NOV 30 1917 
 
 IMsi s\$i 
 
 L*'ViSiuft 'PKZ'Yl 1 
 _ „ . K33 
 
 Scctloa 
 
 v. m 
 

 
 
 
 
 
 
THE HARVARD ORIENTAL SERIES 
 
 VOLUME NINETEEN 
 
HARVARD ORIENTAL SERIES 
 
 EDITED 
 
 WITH THE COOPERATION OF VARIOUS SCHOLARS 
 
 BY 
 
 CHARLES ROCKWELL LANMAN 
 
 PROFESSOR AT HARVARD UNIVERSITY ; HONORARY MEMBER OF THE ASIATIC SOCIETY 
 OF BENGAL, ROYAL ASIATIC SOCIETY, AND DEUTSCHE MORGENLANDISCHE 
 GESELLSCHAFT, ETC. ; CORRESPONDING MEMBER OF THE IMPERIAL 
 RUSSIAN ACADEMY AND OF THE INSTITUTE OF FRANCE 
 
 IDolume Iftmeteen 
 
 CAMBRIDGE, MASSACHUSETTS 
 
 Zbe Ibarvarfc Tflniversttp press 
 
✓ 
 
 \y % ^ ^ 
 
 \J c*. i iA_j ufVc-AoL . i aiTtiCyaia rr^ In t T A- 
 
 ( NOV 3 
 
 THE VEDA OF THE 
 BLACK YAJUS SCHOOL 
 
 entitles 
 
 TAITTIR1YA SANHITA 
 
 PART 2: IvANDAS IV-VII 
 
 TRANSLATED FROM THE ORIGINAL SANSKRIT 
 PROSE AND VERSE 
 
 BY 
 
 ARTHUR BERRIED ALE KEITH, D.C.L., D.Litt. 
 
 OF THE INNER TEMPLE, BARRISTER-AT-LAW, AND OF 
 
 HIS MAJESTY'S COLONIAL OFFICE 
 
 SOMETIME ACTING PROFESSOR OF SANSKRIT AT THE UNIVERSITY OF OXFORD 
 AUTHOR OF ‘ RESPONSIBLE GOVERNMENT IN THE DOMINIONS ’ 
 
 V 
 
 CAMBRIDGE, MASSACHUSETTS 
 
 Gbe IbarvarS tUniversitp fl>res0 
 
 1914 
 
The volumes of this Series may be had, in America, by addressing Messrs. Ginn 
 and Company, at New York or Chicago or San Francisco, or at the home-office, 
 29 Beacon Street, Boston, Mass. ; in England, by addressing Messrs. Ginn & Co., 
 9 St. Martin’s Street, Leicester Square, London, W.C.; and in Continental Europe, by 
 addressing Mr. Otto Harrassowitz, Leipzig. — For the titles and descriptions and prices, 
 see the List at the end of this volume. 
 
 PRINTED FROM TYPE AT THE 
 
 UNIVERSITY PRESS, OXFORD, ENGLAND 
 BY HORACE HART M.A. 
 
 PRINTER TO THE UNIVERSITY 
 
 First edition, 1914, One Thousand Copies 
 
KANDA IV 
 
 The Piling of the Fire Altar 
 
 PRAPATHAKA I 
 
 The Placing of the Fire in the Fire-pan 
 
 iv. 1. 1. a Yoking 1 mind first, 
 
 Extending his thoughts, Savitr, 
 
 Discerning the light, 
 
 Hath brought Agni from the earth. 
 b Yoking with mind the gods, 
 
 Going to the heaven, the sky, with thought, 
 
 Those that are to make great light, 
 
 Savitr instigates. 
 c With mind well yoked are we 
 In the instigation of god Savitr, 
 
 For strength to go to the heaven. 
 d They yoke their minds, they yoke their thoughts, 
 
 The priests of the mighty wise priest, 
 
 He alone, who knoweth the way, appointeth their functions [1 ] ; 
 Great is the praise of the god Savitr. 2 
 e I yoke with honour your ancient prayer ; 
 
 The praises go like Suras on their way ; 
 
 All the sons of immortality hear (it), 
 
 Who have achieved dwellings divine. 3 
 / He whose advance others followed, 
 
 Gods, of the god praising might, 
 
 He who meted out the regions of earth, 
 
 1 Cf. KS. xv. 11 ; xvi. 1 ; MS. ii. 7. 1 ; VS. xi. 
 1-11. For the Brahmana see TS. v. 1. 1. 
 This section gives the Mantras for the 
 grasping of the spade in the ceremony of 
 the fire ritual known as the Ukhasam- 
 bharana, which takes place at new or full 
 moon or at the Ekastaka, specifically in 
 
 Asadha according to some authorities ; 
 a-h accompany a single oblation in eight 
 
 parts made by the Adhvaryu standing 
 1 [h.o.s. 19 ] 
 
 erect within the Vedi ; i another oblation- 
 in four parts, and k-n the grasping of the 
 spade ; see Ap^S. xvi. 1, and cf. B^S. x. 
 1,2; M^S. vi. 1. 1 ; K£S. xvi. 2. 7, 8. 
 
 2 So in i. 2. 13 a. 
 
 3 Found also in RY. x. 13. 1, which has sureh 
 
 and Qrnvantu, and vi f loka etu, and AV. 
 xviii. 3. 39, where see Whitney’s note. 
 KS. has patheoa surah, but otherwise 
 agrees with RY. surah is unintelligible. 
 
[290 
 
 iv. 1. 1 — ] The Placing of the Fire in the Fire-pan 
 
 He is the brilliant god Savitr in greatness. 1 
 g 0 god Savitr, instigate the sacrifice, instigate the lord of the sacri- 
 fice [2] to good luck ; may the divine Gandharva who purifieth thoughts 
 purify our thought; may the lord of speech to-day make sweet our 
 utterance. 2 
 
 h This sacrifice for us, 0 god Savitr, 
 
 Do thou instigate, serving the gods, 
 
 Finding comrades, ever victorious, 
 
 Winning booty, winning heaven. 
 i By the Rc make the Stoma to prosper, 
 
 By the Gayatra the Rathantara, 
 
 The Brhat with the Gayatrl for its metre. 3 
 k On the impulse of the god Savitr, with the arms of the Afvins, with 
 the hands of Pusan, with the Gayatrl metre, I take thee, in the manner 
 of Angiras. 
 
 I Thou art the spade, thou art the woman 4 * [3], from the abode of the 
 earth I bear Agni of the dust in the manner of Angiras ; with the Tristubh 
 metre I grasp thee in the manner of Angiras. 
 
 m Thou art the bearer, thou art the woman ; through thee may we be 
 strong to dig Agni of the dust in his place ; with the Jagatl metre I grasp 
 thee in the manner of Angiras. 
 n Grasping in thy hand, Savitr, 
 
 Bearing the spade of gold, 
 
 Therewith digging Agni 
 
 Do thou bring for us light unperishing. 
 
 With the Anustubh metre I grasp thee in the manner of Angiras. 
 iv. i. 2. a This 6 bond of order they grasped 
 
 At their assemblies in ages gone by, the sages ; 
 
 Therewith the gods mastered the pressed (juice) — 
 
 In the Saman of order proclaiming the stream. 6 
 
 1 Found in RV. v. 81. 3 with ojasd for drcatah. 
 
 * This quasi-verse is found in i. 7. 7 a. 
 
 3 Also in iii. 1. 10 b. 
 
 * Also in i. 3. 1 a. 
 
 6 Cf. KS. xvi. 1, 2, 4 ; MS. ii. 7. 1, 2, 4 ; VS. 
 xxii. 2 ; xi. 12-27. For the Brahmana 
 see TS. v. 1. 2, 3. This section gives the 
 Mantras for the mrddkranti ; with a he 
 takes the halter, and yokes the horse 
 with b ; silently he takes the asses’ halter 
 and yokes with c ; with d-/ they go with 
 the horse, leading to where they intend 
 to dig the clay ; g is said if an enemy is 
 met ; h is said in reverence to the ant- 
 heap which faces the rising sun ; with i 
 
 they return, but not in haste ; with k he 
 
 goes forward from the ant-heap ; with l 
 and m he drives the horse to the ‘clay 
 pit ’ ; with n he rubs the back of the 
 horse ; then he makes it go north from 
 the place where the clay is to be dug 
 with o and p ; with q he pours water into 
 the footprint of the horse ; he puts gold 
 in the footprint, and with r and s he 
 offers one oblation ; with t, u, and v he 
 marks out the clay pit with the spade, 
 each outer being the larger line ; see 
 ApgS. xvi. 2. 1-3. 1 ; BgS. x. 2, 3 ; M<?S. 
 vi. 1. 1 ; KgS. xvi. 2. 9-22. 
 
 6 This verse occurs by the accordant agree- 
 ment of KSA^’amedha i. 2 ; MS. iii. 12. 
 1 ; VS. xxii. 2 in tho A<;vamedha, and TS. 
 
291 ] 
 
 The Going to the Clay 
 
 [ — iv. 1. 2 
 
 b Swiftly run hither, O steed, 
 
 Along the most extended space ; 
 
 In the sky is thy highest birth, 
 
 In the atmosphere thy navel, on the earth thy birthplace, 
 c Yoke ye two the ass, 
 
 In this course, O ye of mighty wealth, 
 
 Which beareth Agni, serving us. 
 d In each need more strong, 
 
 In each contest, we invoke, 
 
 As friends, Indra to aid us. 
 e Hastening [1] come hither, trampling the enemy, 
 
 Come with wondrous skill from the leadership of Kudra ; 1 
 Fare along the broad atmosphere, 
 
 With happy pastures, bestowing security. 
 
 / With Ptisan as fellow, from the abode of the earth do thou approach 
 Agni of the dust in the manner of Angiras. 
 
 g We approach Agni of the dust in the manner of Angiras. 
 li We will bear Agni of the dust in the manner of Angiras. 
 i We bear Agni of the dust in the manner of Angiras. 
 
 Tc Agni gazed along the forefront of the dawns, 
 
 AJong the days first, the all-knower, 
 
 And in many ways along the rays of the sun [2], 
 
 He hath extended along sky and earth. 
 
 I The steed coming from the way 2 
 Driveth every foe ; 
 
 He is fain to gaze with his eye 
 On Agni in his great abode, 
 m Coming to earth , O steed, 
 
 Do thou seek Agni with thy radiance ; 
 
 Turning from earth 3 tell us 
 Whence we shall dig him up. 
 n Thy back is the sky, thy abode earth, 
 
 Thy breath the atmosphere, thy birthplace the ocean ; 
 
 Discerning with thine eye, 
 
 Do thou overcome [3] the enemy, 
 o Arise for great prosperity 
 From this abode, giving wealth, 0 steed ; 
 
 vii. 1. 11 a has it there also. MS. has purca 
 dyuni, and MS. VS. have sa asmin suta a 
 babhuva, which is necessary to make the 
 next Pada easy grammar : as it is dra- 
 panti is to be taken as an instr., a form 
 for which a parallel can hardly be found 
 (cf. Macdonell, Fed. Gramm, p. 274). No 
 doubt it is simply in origin a case of in- 
 
 difference on the part of those who 
 adopted the form of verse. 
 
 1 VS. has ganapatyam and KS. ganapatye. 
 
 2 All the other Sanhitas agree in ddhvdnam. 
 
 3 All agree in the words bhdmya vrtvdya which 
 
 can hardly mean prthivyd saha caranam 
 krtvd : the Pada takes the form as abl. 
 and it makes excellent sense so. 
 
IV. 1. 2 — ] 
 
 [292 
 
 The Placing of the Fire in the Fire-pan 
 
 May we enjoy the loving favour of earth, 
 
 That are about to dig fire in her lap. 
 p The strong steed hath stepped forward, giving wealth ; 
 
 He hath made the place of earth well wrought ; 
 
 Thence let us dig Agni of fair aspect, 
 
 Mounting the heaven on the top of the vault. 
 q The water divine do thou pour, full of sweetness 
 To avert diseases for men, 
 
 From their place let arise 
 Plants with fair leaves. 
 r I touch [4] Agni with mind, with ghee, 
 
 Who lordeth it over all the worlds, 
 
 Broad, vast, with pervading vital power, 
 
 Most extensive, impetuous, winning food. 1 2 
 s I touch thee with speech, with ghee, 
 
 With friendly mind accept it ; 
 
 With mortal glory, with engaging colour, 
 
 Agni, with body full of life may not be touched. 5 
 t Round the offerings hath Agni gone, 
 
 The sage, the lord of strength, 
 
 Bestowing jewels on the donor. 
 u May we set thee around us, O Agni, 
 
 The sage, O strong one, as a fort, 
 
 Of daring due, day by day, 
 
 Destroyer of that which may be broken. 3 4 
 v Thou, 0 Agni, with days, fain to shine towards us, 
 
 Thou from the waters, thou from the rock, 
 
 Thou from the woods, thou from the plants, 
 
 Thou, O lord of men, art born pure. 
 
 iv. 1. 3. a On 1 the impulse of the god Savitr, with the arms of the Ayvins, 
 with the hands of Pusan, in the abode of earth, 5 I dig Agni of the dust 
 in the manner of Angiras. 
 
 6 Full of light, thou, O Agni ; of fair aspect, 
 
 1 RV. ii. 10. 4 has liavisa,dnnaih, and dffdnam. 
 
 It is not certain if vyacistham may not 
 belong to dnnarn but it is most im- 
 probable. 
 
 2 RV. ii. 10. 5 has d vifvatah pratyutkam, juxeta, 
 
 and jarbhurdnah ; KS. has jusethdh, but 
 otherwise agrees with TS. ; MS. agrees in 
 a with RV., for the rest with TS. 
 
 3 Also in i. 5. 6 p in full. 
 
 4 Cf. KS. xvi. 3 ; MS. ii. 7. 2, 3 ; VS. xi. 28-37. 
 
 For the Brahmana see TS. v. 1. 4. This 
 section deals with the digging up of the 
 clay for the fire ; with a and b ho digs up 
 
 the lump of clay ; with c he takes a lotus 
 leaf to serve as a receptacle for the clay ; 
 with d and e he spreads a black antelope’s 
 skin north of the place of the digging, 
 hair up, neck east, and puts on it the 
 lotus leaf ; with / he addresses the place 
 of digging ; then with g-i for a Brahman, 
 k to n for a Riijanya, he collects the clay 
 and puts it on the skin and the lotus 
 leaf ; see Ap^S. xvi. 8, 2-4 ; B^S. x. S, 4 ; 
 M£S. vi. 1. 1 ; K^S. xvi. 2. 22-27. 
 
 6 KS. and VS. have the more simple sa- 
 dhdsthut. 
 
293] 
 
 [ — iv. 1 . 3 
 
 The Digging up of the Clay 
 
 Shining with unaging radiance, 
 
 Auspicious and harmless to offspring, 
 
 In the abode of earth, I dig Agni of the dust in the manner of Angiras. 
 c Thou art the back of the waters, expansive, wide, 
 
 About to bear Agni, least to be laid aside ; 
 
 Growing to might as the lotus-flower, 
 
 Do thou extend in width with the measure of heaven. 1 
 d Ye two are protectors [1] and a help, 
 
 Unbroken, both expansive ; 
 
 Do ye expanding be united ; 2 
 Bear Agni of the dust, 
 e Be ye united, 2 that win the heaven, 
 
 In union of heart and self ; 
 
 Who shall bear within Agni 
 Full of light and unaging. 
 
 / Thou art of the dust, all-supporting ; Atharvan first pressed out thee, 
 O Agni. 
 
 g Thee, O Agni, from the lotus 
 Atharvan pressed out, 
 
 From the head of every priest. 3 
 li Thee the sage, Dadhyanc, 
 
 Son [2] of Atharvan, doth kindle, 
 
 Slayer of Yrtra, destroyer of foes. 
 i Thee Pathya Vrsan doth kindle, 
 
 Best slayer of foes, 
 
 Winner of booty in every conflict. 
 
 Jc Sit thou, O Hotr, in thine own world, wise, 
 
 Place thou the sacrifice in the birthplace of good deeds, 
 
 Eager for the gods, do thou sacrifice to them with oblation ; 
 
 0 Agni, bestow great strength on the sacrificer. 
 
 I The Hotr hath sat him down in the place of the Hotr, wise, 
 Glittering, shining, skilful, 
 
 With vows and foresight undeceived, most wealthy, 
 
 Bearing a thousand, pure-tongued Agni. 
 m Sit thou down, thou art great, 
 
 Burn [3] best servant of the gods ; 
 
 0 Agni, pure one, send forth the ruddy smoke, 
 
 O famous one, that can be seen afar. 
 
 1 KS. and VS. have the simple vdrdhama.no 
 
 mahan a ca puskare but MS. has mahd like 
 TS., though otherwise it agrees; the other 
 
 Sanhitas have in a yonir agneh samudrdm 
 abhitah pinvamanam. The version of TS. 
 in c is difficult to construe and is clearly 
 
 inferior ; at iv. 2. 8 c the same version 
 as that of the other texts is read in a. 
 
 2 MS. has sam vasetham. 
 
 3 g-i are found in iii. 5. 11 Z-n, and k and l 
 
 as/ and g there; g occurs also again in 
 full at iv. 4. 4 b. 
 
iv. l. 3 — ] The Placing of the Fire in the Fire-pan 
 
 [294 
 
 n Be born noble in the forefront of the days, 
 
 Kind to the kindly, red in the woods ; 
 
 Bestowing seven jewels in every home 
 Hath Agni sat him down as Hotr. 
 iv. 1. 4. a May 1 Vayu, Matari$van, unite 
 
 The broken heart of thee that art outstretched ; 
 
 To him who moveth with the expiration of the gods, 
 
 With thee, 0 goddess, be Yasat. 2 
 6 Wellborn, with light, 
 
 Guard and protector, thou hast sat on the heaven ; 
 
 O Agni, thy garment of many hues, 
 
 Put on, O thou that dost abound in light. 3 
 c Arise, thou of fair sacrifice, 
 
 Aid us with thy divine radiance ; 
 
 Brilliant to behold, with mighty blaze, 
 
 Do thou come hither, O Agni, in response to our prayers [l]. 4 
 d Arise erect to aid us, 
 
 Like Savitr, the god ; 
 
 Erect to win the booty, 
 
 When in contest we call on thee with the shining praisers. 5 
 e Born, thou art the child of the two worlds, 
 
 O Agni ; a brilliant child distributed among the plants ; 
 
 A beauteous babe beyond the darkness outspread, 
 
 Thou didst come thundering from thy mothers. 0 
 
 1 Cf. KS. xvi. 4 ; MS. ii. 7. 4, 5 ; VS. xi. 39-48. 
 For the Brahmana see TS. v. 1.5. This 
 
 section deals with the taking of the wet 
 dust or clay ( mrd ) for the fire altar ; with 
 a the Adhvaryu pours water on the clay 
 pit ; with b he ties the ends of the black 
 antelope skin, and with c and d arises up 
 with the clay in his hand ; with e he 
 takes it, and with /ties it on the back of 
 
 the ass ; with g he addresses it on the 
 ass’s back ; with h-k the priests and the 
 saerificer advance with the horse in 
 front ; with l and m the clay is deposited 
 on the plants, to the north of the vihdra, 
 
 or place of the fires, and on a covered 
 
 spot ; see Ap£S. xvi. 3. 7-14 ; in B£S. x. 4 
 the ritual is the same, save that h-k are 
 pronounced over the clay and g is used 
 in reverence to it ; the last words of k 
 are used as the priests gaze on it ; l and 
 m accompany the depositing of the clay 
 on the Khara ; cf. M£S. vi. 1. 1 ; K£S. 
 xvi. 3. 3-14. 
 
 3 KS. , MS., and VS. agree in vikastam for 
 vilistam, which is probably less primitive. 
 In the second half-line KS. has tasmai 
 deva simply ; MS. and VS. have carasi and 
 kasmai deva. 
 
 3 KS. and MS. omit saha and with VS. have 
 
 asadat. 
 
 4 This is RV. viii. 23. 5, 6, which, however, 
 
 has stavano and, for drfS ca, abhikhyd, 
 fUfukvanih and omits d ; save for sufuk- 
 vabhir KS. agrees with TS. ; MS. has 
 stavano and sufikmana ; VS. has dhiya but 
 otherwise agrees with TS. krpa is a little 
 uncertain in sense, and it is conceivable 
 but not likely that it is equivalent to the 
 later krpayd. Probably fUfukvanih should 
 be read, though the MS. evidence here 
 and the comm, are in favour of sufuk- 
 vdnih. 
 
 6 This is RV. i. 36. 13 without variant ; 
 anjibhih must probably be taken as an 
 epithet of the singers. 
 
 8 This is RV. x. 1. 2, but with aktdh for aklun, 
 
295 ] 
 
 [ — iv. l. 5 
 
 The Taking of the Clay 
 
 f Be firm, of strong limbs, 
 
 Swift, a mighty steed ; 
 
 Be broad, of kindly seat, 
 
 Thou art the carrier of dust for Agni.' 
 g Be auspicious [2], for offspring 
 Of men, O Angiras ; 
 
 Scorch not 2 sky and earth, 
 
 Nor the atmosphere, nor the trees. 
 h Let the steed advance, thundering 
 And resounding, the ass, the flier ; 
 
 Bearing Agni of the dust 
 May he fall not before his day. 
 i The ass, well yoked to your chariot, 
 
 O ye strong ones, that thundereth, 
 
 May he as swift envoy 
 Bear hence Agni of the dust. 3 
 k The strong, bearing the strong Agni, 
 
 Germ of the waters, him of the ocean, 
 
 0 Agni, come hither, for enjoyment [3], 
 
 As holy order and truth. 4 
 I O plants, do ye accept 5 Agni here 
 Who cometh auspicious towards you ; 
 
 Casting aside all hostilities, 6 all evil imaginings, 
 Sitting down, may he smite away from us misfortune. 
 m 0 plants, do ye rejoice 6 in him, 
 
 O ye that are rich in flowers, and have fair berries ; 
 This germ of yours, of due season, 
 
 Hath sat him in his ancient seat, 
 iv. 1. 5. a Radiant 7 with extending blaze, 
 
 which is read also in VS. and perhaps 
 should be inserted in KS. and MS. where 
 the MSS. are varied in reading. 
 
 1 From here to the end the texts differ merely 
 in small points. 
 
 3 KS. has fucah, MS. hinslh, VS. focih. 
 
 3 Not in the other Sahhitas. 
 
 4 The last two words are clearly in effect 
 
 a new Mantra and are so taken in KS. 
 and MS. and by the Sutras except Ap. 
 
 5 VS. transposes prdti grhiuta and prdti mocUu 
 
 dhvarn and omits in m enam. 
 
 6 dnira amlvah is read in KS., MS., and VS. 
 
 7 Cf. KS. xvi. 4, 5 ; MS. ii. 7. 5, 6 ; VS. xi. 
 
 49-59. For the Brahmana see TS. v. 1.6. 
 This section gives the Mantras for the 
 
 fashioning of the Ukha, or fire-pan ; 
 with a the Adhvaryu unloosens the skin ; 
 with 6-c he pours water on the clay, and 
 with e and / mixes the clay with various 
 things ( armakapalas , venvangara, vrihitusa, 
 paid fakasay ana, y arkara , hairs of the black 
 antelope skin, and hairs of the goat); 
 with g he collects the clay into one, and 
 with h-k hands it over to the panmaker ; 
 with t a ball is made, and with k the 
 skin and lotus leaf are touched or pressed 
 on the clay with the thumbs ; n is said 
 by the sacrificer as the pan is made by 
 the chief wife, if the sacrificer is a poly- 
 gamist, by the Adhvaryu if not ; with o a 
 girdle is put on, with p a hole made, and 
 
iv. 1. 5 — ] The Placing of the Fire in the Fire-pan 
 
 [296 
 
 Do thou repel the enemy, the Raksas’s hostility ; 
 
 May I enjoy the protection of the great protector, 
 
 May I enjoy the leadership of Agni, easy to invoke. 1 
 b Ye, waters, are healing ; 
 
 Further us to strength, 
 
 To see great joy. 2 
 
 c The most auspicious flavour that is yours, 
 
 Accord to us here, 
 
 Like eager mothers. 
 
 d To him may we come with satisfaction, 
 
 To whose dwelling ye quicken us, 
 
 O waters, and propagate us. 
 e Mitra [1], having united the earth 
 And the ground with light, 
 
 Agni well-born, all-knower, 
 
 Common to all men, the wide extending. 3 
 / For health I unite thee, for offspring ; may the All-gods, common to 
 all men, unite thee with the Anustubh metre, in the manner of Angiras. 
 g The Rudras, having gathered together the earth, 
 
 Kindled a great light ; 
 
 Their ray undying 
 Shineth clear among the gods. 
 h United by the Vasus, the cunning Rudras, 
 
 The mud fit for the rite, 
 
 Making it smooth with her hands, 
 
 May Sinlvall fashion [2] this (pan). 
 i Sinlvall, of fair braids, 
 
 Of fair head-dress, with fair locks, 
 
 May she, O Aditi, O great one, 4 
 Place within thy hands the pan. 
 
 Jc Let Aditi fashion the pan with might, 
 
 With her arms, with wisdom, 
 
 Let her bear Agni in her womb 
 As a mother a child in her lap. 
 
 I Thou art the head of Makha. 
 m Ye are the two feet of the sacrifice. 
 
 it is put down on sand with q ; see 
 Ap^S. xvi. 4. 1-5. 3 ; according to B£S. 
 x. 5 there are three balls, and with h-k 
 are taken the three parts of «, as Anu- 
 mantrana ; cf. M£S. vi. 1. 2 ; K£S. xvi. 
 3. 15-4. 4. 
 
