.8 one of them is in his speech. just 1 2 Literally. Agni. which are burning and blazing. When they adorn him. But should the king not do so. hast thou been residing (for so long a time)? Servants.. the bodies of which are appeased. then the k i n g propitiates the destructive power which is in Agni's feet. then. . When he does (anything) for his wife. then the fires get displeased with him. When they bring water for washing the feet. then he verily sacrifices in the Garhapatya fire. Tho king manifests his wish by appointing a Purohita. and subjects over whom he rules. explains paropadravakarini krodharupa saktir. When he does (anything) for his son. When he does (anything) for the Purohita. bravery.) This Agni Vaisvanara. and he is pleased by the king's wish [ 5 3 0 ] for sacrificing. bravery. a kingdom. one in his heart. is possessed of five destructive powers . throw him out of the heaven-world (and deprive him) of the royal dignity. or his representative. 25. which is the Purohita. Say. But. (Agni Protects the King who Appoints a House-priest. a kingdom. These fires (which are led by the Purohita) which are thus freed from their destructive power1 (for the Ksattriya. then the king propitiates the destructive power which is in Agni's heart. onein his skin. he will be deprived of all these gifts. W i t h these (five) powers. " Where. pleased by the wish for sacrificing. bring (kusa) grass for him. When they satiate him (with food). conveys him to the heaven-worlds and (grants him) royal dignity. and one in the organ of generation. and (make him obtain) the royal dignity. 4 0 master. if all the destructive powers which are in his body have been propitiated. bravery. and subjects over whom he might rule. and subjects to rule over. carry. who is the Purohita. he (Agni) attacks the king. Agni. then he verily sacrifices in the Daksina fire. When Agni lives unrestrained (at ease) in the king's premises.e. then he propitiates the destructive power which is in Agni's organ of generation. By saying. then he sacrifices in the Ahavaniya fire (for the Purohita represents this fire). and being not freed from their destructive power. is possessed of five destructive powers. With them he surrounds the king (for his defence). one in his feet. 3 They are called meni. i." the k i n g propitiates the destructive power which is in Agni's speech. This Agni Vaisvanara. if the Ksattriya has no wish for sacrificing (by not appointing a Purohita). is hero treated as a guest. 26. if he has a Brahmana who possesses such a knowledge as his Purohita. " who supports Brihaspati who is well to be supported. c. ( I n the first half of the following verse). The empire of such a ruler (arya) w i l l be safe. 50.e. i.. he honours and salutes him who has the precedence of enjoyment (i." For Brihaspati is the [531] Purohita of the gods and him follow the Purohitasof the human kings. house. The subjects (the tribes) form kingdoms . The words. he (such a king) conquers realms without being . By the words (the last quarter of the verse above mentioned) valguyati vandate purvabhajam. 8)...e. i. 9 is as follows) apratito jayati sam dhanani. i. (The other half of this verse is as follows) Birhaspatim yah subhritam bibharti. To this power of the Purohita. Nor w i l l he die again (for he is free from being born again as a mortal). (The first quarter of the third verse 4. lla here means anna.365 as the sea surrounds the earth. well-disposed. he recommends his (the Purohita's) distinction. such one (such a king) is always possessed of essential juice (for keeping the life again). sa it ksetti sudhita okasi sve (4. pleased. The subjects of such a k i n g obey him unanimously and undivided. and guardian of his empire .. 50.. Thus one calls him (such a Brahmana) a Purohita. for he obtains by means (of his own) royal dignity that (for another. his son). &c. i. (The second half of the verse) tasma ila pinvate visvadanim. that he (the Purohita) lives in his own premises. the Purohita). the k i n g defeated by his prowess and bravery all his adversaries. By janyani are enemies and adversaries to be understood . food .. 7). i. and enjoy the full term apportioned for his life. (4.. (The Importance of the Office of a Purohita Proved from Three Verses of a Vedic Hymn).. and the word sudhita is the same as suhita. who (what king) supports the Purohita who is well to be supported.e. i e. 50. kingdoms by themselves bow before such a king who is •preceded ( purva eti) by a Brahma. Neither w i l l he die before the expiration of the full life term (100 years).. e. i. he conquers them by means of his prowess and bravery. "who(the king) supports Brihaspati who is well to be supported. the idea is expressed. and by means of his bravery that (of another). e. a Risi alludes in the the following verses: sa id raja pratijanyani. the word okas means griha.e." therefore mean.e. i. but live up to his old age. food grows for him (the k i n g who keeps a Purohita) at all times. his subjects bow before him. e. over which the king Soma rules. but he who does not know i t . A l l ye herbs ruled by [ 5 3 3 ] Soma the king. Let us both find here our livelihood (support)." (In the last quarter of the verse) brahmane raja tam avanti devah. as well as the three appointors to this office. Who knows this is . there is said. (In the third quarter) avasyave yo varivah karoti. uninterrupted hapiness.. " Bhur. thou art the earth . fit for the office of a) Purohita . Thence I look upon . I cause to sit in the kingdom this goddess of fortune. he conquers them without meeting any opposition. he defeats him). of a hundred kinds. should be nominated to such a post. uninterrupted hapiness. is unworthy of holding such an office. That k i n g who appoints a Brahmana who has this knowledge to be his Purohita and protector of his kingdom. By janydni are enemies and adversaries to be understood. The subjects of such a k i n g obey him unanimously and undivided. i. thou