 1 This is RV. iii. 15. 1 without variant ; MS. 
 has ripun for dvisdh. 
 
 2 This is RV. x. 9. 1-3 without change. The 
 
 verses are repeated in full at v. 6. 1 i-n. 
 
 3 MS. has for saha the less satisfactory svah. 
 
 The three Sanliitas agree in omitting 
 agnim — vibhum, thus giving a full con- 
 struction. 
 
 4 The other Sanliitas agree in reading makt. 
 
297 ] 
 
 [ — iv. l. 6 
 
 The Mixing of the Clay 
 
 n May the Vasus fashion thee with the Gayatrl metre, in the manner of 
 Ahgiras. Thou art the earth ; may the Rudras fashion thee with the 
 Tristubh metre, in the manner of Ahgiras. Thou art the atmosphere [3] ; 
 may the Adityas fashion thee with the Jagatl metre in the manner of 
 Ahgiras. Thou art the sky ; may the All-gods, common to all men, fashion 
 thee with the Anustubh metre, in the manner of Ahgiras. Thou art the 
 quarters ; thou art the fixed (quarter) ; fix in me offspring, increase of 
 wealth, richness in cattle, richness in heroes, (subject) his fellows to the 
 sacrificer. 
 
 0 Thou art the girdle of Aditi. 
 
 p Let Aditi seize thy hole with the Pankti metre, in the manner of 
 Ahgiras. 
 
 q Having made the great pan. 
 
 Wrought of clay, as a birthplace for Agni, 
 
 Aditi gave it to her sons, 
 
 (Saying), ‘Let them cook it.’ 1 
 iv. 1. 6. a May 2 the Vasus fumigate thee with the Gayatrl metre, in the manner 
 of Ahgiras ; may the Rudras fumigate thee with the Tristubh metre, in 
 the manner of Ahgiras ; may the Adityas fumigate thee with the Jagatl 
 metre, in the manner of Ahgiras ; may the All-gods, common to all men, 
 fumigate thee with the Anustubh metre, in the manner of Ahgiras ; 
 may Indra fumigate thee in the manner of Ahgiras ; may Visnu fumigate 
 thee in the manner of Ahgiras ; may Varuna fumigate thee in the manner 
 of Ahgiras. 
 
 1 May Aditi, connected with the All-gods, the goddess, dig thee on the 
 abode of earth, in the manner of Ahgiras, O trench. 
 
 c May the wives of the gods [1], the goddesses, connected with the All- 
 gods, place thee on the abode of earth, in the manner of Ahgiras, O pan. 
 
 d May the Dhisanas, the goddesses connected with the All-gods, kindle 
 thee on the abode of earth, in the manner of Ahgiras, O pan ; may the 
 wives, the goddesses, connected with the All-gods, prepare thee on the 
 
 1 MS. ruins the metre by omitting sam. 
 
 2 Cf. KS. xvi. 5, 6 ; MS. ii. 7. 6 ; VS. xi. 60-65. 
 
 For the Brahmana see TS. v. 1. 7. This 
 section gives the Mantras for the pre- 
 paring of the pan ; with a the Adhvaryu 
 fumigates the pan ; with b he digs a 
 trench in front of the Garhapatya, and 
 with c he deposits the pan in the trench ; 
 with d he deposits the fire on the pot 
 which has been covered with lokitapaca- 
 naih sambharaih ; e (including /), g, and 
 h are uttered as the pan is baked ; with 
 » the baked pan is taken out ; with k it 
 is placed on the sand to the north, and 
 2 [h.o.s. 19 ] 
 
 with l it is filled with goat’s milk ; so 
 comm, following Ap£S. xvi. 5. 4-6. 1, 
 where for e, however, are read three 
 Mantras, as in the text, but with mitra 
 prefixed and etam ta ukham followed by 
 esd ma bhedi, their place being after k ; 
 the ritual action in this case is better 
 given in B^S. x. 6-8, whe'e the Mantra 
 is taken as one and as accompanying the 
 placing round the pan of Mandalestakas : 
 in other points Baudh. varies slightly 
 from TS., especially in placing the second 
 half of k before the first ; cf. also M£S. 
 vi. 1. 2 ; K 9 S. xvi. 4. 8-23. 
 
[298 
 
 iv. 1. 6 — ] The Placing of the Fire in the Fire-pan 
 
 abode of earth, in the manner of Ahgiras, 0 pan ; may the protectors, 
 the women, the goddesses, connected with the All-gods, cook thee on the 
 abode of earth, in the manner of Ahgiras, 0 pan. 
 e O Mitra, cook this pan ; may it not break. 1 
 / This I place around thee, to prevent breaking. 
 g Mitra, extending, compasseth 
 This sky in greatness [2], 
 
 And the earth with his fame. 
 li The fame of Mitra, supporter of the people, 
 
 Of the god is eternal, 
 
 True, and most varied in fame. 2 
 i May the god Savitr dig thee out, 
 
 With fair hands, fair fingers, 
 
 Fail- arms, with his might. 
 k Breaking not, 0 earth, 
 
 Do thou fill the legions, the quarters ; 
 
 Arise, become great, 
 
 Stand upright, be thou firm. 3 
 
 I May the Vasus fill thee with the Gayatrl metre, in the manner of 
 Angiras : may the Rudras fill thee with the Tristubh metre, in the manner 
 of Angiras ; may the Adityas fill thee with the Jagatl metre, in the 
 manner of Angiras ; may the All-gods, common to all men, fill thee 
 with the Anustubh metre, in the manner of Angiras. 
 iv. 1. 7. a Let 4 the half-years, the seasons, increase thee, 0 Agni, 
 
 The years, the Rsis, and what truths there are ; 
 
 Shine with thy heavenly lustre, 
 
 Illuminate all the quarters of the earth. 5 
 b Be kindled, O Agni, and awake him ; 
 
 Arise for great good fortune ; 
 
 May he that waiteth on thee, O Agni, be not harmed ; 
 
 May thy priests be famous, not the others. 6 
 c These Brahmans, O Agni, choose thee ; 7 
 
 1 This form is peculiar to TS. ; KS., MS., and 
 
 VS. agree in the reading given by Ap. as 
 above. 
 
 2 This occurs above, iii. 4. 11 p. 
 
 8 KS. and VS. have dryathamand prthivyam ; 
 MS. has dvyathamdml and transposes the 
 two half-lines. 
 
 * Cf. KS. xviii. 16 ; KapS. xxix. 4 ; MS. ii. 
 12. 6 ; VS. xxvii. 1-10. For the Brnhmana 
 see TS. v. 1. 8. 6, 6. This section gives 
 
 an additional set of ten SamidhenI verses 
 
 to accompany an offering of five animals 
 
 {aju, afva, rsabbo, rrtni, basta) ; see ApfJIS. 
 
 xvi. 7. 1, 2 ; according to K£S. xvi. 1. 11 
 they are used after the ninth and before 
 the tenth of the normal set of eleven 
 verses ; see also M£S. vi. 1. 2 ; Kau9. lix. 
 15 ; cii. 4 ; Vait. xxviii. 4. 
 
 6 This is AV. ii. 6. 1, which with the other 
 
 Sanhitas except KS. has cdtasrah for 
 prthivydh. 
 
 0 This is AV. ii. 6. 2, which has vardhaya. 
 The others agree with TS. 
 
 7 This is AV. ii. 6. 3, which with MS. has 
 
 bhava for ca; KS. omits the ca. 
 
299] 
 
 The Samidhenls for the Animal Offering [ — iv. 1 . 7 
 
 Be thou propitious, 0 Agni [1], to us in the sanctuary ; 
 
 Slaying our rivals, conquering the foes, 
 
 Do thou watch unfailing in thine own home. 
 d Here, O Agni, do thou grant wealth ; 
 
 May not the overcomers, anticipating (us) ; overcome thee ; 
 
 May the lordly power be easily wielded by thee, O Agni ; 
 
 Let him who waiteth on thee prosper, unassailed. 1 
 e With good life, O Agni, unite thee with the lordly power ; 
 
 O Agni, vie with Mitra in friendlihood ; 
 
 Be thou the midmost of thine equals ; 
 
 O Agni, shine forth here to be invoked by kings. 2 
 / (Be thou) over the [2] enemy, the obstructor, 
 
 Unwisdom, niggardliness, O Agni, 
 
 All obstacles do thou overcome, 
 
 And bestow upon us wealth with heroes. 3 
 g Unassailable, all-knower, unoverpowered, 
 
 Kuling, O Agni, supporting the lordly power, do thou shine here ; 
 Through all the regions, freeing men from fear, 
 
 Do thou this day guard us for increase with kindliness. 4 
 7t 0 Brhaspati, instigator, awake him ; 
 
 The sharp do thou more thoroughly sharpen ; 
 
 Increase him to great prosperity [3] ; 
 
 Let the All-gods rejoice in him. 5 
 i What time, 0 Brhaspati, thou didst free 
 From life yonder, from Yama’s enmity, 
 
 The Afvins removed death from him, 
 
 O Agni, the physicians of the gods with their powers. 6 
 k We from the darkness, 
 
 Gazing on the higher light, 7 
 
 1 This is found in AV. vii. 82. 3, and the Ppp. 
 
 agrees with the YV. Sahhilas in reading 
 it with ii. 6. AV. has pUrvacittdh and 
 ksatrena, both inferior readings ; MS. has 
 piindcittau ; KS., KapS., and VS. agree 
 with TS. The reference is of course to 
 people who anticipate the worshipper 
 in seeking the favour of the god. 
 
 2 This is AV. ii. 6. 4. AV., KS., and MS. read 
 
 svena for srdyuh ; AV. has no edhi, KS. 
 and MS. have madhyamastheydya ; AV. 
 
 has mitradhd and vihdtyah. 
 
 8 This is AV. ii. 6. 5, which has dcitti dti 
 
 dvisah ; KS. and MS. have nirrtim for 
 drutim and end with adyd ; AV., KS., and 
 MS. have tdiva tvdm, and TS. alone has 
 
 sahdviram. niddh must be read for AV. 
 
 nihah and nihah of the YV. Sanhitas. 
 
 4 This is AV. vii. 84. 1. AV. has dmartyah 
 
 for dnistrtah, dmivdh for dfdh and gdyam 
 for vrdha ; KS. has dmivdh with mdnusye- 
 bhyah, MS. vi and manusandm ; VS. agrees 
 with TS. except in having with KS. and 
 MS. fivebhih. 
 
 5 This is AV. vii. 16. 1, which, however, in- 
 
 verts b and c and reads in a sdvitar 
 (making a second deity against the sing, 
 of the verb), vardhaya and in our b jyo- 
 tdya ; with MS. it has samtaram for sam- 
 tardm ; MS. ends vifve cainam. 
 
 6 This is AV. vii. 53. 1, which has adhi and 
 
 asmdt ; MS. has uhatam. It is found also 
 in TA. x. 48. 
 
 7 This is RV. i. 50. 10 without variant. 
 
[300 
 
 iv. i. 7 — ] The Placing of the Fire in the Fire-pan 
 
 Surya a god among the gods, 
 
 Have come to the highest light, 
 iv. 1. 8. a Uplifted 1 are his kindling-sticks, 
 
 Uplifted and pure are the rays of Agni, 
 
 Most brilliant (are they) of the son of fail’ countenance. 2 
 b The son of self, the Asura, all-knower, 
 
 God, god among gods, 
 
 Anointeth the ways with mead and ghee. 3 
 c With mead thou attainest the sacrifice, 
 
 Delighting, as Nara^ansa, O Agni, 
 
 The kindly god Savitr, with every boon. 4 
 d Hither he cometh, with might, with ghee, 
 
 The priest implored with adoration ; 
 
 To Agni the ladles (move) when the rites proceed. 5 
 e Worship let him pay to the greatness of him, of Agni ; 
 He [1] indeed is pre-eminent among the delightful, 5 
 The wealthy, the wisest, best bestower of wealth. 
 
 / The divine doors — all — preserve 
 The rules of him, of Agni, 
 
 Of wide expanse, lording it with dominion. 7 
 g May day and night 
 
 Like heavenly maidens in his birthplace 
 Protect this our sacrifice and offering. 8 
 h 0 ye divine Hotrs, sing ye 
 
 1 Cf. KS. xviii. 17 ; KapS. xxix. 5 ; MS. ii. 
 12. 6 ; VS. xxvii. 11-22 for a-m, and for 
 n-t KS. xl. 1 ; MS. ii. 13. 23 ; the verses 
 are found scattered in VS. xiii. 4 ; xxiii. 
 1, 3 ; xxv. 10-13 ; xxvii. 25, 26 ; xxxii. 
 3, 6, 7. This section contains the AprI 
 verses (a-m) for the fore-sacrifices of 
 animals (Ap9S. xvi. 7. 9, 10) and the 
 verse for the Aghara with the spoon for 
 an offering to Vayu (n), and six Yiijyas 
 and Puronuvakyas for the offering to 
 Prajapati of a hornless victim (o and p 
 for the offering of the omentum, q and r 
 for the cake offering, s and t (with u as 
 a variant) for the oblation ( havis )) ; see 
 Ap£S. xvi. 7. 8, 11 ; B<?S. x. 11. 
 
 3 This hymn (a-m) occurs in a mutilated 
 form in AV. v. 27, the variants of which 
 are discussed elaborately by Whitney 
 and need not here be repeated. 
 
 8 KS. and MS. take in a of the noxt verse ; 
 MS. has devo devebhyo devayandn ; in b MS. 
 and VS. have anaktu, KS. anakti with patho. 
 
 4 KS. and MS. add a of the next verse to 
 make up for the first Pada here which is 
 added to the preceding verse ; both read 
 naksati ; MS. has agnih for ague. 
 
 6 KS. and MS. make up the line by adding 
 
 the first Pada of the next verse to make 
 up for the transfer of the first Pada ; 
 KS. has the absurd yanti with ghrtaclh in 
 our a, and it has Idandh. 
 
 * KS. makes this verse out of b and c, reading 
 starii mandras suprayaksuh ; MS. has with 
 VS. sd im mandra suprayasa (suprayasah in 
 VS.) and then adds stariman barhiso mi- 
 tramahah before our c. The sense of the 
 passage is merely conjectural, the text 
 being clearly hopelessly corrupt. 
 
 7 KS. and MS. read vifva, which improves the 
 
 sense. If vipoe is kept dcvah can be un- 
 derstood. 
 
 8 This verse is alike in all, but is not in AV., 
 
 where it occurs in a different form at v. 
 
 12 . 6 . 
 
301] 
 
 [ — iv. l. 8 
 
 The Animal Offering to Prajdpati 
 
 To our uplifted sacrifice, to Agni’s tongue, 
 
 Make for us good offering. 1 
 i May the three goddesses sit on this strew, 
 
 Ida, SarasvatT [2], Bharatl, the great, being sung. 2 
 k That seminal fluid of ours, wondrous, 
 
 Abundant, may Tvastr release 
 As increase of wealth with good heroes, as offspring to us. 3 4 * 
 I 0 tree, let free, 
 
 Bestowing with thyself among the gods ; * 
 
 Let Agni as queller make ready the oblation. 
 m O Agni, utter ‘ Hail ! ’ O all-knower, over the oblation for Indra ; 6 
 
 May all the gods rejoice in this offering. 
 n The golden germ first arose ; 
 
 Born he was the only lord of creation ; 
 
 He supporteth the earth and the sky [3] ; 
 
 To what god shall we offer with oblation ? 
 o He that alone by his might is king 
 Of the breathing, the winking world, 
 
 Who is lord of these bipeds and quadrupeds ; 
 
 To what god shall we offer with oblation ? 
 p He who is giver of breath, giver of strength, 
 
 Upon whose bidding all, even the gods, wait, 
 
 Whose shadow is immortality and death ; 
 
 To what god shall we offer with oblation ? 6 
 q He whose are these snowy mountains through his might, 
 
 Whose they call the ocean with the Rasa [4], 
 
 Whose two arms are these quarters ; 
 
 To what god shall we offer with oblation ? 
 r To whom the armies stablished 
 Through his aid gazed with minds disturbed, 
 
 Over whom on the rising of the sun it goeth ; 
 
 To what god shall we offer with oblation ? 
 s He by whom the dread earth and the sky were made firm, 
 
 1 MS. has jihvabhi, KS. jihvayabhi, and both 
 
 smstam ; KS. and MS. insert imam after 
 urdhvdm. 
 
 2 MS. puts maht before Bharat i, and reads 
 
 syonam for sadantu ; KS. has mahir grnd- 
 
 ndh. 
 
 3 MS. with KS. reads tvastah and has swAryam 
 
 with YS. ; KS. after tvastah reads posayd 
 visya (MS. also has visya). 
 
 4 MS. has devebhyah. 
 
 6 MS. has devebhyo xjajndm. 
 
 6 This famous hymn is found in RV. x. 121 ; 
 AV. iv. 2 ; the variants are given in 
 Whitney’s notes on that hymn save in 
 the case of KS., not then available to him. 
 They need not here be repeated. Olden- 
 berg ( Prolegomena , pp. 314-316) has shown 
 in detail the inferior character of the 
 text of the Yajus tradition, especially in 
 KS. and MS., where the process of de- 
 gradation has gone further than in TS. 
 as it now stands. Cf. pp. lxxxvii, lxxxviii. 
 
iv. 1.8 — ] The Placing of the Fire in the Fire-pan [302 
 
 By whom the heaven was established, by whom the vault, 
 
 Who is the measure of the region in the atmosphere ; 
 
 To what god shall we offer with oblation ? 
 t When the waters, the great ones, went 
 Bearing all [5] strength, begetting Agni, 
 
 Then one breath of the gods arose ; 
 
 To what god shall we offer with oblation ? 
 u He who in his might beheld the waters 
 Bearing strength, begetting Agni, 
 
 Who was the god alone over the gods ; 
 
 To what god shall we offer with oblation ? 
 iv. 1. 9. a Purpose, 1 Agni, impulse, hail ! Mind, intellect, Agni, impulse, hail ! 
 Thought, knowledge, Agni, impulse, hail ! Discrimination of speech, 
 Agni, impulse, hail ! To Manu, lord of creatures, hail ! To Agni 
 Vai$vanara hail ! 
 
 b Let every man choose the companionship 
 Of the god who leadeth ; 
 
 Every man prayeth for wealth ; 
 
 Let him choose glory that he may prosper ; hail ! 2 
 c Be not broken, nor come to harm ; 
 
 Be firm and enduring ; 
 
 O mother, daringly show thy heroism [1] ; 
 
 With Agni wilt thou do this deed. 3 
 d Be firm, O goddess earth, for prosperity ; 
 
 Thou art the wile of the Asura, made with power ; 
 
 Let this oblation be pleasing to the gods ; 
 
 Do thou emerge uninjured at this our sacrifice.' 1 
 e O Mitra, heat this pan ; may it not break. 
 
 / This I place around thee, to prevent breaking. 
 g Feeding on wood, sipping clarified butter, 
 
 The ancient desirable Hotr, 
 
 i Cf. KS. xvi. 7, 8 ; MS. ii. 7. 7, 8 ; VS. xi. 
 
 66-72 ; xii. 15-17. For the Br&hmana 
 
 see TS. v. 1.9. This section describes the 
 kindling of the fire in the pan ; with a 
 six oblations to Agni are offered ; with b 
 a seventh or fire offering ; with c and d 
 the pan is deposited covered with a nest 
 of hemp or Munja on the Ahavaniya ; 
 with e (including /) embers are placed 
 round it to light it up pradalcsinam as 
 usual ; with g there is put in the fire-pan 
 Krumuka and Munja grass ; with h and i 
 kindling-wood of Vikankata and £aml is 
 put on ; with k-m the fire generated in 
 
 the pan is adored ; see Ap£S. xvi. 8. 18-9. 
 14, and cf. B<?S. x. 13; M£S. vi. 1. 8; 
 K$S. xvi. 4. 30-37 ; 5. 20. 
 
 2 This occurs above at i. 2. 2 c. KS. has tt'fvo 
 
 with vareta twice and pusyatu with isu- 
 dhyati ; MS. on the other hand has vigrto 
 and varxta and vrnita respectively with 
 pusyase. 
 
 3 MS. reads virdyasva for viddyasva, and KS. 
 
 with VS. omits it entirely, presumably 
 because virdyasva occurs just below ; sit is 
 added there in the other texts. For the 
 dual see v. 2. 8. 2 (p. 412, n. 1). 
 
 * KS., MS., and VS. all have devcbhyah. 
 
303] 
 
 The Kindling of the Fire 
 
 [ — iv. l. 10 
 
 Son of strength, the wondrous. 1 
 h From a far region 
 Come hither to these lower ones [2] ; 
 Favour those in the region where I am. 2 
 i From a far distance 
 Do thou of ruddy steeds come hither ; 
 
 Of the dust, dear to many, 
 
 O Agni, do thou overcome obstructions. 3 
 Jc Do thou sit down in the lap of this mother. 
 O Agni, knowing all the ways ; 
 
 Consume her not with light nor with heat, 
 Within her shine with pure radiance. 4 * 6 
 I O Agni, with glow 
 Within thine own seat of the pan, 
 
 Heating with her blaze, 
 
 Be thou, O all-knower, auspicious.® 
 m Becoming auspicious to me, 0 Agni. 
 
 Do thou sit down auspicious ; 
 
 Having made all the quarters auspicious 
 Sit here on thine own birthplace. 0 
 iv. 1. 10. a Whatever 7 logs we place 
 In thee, O Agni, 
 
 Be that ghee for thee ; 
 
 Accept it, 0 youngest one. 8 
 b What the insect eateth. 
 
 What the ant climbeth ove 
 
 1 This is RV. ii. 7. 6 without variant. 
 
 2 This occurs above at ii. 6. 11 p. 
 
 3 KS. has upagahi. 
 
 4 MS. has forth, KS. focah, VS. forth, and it 
 
 changes the position of ardsa and tapasd. 
 
 The verses k-nt recur at iv. 2. 1 k-m. 
 
 8 KS. and MS. have ukhayam, and if the text 
 is correct the gen. is really one of equi- 
 valence, which is denied for Sanskrit by 
 Whitney, Sansk. Gramm. § 295, and 
 Speijer, Sanskrit Grammar, § 110. VS. has 
 •ukhayah, and in the next half-verse MS. 
 reads tdsyai for the tasydh of the other 
 texts. Cf. below avasanam prthivyah, 
 iv. 2. 3 a. 
 
 6 athd occurs in MS. 
 
 7 Cf. KS. xvi. 7, 8 ; MS. ii. 7. 7, 8 ; VS. xi. 
 
 73-xii. 4. For the Bralimana see TS. v. 1. 
 
 10. This section gives the Mantras for 
 the Agnidharana ; with a-e the Adhvarvu 
 
 puts on wood of Udumbara, not cut by 
 the axe ; with / he adds an Aijvattha, 
 with g a Vikankata, and with h a £aml 
 stick ; i and k are said by the sacrificer 
 as the Adhvaryu silently places two 
 Udumbara sticks on the fire ; with l a 
 gold ornament with twenty-one knobs is 
 put on ; with m the noose of the sling of 
 the pan is added, and with n the black 
 antelope skin above the fikya ; with o he 
 looks at the fire in the pan and with 
 p picks it up ; see Ap£S. xvi. 10. 1-12, 
 and cf. B£S. x. 14, 15, which closely 
 agrees ; M£S. vi. 1. 3 ; K£S. xvi. 4. 
 38-5. 7. 
 
 8 This is RV. viii. 101. 20, which has, how- 
 ever kani kani ca and omits c, and in d 
 reads ta ; in AV. xix. 64. 3 c is found as 
 sarvam tad astu me fivam ; KS., MS., and 
 VS. have sarvam tad astu me ghrtdm as in b. 
 
[304 
 
 iv. 1. 10 — ] The Placing of the Fire in the Fire-pan 
 
 All that be ghee for thee ; 
 
 Accept it, O youngest one. 1 
 c Mighty by night, unfailingly bearing (food) 
 
 For him as fodder to a stalled horse, 
 
 May we, O Agni, thy neighbours, be not harmed, 
 
 Kejoicing in increase of wealth, in food. 2 
 d Kindled on earth’s navel [1], Agni 
 We invoke for great increase of wealth, 
 
 Delighting in drink, recipient of great praise, worthy of offering, 
 The victor, Agni, sustainer in battles. 3 
 e The hosts that attack, 
 
 That pierce, the trooping, 
 
 The thieves and the robbers, 
 
 Them, 0 Agni, do I place in thy mouth. 4 
 / With thy tusks the burglars, 
 
 With thy teeth the robbers, 
 
 With thy jaws the thieves, 0 blessed one, 
 
 Do thou chew, well chewed. 6 
 g The burglars among men, 
 
 The thieves and robbers in the forest, 
 
 The [2] mischief- workers in the thickets, 
 
 Them I place within thy jaws. 6 
 h The man who is hostile to us, 
 
 And him who hateth us, 
 
 Him who revileth us, and him who seeketh to hurt, 
 
 Every one of them do thou crush to atoms. 7 
 i Sharpened is my holy power, 
 
 Sharpened the strength and might, 
 
 Sharpened the conquering lordly power of him 
 Whose domestic priest I am. 8 
 k Their arms have I uplifted, 
 
 1 This is RV. viii. 101. 21 with c added. 
 
 2 This verse is found with variants in AV. 6 
 
 xix. 55. 1, viz. agne is placed after te ; 
 
 KS. and MS. have rdtrim-ratrim , and VS. 
 dhar-ahah, but 9®- vi. 6. 4. 1 ; K£S. xvi. 
 
 6. 2 recognize the variant rdtrim as in 
 TS. and AV. The sense of dpraydvam is o 
 determined by Lanman on AV. 1. c. 
 
 3 KS. and MS. have samidhdnah, and VS. 7 
 
 samidhdne agnau. 
 
 4 ugandh is uncertain in sense, but Pischel 
 
 (Fed. Stud. ii. 192) argues that the sense of 8 
 ‘ mordbegierig’ given by Benfey in his 
 SV. Glossar is correct in essentials. If 
 gana is part of the word (with either u or 
 ud (corrupted) preceding) then the sense 
 
 is ‘ in troops ’. Cf. iv. 5. 4 6. 
 
 jambhyaih is read also in VS. ; in KS. jam- 
 bhyebhih is found, but MS. reads the 
 easier jambhabhyam as in g : the other 
 Sanhitas have hdnubhyam. For khad, cf. 
 Keith, JR AS. 1909, pp. 423 seq. 
 
 The contrast is clear between burglars and 
 the highwaymen ; see Vedic Index, i. 302. 
 
 On masmasd, see Keith, JRAS. 1912, pp. 733, 
 734. KS. has masmasd, MS. mrsmrsd, VS. 
 bhasmasd. 
 
 This verse is found in AV. iii. 19. 1, which 
 inserts iddm before brahma, and in c reads 
 ksatram ajdram astu jisntir yes&m ; KS. , MS. , 
 and TA. ii. 5. 2 add me before jisnu. 
 
305] 
 
 [ — iv. l. ll 
 
 The Agnidharana 
 
 Their radiance, their might ; 
 
 With holy power I waste the foes, 
 
 I support [3] my own. 1 
 
 I Shining like gold, he hath become widely resplendent, 
 
 For glory shining with immortal life ; 
 
 Agni became immortal in his strength 
 What time prolific Dyaus begat him. 1 3 
 m The sage showeth all forms ; 
 
 He hath produced bliss for biped and quadruped ; 
 
 Savitr, the desirable, hath discerned the vault ; 
 
 After the moving forward of the dawn he shineth.’ 
 n Night and the dawn, one-minded but of various form, 
 
 United suckle one child ; 
 
 The radiant one shineth between sky and earth [4] ; 
 
 The gods, granters of wealth, support Agni. 4 
 o Thou art the bird of fair feathers ; thy head the Trivrt (Stoma), thy 
 eye the Gayatra, thy breath the Stoma, thy body the Vamadevya Saman, 
 thy wings the Brhat and the Rathantara, thy tail the Yajnayajniya, thy 
 limbs the metres, thy hoofs the altars, thy name the Yajus formulae. 
 p Thou art the bird of fair feathers ; go to the sky, fly to the heaven, 
 iv. 1. 11. a O 5 Agni, that sacrifice, that offering, 
 
 Which on all sides thou dost encircle, 
 
 It of a truth goeth to the gods. 
 b O Soma, the wondrous aids 
 That there are of thine for the generous man, 
 
 With these be thou our helper. 
 
 1 The other Sanhitas have dtho for t id u ; AV. 
 iii. 19. 3 has the second half-line with 
 ktindmi. 
 
 8 This is found at i. 3. 14 q ; MS. has ajarah 
 and both it and KS. have sahobhih. VS. 
 agrees with TS. 
 
 5 This is RV. v. 81. 2 without variant. 
 
 4 In RV. L 96. 5 is read for simanasa virupe, 
 
 vdrnam dmemyane and dravinodam for °dah 
 which seems secondary. In RV. dyavd- 
 ktdma is a compound, but the Pada text 
 here treats the two words as separate 
 (cf. p. 388, n. 3) as e. g. in RV. x. 12. 1 ; 
 Wackernagel, Altind. Gramm, u. i. 151. 
 The verse is repeated in full at iv. 6. 5 f; 
 7. 12 h. 
 
 5 This section gives the Yajyas and the Anu- 
 
 vakyas for the oblations prescribed in the 
 Vaijvadeva rite ; see TS. i. 8. 2 ; a is the 
 
 3 [h.o.s. 19 ] 
 
 Puronuvakya for the first Ajyabhaga, 
 b for the second ; c and d are for the 
 offering to Agni on eight potsherds ; 
 e and / for that to Soma ; g and h for 
 that to Savitr ; i and k for that to Saras- 
 vant ; l and m for that to Pusan ; n and 0 
 for that to the Maruts ; p and q for that 
 to the All-gods ; r and s for that to sky 
 and earth ; t and u for the offering to 
 Agni Svistakrt, and v and 10 for the 
 Vajina offering. The verses are all 
 Rgvedic ; a = i. 1. 4 ; 6 = i. 91. 9 ; c = 
 viii. 44. 6; d - x. 8. 6; e and / = i. 91. 
 8 and 4 ; g = iii. 62. 10; h = iv. 54. 3 ; t = 
 i. 3. 1 1 ; k = vi. 49. 7; l = vi. 54. 5 ; 58. 1 ; 
 n = L 85. 7 ; 0 = vi. 66. 9 ; p = vi. 52. 
 10 ; q = vi. 52. 13 ; r = ii. 41. 20 ; s = vii. 
 53 . 2 ; t = v. 14. 1 ; m = iii. 11. 2 ; v and 
 w = vii. 38. 7 and 8. Cf. MS. iv. 10. 3. 
 
[306 
 
 iv. l. li — ] The Placing of the Fire in the Fire-pan 
 
 c Agni the head. 1 
 d Be. 2 
 
 e Thou, O Soma. 3 
 / These abodes of thine. 4 
 g That excellent glory of Savitr, 
 
 The god, we meditate, 
 
 That he may stimulate our prayers. 5 
 h What we have done in thoughtlessness against the host divine, 
 With feeble insight, with violence as is man’s way [1], 
 
 Among gods and men, do thou, 0 Savitr, 
 
 There instigate us to sinlessness. 
 i Impeller of righteousness, 
 
 Instigator of devotions, 
 
 Sarasvatl hath established the sacrifice. 
 k May the maiden of the lightning, the one of varied life, 
 Sarasvatl, wife of a hero, inspire our devotion ; 
 
 In accord with the ladies, may she accord to the singer 
 Protection uninjured, and guardianship unsurpassable. 
 
 I May Pusan follow the cows for us, 
 
 May he guard our horses ; 
 
 May Pusan win booty for us. 
 m Bright is part of thee, worthy of offering another [2], 
 
 Like day and night of various hue, like the sky art thou ; 
 
 All magic thou dost further, O powerful one ; 
 
 Propitious here, 0 Pusan, be thy bounty. 
 n They grew in might with their own power ; 
 
 They mounted the vault, they made a broad seat ; 
 
 When Visnu helped the strong one who causeth gladness, 
 
 Like birds they sat on the dear strew. 
 o Bear ye variegated praise to the strong singer, 
 
 The host of the Maruts, which hath strength ; 
 
 Who with might endure might [3], 
 
 For the jocund ones, O Agni, the earth shakes.' 
 p The All-gods. 7 
 q O All-gods. 8 
 
 1 This verse is given in full at i. 5. 5 c and 
 also at iv. 4. 4 a. 
 
 8 This verse is given in full at iv. 4. 4 d which 
 
 is unusual. 
 
 3 This verse is given in full at ii. 3. 14 t. 
 
 4 This verse is given in full at ii. 3. 14/. 
 
 6 This verse occurs in full at i. 5. 6 m and it 
 
 is unusual that it should be repeated 
 here. 
 
 9 This verse, unidentified by Weber, is RV. 
 
 vi. 66. 9. The exact sense is not certain, 
 as makhebhyah is open to various render- 
 ings, but it is simplest to take it as an 
 epithet of the Maruts, and as the cause 
 of ye. 
 
 8 This verse is given in full at ii. 4. 14 q. 
 
 8 This verse is given in full at ii. 4. 14 r : 
 devdli is a misprint for devah {BibU Ind., 
 RV. and ii. 4. 14 r). 
 
307] 
 
 [ — iv. 2. l 
 
 The Vaigvadeva Offering 
 
 r May sky and earth this day 
 Place among the gods this sacrifice, 
 
 Successful, touching the sky. 
 s Bring forward the parents born of old with new songs, 
 In the seat of holy order, 
 
 Come to us, O sky and earth, with the host divine ; 
 Great is your protection. 
 t Awaken Agni with the praise, 
 
 Kindling the immortal ; 
 
 May he place our oblations among the gods. 
 u Bearing the oblation, immortal, 
 
 The eager messenger, well-inclined, 
 
 Agni uniteth with our prayer. 
 v Health be they. 1 * 
 w For each prize. 3 
 
 PRAPATHAKA II 
 
 The Preparation of the Ground for the Fire 
 
 iv . 2. 1. a Thou 3 art the step of Visnu, overcoming hostility, mount the Gayatrl 
 metre, step along the earth, excluded is he whom we hate. Thou art the 
 step of Visnu, overcoming imprecations, mount the Tristubh metre, step 
 along the atmosphere, excluded is he whom we hate. Thou art the step 
 of Visnu, overcomer of the enemy, mount the Jagatl metre, step along 
 the sky, excluded is he whom we hate. Thou art the step of Visnu [1], 
 overcomer of the foe, mount the Anustubh metre, step along the quarters, 
 excluded is he whom we hate. 
 
 b Agni hath cried, like Dyaus thundering, 
 
 Licking the earth, devouring the plants ; 
 
 Straightway on birth he shone aflame, 
 
 He blazeth with his light within the firmaments. 4 
 c 0 Agni, returner, to us return 
 
 With life, with radiance, with gain, with wisdom, with offspring, 
 with wealth. 5 6 
 
 1 This verse is given in full at i. 7. 8 i (ad 
 Jin.), where see note. 
 
 * This verse is given in full at i. 7. 8 g. 
 
 3 Cf. KS. xvi. 8 ; MS. ii. 7. 8 ; YS. xii. 5-17. 
 For the Brahmana see TS. v. 2. 1. 1-5. 
 
 This section gives the Mantras for the 
 
 placing of the fire on a throne ; with a 
 the Adhvaryu steps four times to the east, 
 holding the fire above the navel ; with 
 
 6 and c-f he turns round towards the 
 right ; with g he loosens the knot of the 
 sling holding the pan ; with h he takes 
 it, and with i he reverences the fire, and 
 
 with k-n deposits it on the throne ( dsandi ) 
 prepared for it ; see ApQS. xvi. 10. 12-18 ; 
 B^S. x. 16 (who uses h and i for the 
 taking of the pan), and cf. M£S. vi. 1.3; 
 K£S. xvi. 5. 11-20. 
 
 * This verse is also given in full in i. 3. 14 e, 
 and in iv. 2. 2 d. 
 
 5 KS. has abhi no nivartasva ; MS. (i. 7. 1) ma- 
 vartasva ; VS. no ni vartasva ; MS. and 
 VS. after vdreasa have prajaya dhomena 
 sanya medhaya rayyd posena ; KS. omits 
 the last two but follows the order of MS. 
 and VS. 
 
iv. 2. 1 — ] The Preparation of the Ground for the Fire [308 
 
 d O Agni [2], O Angiras, a hundred be thy returns, 
 
 A thousand thy movements ; 
 
 With the increase of their increase 
 Do thou bring back for us what is lost, 
 
 Bring back to us wealth. 1 
 e Return with strength, 
 
 Return, O Agni, with food and life ; 
 
 Again guard us on all sides. 2 
 / Return with wealth, 
 
 O Agni, fatten with the stream, 
 
 All-gaining on every side. 2 
 g Unloose from us, O Varuna, the highest, 
 
 The lowest, the midmost knot [3] ; 
 
 Then may we, O Aditya, in thy rule, 
 
 Be guiltless before Aditi. 3 
 h I have drawn thee, thou hast become within, 
 
 Be thou firm and motionless, 
 
 Let all the folk desire thee ; 
 
 In him establish the kingship/ 
 i In greatness hath he arisen erect in the van of the dawns ; 
 Emerging from the darkness, he hath come with the light ; 
 
 Agni, with radiant brilliance, fair limbed, 
 
 On birth hath filled every seat. 5 
 Jc Do thou sit down in the lap of this mother [4], 
 
 O Agni, knowing all the ways ; 
 
 Consume her not with light nor with heat, 
 
 Within her shine with pure radiance. 6 
 I O Agni, with glow 
 Within thine own seat of the pan, 
 
 Heating with her blaze, 
 
 Be thou, 0 all-knower, auspicious. 
 m Becoming auspicious to me, O Agni, 
 
 Do thou sit down auspicious ; 
 
 Having made all the quarters auspicious, 
 
 Sit here on thine own birthplace. 
 
 n The gander seated in purity, the bright one seated in the atmosphere, 
 The Hotr seated at the altar, the guest seated in the house. 
 
 Seated among men, seated in the highest, seated in holy order, 
 seated in the firmament, 
 
 1 KS. and VS. have ddha for tdsam, MS. athd. 
 
 2 This and the next verse are given in full at 
 
 i. 6. 8 t and k. MS. (i. 7. 1) has amliasah 
 for vifvatah in c, and so KS. and VS. 
 
 3 This verse occurs in full at i. 5. 11 k. 
 
 4 KS. and MS. have avicacalat ; in d KS. has 
 asme (v. 1. asmai ), MS. asme rastrdni dharaya, 
 VS. md tvad rastram ddhi bhrayat. 
 
 3 This is RV. x. 1. 1 without variant. 
 
 6 k-m are found in iv. 1 . 9 k-m. 
 
309] 
 
 The Adoration of the Fire in the Pan [ — iv. 2. 2 
 
 Born of the waters, born of the cows, born of holy order, born of the 
 mountain, the great holy order. 1 
 iv. 2. 2. a From 1 the sky was Agni first born, 
 
 From us secondly he who knoweth all, 
 
 In the waters thirdly the manly, 
 
 The pious man singeth of him, the undying, as he kindleth him. 3 
 b We know thy three places threefold, O Agni, 
 
 We know thy seat that is established in many places; 
 
 We know thy highest name in secret ; 
 
 We know the spring whence thou hast come. 4 
 c The manly souled kindleth thee in the ocean, in the waters, 
 
 In the breast of the sky, O Agni, he who gazeth on men ; 
 
 Thee standing in the third region [1], 
 
 In the birthplace of holy order, the steers inspirited. 6 
 d Agni hath cried, like Dyaus thundering, 
 
 Licking the earth, devouring the plants ; 
 
 Straightway on birth he shone aflame, 
 
 He blazeth with his light within the firmaments. 6 
 e Eager, purifying, the envoy, the wise one, 
 
 Agni, the immortal, hath been established among men ; 
 
 He beareth and darteth forward his ruddy smoke ; 
 
 The sky he attaineth with his pure radiance. 7 
 f The banner of the whole world, the germ [2], 
 
 Filled on birth the firmaments ; 
 
 Even the firm mountain he cleft passing over, 
 
 When the five peoples sacrificed to Agni. 8 
 g Receptacle of prosperity, supporter of riches, 
 
 Granter of thoughts, guardian of the Soma, 
 
 Son of the bright one, of strength, the king 
 Is resplendent within the waters, kindled before the dawns. 9 
 h He who first maketh for thee to-day, 0 thou of wondrous radiance, 
 
 A cake rich in ghee, O god Agni ; 
 
 Do thou bear him ever on to the better, 
 
 This is given also in full at i. 8. 15 l. 
 
 Cf. KS. xvi. 9 ; MS. ii. 7. 9 ; VS. xii. 12-28. 
 For the Brahmana see TS. v. 2. 1. 6. This 
 section gives the verses used for the 
 adoration of the fire in the pan with the 
 hymn of VatsaprI ; RV. x. 45 ; see Ap£S. 
 xvi. 11. 6 ; B£S. x. 16 ad fin . ; M£S. vi. 
 1. 3; K£S. xvi. 5. 21, 22. 
 
 This is found in full also at i. 3. 14 o. It is 
 RV. x. 45. 1 without variant. 
 
 In RV. x. 45. 2 dhama vibhrta is read ; KS. 
 transposes c and d, and MS. ends with 
 
 ababhutha. 
 
 5 In RV. x. 48. 3 apdm upasthe is read and 
 
 avardhan for ahinvan ; MS. has agrbhnan. 
 
 6 This is found also in full at i. 3. 14 e ; iv. 2. 
 
 1 b. It is RV. x. 45. 4. 
 
 7 This is RV. x. 45. 7 ; KS. and MS. have 
 
 arusah. 
 
 8 This is RV. x. 45. 6 ; KS. and MS. have 
 
 jajne and raja. 
 
 3 This is RV. x. 45. 5. RV., KS., MS., and 
 VS. all have vasuh, which is clearly right ; 
 cf. above, p. lxxxviii. 
 
iv. 2. 2 — ] The Preparation of the Ground for the Fire [310 
 
 iv. 2. 3. 
 
 To glory allotted by the gods, O youngest one [3]. 1 2 
 i Give him portion, O Agni, in praises ; 
 
 Give him portion in every hymn that is sung, 
 
 Dear shall he be before Surya, dear before Agni ; 
 
 With what is born, what is to be born shall he be victorious.* 
 k Thee, O Agni, the sacrificers through the days 
 Bear as many riches desirable ; 
 
 With thee desiring wealth, 
 
 Eagerly they revealed the stall rich in kine. 3 
 I Shining like gold, he hath become widely resplendent, 
 
 For glory shining with immortal life ; 
 
 Agni became immortal in his strength, 
 
 What time prolific Dyaus begat him. 4 
 a 0 5 Lord of food, accord us food, 
 
 Uninjurious, impetuous ; 
 
 Do thou further the donor, 
 
 Bestow strength on our bipeds, our quadrupeds. 6 
 b May the All-gods thee, 
 
 O Agni, bear up with their thoughts ; 
 
 Be thou to us most propitious, 
 
 With kindly face, abounding in light, 7 
 c Come forward, O Agni, rich in light, 
 
 With auspicious rays ; 
 
 Shining with great radiance, 
 
 Harm not our offspring with thy body. 8 
 d With kindling-wood serve Agni, 
 
 Awaken the guest with ghee ; 
 
 In him [1] offer oblations. 0 
 
 1 This is RV. x. 45. 9. KS. has devahitam 
 
 yavisthya. 
 
 2 This is RV. x. 45. 10. 
 
 3 This is RV. x. 45. 11. RV., KS., and VS. 
 
 have vasu, and KS. apavran ; MS. has for 
 b dutam krnvand ayajanta liavyaih. 
 
 4 This is RV. x. 45. 8. It is found in full at 
 
 i. 3. 14 q; iv. 1. 10 l. 
 
 3 Cf. KS. xvi. 10 ; KapS. xxv. 1 ; MS. ii. 7. 
 10 ; VS. xi. 83 ; xii. 30-44. FortheBrah- 
 
 mana see TS. v. 2. 2. This section gives 
 
 the Mantras for the taking of the fire in 
 the pan to the place of the piling of the 
 fire ; with a he puts on the fire a stick 
 of Udumbara wood dipped in the Vrata 
 milk ; with b he puts the pan with the 
 fire on a cart with two poles on the 
 Praiiga ; with c he advances, and with d 
 puts a stick on ; e is used for a Ksatriya ; 
 
 if there is an ash in the pan, then he 
 puts it into water with f-h ; i and k 
 accompany the replacing of the ash — 
 wrung out — in the pot, and with l and m 
 he puts the fire again in the pan ; with 
 n he rekindles the fire, and pays rever- 
 ence with o and p ; see Ap£S. xvi. 11. 3 ; 
 12. 4-13. 1 ; Bps. x. 18, and cf. M<?S. vi. 
 
 1. 3 ; K£S. xvi. 6. 8, 15-7. 2. 
 
 6 It is clear that pradutaram is meant here, 
 
 but in the other Sanhitas pra-pra seems 
 to bo meant, though in KS. the absence 
 of accents leaves this uncertain. 
 
 7 The other Sanhitas read fivds tvdm. TS. v. 
 
 2. 2. 3 takes tanuvd as referring to Agni, 
 but it might refer to the part affected. 
 
 8 The other Sanhitas have arcibhis team. 
 
 0 This is RV. viii. 44. 1 without variant. 
 
311] 
 
 [ — iv. 2. 3 
 
 The Taking of the Fire in the Pan 
 
 e Far-famed is this Agni of Bharata, 
 
 Since his great light shineth like the sun ; 
 
 He who overcame Puru in battle 
 
 Hath shone forth, the heavenly guest, propitious for us. 1 
 / O ye waters divine, accept these ashes ; 
 
 Place them on a resting-place, in the fragrant region ; 
 
 To him may the ladies with noble spouses bow ; 
 
 Like a mother her son, do ye kindly bear him. 2 
 g In the waters, O Agni, is thy seat [2], 
 
 Thou enterest the plants ; 
 
 Being in the germ thou art born again. 3 
 h Thou art the germ of plants, 
 
 The germ of trees, 
 
 The germ of all things, 
 
 O Agni, thou art the germ of the waters. 4 
 i With ashes having satisfied thy birthplace 
 And the waters, on the earth, O Agni, 
 
 In unison with thy mothers, 
 
 Full of light hast thou again taken thy seat. 5 
 k Having again come to thy seat, 
 
 And to the waters, to the earth, O Agni, 
 
 Within her thou liest, most auspicious, 
 
 As on the lap of a mother. 6 
 I Return with strength [3], 
 
 Return, O Agni, with food and life ; 
 
 Again guard us on all sides. 7 
 m Return with wealth, 
 
 O Agni, fatten with the stream, 
 
 All-gaining on every side. 7 
 
 n May the Adityas, the Rudras, the Vasus, kindle thee again ; 
 The Brahmans again with offerings, O bringer of wealth ; 8 
 With ghee do thou increase our bodies ; 
 
 May the wishes of the sacrificer become true. 9 
 
 1 This is found also in full above at ii. 5. 12 y. 
 
 8 MS. and YS. have grbhruta ; MS. has sariidah 
 
 for supatmh ; VS. has vibhrtapsv enat. 
 
 s KS. and MS. have sam, but probably this 
 should be read as sdn. This is RV. viii. 
 43. 9, which also has sdn. 
 
 * Without variant in the other Sanhitas. 
 
 6 If prthivnm is construed with dsadah, the 
 
 position of ca is correct, but in the next 
 
 line this explanation is not possible ; it 
 
 is, however, perhaps the case that apdf 
 c a prthiiAm is in apposition to yonim and 
 
 is to be explained on the model of the 
 vocatives with nom. and ca. Cf. pp. 15, 
 n. 1 ; 274, n. 1 ; 281, n. 2. prasad as trans. 
 is rare. TS. does not lingualize the s of 
 •mdtrbhis. 
 
 6 This verse is modelled on the preceding. 
 
 7 These verses occur in full above at i. 5. 3 t 
 
 and k ; iv. 2. 1 e and/. 
 
 8 MS. has vasudhlte ague , KS. vasudhitam ague, 
 
 KapS. vasudhitim ague ; MS. and VS. have 
 tanvam, KS. has not the half-verse. 
 
 9 This is RV. i. 147. 2 with no for me. 
 
iv. 2. 3 — ] The Preparing of the Ground for the Fire [312 
 
 o Hearken to this our call, that is offered, O youngest one, 
 
 Of the most generous one, O thou that hast power ; 
 
 One hateth, one praiseth. 
 
 As praiser I praise thy body, 0 Agni. 1 
 p Be thou a bounteous patron, 
 
 Giver of riches, lord of riches ; 
 
 Eepel from us the foes. 2 
 
 iv. 2. 4. a Go 3 hence, depart, creep away, hence, 
 
 Ye that are here of old and ye that are new, 
 
 Yama hath given this resting-place of earth, 
 
 The Pitrs have made this world for him. 4 
 b Thou art the ash of Agni, thou art the dust of Agni. 
 c Thou art accord, fulfilling love ; in me be the fulfilling of thy love. 
 d Be united your dear bodies, 
 
 Be united your dear hearts, 
 
 Be your breath united [1], 
 
 United my body. 5 
 
 e This is that Agni in whom as a belly 
 Indra placed the pressed Soma eagerly ; 
 
 Thou art praised, 0 all-knower, for winning 
 Booty a thousandfold, like a swift steed. 6 
 / 0 Agni, thou comest to the wave of the sky, 
 
 To the gods thou speakest, those of the altar ; 
 
 The waters above in the realm of the sun, 
 
 And those below wait (on thee). 7 
 g O Agni, thy radiance in the sky, the earth, 
 
 The plants [2], or the waters, O holy one, 
 
 That whereby thou didst outspread the broad atmosphere, 
 
 1 KS. and MS. have nindati and the latter has 
 vavanda ; both have vanddrum, YS. has 
 vandarus. 
 
 a VS. has vasupate vdsudavan ; MS. adds at the 
 end ydni kdni ca cakrmd. RV. ii. 6. 4 
 agrees with YS. 
 
 3 Cf. KS. xvi. 11; KapS. xxv. 2 ; MS. ii. 7. 
 11; VS. xii. 45-55. For the Brahmana 
 see TS. v. 2. 3 ; 5. 6. 2. This section gives 
 the Mantras for the piling up of the 
 Garhapatya : with a the Adhvaryu makes 
 ready the foundation, and spreads sand 
 and salt earth over it with b and c ; the 
 
 sand and earth he mixes with d ; with 
 e-h he lays down in the middle four 
 bricks ; with t and k he places two in 
 
 front, and with l and m two behind ; the 
 
 remaining thirteen he deposits with n 
 
 and o in each case and adds tdya-sida ; 
 
 see Ap£S. xvi. 14; BQS. x. 19-21, and 
 cf. M£S. vi. 1. 3; K<?S. xvii. 1. 3-17; 
 xvi. 7. 14. 
 