art this one. I am the Saman.366 opposed by enemies. The second quarter of the verse is as follows) prati janydni uta yd sajanya. succeeds in making (another) king his friend. which are spread over the earth.seat.. his appointer is the air . of What Ceremony the King has to Engage him. (Now Follows the Mantra for Appointing the Purohita). grant me (sitting) on this seat. thou art this one . protect mine.e. and by means of (his) bravery that for another ( i . By Repeating of What Mantra and Performance. obtains by means of (his own) royal dignity that (for another). and conquers his enemy. I am that one . By dhanani kingdoms are to be understood . his appointer is the earth . " who (what king) not being possessed of any wealth renders service (varivah) to a very indigent (Purohita). thou art the R i k . A l l ye many herbs. Svar. the (other) Purohita is Vayu. grant me (sitting) on this . Save us from great danger (just as was done) in former times . The Three Divine Purohitas. A g n i is one of these (three) Purohitas .) The Brahman who knows the (following) three (divine) Purohitas. " if the k i n g is [ 5 3 2 ] for the Brahman (if ho support him). then the gods protect h i m (the king) " he speaks about the Purohita. Who is Fit for the Office of a Purohita. Om! I am that one. I am heaven. 27. his appointer is the sky. the (third) Purohita is Aditya. thou art (my) body. Bhuvah. he conquers them without meeting any opposition. The k i n g who does so. waters which served for washing the feet (of the Purohita) destroy my enemy ! " 28. fire. i. 0 gods! the first (right) and second (left) foot for protecting my empire and obtaining safety for i t . then. my enemy shall die. he (the king) shall say. The k i n g then shall say. and disappear ! . " W i t h the death of the sun. They do not perceive such a flash of lightning when it dies. then he (the king) should say. " W i t h the death of l i g h t n i n g my enemy shall die.. I wash." " B y washing his (the Purohita's) right foot. my enemy shall die. moon. When they do not perceive him (the enemy) then (the king) shall say. and is consequently hidden (to our eyes). is absorbed by A g n i (fire). Then. and consequently disappears. they do not perceive h i m (the enemy). ray enemy die and disappear. " W i t h the death of the moon. is absorbed by the sun. when they do not [ 5 3 4 ] perceive him (the enemy). May they never get aware of him ! " Instantly. Who First Communicated it. they do not perceive it. " dying round the Brahma" (Brahmanah parimara). they do not perceive him (the enemy). lightning. sun. May the. then.) Now follows the ceremony called. This Brahma is he who sweeps (in the air. I introduce wealth obtained by sharpness of senses into the kingdom . &c. I make that sharpness of senses increase. " W i t h the death of the rain. A l l enemies and foes of him who knows this ceremony. when it dies and disappears. rain. L i g h t n i n g is absorbed by lightning when it does not rain. May they never get aware of him !" Instantly. The sun.e. for he w i l l be killed. {Spell to be Spoken and Applied by a King to Kill his Enemies. The moon at the time of the new moon. viz. then. for he w i l l be killed. they do not perceive him (the enemy). When they do not see him (the enemy). Round him five deities are dying. Vayu). The rain when fallen is absorbed by the moon which disappears . for he w i l l be killed. when setting. and disappear. by washing his left foot.307 the divine waters (with which the king is washing the feet of the Purohita).. and disappear! May they never get aware of h i m ! " Instantly. &c. die round about him. the k i n g shall say. " W i t h the death of the fire. then he shall sit himself. told it to Satvan. may he be far off. Having seen it. " May lightning be born. before also his enemy has done so. When he believes him to be awake. The k i n g then shall say. Then he goes far off. the son of Kirisi. For it is produced by friction practised with (great) force. He shall not lie down. has to observe the following rules: He never shall sit before his enemy has taken his seat. " May Agni be born. they do not perceive him (the enemy). for he w i l l be killed. This is the Brahmanah parimarah (dying around the Brahma). Five kings (who wore his enemies) died round him . He never shall sleep before his enemy has fallen asleep. but not my enemy. then he shall also be awake. then. may he go far off! " Then he goes far off. and restraining the breath. but not my enemy. may he be far off!" Then he goes far off. Having seen it. &c. but may my enemy not be born . [ 5 3 5 ] From the sun the moon is born. Maitreya. From the moon the rain is born. for he w i l l be killed. 5 The production of fire by means of friction is very fatiguing. May they never get aware of him ! " Instantly.) 6 After having seen the fire new born. my enemy shall die and disappear." Then he goes far off.308 may they never get aware of him ! " Instanly. the k i n g shall say. When he thinks him sitting. thence he attained to greatness. the son of Kusaru. These (five) deities are then born again. he puts his enemy down. may he go far o f f ! " Then he goes far off. even if he wears a stone-helmet (is well armed). is absorbed by Vayu. Out of fire the sun is born. but not my enemy. " May the rain be born. then. then he shall stand. The fire when extinguishing. the king shall say. the king shall say. Having seen him. they do not perceive him (the enemy). as I can assure the reader. He who uses this spell. In this way. but may my enemy not be born (again). When he believes h i m to be standing. a k i n g of the Bharga Gotra. used at the sacrifices for this purpose. from having tried it once with the proper apparatus. the k i n g shall say. " May the sun be born. " May the moon be born. . The fire is born out of Vayu (wind). may he be far off. Having seen it. From rain lightning is born. 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