 4 This verse is a variant of RV. x. 14. 9 ; KS. 
 and VS. omit idam ; prthivydh is really 
 a genitive of apposition, as in the case of 
 sanim goh in » below, and see p. 303, n. 6. 
 
 8 This is not in MS. or VS., but is found in 
 KS. vii. 12 as here. The variation of sam 
 priya and sdmpriydh is absurd, and srim 
 should be road separately in each case. 
 
 • This is RV. iii. 22. 1, but that has sahas- 
 rinam ; KS., MS., and VS. agree with TS. 
 For the sense of c and d cf. Oldenberg, 
 figveda-Noten, i. 243, 244. 
 
 7 This is RV. iii. 22. 8, but that has rocane 
 pardstdt, and is followed by VS. ; MS. has 
 rocanah, KS. yds tv avastdd followed by yd 
 vd puro rocane suryasya. 
 
313] 
 
 [ — iv. 2. 5 
 
 The Piling of the Garhapatya 
 
 Glittering is thy gleam, moving and men espying. 1 
 h May the Agnis of the dust 
 In unison with those of the floods 
 Accept the oblation offered, 
 
 The rich healthful viands. 2 
 i As food, 0 Agni, accord to the sacrificer 
 The gain of a cow, wondrous enduring ; 
 
 Be to us a son, a scion, full of life ; 
 
 This, O Agni, be thy lovingkindness towards us.’ 
 k This is thy due place of birth, 
 
 Whence born thou didst shine, 
 
 Mount it, O Agni, knowing it [3], 
 
 And make our wealth increase. 4 
 
 I Thou art a piler ; in the manner of Ahgiras be firm with that deity. 
 m Thou art a piler round ; in the manner of Ahgiras be firm with that deity. 
 n Fill the world, fill the hole, do thou sit down auspicious ; 
 
 Indra and Agni and Brhaspati 
 Have placed thee on this birthplace ; 
 o The dappled kine, streaming with milk, 
 
 Mix the Soma, 
 
 Clans in the birthplace of the gods, 
 
 In the three realms of sky. 5 
 iv. 2. 5. a Be 6 united, be in harmony, in affection, 
 
 Radiant, with kindly thought, 
 
 Clothed in food and strength, 
 
 United have I made your minds, your ordinances, your hearts. 7 
 
 1 This is RV. iii. 22. 2, which has, like VS., 
 apsv d ; KS. and MS. substitute ydi parca- 
 tesv osadhisv apsu. 
 
 3 This is RV. iii. 22. 4, which has in c yajndrn 
 
 adruJw ; KS. and MS. read pravanena. 
 VS. agrees with TS. 
 
 5 This is RV. iii. 22. 5 without variant. 
 
 4 This is also found in full at i. 5. 5/. 
 
 6 This is RV. viii. 69. 3 without variant. 
 
 « Cf. KS. xvi. 11, 12 ; KapS. xxv. 2, 3 ; MS. 
 ii. 7. 11, 12 ; VS. xii. 57-72. For the 
 Brahmana see TS. v. 2. 4. This section 
 gives the Mantras for the ploughing of the 
 earth for the sake of the piling of the 
 Ahavaniya ; with a-d he unites the fire 
 of the pan with the fire piled up in the 
 Garhapatya ; with e he removes the fire 
 from the sling, and with / grasps the 
 sling ; he deposits it in a natural cleft or 
 hole with g ; with i-l he piles up three 
 4 [h.o.s. 19 ] 
 
 bricks, and with h covers them with the 
 net of the sling ; they then return, and 
 with m he adores the Ahavaniya or the 
 Garhapatya ; n and 0 are used for the 
 Sampraisa of the Adhvaryu, and for the 
 filling of the buckets with water ; with 
 p and q the ploughs are yoked, and r and 
 s accompany the ploughing ; t is used as 
 the furrows are ploughed three by three, 
 and u is said as he touches the sitantard- 
 lani ; see Ap^S. xvi. 10. 5-20. 7, and cf. 
 B£S. x. 21-25 where n and 0 are used 
 for the touching of the thongs of the 
 ploughs, and t and u are used when the 
 Adhvaryu gazes on the furrow ; M 9 S. vi. 
 1.3; K£S. xvii. 1. 19-2. 12. 
 
 7 In this verse two verses are really combined, 
 which the other Sanhitas recognize in 
 the division of the text. 
 
iv. 2. 5 — ] The Preparing of the Ground for the Fire [314 
 
 b O Agni of the dust be overlord for us ; 
 
 Bestow food and strength on the sacrificer. 1 
 c Thou, O Agni, art of the dust, 
 
 Rich, full of increase, 
 
 Making all the regions propitious 
 Thou hast sat down on thine own birthplace. 2 
 d Be ye of one mind for us, 
 
 One dwelling [1], spotless ; 
 
 Harm not the sacrifice, nor the lord of the sacrifice, 0 all-knowers ; 
 Be ye two auspicious to-day unto us. 3 
 e As a mother her son, the earth, 
 
 The pan, hath borne Agni of the dust in his own birthplace ; 
 
 In unison with the All-gods, the seasons, 
 
 Let Prajapati, all-worker, release it. 4 
 / The bright light 
 
 Born beyond this firmament, 
 
 May that convey us beyond our foes, 
 
 0 Agni Vaifvanara, hail ! 5 
 g Homage to thee, O Nirrti of every form [2], 
 
 Loosen ye this bond made of iron ; 
 
 Do thou in accord with Yama and Yam! 
 
 Mount this highest vault. 6 
 h The bond that Nirrti, the goddess, 
 
 Bound on thy neck, not to be loosened, 
 
 This I loosen for thee as from the middle of life ; 
 
 Then living, let loose, do thou eat the food. 7 
 i Thee in whose cruel mouth here I make offering, 
 
 For the loosening of these bonds, 
 
 As ‘ earth ’ men know thee, 
 
 As ‘ Nirrti ’ [3], I know thee on every side. 8 
 k Seek the man who poureth not offering nor sacrifices ; 
 
 The road of the thief and robber thou followest ; 
 
 Seek another than us, that is thy road ; 
 
 Homage be to thee, O Nirrti, 0 goddess. 9 
 
 1 In VS. xii. this is added to the last two 
 
 Padas of a to make verse 58. 
 
 2 KS. , MS., and VS. agree in reading tvam ague 
 
 purisydh. 
 
 3 Found also above at i. 3. 7 n. VS. has 
 
 sacetasau. 
 
 4 KS. has alone vifve devd with samvidanah. 
 
 r> KS. has dyumat for svaha ; MS. inserts 
 mahdf citrdm for f ukram. 
 
 6 KS. has tigmatejah for vifvarupe, and f rid for 
 
 crtd ; MS. and VS. have tigmatejah. 
 
 7 KS. and MS. have yam . . . papain, and in 
 
 c tarn ta . . . ayuso nu madhye ; KS. con- 
 tinues adha visitah ; VS. has avicr/yam and 
 dthaitam . . . prasutah. 
 
 8 KS. has yat ta asmin ghora dsan and adds 
 
 kam at the end ; in c it has yam tvd jano 
 bhiimir Hi pramandate; VS. has yasyds te 
 ghora dsan and in c agrees with KS. ; in d 
 it has nirrtim tvd. 
 
 9 KS., MS., and VS. have ihi for esi. 
 
315] 
 
 [ — iv. 2. 5 
 
 The Ploughing of the Earth 
 
 l Praising Nirrti, the goddess. 
 
 Like a father his son, I weary her with my words ; 
 
 She who knoweth all that is born, 
 
 Discerneth, the lady, every head. 1 
 m Abode and collector of riches, 
 
 Every form she discerneth with might [4], 
 
 Like the god Savitr of true laws, 
 
 Like Indra, she standeth at the meeting of the ways. 2 
 n Make firm the straps, 
 
 Fasten the buckets ; 
 
 We shall drain the well full of water, 
 
 That never is exhausted, never faileth. 3 
 o The well with buckets fastened, 
 
 With strong straps, that yieldeth abundantly, 
 
 Full of water, unexhausted, I drain. 4 
 p The sages yoke the ploughs ; 
 
 They stretch apart the yokes, 
 
 Wise with goodwill among the gods. 5 6 
 q Yoke the ploughs, stretch apart the yokes, 
 
 Here sow in the womb made ready the seed [5] ; 
 Through our song be there audience with profit for us ; 
 May the ripe (grain) be brought low by the sickle." 
 r The plough, of keen share, 
 
 Propitious, with well-polished handle, 
 
 Plougheth up a cow, a sheep, 
 
 And a fat blooming maid, 
 
 A chariot support with a platform. 7 
 s With prosperity may our ploughs cleave the ground, 
 With prosperity may the ploughers go round the yokes ; 
 Prosperity (may) Parjanya (give) with honey and milk, 
 
 1 This is not in the other Sanhitas. 
 
 a RV. x. 139. 3 begins rdyo budhnah and ends 
 dhandndm ; cf. AV. x. 8. 42. 
 
 3 This is RV. x. 101. 5, which, however, 
 
 transposes a and b and ends susekam anu- 
 paksitam. It is not in the parallel passages 
 of the other Sanhitas, but KS. xxxviii. 14 
 has a version like that of TS. RV. has 
 the older form avatam. 
 
 4 This is RV. x. 101. 6, which has iskrtahdvam, 
 
 and avatam. 
 
 6 This is RV. x. 101. 4, with which the 
 other Sanhitas agree ; AV. iiL 17. 1 has 
 sumnayau and one MS. in KS. sumnayuh. 
 
 6 This is RV. x. 101. 3, which has tanudhvam, 
 
 srnyah, and eyat ; KS. has krto yonih, 
 srnyah, but Cigat ; MS. has srnyah, and VS. 
 agrees with RV. srny'd is easier but 
 srnyah is presumably the older version. 
 Cf. also AV. iii. 17. 2 with Whitney’s 
 note ; Vedic Index, ii. 471. 
 
 7 This is AV. iii. 17. 3, which has pavnaiat 
 (VS. pdviravat) sufhnam sotnasatsaru, while 
 KS., MS., and VS. have somapitsaru ; TS. 
 clearly here has a superior tradition ; 
 possibly for sufevam susimam should be 
 read as suggested by BR. AV. has pivd- 
 rlm ca prapharyam, and all except TS. and 
 VS. invert d and e; VS. has tad udvapati, 
 while the rest have vd id vapati. 
 
[316 
 
 iv. 2. 5 — ] The Preparing of the Ground for the Fire 
 
 And do ye, O (JJuna and Sira, accord prosperity to us. 1 2 3 
 t Wishes, O milker of wishes, do thou milk 
 To Mitra and Varuna ; 
 
 To Indra, to Agni, to Pusan, 
 
 To the plants, and to offspring.’ 
 u The furrow anointed with ghee, with honey, 
 Approved by the All-gods, the Maruts, 
 
 Full of strength, swelling with milk, 
 
 Do thou, O furrow, turn towards us with milk. 5 
 iv. 2. 6. a The 4 plants born 
 
 Three generations before the gods, 
 
 Of the brown ones I celebrate 
 The seven and a hundred abodes. 5 
 6 A hundred, 0 mother, are your abodes, 
 
 A thousand too your shoots, 
 
 Therefore do ye, with a hundred powers, 
 
 Make him whole for me. 6 
 c With flowers, with shoots, 
 
 Fruit-bearing and without fruit, 
 
 Like steeds victorious 
 The plants are strong to help. 7 
 d ‘ Plants ’, 0 ye mothers, 
 
 I hail you, O goddesses ; 
 
 Go bearing away defilement, 
 
 Defilement [1] destroying. 8 
 e In the A^vattha is your seat, 
 
 In the Parna is your dwelling made ; 
 
 1 This corresponds as regards a and b with 
 
 RV. iv. 57. 8, which, however, has krsantu 
 for tudantu and vdhaih ; VS. agrees with 
 RV. but has su for nah ; AV. iii. 17. 5 has 
 suphalah but as TS. vdhdn ; MS. and KS. 
 have suphalah, and both have vdhaih, MS. 
 also having kindfo abhy etu. In c and d 
 the rest all vary, but TS. agrees with RV. 
 fundm must mean ‘ prosperity ’ here. 
 
 2 KS. has in c and d indrdydfvibhydm prajdbhya 
 
 osadhibhyah ; MS. in ii. 7. 14 has a, d (as 
 in KS.), c, and b in the order a, b, c, d ; 
 VS. agrees with KS. 
 
 3 KS. and MS. have sam ajyatam, followed by 
 
 anumaldm in MS. ; in c they have urju 
 bhdgdm madhumat pinvamdnd ; VS. agrees 
 with TS. 
 
 4 Cf. KS. xvi. 18; KapS. xxv. 4; MS. ii. 7. 
 
 18 ; VS. xii. 75-96. For the Brahmana see 
 
 TS. v. 2. 5. 5. In Ap£S. xvi. 19. ll'four- 
 
 teen verses are prescribed for the sowing, 
 and according to the comm, the extra 
 six are alternatives ; B£S. x. 25 recognizes 
 only fourteen (3 + 8 + 3 + 5) ; cf. also M£S. 
 vi. 1. 3 ; K£S. xvii. 3. 8. 
 
 6 In RV. x. 97, which is parallel with the 
 section in context, the verse begins yd 
 osadhih purvd jdtah, and in c manai nu. is 
 read ; KS. and MS. hare yd osadhayah 
 prathamajdh ; KS. has manai till, MS. 
 manve nd ; VS. agrees with RV. 
 
 6 RV. x. 97. 2 ; KS. and VS. have adhd. 
 
 7 RV. x. 97. 3 omits b and prefixes our a with 
 
 osadhih prati modadhvam ; so VS. ; KS. and 
 MS. agree with TS. 
 
 8 RV. x. 97. 4 agrees as to a and b, but for c 
 
 and d it and VS. have satteyam dfvam gdtii 
 vdsa almdnam lava purusa ; KS. has raksah 
 for rapah. 
 
317] 
 
 [ — iv. 2. 6 
 
 The Sowing 
 
 Cows shall in truth be your share 
 If ye shall gain this man.' 
 
 / In that in strength I seize 
 These plants in my hand, 
 
 The soul of the disease perisheth, 
 
 As before one that taketh alive. 2 
 g When the plants come together 
 Like princes at the assembly, 
 
 Sage is the physician called, 
 
 Slayer of Raksases, overpowerer of diseases. 5 
 h Remover is your mother by name, 
 
 And ye are helpers ; 
 
 Ye are winged streams [2] ; 
 
 Remove whatever is unwell. 1 
 i Let one of you aid another, 
 
 Let one be of assistance to another ; 
 
 All the plants in unison 
 Do ye further this speech of mine. 5 
 k The strength of the plants hath arisen 
 Like cows from the pasturage, 
 
 Of them that are fain to win gain, 
 
 To the self of thee, O man. 6 
 I Beyond all obstacles, 
 
 Like the thief the pen, they have strode, 
 
 The plants have shaken away 
 Every defilement in the body. 7 
 m Those [8] that have mounted thy self, 
 
 That have entered every limb, 
 
 May they repel thy disease, 
 
 Like a dread intercessor. 8 
 n O disease, do thou fly forth 
 
 With the eagle, the blue jay ( kikidivi ) 
 
 With the rush of the wind, 
 
 KS. and MS. have the double subjunctive 
 sandvatha. This is EY. x. 97. 5. 
 
 This is RV. x. 97. 11 which in a has yad ima 
 vdjayann ahdm ; KS. agrees with TS., but 
 MS. and VS. with RV. 
 
 RV. x. 97. 6 has yatrausadhir samdgmata ; 
 KS. has yad osadhayas samdgmata ; VS. 
 agrees with RV., and MS. with TS., but 
 in c it ends with kavi. 
 
 RV. x. 97. 7 and VS. have iskrtih and end 
 niskrfih ; in c they read sirah and end 
 with Jcrtha ; KS. and MS. read in b tvam 
 
 asi niskrtah (MS. samkrtih) ; KS. has sf.ha. 
 
 5 This is RV. x. 97. 14, which omits osadkayah ; 
 
 MS. has osadkayah in the place of idam ; 
 KS. and VS. agree with RV. 
 
 6 This is RV. x. 97. 8 ; all agree. 
 
 7 RV. x. 97. 10 has osadhih and tanvah ; so 
 
 VS. ; KS. has with MS. osadkayah and 
 tanvah but reads kimcit. 
 
 8 RV. x. 97. 12 and VS. agree only in the last 
 
 Pada, which is also in AV. iv. 9. 4, where 
 see Whitney’s note. KS. omits yah in b, 
 MS. transposes the verbs of a and b. 
 
[318 
 
 iv. 2. 6 — ] The Preparing of the Ground for the Fire 
 
 With the whirlwind do thou disappear. 1 
 o Rich in steeds, rich in Soma, 
 
 Full of strength, full of power, 
 
 I have found all the plants 
 For his safety. 2 
 p The fruitful, the fruitless, 
 
 The flowering, the flowerless, 
 
 Impelled by Brhaspati, 
 
 May they free us from tribulation. 3 
 q The [4] plants whose king is Soma, 
 
 And which have entered the earth, 
 
 Of them thou art the highest, 
 
 Impel us to long life. 4 
 r Falling from the sky 
 The plants said, 
 
 ‘ He, whom we reach while in life, 
 
 Shall not come to ill.’ 5 
 s Those that hear now 
 And those that are gone far away, 
 
 Coming all together here 
 Give ye him healing. 6 
 t May the digger of you come to no ill, 
 
 Nor he for whom I dig you ; 
 
 May all our bipeds and quadrupeds 
 Be free from disease. 7 
 u The plants hold converse 
 With Soma, the king, 
 
 ‘ The man for whom the Brahman prepares (us), 
 
 We, O king, bring to safety.’ 8 
 iv. 2. 7. a May 9 he harm us not who is father of earth 
 
 1 RV. x. 97. 13 has cdsena kikidivind ; so KS. 
 
 and VS. but MS. lias kikidivya. For the 
 kikidwi cf. Vedic Index , i. 156. 
 
 2 All agree (RV. x. 97. 7) except that MS. has 
 
 dyuksi. 
 
 3 RV. x. 97. 14 and VS. agree; KS. and MS. 
 
 in b read akofah and kofinlh. 
 
 4 This verse agrees (except for dsadhih ) with 
 
 RV. x. 97. 18 a (19 a), 19 b ( msthitdh ), and 
 18 c; d is quite different. 
 
 3 RV. x. 97. 17, MS., and VS. agree ; KS. has 
 
 ’ ntebhyah pari. 
 
 8 RV. x. 97. 21 agrees as to a and b ; it then 
 reads sdrvuh samgdtya virudho 'syai sum 
 
 datta virydm ; so VS. ; MS. omits s, t, and u; 
 
 KS. has a and b of s as here only. 
 
 7 RV. x. 97. 20 agrees, and so VS. 
 
 8 RV. x. 97. 22 agrees, and so VS. 
 
 9 Cf. KS. xvi. 14 ; KapS. xxv. 6; MS. ii. 7. 
 
 14; VS. xii. 102-113. With a-d the 
 Adhvaryu casts lumps of earth from the 
 quarters, ending with that where his 
 enemy is ; with e-k he scatters sand, and 
 with l he puts gravel round the place of 
 the piling of the altar, the Aliavanlya in 
 this case ; with m, and in the case of 
 a Riijanya n, he scatters the sand ; see 
 Ap£S. xvi. 20. 6-18 ; B£S. x. 26 ; M£S. 
 vi. 1. 6; K^S. xvii. 3. 11-16. 
 
319] 
 
 [ — IV. 2. 7 
 
 The Scattering of the Sand 
 
 Or who, of true law, created the sky, 
 
 And he who created the great bright waters ; 
 
 To what god shall we offer with oblation ? 1 
 b Turn towards (us), O earth, 
 
 With the sacrifice, with milk ; 
 
 Over thy caul let Agni, aroused, creep. 2 
 c O Agni, that of thee which is pure, which is bright, 
 
 Which is cleansed, which is fit for offering, 
 
 That we bear to the gods. 3 
 d Food and strength do I take hence [1], 
 
 From the abode of holy order, from the birthplace of immortality. 
 May it enter us, in cattle and in plants ; 
 
 I abandon decline, lack of food, and ill-health. 4 
 e O Agni, strength and fame are thine, 
 
 Thy rays shine mightily, O rich in light ; 
 
 O thou of broad radiance, with thy might, strength worthy 
 of laud, 
 
 Thou bestowest on the worshipper, O sage. 5 
 / Do thou extend over men, O Agni, 
 
 Ruling over wealth for us, O immortal one ; 
 
 Thou art the master of a glorious form, 
 
 Thou fillest glorious wealth. 6 
 g O son of strength, 0 all-knower, 
 
 Rejoice in our fair praises [2], being adored in our prayers ; 
 
 In thee have they placed food, rich in seed, 
 
 Of wondrous aid, of prosperous birth. 1 
 h With pure radiance, with bright radiance, 
 
 With undiminished radiance, thou comest forth with thy light ; 
 Visiting thy parents thou aidest them ; 
 
 Thou fillest both worlds. 8 
 i The righteous, the bull, common to all men, 
 
 1 This agrees exactly with RV. x. 121. 9 ; 
 
 VS. has rnd, and for jajdna in b vydnat 
 and prathamah for brhatih ; KS. and MS. 
 agree in the two latter readings, but 
 omit vd. 
 
 2 KS., MS., and YS. have arohat. 
 
 3 MS. omits te, and KS., MS., and VS. have 
 
 ydc ca yajniyam. 
 
 4 KS. has ady rtasya yonirh mahisasya dharam 
 
 and in c a tanusu ; MS. has adi ghrtasya and 
 then as in KS. in b. VS. has adatn rtdsya 
 and as in KS. and MS. ; in c it has md, 
 for no and d tanusu. 
 
 6 All agree in this verse, which is RV. x. 140. 1. 
 
 6 All agree also in this verse, save that RV. 
 
 x. 140. 4 and VS. have kraturn at the 
 end. 
 
 7 RV. x. 140. 3 has bhdrivarpasah, in which 
 
 KS., MS., and VS. agree; KS. has vifva for 
 isah. The construction is not easy, but 
 probably the nominal forms are all 
 really acc. In MS. v. Sehroeder prints tva 
 esah. 
 
 8 RV. x. 140. 2 has mdtard ; MS. and VS. 
 
 agree ; RV., KS., and VS. put ubhe at the 
 end of d ; MS. agrees with TS. but has 
 prnasi. 
 
iv. 2 . 7 — ] The Preparation of the Ground for the Fire [320 
 Agni, men place before them for favour, 
 
 Thee with their speech, that art ready to hear and most extending, 
 The divine, the generations of men. 1 
 It Preparer of the sacrifice, the wise, 
 
 Who ruleth for great gain, 
 
 The giver of the Bhrgus, the eager, skilled in the sacrifice ; 
 
 Thou fillest glorious wealth. 2 
 
 t Ye are pilers, ye are pilers around, do ye pile upwards as a support, 
 with that deity, sit ye firm in the manner of Angiras. 3 
 m Swell up, let thy strength be gathered 
 From all sides, O Soma. 
 
 Be strong in the gathering of might. 4 
 n Let thy milk draughts, thy strength be united, 
 
 The mightinesses of him who overcometh the foe ; 
 
 Swelling for immortality, O Soma, 
 
 Place in the sky the highest glories, 5 
 iv. 2. 8. a He 6 hath overcome every foe, every enemy ; 
 
 That Agni saith, that saith Soma too ; 
 
 Brhaspati, Savitr, say this of me, 
 
 Pusan hath placed me in the world of good action. 7 
 b When first thou didst cry on birth, 
 
 Arising from the ocean or the dust, 
 
 The wings of the eagle, the limbs of the gazelle, 
 
 That is thy famed birth, O steed. 8 
 c Thou art the back of the waters, the birthplace of Agni, 
 
 The ocean swelling on either side ; 
 
 Growing to might [1] as the lotus flower, 
 
 1 RV. x. 140. 6 has vifvadarfatam ; so KS., MS., 
 
 and VS. ; in d MS. has daivant and KS. 
 yujd viprdsah. 
 
 2 RV. x. 140. 5 has radhasah mahah and in c 
 
 ratim ramdsya subhagath mahim isam dd- 
 rlhasi and as usual iskartaram ; KS. agrees 
 but has kratum for rayirn ; so MS. ; VS. 
 agrees with RV. The verse is in the TS. 
 version not translatable. 
 
 3 Cf. iv. 2. 4 l and m. 
 
 1 This is found above at iii. 2. 5 k; there is 
 
 no variant in the other texts. The 
 Pratlka is found above at ii. 3. 14 w; 
 
 5. 12 c ; iii. 1. 11c. 
 
 3 This like the preceding verso is found in 
 Pratlka at ii. 3. 14 n ; 5. 12 d ; iii. 1. 11 d. 
 
 « Cf. KS. xvi. IB; MS. ii. 7. 15; VS.xiii.2-8. 
 For the Brahmana see TS. v. 2. 6. 5-7. 5. 
 With a the horse is made to advanco to 
 
 the Darbha bunch with its right foot, 
 and then turned round from left to right 
 and a second time brought to the Darbha 
 with b ; with c a lotus leaf is deposited 
 on the footprint of the horse ; with d the 
 gold plate is deposited on the top, and 
 with e a golden man is put on that again ; 
 he rubs the figure with / and addresses 
 it with g-i ; see Ap$S. xvi. 22. 1-4 ; 
 B£S. x. 27 and 30 agree in the main ; 
 cf. also M$S. vi. 1. 6 ; K£S. xvii. 4. 1-6. 
 
 7 KS. has this at xxxix. 1 with savitendras 
 
 tad aha in c ; MS. i. 5. 3 ; 6. 2 have this 
 reading and nah for ma in d, with abhy 
 astham. 
 
 8 KS. xxxix. 1 ends as RV. i. 163. 1 with upa- 
 
 stutyam nuihi jdtam ; MS. i. 6. 2 in c has 
 fyend te paksa harinotd bdhu, and in d upa- 
 stubyam. 
 
321] 
 
 [ — iv. 2. 9 
 
 The Movements of the Horse 
 
 Do thou extend in width with the measure of heaven. 1 * 3 
 d The holy power born first in the east 
 
 Vena hath disclosed from the shining boundary, 
 
 He hath revealed its fundamental nearest forms, 
 
 The womb of being and of not being. 1 
 e The golden germ first rose ; 
 
 Born he was the only lord of creation ; 
 
 He supporteth the earth and the sky ; 
 
 To what god shall we offer with oblation. 5 
 / The drop hath fallen on the earth [2], the sky, 
 
 On this seat, and on the one which was aforetime ; 
 The drop that wandereth over the third seat 
 I offer in the seven Hotras. 4 
 g Homage to the serpents 
 Which are on the earth, 
 
 The serpents in the atmosphere, in the sky, 
 
 To those serpents homage. 6 
 h Those that are there in the vault of the sky, 
 
 Or those who are in the rays of the sun, 
 
 Those whose seat is made in the waters, 
 
 To those serpents honour. 8 
 i Those that are the missiles of sorcerers, 
 
 Or those that are among the trees, 
 
 Or those that lie in the wells, 
 
 To those serpents honour. 7 
 
 iv. 2. 9. a Thou 8 art firm, supporting, unoverpowered. 
 
 1 This is given above with a variant at 
 iv. 1. 3 c. 
 
 1 This is AY. iv. 1. 1 without variant ; see 
 Whitney’s note. 
 
 3 This is found also in full at iv. 1. 8 n, and 
 
 in Pratika at ii. 2. 12 a. 
 
 4 This is found in full at iii. 1. 8 d. The 
 
 other texts have the usual samanam for 
 trtiyam. 
 
 6 KS. has prthivydm adhi ; MS. and VS. agree 
 with TS. 
 
 6 ELS. has tadah, MS. amu, YS. tdmu ; KS. 
 
 and MS. have yeapsu sadansi ( sadansi MS.) 
 cakriri. 
 
 7 KS. has yesu vd yatudhanah ; MS. has ye 
 
 vdnaspdfinam ; MS. and KS. omit rd in c. 
 
 8 Cf. KS. xvi. 16 ; xxxix. 3 (6) ; MS. ii. 7. 16 ; 
 
 VS. xiii. 16-40. For the Brahmana cf. 
 TS. v. 2. 8. 3-6 ; 5. 3. 1 ; 5. 2. 4 ; 4. 1, 2. 
 This section gives the Mantras for the de- 
 positing of the various bricks ; with a the 
 
 5 [h.o.s. 19 ] 
 
 Adhvaryu takes a naturally perforated 
 brick and lets the horse smell it and 
 with 6 deposits it in the middle of the 
 fire, the different parts of the Mantra 
 being adapted to different occasions ; 
 with c and d a Durva 1 brick ’ is deposited ; 
 with e and / he deposits the Asadha 
 brick ; with g-i, with curds mixed with 
 honey, he anoints a tortoise, and de- 
 posits it with k ; with l he deposits the 
 pestle, with m the pan, with n and 0 the 
 Vamabhrt after placing two fragments of 
 gold on the brick, with p he deposits the 
 three Retahsic bricks ; with q and r he 
 sacrifices on the pan and puts gold 
 splinters on the head of the man victim ; 
 with s he casts gold fragments in the 
 mouth of the head of the man, or t can be 
 used ; u serves for throwing fragments 
 on the right and left eyes ; is used 
 while the head is filled with curds mixed 
 
iv. 2.9 — ] The Preparation of the Ground for the Fire [322 
 
 Well wrought by Vi^vakarman ; 
 
 Let not the ocean smite thee, nor the eagle ; 
 
 Unshaking do thou make firm the earth. 1 
 b May Prajapati seat thee on the back of earth, capacious, extending ; 
 thou art extent, thou art earth, thou art the world, thou art the earth, 
 thou art Aditi all-sustaining, sustainer of all the world ; sustain the earth, 
 make firm the earth, harm not the earth, for all expiration, cross-breathing, 
 up-breathing, for support [1], for motion ; may Agni protect thee with 
 great prosperity, with most auspicious covering ; with that deity, in the 
 manner of Angiras, do thou sit firm, 
 c Arising from every stem, 
 
 From every joint, 
 
 Do thou, O Durva, extend us 
 With a thousand, a hundred. 2 
 d Thou that extendest with a hundred, 
 
 That arisest with a thousand, 
 
 To thee, 0 goddess, O brick, 
 
 Let us sacrifice with oblation. 3 
 
 e Unovercomable art thou, overcoming, overcome our enemies, over- 
 come those that practise enmity. 
 
 f Overcome the foe, overcome the foemen ; of a thousandfold strength [2] 
 art thou ; do thou inspirit me. 
 
 g To the pious the winds pour honey, 
 
 The streams honey ; 
 
 Be sweet to us the plants. 4 
 h Sweet is the night, and sweet 
 At dawn the air of earth, 
 
 Sweet be the sky, our father. 5 
 i Sweet to us be the lord of the forest, 
 
 Sweet the sun, 
 
 Sweet be the cows to us. 6 
 k May the two great ones, sky and earth, 
 
 Mingle for us this sacrifice ; 
 
 May they sustain us with support. 7 
 
 with honey, and with w the head is 
 lifted ; so Ap£S. xvi. 23. 1-27. 5. and cf. 
 B£S. x. 31, 32 ; M£S. vi. 1. 7 ; K£S. xvii. 
 4. 15-5. 11. 
 
 1 KS. omits sukrta reducing the passage to 
 
 prose ; so VS., but MS. (printed as prose) 
 has sudhria. The Concordance does not 
 recognize the metrical division. All 
 differ somewhat in the form and division 
 of the prose Mantra b. 
 
 2 There is no variant in the other texts. 
 
 s tasyai in MS. explains the tasmai of KS., 
 which is a mere blunder. Here the gen. 
 must go with havisa. 
 
 4 This is RV. i. 90. 6 without variant. So in 
 KS. xxxix. 3. 
 
 6 This is RV. i. 90. 7, which has usasah ; MS. 
 
 has this reading ; KS. xxxix. 7 has usasd. 
 0 This is RV. i. 90. 8 without variant. 
 
 7 This verse is found in full above at iii. 3. 
 
 10 h ; 6. 11 k. 
 
323] 
 
 [ — iv. 2. 9 
 
 The Depositing of the Bricks 
 
 l That highest step of Visnu [3] 
 
 The singers ever gaze upon 
 Like an eye stretched in the sky. 1 
 m Thou art firm, 0 earth, 
 
 Overcome the foemen ; 
 
 Fashioned by the gods hast thou come with ambrosia. 2 * 
 n Those beams of thine, O Agni, which rising 
 In the sun with rays envelop the sky, 
 
 With all of them bring us to brilliance, to men. 5 
 o Those flames of yours in the sun, 
 
 O gods, in cattle, in horses, 
 
 O Indra and Agni, O Brhaspati, 
 
 With all of these grant us brilliance. 4 
 p The brilliant [4] bore the light, the shining bore the light, the self- 
 resplendent bore the light. 
 q O Agni, yoke, 
 
 0 god, thy good steeds, 
 
 The swift that readily bear. 5 
 
 r Yoke, like a charioteer, O Agni, 
 
 The steeds that best invite the gods ; 
 
 Sit down as ancient Hotr. 6 
 s The drop hath fallen on the earth, the sky, 
 
 On this seat and on the one which was aforetime ; 
 
 The drop that wandereth over the third seat 
 
 1 offer in the seven [5] Hotras. 7 
 
 t There hath come into being this might of all the world, 
 
 And of Agni Vai 9 vanara, 
 
 Agni full of light with light, 
 
 The disk radiant with radiance. 8 
 u For the verse thee, for brilliance thee ! 
 v Like streams the offerings flow together, 
 
 Purified within with heart and mind ; 
 
 I behold the streams of ghee ; 
 
 A golden reed is there in the midst of them. 9 
 w In it sitteth an eagle, honey-making, nested, 
 
 Assigning honey to the deities, 
 
 1 This verse is found in full above at i. 3. 6 l. 
 
 * KS. and MS. have quite a different verse, 
 
 agreeing with c except that they have 
 
 agat. 
 
 5 The other texts all agree. 
 
 * The other texts all agree. 
 
 5 This is RV. vi. 16. 43 without variant save 
 
 for the last word, where RY. husmanyave. 
 
 6 This verse occurs also in full at ii. 6. 11 a. 
 
 7 This verse occurs also in full at iii. 1. 8 d ; 
 
 iv. 2. 8/. 
 
 8 KS. (printed as prose) has this verse, but 
 
 not MS. or VS. 
 
 9 This is RV. iv. 58. 6 a, b and 5 c, d without 
 
 variant. KS., MS., and VS. have agnih in 
 d and KS. at the end of b ya$ cikitve. 
 
[324 
 
 iv. 2 . 9 — ] The Preparing of the Ground for the Fire 
 
 On its brink sit seven tawny ones, 
 
 Milking at will the stream of ambrosia. 1 
 iv. 2. 10. a Anointing 2 with milk Aditya, the embryo, 
 
 Counterpart of a thousand, of every form, 
 
 Spare him, injure him not with thy heat ; 
 
 Make him of a hundred (years of) life, as thou art piled. 3 
 b Injure not this biped of animals, 
 
 0 hundred-eyed one, being piled for the sacrifice ; 
 
 1 appoint for thee the wailer in the forest ; 
 
 Therewith piling thy forms, be seated. 4 
 
 c The rush of the wind, the navel of Varuna, 
 
 Born as a steed in the midst of the waters, 
 
 The child of the streams, the tawny one, rooted in the mountain, 
 
 0 Agni, harm him not [1] in the highest heaven. 5 
 d Harm not this one-hooved of cattle, 
 
 The thundering, the courser among the contests ; 
 
 1 appoint for thee the Gayal of the forest ; 
 
 Therewith piling thy forms, be seated. 6 
 
 e The undying drop, the ruddy, the active, 
 
 Agni I hymn with praises with first inspiration ; 
 
 Do thou forming thyself with joints in due order, 
 
 Harm not the cow, Aditi, the resplendent. 7 
 f This ocean, the spring of a hundred streams, 
 
 Expanded in the middle of the world, 
 
 Aditi milking ghee for men, 
 
 0 Agni, harm not [2] in the highest heaven ; 
 
 1 appoint for thee the Gayal of the forest ; 
 
 1 This verse has no parallel in KS., MS., or 
 
 VS. 
 
 * Cf. KS. xvi. 17 ; KapS. xxv. 8 ; MS. ii. 7. 17 ; 
 
 VS. xiii. 41-51. For the Brahmana see 
 
 TS. v. 2. 9. This section gives the Mantras 
 for the placing of the heads ; with a the 
 man’s head is put on the pan with the 
 
 chin in front and facing east ; with b it 
 is adored ; so with c the horse’s head is 
 placed in front of the man’s head facing 
 west, and is adored with d ; e and / are 
 used with the bull’s head, placed behind 
 facing east, g and h with the ram’s head, 
 placed on the right, facing north ; i and 
 k with the goat’s head, placed on the left, 
 facing south ; see Ap<pS. xvi. 27. 7-18, 
 and cf. B9S. x. 34 ; M£S. vi. 1. 7; K£S. 
 xvii. 6. 17-19. 
 
 * In a MS. has sum angdhi like VS. ; KS. and 
 
 VS. in c have mansthah, MS. has focih ; 
 pratimam may be ‘ creator ’ simply as 
 Eggeling thinks likely in VS. (SBE. xli. 
 405). 
 
 4 MS. and VS. have papum (spoiling the 
 metre), and sahasrakso medhdya ; KS. and 
 VS. in c have mayum pafxim medham ague 
 jusasva, and MS. has tanvarn throughout 
 in that phrase in /. KS., MS., and VS. 
 put the Upasthana verses after the verses 
 a, c, e, g, and i. 
 
 6 KS., MS., and VS. ha jxitim in a, and in b 
 MS. has salilasya ; all have ddribudhnam, 
 which must be correct for °buddham. 
 
 6 MS. and VS. again have pafiim, and MS. 
 
 tanvam. 
 
 7 KS., MS., and VS. have purvacittim which is 
 
 easier ; in d KS. adds a needless sa. 
 
325 ] 
 
 The Placing of the Heads of the Victims [ — iv. 2. 1 1 
 
 Therewith piling thy forms, be seated.' 
 g Guard of Tvastr, navel of Varuna, 
 
 Born as the sheep from the furthest region, 
 
 The great thousandfold wile of the Asura, 
 
 O Agni, harm not in the highest heaven. 1 2 3 
 h This woolly wile of Varuna, 
 
 The skin of cattle, biped and quadruped, 
 
 The first birthplace of the offspring of Tvastr, 
 
 0 Agni, harm not in the highest heaven ; 
 
 1 appoint for thee the buffalo of the forest [3] ; 
 
 Therewith piling thy forms, be seated. 5 
 
 i The Agni born of the heat of Agni, 
 
 From the burning of the earth or of the sky, 
 
 That whereby Vifvakarman attained creatures, 
 
 Him, 0 Agni, let thy wrath spare. 4 
 k The goat was born from Agni as an embryo ; 
 
 She beheld her begetter before ; 
 
 Thereby those worthy of sacrifice attained pre-eminence. 
 
 Thereby first the gods attained godhead ; 
 
 I appoint for thee the Qarabha of the forest ; 
 
 Therewith piling thy forms, be seated. 5 
 iv. 2. 11 . a O 6 Indra and Agni, the realms of the sky 
 Ye adorn in your strength ; 
 
 That might of yours is dear. 
 b The foe shall he pierce and wealth he doth gain 
 Who worshippeth Indra and Agni, the strong ones, 
 
 Who rule over much wealth, 
 
 The most strong who with strength show their power, 
 c Men ye surpass in the battle call, 
 
 1 KS., MS., and VS. have sahasram for samu- 
 
 dram ; for bhuvanasya KS. and VS. have 
 sarirasya, MS. salildsya. 
 
 2 In a MS. has tvastur varulrim. 
 
 3 KS., MS., and VS. have ndbhim for mayatn ; 
 
 KS. and MS. have in e mesam. 
 
 * KS., MS., and VS. have fokdt; MS. in a has 
 yd imah, and KS., MS., and VS. have 
 jajdna. 
 
 6 KS., MS., and VS. read ajdh, fokdt and so for 
 sa vd ; they invert e and d, reading of 
 course Una and agram. 
 
 6 This section contains the Puronuvakyas 
 and Yajyas of the Varunapraghasas, the 
 second of the four monthly rites, referred 
 to in TS. i. 8. 3 ; a and b or c accompany 
 the offering on eleven potsherds to Indra 
 
 and Agni ; d or e and / that to the 
 Maruts ; g and h that to Varuna ; iand/c 
 that to Prajapati as Ka ; l and m to Agni 
 Svistakrt : n and o the Vajina offering ; 
 p and q are the Puronuvakyas for the 
 first and second Havis offering in the 
 final ceremony ; r and s accompany the 
 offering to Varuna, and t and u accom- 
 pany the offering to Agni and Varuna 
 together. The verses are as usual Rgvedic ; 
 a = iii. 12. 9 ; 6 = vi. 60. 1 ; c = i. 109. 6 ; 
 d and e = i. 86. 1 and 2 ; / = i. 87. 6 ; 
 g and h = i. 24. 14 and 15 ; i = iv. 31. 1 ; 
 k = i. 84. 16 ; l = i. 189. 1 ; m = x. 2. 3 ; 
 n and o = vii. 3. 7 and 8 ; p = viii. 43. 9 ; 
 q = ix. 64. 1 ; r = i. 25. 19; s = i. 24. 11; 
 t and u = iv. 1. 4 and 5. 
 
[326 
 
 iv. 2. 11 — ] The Preparing of the Ground for the Fire 
 
 Earth ye surpass, and sky, 
 
 The mountains and the streams (ye surpass) in greatness. 
 
 And, O Indra and Agni, all other worlds. 1 
 d In whose house [1], O Maruts, 
 
 Ye drink, O joyous ones of the sky, 2 
 That man hath the best of guardians. 
 e Either through sacrifices receiving worship, 
 
 Or from the prayers of the singer, 
 
 Do ye, O Maruts, hearken to our call. 3 
 / For glory they are wreathed in flames, 
 
 In the rays (of the sun), adorned with rings they (are accompanied) 
 with singers ; 
 
 They wearing daggers, impetuous, fearless, 
 
 Have found the dear home of the Maruts. 4 
 g Thy wrath. 5 
 h The highest. 5 
 
 i With what aid will he come to us, 
 
 Our wondrous, ever-waxing, friend ? 
 
 With what most potent aid [2]? 
 k Who to-day yoketh to the pole of holy order 
 The oxen, eager, of keen spirits, the furious, 
 
 With darts in their mouths, heart-piercing, healthful? 
 
 He who attaineth their service shall live. 
 
 I O Agni, lead. 6 
 m Of the gods. 6 
 
 n May they be prosperous for us 1 
 o In every contest. 7 
 p In the waters, O Agni, is thy seat, 
 
 Thou enterest the plants ; 
 
 Being in the germ thou art born again. 8 
 q Thou art strong, O Soma, and bright ; 
 
 1 Tho RV . has prtanahdvcsu, which of course 
 
 must be correct, despite the agreement 
 of the MSS. here in prtand and the 
 version of Sayana as samgrdmem. Weber 
 (Ind. Stud. xiii. 68) compares the blunder 
 pavaka foce in iv. 3. 13 o. Cf. p. lxxxviii. 
 
 2 vimahasah is of uncertain sense ; Sayana 
 
 renders ‘ of distinguished might '. Olden- 
 berg ( Rgveda-Noten , i. 86) prefers ‘ ye pro- 
 tect ’ for pallid, and takes divdh as ‘ from 
 the sky’ ; Caland and Henry ( L'Agnistoma , 
 p. 212) render ‘ye come to drink from 
 the sky ’. 
 
 3 The construction is not quite certain ; 
 
 Oldenberg suggests that from yajttavahasah 
 a vahasd is to be supplied, or that mad- 
 nam is dependent on havam, in which 
 case it is really a genitive of equivalence 
 (cf. p. 303, n. 5). 
 
 4 This occurs above in full at ii. 1. 11 h. 
 
 5 These verses are given in full at i. 5. 11 
 
 t and k. 
 
 6 These verses are given in full at i. 1. 14 
 
 i and k. 
 
 7 These verses are given in full at i. 7. 8 c 
 
 (part) and g. 
 
 8 This verse occurs above in full at iv. 2. 3 g. 
 
327] 
 
 [ — iv. 3. 2 
 
 The First Layer of Bricks 
 
 Thou art strong, O god, and strong thy rule ; 
 Strong laws dost thou establish. 1 
 r This for me, 0 Vanina.’ 
 s That of thine I approach. 2 
 t Thou, O Agni. 3 
 w Do thou to us, 0 Agni. 3 
 
 PRAPATHAKA III 
 
 The Five Layers of Bricks 
 
 iv. 3. 1. a 1 4 place thee in the going of the waters ; I place thee in the rising of 
 the waters ; I place thee in the ashes of the waters ; I place thee in the 
 light of the waters ; I place thee in the movement of the waters. 
 
 6 Sit on the billows as thy place of rest ; sit on the ocean as thy place of 
 rest ; sit on the stream as thy place of rest ; sit in the abode of the waters ; 
 sit on the seat 5 of the waters. 
 
 c I place thee in the seat of the waters ; I place thee in the dwelling of 
 the waters ; I place thee in the dust of the waters ; I place thee in the 
 womb of the waters ; I place thee in the stronghold 6 of the waters. 
 
 d The metre the Gayatrl ; the metre the Tristubh ; the metre the 
 Jagatl ; the metre the Anustubh ; the metre the Pankti. 7 
 iv. 3. 2. a This 8 one in front the existent ; his, the existent’s breath ; spring 
 born of the breath ; the Gayatrl born of the spring ; from the Gayatrl 
 
 1 This verse is repeated in full at iv. 3. 
 
 13 i. 
 
 2 These verses are given in full at ii. 1. 11 
 
 v and to. 
 
 8 These verses are given in full at ii. 5. 12 
 w and x. 
 
 4 Cf. KS. xvi. 18 ; KapS. xxv. 9 ; MS. ii. 7. 
 18 ; VS. xiii. 53. For the Brahmana see 
 TS. v. 2. 10. 1-3. The Mantras accompany 
 the depositing of four sets of five bricks 
 for the first layer, the first five being set 
 down in the east of the man's figure in 
 a line running from the east to the west, 
 the second in the south in a line north- 
 wards, the third west in a line eastwards, 
 the fourth north in a line southwards ; 
 see Ap£S. xvi. 28. 4 ; B 9 S. x. 35 ; M^S. 
 
 vi. 1. 8 ; K^S. xvii. 6. 2 ; p. 477, n. 1. 
 
 6 MS. has sadhrisi, a mere blunder. 
 
 6 KS. has pdthisi ; the sense ‘ path ’ may be 
 correct, but the sense ‘ home given by 
 
 Oldenberg (ZDMG. liv. 607), seems here 
 
 preferable ; cf. Macdonell, Ved. Gramm. 
 p. 113. 
 
 7 The other Sanhitas make this Mantra like 
 
 the others by reading gdyatrena chandasa — 
 tva sadayami. 
 
 8 Cf. KS. xvi. 19 ; KapS. xxv. 9 ; MS. ii. 7. 19 ; 
 
 VS. xiii. 54-58. For the Brahmana see 
 TS. v. 2. 10. 3-5. This section gives the 
 Mantras for the putting down of five sets 
 of ten bricks each, the Pranabhrts ; the 
 first four sets are put down to the east, 
 south, west, and north of the centre self- 
 perforated brick (see iv. 2. 9), and the 
 last set is apparently put around it ; see 
 Ap^S. xvi. 32. 1 ; BiJJS. x. 35 (where the 
 punctuation in Caland’s ed. is obviously 
 wrong) ; M£S. vi. 1. 8 ; K^S. xvii. 6. 3, 4. 
 For a suggestion as to the way of placing 
 the fifth row so as to make up a quasi- 
 circle with the two Retahsic bricks, see 
 Eggeling, SBE. xliii. 17, n. 1. For another 
 use of iv. 3. 2, see p. 285, n. 3. 
 
iv. 3. 2 — ] 
 
 [328 
 
 The First Layer of Bricks 
 
 the Gayatra (Saman) ; from the Gayatra the Upahfu (cup) ; from the 
 Upahfu the Trivrt (Stoma) ; from the Trivrt the Rathantara ; from the 
 Rathantara Vasistha, the Rsi ; with thee taken by Prajapati, I take breath 
 for offspring. 
 
 b This one on the right, the all-worker ; his, the all-worker’s, mind ; 
 summer born of mind ; the Tristubh born of summer ; from the Tristubh 
 the Aida (Saman) ; from the Aida the Antaryama (cup) ; from the Antar- 
 yama the fifteenfold (Stoma) ; from the fifteenfold the Brhat ; from the 
 Brhat Bharadvaja, the Rsi ; with thee taken by Prajapati, I take mind 
 for offspring [1]. 
 
 c This one behind, the all-extending ; his, the all-extending’s, eye ; the 
 rains born of the eye ; the Jagatl born of the rains ; from the Jagatt 
 the Rksama (Saman) ; 1 from the Rksama the Qukra (cup) ; from the <J!ukra 
 the seventeenfold (Stoma) ; from the seventeenfold the Vairupa ; from the 
 Vairupa Yifvamitra, the Rsi ; with thee taken by Prajapati, I take the eye 
 for my offspring. 
 
 d This one on the left, the light ; his, the light’s, ear ; the autumn 
 born of the ear ; the Anustubh connected with the autumn ; from the 
 Anustubh the Svara (Saman) ; 2 from the Svara the Manthin (cup) ; from 
 the Manthin the twenty-onefold (Stoma) ; from the twenty-onefold the 
 Vairaja; from the Vairaja Jamadagni, the Rsi; with thee taken by 
 Prajapati [2], I take the ear for offspring. 
 
 e This one above, thought ; his, thought’s, speech ; the winter bom of 
 speech ; the Pankti born of winter ; from the Pankti that which has 
 finales ; from that which has finales the Agrayana (cup) ; from the 
 Agrayana the twenty-sevenfold and the thirty-threefold (Stomas) ; from 
 the twenty-sevenfold and the thirty-threefold the Qakvara and Raivata ; 
 from the Qakvara and Raivata Vifvakarman, the Rsi ; with thee taken 
 by Prajapati, I take speech for offspring, 
 iv. 3. 3. a The 3 east of the quarters ; the spring of the seasons ; Agni the deity ; 
 holy power the wealth ; the Trivrt the Stoma, and it forming the path 
 of the fifteenfold (Stoma) ; the eighteen-month-old calf the strength ; the 
 Krta of throws of dice ; the east wind the wind ; S&naga the Rsi. 
 
 1 The Saman, 1 like a Rc is conjectured by 
 
 Eggeling (SBE. xliii. 8, n. 2), to be asimpler 
 form of the Vairupa Saman. Bloomfield 
 (VOJ. xvii. 156-164) thinks that rksama is 
 for rksama as in rcisama, and he compares 
 SV. i. 369. Contra, Bohtlingk, BKSGW. 
 Apr. 1901, p. 7. 
 
 2 For the Svara Saman, one minus a finale, 
 
 in which the Svarita does the part of 
 a finale, see Eggeling, SBE. xliii. 6, n. 3. 
 s Cf. MS. ii. 1. 20. Neither KS. (but cf. 
 xxxix. 7), KapS., nor VS. has any parallel. 
 
 This section gives the Mantras for the 
 five sets of ten Apanabhrt (Samyats in 
 TS. v. 2. 10. 6) bricks which are deposited, 
 E. S. W. N. and round the middle, as in 
 the case of the PrSnabhrts (iv. 8. 2) ; see 
 Ap(!S. xvi. 82. 2, and cf. B£S. x. 35, 
 which defines the position of the Apa- 
 nabhrts in detail as, south, west, north, 
 and before the Pranabhrts in lines E. S. 
 W. N., and the fifth set outside the fifth 
 row ; both Sutras agree in making / an 
 addition to each Mantra a-e. 
 
329] 
 
 [ — iv. 3. 4 
 
 The Apanahhrt Bricks 
 
 b The south of the quarters ; the summer of the seasons ; Indra the 
 deity ; the kingly power the wealth ; the fifteenfold the Stoma, and it 
 forming the path of the seventeenfold (Stoma) ; the two-year-old the 
 strength ; the Treta of throws ; the south wind the wind ; Sanatana 
 the Rsi. 
 
 c The west of the quarters ; the rains of the seasons ; the All-gods the 
 deity ; the peasants [1] the wealth ; the seventeenfold the Stoma, and it 
 forming the path of the twenty-onefold (Stoma) ; the three-year-old the 
 strength ; the Dvapara of throws ; the west wind the wind ; Ahabuna 
 the Rsi. 
 
 d The north of the quarters ; the autumn of the seasons ; Mitra and 
 Varuna the deity ; prosperity the wealth ; the twenty-onefold the Stoma ; 
 and it forming a path of the twenty-sevenfold (Stoma) ; the four-year-old 
 the strength ; the Askanda of throws ; the north wind the wind ; Pratna 
 the Rsi. 
 
 e The zenith of the quarters ; the winter and the cool season of the 
 seasons; Brhaspati the deity; radiance the wealth ; the twenty-sevenfold 
 the Stoma, and it forming a path of the thirty-threefold ; the draught ox 1 
 the strength ; the Abhibhu of throws ; 2 the wind all through the wind ; 
 Suparna the Rsi. 
 
 / Fathers, grandfathers, near and far, may they protect us, may they 
 help us, in this holy power, this lordly power, this prayer, this Purohita- 
 ship, this rite, this invocation of the gods. 3 
 iv. 8. 4. a Firm 4 * is thy dwelling, thy place of birth, firm art thou ; 
 
 Settle thou duly in thy firm place of birth ; 
 
 Banner of the fire in the pan, 
 
 May the two Alvins, the leeches, set thee here first in the east. 6 
 
 b In thine own skill sit thou whose sire is skill, 
 
 As the great earth bountiful among the gods, 
 
 Be of kindly approach and come with thy body, 
 
 Kindly as a father to his son ; 6 
 
 May the two A$vins, the leeches, set thee here. 
 
 1 For pasthaval cf. iv. 3. 5. 1 ; 7. 10. 1. Weber 
 {hid. Stud. xiii. 107) compares anadvan, 
 iv. 3. 5. 1, as a confusion of vah and vant. 
 
 1 For the throws at dice see Vedic Index, i. 3. 
 
 s This verse occurs in a slightly different form 
 at iii. 4. 5 6 and c. 
 
 4 Cf. KS. xvii. 1 ; KapS. xxv. 10 ; MS. ii. 8. 
 1, 2; YS. xiv. 1-5, 7, 8. For the Brah- 
 mana see TS. v. 2. 10. 3-5. This section 
 
 gives the Mantras for the five A 9 vinl 
 bricks (a-e), on which are put the five 
 Rtavyas (/), and then the five Pranabhrts 
 (9) ; then five Apasyas (h) ; then follow 
 
 6 [h.o.8. 19] 
 
 the two Samyanis (see iv. 4. 6/) and two 
 Rtavyas (iv. 4. 11 b) ; see Apt^S. xvii. 1. 
 1-7 ; B£S. x. 40 ; M£S. vi. 2. 1 ; K£S. 
 xvii. 8. 15-21. 
 
 6 KS., MS., and VS. agree in jusdna for purd- 
 stat and VS. has sddhuya ; all have 
 dhrutam. 
 
 6 KS., MS., and VS. have this as v. 3; they 
 read stair daksaih and MS. has yah for a 
 before sufevah ; for b all read devandm 
 sumnemahate randya; they invert c and d, 
 and KS. and MS. have suavefdyd, while 
 VS. has sudvefd. 
 
[330 
 
 iv. 3. 4 — ] The Second and Third Layers of Bricks 
 
 c Nesting, rich in wealth, strength bestowing, 
 
 Increase for us wealth, abundant, rich in heroes [1], 
 
 Driving away hostility and enmity, 
 
 Granting the lord of the sacrifice a share in increase of wealth, 
 
 Do thou bestow the heaven as increase to the sacrificer ; 
 
 May the two Alvins, the leeches, set thee here. 1 
 d Thou art the dust of Agni, the leader of the gods ; 
 
 May the All-gods favour thee as such ; 
 
 With Stomas for thy back, rich in ghee, sit thou here, 
 
 And win to us by sacrifice riches with offspring. 2 
 May the two A?vins, the leeches, set thee here ! 
 e Thou art the head of sky, the navel of earth, the holder apart of the 
 quarters, the lady paramount of the worlds [2], the wave, the drop of the 
 waters thou art ; Vifvakarman is thy seer ; may the two Alvins, the leeches, 
 set thee here. 3 
 
 / In unison with the seasons, in unison with the ordainers, in unison 
 with the Vasus, in unison with the Rudras, in unison with the Adityas, 
 in unison with the All-gods, in unison with the gods, in unison with the 
 gods establishing strength, to Agni Vai^vanara, thee ; may the two 
 A 9 vins, the leeches, set thee here. 4 
 
 g Protect my expiration ; protect my inspiration ; protect my cross- 
 breathing ; make my eye to shine widely ; make my ear to hear. 5 
 
 h Make thick the waters ; quicken the plants ; protect bipeds ; help 
 quadrupeds ; from the sky make rain to start, 
 iv. 3. 5. a (Thou 6 art) the calf of eighteen months in strength, the Tristubh 
 metre ; the two-year-old in strength, the Viraj metre ; the two-and-a-half- 
 year-old in strength, the Gayatrl metre ; the three-year-old in strength, 
 the Usnih metre ; the four-year-old in strength, the Anustubh metre ; 
 the draught ox in strength, the Brhatl metre ; the bull in strength, the 
 Satobrhatl metre ; the bullock in strength, the Kakubh metre ; the milch 
 cow in strength, the Jagatl metre ; the beast of burden in strength, the 
 Pankti metre ; the goat in strength, the spacious metre ; the ram in 
 strength, the slow metre ; the tiger in strength, the unassailable metre ; 
 
 1 This is v. 2 in the other texts ; they read 
 
 for vayodhah purandhih and for b syoni 
 sida sadane prthivydh, and have a com- 
 pletely new half-line after that. 
 
 2 All the rest read, for demyani, dpsa nama. 
 
 3 All read adityas tvd prsthi sadaydmy antarik- 
 
 sasya dhartrim vistambhariim ; KS. and VS. 
 then as in TS. but adhipatnim ; the wholo 
 is semi-metrical ; MS. has bhuvanasyadhi- 
 patnim. 
 
 4 The formulae in KS., MS., and VS. differ 
 
 somewhat ; for vayonadhaih MS. have vayu- 
 
 nadhaih but KS. and VS. agree with TS., 
 
 and vayu° must be a blunder. 
 
 6 In gr and h the texts agree. 
 
 • Cf. KS. xvii. 2 ; KapS. xxvi. 1 ; MS. ii. 8. 2 ; 
 VS. xiv. 10, 9. For the Bralimana see 
 TS. v. 8. 1. 6. This section contains the 
 Mantras for Vayasya bricks ; five are de- 
 posited on the right hip, five on the left, 
 then one on the right shoulder, one on 
 tho left, one on the right, one on the 
 left, one in the middle, and four in the 
 front, each with a Mantra ; see Ap(J!S. 
 xvii. 1. 8; B£S. x. 88; M£S. vi. 2. 1 ; 
 K£S. xvii. 8. 22. 
 
331] 
 
 [— iv. 3. 7 
 
 The Vayasya Bricks 
 
 the lion in strength, the covering metre ; the support in strength, the 
 overlord metre ; the lordly power in strength, the delight-giving metre ; 
 the all-creating in strength, the supreme lord metre ; the head in strength, 
 the Prajapati metre. 1 
 
 iv. 3. 6. a O 2 Indra and Agni, do ye two make firm 
 The brick that quaketh not ; 
 
 And let it with its back repel 
 The sky and earth and atmosphere. 
 
 b Let Vifvakarman place thee in the ridge of the atmosphere, encom- 
 passing, expanding, resplendent, possessing the sun, thee that dost illumine 
 the sky, the earth, the broad atmosphere, support the atmosphere, make 
 firm the atmosphere, harm not the atmosphere ; for every expiration, 
 inspiration, cross-breathing, out-breathing, support, movement ; let Vayu 
 protect thee with great prosperity, with a covering [1] most healing ; 
 with that deity do thou sit firm in the manner of Ahgiras. 3 
 
 c Thou art the queen, the eastern quarter ; thou art the ruling, the 
 southern quarter ; thou art the sovereign, the western quarter ; thou art 
 the self-ruling, the northern quarter ; thou art the lady paramount, the 
 great quarter. 
 
 d Protect my life ; protect my expiration ; protect my inspiration ; 
 protect my cross-breathing ; protect my eye ; protect my ear ; quicken 
 my mind ; strengthen my voice ; protect my breath ; accord me light, 
 iv. 3. 7. a (Thou 4 art) Ma metre, Prama metre, Pratima metre, Asrivis metre, 5 
 Pahkti metre, Usnih metre, Brhatl metre, Anustubh metre, Viraj metre, 
 Gayatrl metre, Tristubh metre, Jagatr metre. (Thou art) earth metre, 
 atmosphere metre, sky metre, seasons metre, Naksatras metre, mind 
 metre, speech metre, ploughing metre, gold metre, cow metre, female 
 goat metre, horse metre. (Thou art) Agni, the deity [1], Vata, the deity, 
 Surya, the deity, Candramas, the deity, the Yasus, the deity, the Rudras, 
 the deity, the Adityas, the deity, the All-gods, the deity, the Maruts, the 
 deity, Brhaspati, the deity, Indra, the deity, Varuna, the deity. 
 
 1 For the metres see iv. 3. 12. 
 
 2 Cf. KS. xvii. 3 ; KapS. xxvi. 2 ; MS. ii. 8. 3 ; 
 
 VS. xii. 11-13, 17. For the Brahmana 
 see TS. v. 3. 2. 1. This section contains 
 the Mantras for the third layer, the rest 
 being given in iv. 3. 7 ; with a the 
 naturally perforated brick is touched and 
 smelt by the horse, and put down with 6 ; 
 with c five are put down, one in each 
 quarter and one in the middle ; with d 
 ten others, the Pranabhrts, are put down 
 in front; see Ap£S. xvii. 1. 11, 12; 2. 2, 
 3, and cf. B£S. x. 39 ; M£S. vi. 2. 1 ; 
 K<pS. xvii. 9. 1, 2, 8. 
 
 3 Cf. iv. 4. 3 h. 
 
 * Cf. KS. xvii. 3 ; KapS. xxvi. 2 ; MS. ii. 8. 3 ; 
 VS. xiv. 18-22. For the Brahmana see 
 TS. v. 3. 2. 4, 5. This section gives the 
 Mantras for the Brhatl and Valakhilya 
 bricks; with a are put on thirty-six 
 Brhatis, twelve south, west, and north, 
 and with 6 two sets of seven Valakhilyas, 
 east and west in lines west and east ; see 
 Ap<?S. xvii. 2. 4, 5 ; B^S. x. 40 ; M£S. 
 vi. 2. 1 ; KgS. xvii. 9. 8-14. 
 
 6 Uncertain : KS. has asrlvayah, MS. asrlvah, 
 VS. asrlvayah ; the sense is quite un- 
 certain ; the other names are fanciful 
 where their meaning is not plain. 
 
[332 
 
 iv. 3 . 7 — j The Third and Fourth Layers of Bricks 
 
 b The head thou art, ruling ; thou art the firm, the supporting ; thou 
 art the prop, the restrainer ; for food thee ; for strength thee ; for ploughing 
 thee : for safety thee ! (Thou art) the prop, ruling ; thou art the firm, the 
 supporting ; thou art the holder, the sustainer ; for life thee ; for radiance 
 thee ; for force thee ; for might thee ! 
 
 iv. 3. 8. (Thou 1 * art) the swift, the triple (Stoma) ; the shining, the fifteenfold ; 
 the sky, the seventeenfold ; speed, the eighteenfold ; fervour, the nineteen- 
 fold ; attack, the twentyfold ; support, the twenty-onefold ; radiance, 
 the twenty-twofold; maintenance, the twenty-threefold; the womb, the 
 twenty-fourfold ; the embryo, the twenty-fivefold ; might, the twenty- 
 sevenfold ; inspiration, the thirty-onefold ; support, the thirty-threefold ; 
 the surface of the tawny one, the thirty-fourfold ; the vault, the thirty-six- 
 fold ; the revolving, the forty-eightfold ; the support, the fourfold Stoma.* 
 Iv. 3. 9. a Thou 3 art the portion of Agni, the* overlordship of consecration, the 
 holy power saved, the threefold Stoma. 4 
 
 b Thou art the portion of Indra, the overlordship of Visnu, the lordly 
 power saved, the fifteenfold Stoma. 
 
 c Thou art the portion of them that gaze on men, the overlordship of 
 Dhatr, the birthplace saved, the seventeenfold Stoma. 
 
 d Thou art the portion of Mitra, the overlordship of Yaruna. the rain 
 from the sky, the winds saved, the twenty-onefold Stoma. 5 
 
 e Thou art the portion of Aditi, the overlordship of Pusan, force saved, 
 the twenty-sevenfold Stoma. 
 
 / Thou art the portion of the Vasus [1], the overlordship of the 
 Kudras, the quadruped saved, the twenty -fourfold Stoma. 
 
 g Thou art the portion of the Adityas, the overlordship of the Maruts, 
 offspring saved, the twenty-fivefold Stoma. 
 
 1 Cf. KS. xvii. 4 ; KapS. xxvi. 3 ; MS. ii. 8. 4 ; 
 VS. xiv. 23. For the Brahmana see 
 
 TS. v. 3. 3. This section contains part of 
 the Mantras for the fourth layer of bricks, 
 the so-called Aksnayastomlyas, which owe 
 
 their name to the fact that while they 
 refer to the Stomas they are used not in 
 
 ordinary order but diagonally, i. e. in- 
 stead of 1, 2, 3, 4, &c., corresponding to 
 the four quarters E. S. W. N., the order 
 is 1, 3, 7, 2 = E. S. W. N. ; 4, 6, 8, 6 = 
 E. S. N. W. ; 10, 11, 12, 9 = E. S. W. N. ; 
 13, 15, 14, 16 = E. S. N. W. 17 and 18 
 are used after the tenth and eighth verses 
 of the next section respectively ; see 
 v. 3. 3 ; Ap£S. xvii. 2. 8, 9 ; BgS. x. 42 ; 
 MgS. vi. 2. 1 ; KgS. xvii. 10. 6-10. 
 
 1 The Stomas here are of course only partly 
 
 ordinary, the rest being interpolated to 
 make up the numbers. 
 
 3 Cf. KS. xvii. 4 ; KapS. xxvi. 3 ; MS. ii. 8. 5 ; 
 
 VS. xiv. 24-26. For the Brahmana see 
 TS. v. 3. 4. These Mantras are a continua- 
 tion of the Aksnayastomlyas, and their 
 order is 1, 3, 4, 2, 6, 7, 5, 8 (18 of iv. 8. 8) ; 
 9, 10 (17 of iv. 3. 8) ; see v. 3. 4 ; ApQS. 
 xvii. 2. 9 ; BgS. x. 42. 
 
 4 Probably in all cases the brick is addressed 
 
 as brahma sprtdm, &c. ; though of course 
 a break in the construction as recognized 
 by Eggeling and Griffith in the VS. is 
 possible, where the last words must 
 mean as Mahldhara takes them in sense 
 ‘ the StomA was the cause of saving ’. 
 
 6 KS., MS., and VS. have vata sprtdh. 
 
333] 
 
 The Aksnayastomlya and Srsti Bricks [ — iv. 3 . 10 
 
 h Thou art the portion of the god Savitr, the overlordship of Brhaspati, 
 all the quarters saved, the fourfold Stoma. 
 
 i Thou art the portion of the Yavas, the overlordship of the Ayavas, 
 offspring saved, the forty-fourfold Stoma. 1 
 
 k Thou art the portion of the Rbhus, the overlordship of the All-gods, 
 being calmed and saved, the thirty-threefold Stoma. 
 
 iv. 3. 10. They 2 3 praised with one, creatures were established, Prajapati 
 was overlord. They praised with Three, the holy power 1 was created, the 
 lord of holy power was overlord. They praised with fire, beings were 
 created, the lord of beings was the overlord. They praised with seven, the 
 seven seers were created, Dhatr was the overlord. They praised with nine, 
 the fathers were created, Aditi was the overlady. They praised with eleven, 
 the seasons were created, the seasonal one was the overlord. They praised 
 with thirteen, the months were created, the year was the overlord [1]. They 
 praised with fifteen, the lordly class was created, Indra was the overlord. 
 They praised with seventeen, cattle were created, Brhaspati was the 
 overlord. They praised with nineteen, the Qiidra and the Arya 4 were 
 created, day and night were the overlords. They praised with twenty-one, 
 the whole-hooved cattle were created, Varuna was the overlord. They 
 praised with twenty-three, small cattle were created, Pusan was the 
 overlord. They praised with twenty-five, wild cattle were created, Vayu 
 was the overlord. They praised with twenty-seven, sky and earth [2] went 
 apart, the Vasus, Rudras, and Adityas followed their example, theirs was 
 the overlordship. They praised with twenty-nine, trees were created, Soma 
 was the overlord. They praised with thirty-one, creatures were created, 
 the Yavas and the Ayavas 5 had the overlordship. They praised with 
 thirty-three, creatures came to rest, Prajapati was the overlord and chief. 
 
 1 K.S., MS., and VS. agree in Ayava and Yava. 
 
 and the two halves of the month, the 
 dark and the light half are said to be 
 meant by Mahidhara, but according to 
 TS. v. 3. 4 the months are the Yavas, the 
 half-months the Ayavas. Cf. Veclic Index, 
 ii. 162, 187 ; below, iv. 3. 10, n. 5. 
 
 2 Cf. KS. xvii. 5 ; KapS. xxvi. 4 ; MS. ii. 8. 6 ; 
 
 VS. xiv. 28-31. For the Brahmana see 
 TS. v. 3. 4. 7. This section gives the Man- 
 tras for the seventeen bricks called Srsti, 
 which follow on the two Samyanls (iv. 4. 
 6 g ) and the two Rtavyas (iv. 4. lie); 
 see Ap£S. xvii. 2. 11 ; M(J!S. vi. 2. 1 ; 
 B£S. x. 42 ; K£S. xvii. 10. 17. 
 
 3 With the double sense of the power and 
 
 the class or caste. 
 
 * Explained as <^udra plus Arya in the Pada- 
 patlia, and glossed by the comm, as 
 fiidrah and vaifyah respectively. But 
 this explanation is not necessarily correct, 
 and £udra and Arya may well be meant ; 
 the use of brahma and ksatram above is no 
 proof that the four castes must be seen ; 
 cf. Vedic Index, i. 37. 
 
 5 All the other texts have yavdh and ayavdh 
 (though as far as the Sanhita goes ayavdh 
 could be read) ; as usual the comm, here 
 explains as ‘ months ’ and ‘ half-months 
 which is the view of the TS., as opposed 
 to the distinction of the light and dark 
 halves of the month. 
 
[334 
 
 iv. 3 . ll — ] The Fourth Layer of Bricks 
 
 iv. 3. 11. a This 1 is she that first dawned ; 
 
 Within this (earth) she hath entered and moveth ; 
 
 The new-made bride as mother beareth the mothers ; 
 
 Three greatnesses attend her. 2 
 b Charming, the dawns, adorned, 
 
 Moving along a common birthplace, 
 
 Wives of the sun, they move, wise ones, 
 
 Making a banner of light, unaging, rich in seed. 3 
 c Three have followed the path of holy order, 
 
 Three cauldrons have come with the light, 
 
 Offspring one guardeth, strength one [1], 
 
 Another the law of the pious guardeth. 4 
 d The fourth hath become that of four Stomas, 
 
 Becoming the two wings of the sacrifice, O Rsis ; 
 
 Yoking the Gayatrl, Tristubh, Jagatl, and Anustubh, the Brhat, 
 The hymn, they have borne forward this heaven. 5 * 
 e By five the creator disposed this (world), 
 
 What time he produced sisters of them, five by five, 
 
 By their mingling go five strengths 
 Clad in various forms. 0 
 / Thirty sisters go to the appointed place, 
 
 Putting on the same badge [2], 
 
 The sages spread out the seasons, the knowing ones 
 With the metres in their midst, go about in brilliance. 7 
 g The shining one putteth on clouds, 
 
 The ways of the sun, the night divine ; 
 
 The beasts of many forms that are born 
 Look around on the lap of their mother. 8 
 h The Ekastaka, undergoing penance, 
 
 Hath borne a child, the great Indra ; 
 
 1 Cf. KS. xxxix. 10 ; MS. ii. 13. 10 ; not in 
 VS. For the Brahmana see TS. v. 3. 4. 7. 
 This section contains the Mantras for 
 the Vyusti bricks ; see Ap£S. xvii. 3. 12 ; 
 B<?S. x. 42. 
 
 7 In AV. iii. 10. 4 (where see Whitney’s 
 note) a variant of the verse occurs ; it 
 has asv itaru.su ; c is different, and in d 
 jigdya is read ; KS. has savasv antah and 
 MS. sdpsv antah ; botli have mimaya. 
 
 3 KS. has with MS. usasau ketumati and 
 
 anusdmcarete ; MS. has bhurirelasau. AV. 
 
 viii. 9. 12 has chandahpakse and otherwise 
 
 agrees with KS. and MS. but has both 
 
 duals in °d. 
 
 * KS. and MS. have rctasdguh ; KS. has 
 
 ksatram in d, and MS. in c jinvati ; AV . 
 viii. 9. 13 has anu rila aguh, jinvati in c, 
 and rdstram. 
 
 5 KS. and MS. have catustomdm adadhdt ; KS. 
 
 in c has nominatives and after jagati reads 
 rad arkam ; MS. has accusatives with 
 virajam , removing altogether brhat ; AV. 
 viii. 9. 14 has agnisoma adadhur and alters 
 slightly the verse, reading brhadarkim. 
 
 6 KS. has ydd dsdm and ajanat ; MS. omits 
 
 ydt and reads svar ajanat. 
 
 7 The verses / to p occur also in PGS. iii. 3. 
 
 KS. and MS. have no variant. 
 
 8 KS. has usd dev t, MS. devi rdtri and jydtis- 
 
 matih ; KS. has the easier vrattina. 
 
335] 
 
 [ — iv. 3. 12 
 
 The Vyusti Bricks 
 
 Therewith the gods overpowered the A suras ; 
 
 Slayer of Asuras he became in his might. 1 2 3 
 i Ye have made me, who am not younger, the younger ; 
 Speaking the truth I desire this ; 
 
 May I [3] enjoy his lovingkindness as do ye ; 
 
 May not one of you supplant another.’ 
 k He hath enjoyed my lovingkindness, the all-knower ; 
 
 He hath found a support, for he hath won the shallow ; 
 
 May I enjoy his lovingkindness as do ye ; 
 
 May not one of you supplant another. 5 
 I On the five dawns follow the five milkings, 
 
 On the cow with five names the five seasons ; 
 
 The five quarters are established by the fifteenfold (Stoma), 
 With equal heads over the one world [4]. 4 
 m She who first shone forth is the child of holy order ; 
 
 One supporteth the might of the waters ; 
 
 One moveth in the places of the sun, 
 
 And one in those of the heat ; Savitr governeth one. 5 
 n She who first shone forth 
 
 Hath become a cow with Yama ; 
 
 Do thou, rich in milk, milk for us 
 Season after season. 6 
 
 o She of bright bulls hath come with the cloud, the light, 
 
 She of all forms, the motley, whose banner is fire ; 
 Accomplishing thy common task, 
 
 Bringing old age, thou hast come, O unaging dawn. 7 
 p Lady, of seasons the first, she hath come hither, 
 
 Leading the days, and bearer of offspring ; 
 
 Though one, O Usas, in many places dost thou shine forth ; 
 Unaging thou dost make to age all else. 8 
 iv. 3. 12. a 0 9 Agni, drive away those foes of ours that are born ; 
 
 1 So KS. and MS. ; AV. iii. 10. 12 has asa- 
 
 hanta and ddsyunam and faclpdtih. 
 
 2 Omitted in MS. ; KS. has anuyache. 
 
 3 KS. has nu nah and avidan nu ; MS. has 
 
 bhuydsma te, vifvaveddh, asthdh, dvidah , and 
 in c vadantlr mahimdnam aha. For yukta 
 without accent, Weber (Ind. Stud. xiii. 
 93) compares v. 7. 2 d and i. 5. 10 a. He 
 prefers to read yuhkta. 
 
 4 All agree in the verse which is also found 
 
 in AV. viii. 9. 15. 
 
 5 KS. has dhama, niskrtani and niyachate ; so 
 
 MS. but dhaman. 
 
 6 AV. iii. 10. 1 has prathama ha vyuvasasa, &c. ; 
 
 so KS. and MS. and they read in c 
 duhdm. 
 
 7 Not in MS. 
 
 8 MS. adds utd after janitri, and both KS. 
 
 and MS. have ucha and jaraya. 
 
 9 Cf. KS. xvii. 6 ; KapS. xxvi. 5 ; MS. ii.8. 7 ; 
 
 VS. xv. 1-5. For the Brahmana see TS. 
 v. 3. 5. This section gives the Mantras 
 for the fifth row ; with a on the east one 
 is set down, with b one on the west, with 
 c one on the south, with d one on the 
 north, and withe, in the middle, a dusty 
 brick, i.e. one on which dust has been 
 poured ; then there are four sets of ten 
 
iv. 3. 12 — ] 
 
 [336 
 
 The Fifth Layer of Bricks 
 
 Drive away those too that are unborn, 0 all-knower ; 
 
 Shine out for us in kindliness and without anger, 
 
 In thy protection may I be with threefold protection and victorious. 1 
 b O Agni, drive away those foes of ours that are born with force ; 
 
 Drive away those that are unborn, O all-knower ; 
 
 Favour us in kindliness, 
 
 May we (enjoy thy protection) ; drive away our foes. 2 
 c (Thou art) the forty-fourfold Stoma, radiance the wealth 3 
 d (Thou art) the sixteenfold Stoma, force the wealth. 
 e Thou art the dust of earth [1], called Apsas. 4 
 
 / (Thou art) the course metre ; the space metre ; the health- bringing 
 metre ; the overpowering metre ; the covering metre ; the mind metre ; 
 the expanse metre ; the river metre ; the sea metre ; the water metre ; 
 the uniting metre ; the separating metre ; the Brhat metre ; the Rathan- 
 tara metre ; the collecting metre ; the parting metre ; the voices metre ; 
 the radiant metre ; the Sastubh metre ; the Anustubh metre ; the Kakubh 
 metre ; the Trikakubh metre ; the poetic metre ; the water metre [2] ; the 
 Padapahkti metre, the Aksarapahkti metre, the Vistarapankti metre : 
 the razor-with-strop metre ; the enveloping metre ; the side metre ; the 
 course metre ; the space metre ; the strength metre ; the maker of 
 strength metre ; the expansive metre ; the conflict metre ; the covering 
 metre ; the difficult of access metre ; the slow metre ; the Ankanka metre. 5 
 iv. 3. 13. a May 6 Agni slay the foe, 
 
 each deposited diagonally in the several 
 quarters with the Mantras in /; see 
 Ap^S. xvii. 3. 1-4 ; B<?S. x. 44 ; M9S. 
 vi. 2. 2 ; K9S. xvii. 11. 1-6. 
 
 1 KS., MS. , and VS. agree in udbhari, where of 
 
 course trivaruthe is understood ; probably 
 with udbhit trivaruthah is meant. 
 
 2 All agree : syama is not so much pregnant 
 
 as merely used to recall f drman above. 
 
 3 MS. and VS. have sodafi ; the dravinam is 
 
 in one case varcah and in one ojah. 
 
 * The other texts have a full line ; apsah is 
 derived by the schol. from a and psclti, 
 ‘ injures ’. 
 
 5 The names differ but slightly in the several 
 lists ; KS. has nikdyam and vlvadhah, MS. 
 nikaydm and vlvadhdm ; KS. has ksuro 
 bhrajah, MS. ksuro bhrjah, VS. ksurdf chando 
 bhrdjaf chdndah ; KS. has ankankam, MS. 
 ankdvankdm, and VS. agrees with TS. ; the 
 sense of this term is as doubtful as that 
 of ankupdm above ; girah may of course 
 refer to ‘swallowing’. For ksura see 
 Vedic Index, i. 209, 210. 
 
 6 This section contains the Puronuvakyas 
 and Yajyas for the Sakamedha offerings 
 described in TS. i. 8. 4. 1 ; for the offering 
 to Agni a and b are the Puronuvakyas of 
 the first and second butter portions, c and 
 d or e the Puronuvakya and Yajya of the 
 main offering, and / and g those of the 
 Svistakrt offering ; for that to the Maruts 
 as Samtapana h and i, k and l or m, nand 
 0 perform the same functions ; for that 
 to the Maruts as Grhamedhins, p and q, 
 r and s or t, u and v perform the same 
 functions ; in the case of that to the 
 Maruts as krldin, w and x, or y and s are 
 the Puronuvakya and Yajya of the main 
 rite, while cm and bb are those of the 
 Svistakrt offering ; the Puronuvakyas 
 and Yajyas of the offerings to Indra and 
 Agni, Indra, and Vi9vakarman respec- 
 tively are cc and dd, ee and ff, gg and hh. 
 The verses as usual are Rgvedic ; a = 
 RV. vi. 16. 34 ; b = i. 91. 6 ; e — iv. 6. 6 ; 
 d •= iv. 11. 1 ; e = ii. 9. 6 ; / = x. 7. 1 ; 
 g - vi. 4. 1 ; h «■ i. 1. 1 ; »' = ix. 64. 1 ; 
 
337] 
 
 [ — iv. 3 . 13 
 
 The Sakamedha Offerings 
 
 Eager for wealth, joyfully, 
 
 Kindled, pure as offered. 
 b Thou Soma art very lord, 
 
 Thou art king, and slayer of foes ; 
 
 Thou art favouring strength. 
 c Favouring is thy look, O fair-faced Agni, 
 
 That art dread and extending, pleasant (is it) ; 
 
 Thy radiance they cover not with the darkness ; 
 
 The defiling leave no stain in thy body. 
 d Favouring is thy face, O mighty Agni ; 
 
 Even by the side of the sun it is bright [1], 
 
 Radiant to behold it is seen even by night, 
 
 Pleasant to the sight is food in thy form.' 
 e With his countenance the kindly one 
 Will sacrifice to the gods for us, most skilled to win prosperity by- 
 sacrifice ; 
 
 Guardian undeceived and protector of us, 
 
 O Agni, shine forth with radiance and with wealth. 2 
 / Prosperity for us from sky, O Agni, from earth, 
 
 With full life do thou procure, O god, for worship ; 
 
 That splendid thing, O sky-born, which we ask, 
 
 Do thou bestow upon us that radiant wealth. 3 
 g As thou, O Hotr, in man’s worship [2], 
 
 O son of strength, shalt sacrifice with offerings, 
 
 Verily do thou to-day, gladly, offer sacrifice 
 To the glad gods together assembled. 
 h I praise Agni, domestic priest, 
 
 God of the sacrifice and priest, 
 
 The Hotr, best bestower of jewels. 
 i Thou art strong, O Soma, and bright, 
 
 Thou art strong, O god, and strong thy rule, 
 
 Strong laws dost thou establish. 4 
 k O Maruts, that burn, this offering (is yours) 
 
 k and l = vii. 59. 9 and 8 ; n = x. 2. 1 ; 
 o = vi. 15. 14 ; p = i. 1. 3 ; q = i. 91. 12 ; 
 r = vii. 59. 10 ; s = i. 86. 6 ; t = vii. 56. 
 14 ; u = vii. 1.6; v = vii. 1. 18 ; w = i. 
 37. 1 ; * = vii. 56. 16 ; y and s = i. 87. 3 
 and 2 ; aa = i. 12. 2 ; bb = v. 14. 3 ; 
 cc = iii. 12. 9 ; dd — vi. 60. 1 ; ee = i. 7. 
 10 ; ff = vii. 27. 1 ; gg = x. 81. 6. Cf. 
 MS. iv. 10. 5. 
 
 1 The sense of the last words is uncertain 
 and the comm, here gives no real help. 
 
 7 [h.o.s. 19 ] 
 
 2 svasti may be adverbial, but it is easy to 
 
 take it here as an acc. after ayajisthah. 
 
 3 c and d are not in RV. x. 7. 1 ; the form 
 
 slmahi presents difficulties of interpre- 
 tation, if it is an aor. opt. from sd ‘ bind ’, 
 which appears in EV. i. 25. 3 ; BR. 
 therefore suggest slmahi as a contraction 
 for sim imahi (imahe) ; the comm, here 
 has sevema ! 
 
 4 This occurs in full above at iv. 2. 11 q. 
 
iv. 3. 13 — ] 
 
 The Sakamedha Offerings [338 
 
 Do ye rejoice in it, 
 
 For your aid, ye destroyers of the foe. 
 
 I The man of evil heart, O bright ones, O Maruts, 
 
 Who is fain to smite us contrary to right [3], 
 
 In the noose of destruction may he be caught, 
 
 Slay him with your most burning heat. 1 
 m The Maruts, of the year, fair singers, 
 
 With wide abodes, in troops among men, 
 
 May they from us unloosen the bonds of tribulation, 
 
 Those that burn, delighting, granting delight, 2 3 
 n Delight the eager gods, O thou most young, 
 
 Knowing the seasons, O lord of the season, do thou sacrifice here ; 
 With the priests divine, 0 Agni, 
 
 Thou art the best sacrificer of Hotrs. 
 o 0 Agni, whatever to-day, 0 offering Hotr of the people, 
 
 O pure [4] and radiant one, thou dost enjoy, for thou art the 
 sacrificer, 
 
 Rightly shalt thou sacrifice, since thou hast grown in might, 
 
 Carry the oblations that are thine to-day, O thou most young. 5 
 p By Agni may one win wealth 
 And abundance, day by day, 
 
 Glory full of heroes. 4 
 q Enricher, slayer of disease, 
 
 Wealth-finder, prospering prosperity, 
 
 O Soma, be a good friend to us. 
 r Come hither, O ye that tend the house, 
 
 Depart not, 0 Maruts, 
 
 Freeing us from tribulation. 
 s For in autumns gone by 
 We have paid worship, 0 Maruts, 
 
 With the means [5] of mortal men. 6 
 t Your greatness surgeth forth from the depths, 
 
 Make known your names, 0 active ones ; 
 
 1 In RV. vii. 69. 8 is read, for mcirto , maruto, 
 
 and vasavah replaces marutah in b ; abhi 
 precedes durhrnayuh and cittdni and ji- 
 ghansati are read ; in c RV. has pafdn 
 and in d hdnmana replaces tapasa. 
 
 2 This is AV. vii. 77. 3, which has uruksayuh, 
 
 f.nasah , and matsardh. 
 
 3 dgne ruins the metre and may be a blunder ; 
 
 it is uncertain with what vifah is to be 
 
 construed ; Oldenberg ( Rgveda-Noten , i. 
 
 376) suggests either with adhvarasya hotah 
 
 or as a gen. ‘ for the people ’ ; Griffith 
 treats adhvarasya as depending on vch, 
 but that requires a change of accent ; the 
 whole verse is verbiage. For pavaka foce 
 cf. iv. 2. 11 «. 
 
 4 This is found in full above at iii. 1. 11 o. 
 
 6 This apparently means ‘ according to men’s 
 powers ’, Griffith, however, thinks it 
 means that by aid of the active and 
 powerful gods the worshippers have lived 
 long. 
 
339] 
 
 [ — iv. 3. 13 
 
 The Sakamedha Offerings 
 
 O Maruts, accept the thousandth share of the house, 
 
 Of the householder’s offering, 
 u Him to whom, the strong, the youthful maiden, 
 
 Rich in oblation, bearing ghee, approacheth night and morning, 
 To him his own devotion (approacheth) seeking wealth. 
 v O Agni, these most acceptable oblations, 
 
 Immortal one, bear for the divine worship ; 
 
 Let them accept our fragrant (offerings). 
 w The playful horde of the Maruts, 
 
 Sporting, resplendent on the chariot [6], 
 
 O Kanvas, do ye celebrate. 
 x The Maruts, speeding like steeds, 
 
 Disport themselves like youths gazing at a spectacle, 
 
 Standing in the home like beauteous younglings. 
 
 Bestowing milk, like playful calves. 1 
 y At their advance the earth moves as if trembling, 
 
 When they yoke (their teams) for their journeys, for brilliance ; 
 Playing, resounding, with flaming weapons, 
 
 They display their own greatness, the shakers. 
 z What time on the steeps ye pile the moving one, 
 
 Like birds, 0 Maruts, on whatever path [7], 
 
 The clouds spill their water on your chariots ; 
 
 Do ye sprinkle for the praiser ghee of honey hue. 2 * 
 aa Agni with invocations 
 
 They ever invoke, lord of the people, 
 
 Bearer of the oblation, dear to many. 
 bb For him they ever praise, 
 
 The god with ladle dripping ghee, 
 
 Agni to bear the oblation. 
 cc O Indra and Agni, the spaces of sky. 5 
 dd Pierce Vrtra. 5 
 ee Indra from all sides. 4 
 ff Indra men. 4 
 
 gg O Vifvakarman, waxing great with the oblation. 5 
 hh 0 Vhjvakarman, with the oblation as strengthening. 5 
 
 1 For yaksa see Geldner, Ved. Stud. iii. 126- 
 
 143. 
 
 * For upahvara see Vedic Index, i. 97. The 
 
 vague diction is clearly a reflex of the 
 
 nature-myth. 
 
 3 The verses are given in full at iv. 2. 
 
 and b. 
 
 4 The verses are given in full at i. 6. 
 
 and b. 
 
 5 The verses are given in full at iv. 
 
 p and q. 
 
 11 a 
 
 12 a 
 6 . 2 
 
iv. 4. 1 — ] 
 
 The Fifth Layer of Bricks 
 
 [340 
 
 PRAPATHAKA IV 
 
 The Fifth Layer of Bricks ( continued ) 
 
 iv. 4. 1. a Thou 1 art the ray ; for dwelling thee ! Quicken the dwelling. Thou 
 art advance ; for right thee ! Quicken right. Thou art following ; for 
 sky thee ! Quicken the sky. Thou art union ; for atmosphere thee ! 
 Quicken the atmosphere. Thou art propping ; for earth thee ! Quicken 
 earth. Thou art a prop ; for rain thee ! Quicken rain. Thou art 
 blowing forward ; for day thee ! Quicken day. 
 
 6 Thou art blowing after ; for night thee ! Quicken night. Thou art 
 eager [1] ; for the Vasus thee ! Quicken the Vasus. Thou art intelli- 
 gence ; for the Rudras thee ! Quicken the Rudras. Thou art the bril- 
 liant; for the Adityas thee ! Quicken the Adityas. Thou art force ; for 
 the Pitrs thee ! Quicken the Pitrs. Thou art the thread ; for offspring 
 thee ! Quicken offspring. Thou dost endure the battle ; for cattle thee ! 
 Quicken cattle. 
 
 c Thou art wealthy ; for plants thee ! Quicken plants. Thou art 
 the victorious with ready stone ; for Indra thee ! Quicken Indra. Thou 
 art the overlord ; for expiration [2] thee ! Quicken expiration. Thou 
 art the restrainer ; for inspiration thee ! Quicken inspiration. Thou art 
 the glider ; for the eye thee ! Quicken the eye. Thou art the bestower 
 of strength ; for the ear thee ! Quicken the ear. Thou art threefold. 2 
 
 d Thou art Pravrt, thou art Sarnvrt, thou art Vivrt. Thou art the 
 mounter, thou art the descender, thou art the fore mounter, thou art the 
 after mounter. 
 
 e Thou art the wealthy, thou art the brilliant, thou art the gainer of 
 good. 3 
 
 iv. 4. 2. a Thou 4 art the queen, the eastern quarter ; the Vasus, the deities, 
 are thine overlords, Agni stayeth missiles from thee ; may the threefold 
 
 1 Cf. KS. xvii. 7 ; KapS. xxvi. 6 ; MS. ii. 8. 8 ; 
 
 VS. xv. 6-9 ; PB. i. 9. 1-10. 12. For the 
 Brahmana see TS. iii. 5. 2 ; v. 3. 6. This 
 section gives the Mantras for the bricks 
 of the fifth layer called the Stomabhagas ; 
 
 so Ap£S. xvii. 3. 5, who prescribes seven 
 for each of the quarters (E.S.W.N.) and 
 the rest (three) for the middle ; B£S. xiv. 
 20; K£S. xvii. 11. 9-11 ; L£S. v. 11. 1 ; 
 Vait. xxvi. 14. 
 
 * The trivrt character is explained as referring 
 to man, woman, and their union ; the 
 three elements being the union, the act 
 following, and the letting go. The next 
 four Mantras are explained of the same 
 
 subject, but differently in comm, on TS. 
 iii. 5. 2 and here ; clearly the sense was 
 early obscure. 
 
 3 vdsyastih is curious : it is confirmed by all 
 
 the parallel texts, but in KS. xxxvii. 17 
 vasvastih is read by von Schroeder who 
 gives no variant. 
 
 4 Cf. KS. xvii. 8 ; KapS. xxvi. 7 ; MS. ii. 8. 9 ; 
 
 VS. xv. 10-14. This section contains 
 the Mantras for the Nakasad bricks, five 
 in number, each being deposited with 
 a Mantra, /being added to each Mantra ; 
 see Ap£S. xvii. 3. 6 ; B£S. x. 45 ; M£S. 
 vi. 2. 2 ; K£S. xvii. 12. 1. 
 
341 ] The Stomabhdgd and Pahcacoda Bricks [ — iv. 4. 3 
 
 Stoma support thee on earth, may the Ajya hymn establish thee in 
 tirmness, 1 the Rathantara Saman be thy support. 
 
 b Thou art the ruling, the southern quarter ; the Rudras, the deities, 
 are thine overlords, India stayeth missiles from thee ; may the fifteenfold 
 Stoma support thee on earth, may the Praiiga hymn establish thee, in 
 firmness, the Brhat Saman be thy support. 
 
 c Thou art the sovereign, the western quarter [1]; the Adityas, the 
 deities, are thine overlords, Soma stayeth missiles from thee ; may the 
 seventeenfold Stoma support thee on earth, the Marutvatlya hymn 
 establish thee in firmness, the Vairupa Saman be thy support. 
 
 d Thou art the self-ruling, the northern quarter ; the All-gods are thine 
 overlords, Varuna stayeth missiles from thee ; may the twenty-onefold 
 Stoma support thee on earth, the Niskevalya Uktha establish thee, in 
 firmness, the Vairaja Samana be thy support. 
 
 e Thou art the lady paramount, the great quarter ; the Maruts, the 
 deities, are thine overlords [2], Brhaspati stayeth missiles from thee ; may 
 the twenty-sevenfold and the thirty-threefold Stomas secure thee on 
 earth, the Vai 9 vadeva and the Agnimaruta hymns establish thee in firm- 
 ness, the Qakvara and Raivata Samans be thy support. 
 
 / For the atmosphere may the Rsis firstborn among the gods extend 
 thee with the measure, the breadth, of the sky, and he that is disposer 
 and overlord ; let all of them in unison establish thee and the sacrifice!- 
 on the ridge of the vault, on the world of heaven. 2 
 iv. 4. 3. a This 3 in the front, with tawny hair, with the sun’s rays; the leaders 
 of his host and bands are Rathagrtsa and Rathaujas, and Punjikasthala 
 and Rrtasthala his Apsarases, his missile wizards, his weapon the 
 Raksases. 4 * 
 
 b This on the right, all worker ; the leaders of his host and bands are 
 Rathasvana and Rathecitra, and Menaka and Sahajanya his Apsarases, 
 his missile biting beasts, his weapon the death of men. 6 
 
 c This behind, all extending ; the leaders of his host and bands are 
 
 1 KS. has avyathaya, MS. and VS. dvyathayai ; 
 
 MS. has throughout stabhnotu and stabh- 
 nutam. For the Ukthas see Weber, Ind. 
 Stud. x. 535. 
 
 2 In the other cases this verse is added to 
 
 each of a-e ; KS. has antariksam, MS. 
 antarikse with VS., which is of course 
 easier ; KS. above omits ca after ddhi- 
 
 patih. 
 
 8 Cf. KS. xvii. 9, 10 ; KapS. xxvi. 8 ; MS. ii. 
 8. 10, 14 ; VS. xv. 15-19, 62-64. For the 
 Brahmana see TS. v. 3. 7. 2. This section 
 
 contains the Mantras for the Paneacodas ; 
 five of them are put over the Nakasads 
 
 after dust has been put between with 
 Mantras tt-e (/ being a part of each) ; 
 then the naturally perforated brick is 
 put down with h after being touched and 
 smelt by the horse to the accompaniment 
 of g ; with i the Vikarni brick is de- 
 posited on the right shoulder ; see Ap£S. 
 xvii. 3. 7-9, and cf. B£S. x. 45, 46 ; 
 M<?S. vi. 2. 2 ; K?S. xvii. 12. 2-4, 26. 
 
 4 KS. has Rathakrtsah, MS. Rathakrtsndh ; KS. 
 has Punjigasthald, and VS. Kratusthald ; 
 all three have senanf ; VS. interchanges 
 the last part of a and that of 6. 
 
 6 VS. has for the last part that of a. 
 
iv. 4 . 3 — ] The Fifth Layer of Bricks 
 
 [342 
 
 Katbeprota and Asamaratha, and Pramlocantl [1] and Anumlocantr his 
 Apsarases, his missile the serpents, his weapon tigers. 1 
 
 d This on the left, collecting riches ; the leaders of his host and bands 
 are Senajit and Susena, and Vifvacl and Ghrtacl his Apsarases, his missile 
 the waters, his weapon the wind. 2 
 
 e This above, bringing riches ; the leaders of his host and bands 
 Tarksya and Aristamemi, and Urva<jl and Purvacitti his Apsarases, his 
 missile the lightning, his weapon the thunder. 3 
 
 / To them homage ; be they gracious to us ; him whom [2] we hate 
 and who hateth us I place in your jaws. 4 
 
 g I place thee in the seat of the living, in the shadow of the helper ; 
 homage to the ocean, homage to the splendour of the ocean. 5 
 
 h May the supreme lord place thee on the ridge of the vault, encom- 
 passing, expanding, mighty, powerful, overcoming ; support the sky, 
 make firm the sky, harm not the sky ; for evex-y expiration, inspiration, 
 cross-breathing, out-breathing, support, movement ; let Surya protect thee 
 with great prosperity, with a covering most healing ; with that deity do 
 thou sit firm in the manner of Angiras. 6 
 
 i Like a horse neighing eager for the pasture, 
 
 When he hath wandered from the great enclosux-e, 
 
 Then the wind bloweth after his splendour, 
 
 And then thy path becometh black. 7 
 iv. 4. 4. a Agni 8 is the head of the sky, the height, 
 
 Lord of the earth here, 
 
 He quickeneth the seed of the waters. 9 
 b Thee, O Agni, from the lotus 
 
 1 MS. has pa fed, and KS. and MS. have viddd- 
 
 vasuh ; all three have Rathaprotah, and 
 MS. has dmlocanti and Pramlocantl, while 
 all invert sarpah and vydghrah. 
 
 2 All agree except as usual for sendnt ’. 
 
 3 All invert vidytit and avasphurjan. 
 
 4 KS. has te nah pantu te no 'vantu te yarn . . . 
 
 lam esdmjambhe dadhdmi ; MS. has mrdantu 
 and tarn esam-dadhmah ; VS. adds astu te 
 no ’vantu and ends as MS. U here is 
 hardly more than an anacoluthon. 
 
 6 In MS. ii. 8. 14 and in KS. xvii. 10 ; in VS. 
 
 xv. 63, 64. 
 
 8 Cf. above, iv. 3. 6 b ; KS. xl. 5. 
 
 7 This is RV. vii. 3. 2 without change ; KS. 
 
 has samvarane and ends astu krsnam ; MS. 
 (ii. 8. 14) has astu for asti ; VS. (xv. 62) 
 agrees exactly with RV. and TS. 
 
 * Cf. KS. xxxix. 14, 16 ; MS. ii. 18. 7, 8 ; 
 VS. xv. 20-48. This section gives the 
 Mantras for the ‘ metre’ bricks, of which 
 
 there are deposited on the east side three 
 Gayatrls (a-c), on the south three 
 Tristubhs ( d-f ), on the west three Jagatis 
 (g-i ) , on the north three Anustubhs 
 (k-m), while the three Brhatls (n-p), the 
 three Usnilis (g-s), three Panktis (t-v), 
 and four Aksarapahktis (u>-z) are placed 
 where opportunity affords, the Ati- 
 chandas verse (aa-bb) in the middle, and 
 the Dvipadas ( cc-dd ) at the end ; see 
 Ap£S. xvii. 4. 10 ; B<pS. x. 45 gives a 
 different distribution, viz. the Brhatisin 
 the middle, the Usnihs east, Panktis 
 west, Aksarapanktis north, Atichandas 
 in middle, or reversing the last two 
 roles; cf. also K(!S. xvii. 12. 6-17. 
 These verses are all Rgvedic. 
 
 9 This verse is found above also in full at 
 i. 6. 5c; in Pratika, i. 5. 11 n. It is 
 RV. viii. 44. 16. 
 
343] 
 
 The Metre Bricks 
 
 [ — iv. 4 . 4 
 
 Atharvan pressed out 
 From the head of every priest. 1 
 c This Agni is lord of a thousandfold, 
 
 A hundredfold, strength ; 
 
 The sage, the head of wealth. 2 
 d Leader of the sacrifice and the region art thou, 
 
 Where with steeds auspicious thou dost resort ; 
 
 Thou placest in the sky thy head winning light, 
 
 Thou makest, O Agni, thy tongue to bear the oblation. 3 
 e Agni hath been awakened by the kindling-stick of men 
 To meet the dawn that cometh on like a cow [1] ; 
 
 Like young ones rising up to a branch, 
 
 The rays rise towards the vault. 4 * 
 /We have uttered to the sage, the worshipful, 
 
 Our voice of praise, to the strong bull ; 
 
 Gavisthira with his homage hath raised to Agni this laud, 
 Wide extending like brilliance in the sky. 8 
 g He hath been born as guardian of men, wakeful, 
 
 Agni, skilful, for fresh prosperity ; 
 
 Ghee-faced, with mighty sky-reaching (blaze) 
 
 He shineth gloriously, pure for the Bharatas. 6 
 h Thee, O Agni [2], the Angirases found 
 
 When hidden in secret, resting in every wood ; 
 
 Thou when rubbed art born as mighty strength ; 
 
 Son of strength they call thee, O Angiras. 7 
 i Banner of the sacrifice, first domestic priest, 
 
 Agni men kindle in the three stations ; 
 
 With Indra and the gods conjoined on the strew 
 Let him sit, as Hotr, well skilled for sacrificing. 8 
 Jc Thee of most resplendent fame 
 Men invoke in their dwellings, 
 
 With flaming hair, 0 dear to many, 
 
 0 Agni, to bear the oblation. 9 
 I 0 friends, together (offer) fit [3] 
 
 Food and praise to Agni, 
 
 1 This verse is found above also in full at 
 iii. 5. 11 l and iv. 1. 3 g. It is RY. vi. 
 16. 13. 
 
 8 This verse is found above in full at ii. 6. 
 
 11 d. It is RY. viii. 75. 4. 
 
 5 This is RY. x. 8. 4 ; in Pratlka, i. 5. 11 o. 
 
 4 This is RV. v. 1. 1 ; SV. i. 73 ; ii. 1096 ; 
 
 AY. xiii. 2. 46 ; all of these and MS. 
 
 have acha and SV. has sasrate. 
 
 8 This is RV. v. 1. 12. 
 
 8 This is RV. v. 11. 1 ; SV. ii. 257. 
 
 7 This is RV. v. 11. 6 ; SV. ii. 258. 
 
 8 This is RV. v. 11. 2 ; SV. ii. 259 ; KS. has 
 
 sam idhire. 
 
 9 This is RV. i. 45. 6. 
 
iv. 4. 4 — ] 
 
 [344 
 
 The Fifth Layer of Bricks 
 
 Highest over the folk, 
 
 The son of strength, the mighty. 1 
 m Thou gatherest, O strong one, 
 
 O Agni, all that belongeth to the niggard ; 
 
 Thou art kindled in the place of offering ; 
 
 Do thou bear us good things. 2 
 n With this homage Agni, 
 
 Son of strength, I invoke, 
 
 Dear, most effectual messenger, the good sacrificer, 
 
 The envoy of all, immortal. 3 
 o He, the ruddy, shall yoke (his steeds) all cherishing, 
 
 He shall hasten when well adored ; 
 
 The sacrifice hath good prayer and strong effort [4], 
 
 Of the Vasus, the divine gift of men. 4 
 p The radiance of the bounteous offerer 
 Hath mounted on high, 
 
 The ruddy smoke (riseth) touching the sky ; 
 
 Men in unison kindle Agni. 5 
 q 0 Agni, lording it over strength rich in kine, 
 
 Youthful son of strength, 
 
 Bestow upon us, O all-knower, great fame. 6 
 r Being kindled, bright, sage, 
 
 Agni, to be praised with song, 
 
 Do thou shine with wealth for us, O thou of many faces. 7 
 s O Agni, lord of the night, 
 
 And of the morning, and of the dawn, 
 
 Do thou burn against the Raksases with sharp jaws [5], 8 
 t May we kindle thee, O Agni, 
 
 Radiant, O god, and unaging ; 
 
 When this most desirable 
 
 Kindling-stick maketh radiance for thee in the sky, 
 
 Do thou bear food to thy praisers. 9 
 u With the song, O Agni, the oblation, 
 
 O lord of brilliant light, 
 
 Bright shining, wonderworker, lord of the people, 
 
 1 This verse occurs in full above at ii. 6. 11s. 
 
 It is RV. v. 7. 1. 
 
 2 This verse occurs in full above at ii. G. 11 t. 
 
 It is RV. x. 191. 1. 
 
 3 This is RV. vii. 16. 1 ; SV. i. 45 ; ii. 99. 
 
 4 This is RV. vii. 16. 2 ; SV. ii. 100. The 
 
 RV. and the other texts (SV., VS.) have 
 
 arum ; the comm, goes to pieces in ex- 
 
 plaining this verse, and gives no help in 
 
 the obscure d. Cf. Oldenberg, ii. 14, 15. 
 
 5 This is RV. vii. 16. 3. 
 
 8 This is RV. i. 79. 4 ; SV. i. 99 ; ii. 911. 
 
 7 This is RV. i. 79. 5 ; SV. ii. 912. 
 
 8 This is RV. i. 79. 6 ; SV. ii. 913. 
 
 • This is RV. v. 6. 4 ; AV. xviii. 4. 88 ; SV. 
 
 i. 419 ; ii. 372 ; te may be rendered ‘for 
 thee it is not necessary to read tvam , 
 cf. i c below. 
 
345] 
 
 The Metre Bricks 
 
 [ — iv. 4. 4 
 
 O bearer of the oblation, is offered to thee ; 
 
 Do thou bear food to thy praisers. 1 
 v O bright one, in thy mouth thou cookest 
 Both ladles (full) of butter ; 
 
 Do thou make us full [6], 
 
 For our hymns, O lord of strength ; 
 
 Do thou bear food to thy praisers. 2 
 w O Agni to-day, let us make to prosper by praises, 
 
 By devotions, for thee this (sacrifice) like a (good) steed, 
 Like a noble resolve which toucheth the heart. 3 
 x 0 Agni, thou hast become master 
 Of noble resolve, of true inspiration, 
 
 Of mighty holy order. 4 
 y With these songs singing to thee, O Agni, 
 
 This day let us pay worship ; 
 
 Thy strengths thunder forth as from the sky. 5 
 s At these our hymns of praise do thou be propitious [7], 
 Like the light of heaven, 
 
 O Agni, propitious with all thy faces. 6 
 aa Agni I deem the Hotr, the generous wealth-giver, 
 
 The son of strength, the all-knower, 
 
 Who knoweth all as a sage, 7 
 bb Who offereth sacrifice well, 
 
 With beauty soaring aloft towards the gods, the god, 
 Following the flames of the ghee, 
 
 Of the butter of brilliant radiance when offered up. 8 
 cc O Agni, be thou our nearest, 
 
 Our protector, kindly, a shield ; 
 dd Thee, 0 shining and most radiant one, 
 
 We implore for favour, for our friends. 9 
 ee Agni, bright, of bright fame, 
 
 Come hither in thy greatest splendour and give us wealth. 10 
 
 1 This is RV. v. 6. 5 ; SV. ii. 373. 
 
 9 This is found above also in full at ii. 2. 
 
 12 oa. It is RY. v. 6. 9 ; SY. ii. 374. 
 s This is RV. iv. 10. 1 ; SV. i. 434 ; ii. 1127. 
 The sense is probably as in the trans. ; 
 see Oldenberg, Rgveda-Noten, i. 275 ; 
 Caland and Henry, L' Agnistoma, p. 412. 
 For te cf. t above. The Pratlka of this 
 verse occurs in v. 7. 4 6 in a different use. 
 
 4 This is RV. iv. 10. 2 ; SV. ii. 1128. 
 
 6 This is RV. iv. 10. 4. KS. reads fusmaih 
 for fusmcih. 
 
 6 This is RV. iv. 10. 3 ; SV. ii. 1129. 
 
 8 [h.o.s. 19 ] 
 
 7 This is RV. i. 127. 1 ; AV. xx. 67. 3 ; SV. i. 
 
 465; ii. 1163. KS. has vdsum like RV., 
 AV., and SV. 
 
 8 66 is part of the preceding verse ( the division 
 
 in Weber’s text is for once unnecessary), 
 and RV. with the other texts has vasti 
 for fukra°. 
 
 9 cc and dd are found above in full as one 
 
 verse at i. 5. 6 * ; cc together with ee, 
 making up RV. v. 24. 1, 2 ; dd is RV. 
 v. 24. 4, and they are SV. i. 448 ; ii. 457 
 and ii. 459 respectively. 
 
 10 This is RV. v. 24. 2 ; SV. ii. 458. 
 
iv. 4. 5 — ] 
 
 [346 
 
 The Sayuj and other Bricks 
 
 iv. 4. 5. a 1 1 yoke thee in bonds of fellowship with Indra and Agni, with the 
 ghee sprinklings, with brilliance, with radiance, with the hymns, with 
 the Stomas, with the metres, for the increase of wealth, for pre-eminence 
 among thy fellows ; I yoke thee in bonds of fellowship with me. 
 
 b Amba, Dula, Nitatni, Abhrayantl, Meghayantl, Varsayantl, Cupunlka, 
 art thou by name, with Prajapati, with our every prayer, I deposit 
 thee. 2 
 
 c The earth penetrated by food, a reservoir of water (thou art), men are 
 thy guardians, Agni is placed in this (brick), to it I resort, and may it [1] 
 be my protection and my refuge. 3 
 
 d The over-sky penetrated by holy power, the atmosphere (thou art ) ; 
 the Maruts are thy guardians, Vayu is placed in this (brick), to it I resort, 
 and may it be my protection and my refuge. 4 
 
 e The sky, penetrated by ambrosia, the unconquered (thou art) ; the 
 Adityas are thy guardians, the sun is deposited in this (brick), to it I resort, 
 and may it be my protection and my refuge. 5 
 iv. 4. 6. a Let 6 Brhaspati place thee on the ridge of earth, full of light, for every 
 expiration, inspiration ; support all the light, Agni is thine overlord. 
 
 b Let Vi 9 vakarman place thee on the ridge of the atmosphere, full of 
 light, for every expiration, inspiration ; support all the light, Vayu is thine 
 overlord. 
 
 c Let Prajapati place thee on the ridge of the sky, full of light, for 
 every expiration, inspiration ; support all the light, the supreme lord is 
 thine overlord. 
 
 d Thou art the bringer of the east wind ; thou art the winner of rain ; 
 thou art the winner of lightning [1] ; thou art the winner of thunder; 
 thou art the winner of rain. 
 
 1 Cf. KS. xl. 4, 5, which contains much the 
 same matter in different form and with 
 other additions. For the Brahmana see 
 TS. v. 3. 9. 1. This section contains the 
 Mantras for eight Sayuj bricks (a), then 
 for seven Krttikii bricks (6), and then for 
 three circular bricks (c-e) ; see Ap£S. 
 xvii. 5. 2, 4, and for the three Manda- 
 lestakas which are put on in the first, 
 second, and third layers, xvi. 23. 9 ; 
 xvi. 1. 15 ; 4. 2, and cf. M<J!S. iv. 1. 7 ; 
 2. 2 ; B£S. x. 45 (b), 31 (c), 39 (d), 32, 40, 
 41, 44 (a), 46 (e). 
 
 ■ 1 In MS. ii. 8. 13 hula is read and stanayanti 
 replaces varsayantl. 
 
 s In MS. ii. 8. 14 is found udapurd ndmasy 
 annena vista, which is easier to construe, 
 but the sense is clear. 
 
 4 MS. has dpardjitd namdsi. 
 
 5 MS. has adhidyaur ndmiisy amrtena vista. The 
 word adhidyauh in TS. in d cannot mean 
 ‘ what is over the sky ’, but ‘ what has 
 the sky over it’ ; cf. Wackemagel, 
 Altind. Gramm, ii. i. 281. 
 
 « Cf. KS. xxii. 5 ; MS. ii. 8. 13 ; 13. 18. For the 
 Brahmana see PS. v. 8. 9. 2-10. 4. This 
 section contains the Mantras for various 
 bricks ; a-c are those for the V^vajyotis, 
 each one in a separate layer ; d the five 
 rain-winning bricks ; e-h four sets of 
 SamyanI bricks ; t eight Aditya bricks ; 
 k five ghee bricks, and l five Ya 9 odii 
 bricks ; see Ap£S. xvi. 24. 7 (a) ; xvii. 1. 
 17 (6) ; 4. 4 (c) ; xvi. 24. 8 (e) ; xvii. 1. 
 6 (/) ; 18 (g) ; 2. 9 (A) ; 5. 5 (d) ; 6-9 
 (t-I), and cf. M<?S. vi. 1. 8 ; 2. 2, 3 ; 
 B?S. x. 45 (i-i) ; 31 (a), 40 (6), 45 (d), 
 32 («), 40 (/), 41 (g). 
 
347] 
 
 [ — iv. 4. 7 
 
 The Bhuyaskrt Bricks 
 
 e Thou art the path of Agni ; thou art the gods’ path of Agni.' 
 
 / Thou art the path of Vayu ; thou art the gods’ path of Vayu. 
 g Thou art the path of the atmosphere ; thou art the gods’ path of the 
 atmosphere. 
 
 h Thou art the atmosphere ; to the atmosphere thee ! 
 i To the ocean thee, to water thee, to the watery thee, to impulse thee, 
 to the wise thee, to the radiant thee, to the light of the sky thee, to the 
 Adityas thee ! 
 
 k To the Rc thee, to radiance thee, to the shining thee, to the blaze 
 thee, to the light thee ! 
 
 I Thee, giving glory, in glory ; thee, giving brilliance, in brilliance ; 
 thee, giving milk, in milk ; thee, giving radiance, in radiance ; thee 
 giving wealth, in wealth I place ; with this seer, the holy power, this 
 deity, sit firm in the manner of Ahgiras. 
 iv. 4. 7. a Thou 1 2 art the furtherer ; thou art the maker of wide room ; thou art 
 the eastern ; thou art the zenith ; thou art the sitter in the atmosphere, 
 sit on the atmosphere. 
 
 b Thou art the sitter on the waters ; thou art the sitter on the hawk ; 
 thou art the sitter on the vulture ; thou art the sitter on the eagle ; thou 
 art the sitter on the vault. 
 
 c In the wealth of earth I place thee ; in the wealth of the atmosphere 
 I place thee ; in the wealth of the sky I place thee ; in the wealth of the 
 quarters I place thee ; giver of wealth I place thee in wealth. 
 
 d Protect my expiration ; protect my inspiration ; protect my cross- 
 breathing [1] ; protect my life ; protect all my life; protect the whole of 
 my life. 
 
 e O Agni, thy highest name, the heart, 
 
 Come let us join together, 
 
 Be thou, 0 Agni, among those of the five races. 3 
 f (Thou art) the Yavas, the Ayavas, the courses, the helpers, the Sabda, 
 the ocean, the firm one. 4 
 
 1 KS. has the simple agner ydny asi, agner 
 
 agniydny asi, and so in the following, but 
 MS. though it differs in the form of its 
 Mantras from TS. has the forms a gne- 
 yani, &e. They seem to be no more than 
 mere blunders. 
 
 2 Cf. KS. xxii. 5 ; MS. ii. 13. 12, 18. For the 
 
 Brahmana see TS. v. 3. 11. This section 
 
 contains the Mantras for the five Bhuya- 
 skrt bricks (a), the five ‘ forms of Agni ’ 
 bricks (6), the five wealth givers (c), the 
 six givers of life (d), the heart of the 
 fire (e), and the seven seasonal bricks 
 
 (/) ; see Ap£S. xvii. 5. 10-15 ; B£S. x. 46 
 gives seven to d, which postulates another 
 text (three on the middle as with /) ; 
 M£S. vi. 2. 3. 
 
 3 Peculiar to TS. 
 
 * KS. and MS. agree in inverting evah and 
 umah ; KS. has yava ayavah, MS. yavd 
 ayavah ; both have abdah for the mysterious 
 sabdah. It is found in £15. i. 7. 2. 26 as 
 fabdam in the Kanva recension and as 
 sabdam in the Madhyamdina ; £B. has 
 sagard for a feminine as ‘ night ’ ; see 
 Eggeling, SBE. xii. 199. 
 
[34:8 
 
 iv. 4. 8 — ] The Indratanu and Yajnatanu Bricks 
 
 iv. 4. 8. (Thou 1 art) all overcoming through Agni ; 2 self-ruling through the 
 sun ; lord of strength through might ; creator with the bull ; bountiful 
 through the sacrifice ; heavenly through the sacrificial fee ; slayer of 
 enemies through rage ; supporter of the body through kindliness ; wealth 
 through food ; through the earth he hath won ; (thou art) eater of food 
 with verses ; increased by the Vasat cry ; protector of the body through 
 the Saman ; full of light with the Viraj ; drinker of Soma through the holy 
 power ; with cows he supporteth the sacrifice ; with lordly power men ; 
 with horse and car bearer of the bolt ; lord with the seasons ; enclosing 
 with the year ; unassailable through penance ; the sun with 3 bodies. 
 
 iv. 4. 9. (Thou 4 * art) Prajapati in mind, when come to the Soma ; 6 the creator 
 in the consecration ; Savitr in the bearing ; Pusan in the cow for the 
 purchase of the Soma ; Varuna when bound (in the cloth) ; Asura in 
 the being bought ; Mitra when purchased ; Qipivista when put in place ; 6 
 delighter of men when being drawn forward ; 7 the overlord on arrival ; 
 Prajapati being led on ; Agni at the Agnldh’s altar ; Brhaspati on being 
 led from the Agnldh’s altar ; Indra at the oblation-holder ; Aditi when 
 put in place ; Visnu when being taken down ; Atharvan when made 
 wet ; 8 Yama when pressed out ; drinker of unpurified (Soma) when being 
 cleansed ; 9 Vayu when purifying ; Mitra as mixed with milk ; the Manthin 
 when mixed with groats ; that of the All-gods when taken out ; 10 Kudra 
 when offered ; Vayu when covered up ; 11 the gazer on men when revealed ; 
 
 1 Cf. KS. xxxix. 11, which is generally parallel 
 
 but less elaborate. For the Brahmana see 
 TS. v. 4. 1. 1. This section gives twenty- 
 two Mantras for the Indratanu bricks, 
 five for each quarter and two in the 
 middle ; see Ap^S. xvii. 6. 2 (ibid. 1 re- 
 cognizes the ten names of Indra given in 
 KS. 1. c.) ; B£S. x. 46. 
 
 2 No doubt the comm, is right in assuming 
 
 that each Mantra is addressed to a brick, 
 as a rule ; in the cases where asanot and 
 dadhara occur, the Mantra is said of the 
 brick, identified with the deity pro 
 tempore. 
 
 3 sdm read in AW. seems at least as good as 
 
 san, which, however, is understood by 
 
 the comm. ( suryarupo bhutva). 
 
 ♦ Cf. KS. xxxiv. 14-16 ; VS. viii. 54-69, both 
 
 differing a good deal. For the Brahmana 
 
 see TS. v. 4. 1. This section contains 
 thirty-three formulae to accompany the 
 
 bricks called Yajnatanu, eight in each 
 
 quarter and one in the middle ; see ApQS. 
 xvii. 6. 2 ; B£S. x. 46 ; in the Kl^S. xxv. 
 
 6. 1 as in £B. xii. 6. 1. 3-36 the verses 
 
 are used to make good errors in the sacri- 
 ficial performance, and it is clear that 
 they are equally available for that or any 
 other purpose. 
 
 5 The sense is uncertain ; Weber errs for 
 
 once in dividing at manasa, the first 
 Mantra really ending at dchetah as the 
 comm, recognizes, in harmony with Ap. 
 and Baudh. The operations described 
 are of course the several stages of the 
 Soma ritual. 
 
 6 i. e. on the thigh of the sacrifices 
 
 7 i. e. on the cart to the PracTnavafnja, in 
 
 which it is put on the throne, and then 
 taken to the Agnldh’s altar, whence again 
 it goes to the Havirdhana, and is placed 
 on a throne. 
 
 8 The Soma is removed from the cart and 
 
 deposited on the pressing-planks, and is 
 wet with the Vasatlvari waters. 
 
 9 In the Adabhya cup with the Soma shoots 
 
 (comm.). The reference is rather to the 
 Adhavana. 
 
 10 i.e. put in the goblets (catnasa). 
 
 11 Sayana has bhaksurlham sadasy duetum prati- 
 
349] 
 
 [ — iv. 4. 1 1 
 
 The Naksatra Bricks 
 
 the food when it comes ; the famed of the fathers ; life when taken ; the 
 river when going to the final bath ; the ocean when gone ; the water 
 when dipped ; the heaven when arrived at completion, 
 iv. 4. 10. a (Thou 1 art) Krttikas, the Naksatra, Agni, the deity ; ye are the radiances 
 of Agni, of Prajapati, of the creator, of Soma ; to the Rc thee, to radiance 
 thee, to the shining thee, to the blaze thee, to the light thee ! 
 
 b (Thou art) Rohinl the Naksatra, Prajapati the deity ; Mrgaflrsa the 
 Naksatra, Soma the deity ; Ardra the Naksatra, Rudra the deity ; the 
 two Punarvasus the Naksatra, Aditi the deity ; Tisya the Naksatra, 
 Brhaspati the deity ; the A?resas the Naksatra, the serpents the deity ; 
 the Maghas the Naksatra, the fathers the deity ; the two Phalgunls the 
 Naksatra [1], Aryaman the deity ; the two Phalgunls the Naksatra, Bhaga 
 the deity ; Hasta the Naksatra, Savitr the deity ; Citra the Naksatra, 
 Indra the deity ; Svatl the Naksatra, Vayu the deity ; the two Vifakhas 
 the Naksatra, Indra and Agni the deity ; Anuradha the Naksatra, Mitra 
 the deity ; Rohinl the Naksatra, Indra the deity ; the two Vicrts the 
 Naksatra ; the fathers the deity ; the Asadhas the Naksatra, the waters 
 the deity ; the Asadhas the Naksatra, the All-gods the deity ; £rona 
 the Naksatra. Visnu the deity ; (^ravistha the Naksatra, the Vasus [2] the 
 deity ; Qatabhisaj the Naksatra, Indra the deity ; Prosthapadas the 
 Naksatra, the goat of one foot the deity ; the Prosthapadas the Naksatra, 
 the serpent of the deep the deity ; Revatl the Naksatra, Pusan the deity ; 
 the two Afvayujs the Naksatra, the Alvins the deity ; the Apabharanls 
 the Naksatra, Yama the deity. 2 
 
 c Full on the west ; what the gods placed. 3 
 iv. 4. 11. a (Ye* are) Madha and Madhava, the months of spring. 
 b (Ye are) Qukra and (^uci, the months of summer. 
 
 nivrtah but that demands dvrttah , and the 
 sense ‘ covered up ’ is at least natural 
 with prdtikhyatah, ‘ revealed following 
 it ; VS. has abhydvrtah which Griffith 
 renders ‘ reverted * carried away for 
 partition to the Sadas ’ ; KS. has abhyd- 
 vrttah which yields that sense. 
 
 * Cf. KS. xxxix. 13 ; MS. ii. 13. 20. This 
 section contains the Mantras for the 
 Naksatra bricks, which are arranged in 
 a circle round the naturally perforated 
 brick, beginning on the south-east with 
 Krttika and ending with Vhjakha, then 
 continuing on the north-west with Anu- 
 radha and ending with Apabharanls ; 
 the full moon brick is placed at the east 
 point, the new moon at the west point ; 
 see Ap£S. xvii. 6. 5-11 ; B£S. x. 46 ; 
 M9S. vi. 2. 3. 
 
 1 For a list of the Naksatra3 as given in the 
 
 various texts, cf. Vedic Index, i. 413 seq. 
 The comm, is brief on this point, but 
 glosses the second Rohinl with Jyestha 
 and Tisya with Pusya. 
 
 3 Only the Pratlkas, the verses being found 
 
 in full above at iii. 5. 1 a and 6. 
 
 4 Cf. KS. xvii. 10 ; xxv. 5 ; KapS. xxvi. 9 ; 
 
 MS. ii. 8. 12, 14 ; VS. xiii. 25 ; xiv. 15, 
 16, 27 ; xv. 57, 65 (n) ; xvii. 2, 3. For the 
 Brahmana see TS. v. 4. 2. This section 
 contains the Mantras for six sets each of 
 two Rtavya bricks (a-f with g as an 
 addition to each) ; then h-m (n being 
 added to each) are Adhipatni Mantras 
 for a special case where a man for safety 
 piles up one layer only and puts on the 
 high altar five bricks of various Mantras ; 
 o is said by the priest as he, standing 
 erect, in each quarter, places on the fire 
 two hundred chips of gold ; the last two 
 
iv. 4. 11 — ] 
 
 [350 
 
 The Rtavya and other Bricks 
 
 c (Ye are) Nabha and Nabhasya, the months of rain. 
 d (Ye are) Isa and Urja, the months of autumn. 
 e (Ye are) Saha and Sahasya, the months of winter. 
 
 / (Ye are) Tapa and Tapasya, the months of the cool season. 1 
 g Thou art the internal bond of the fire, 
 
 Be sky and earth in place, 
 
 Be waters and plants in place, 
 
 Be the fires severally in place 
 In unison for my greatness [1] ; 
 
 May the fires which of one mind 
 Are between sky and earth, 
 
 Taking place according to the months of the cool season, 
 
 Attend (on them), as the gods on Indra. 2 
 h (Thou art) the uniter and forethinker of Agni, Soma, Surya. 3 
 i Thou art the dread, the terrible, of the fathers, of Yama, of Indra. 
 k Thou art the firm (quarter) and the earth of the god Savitr, the 
 Maruts, Varuna. 
 
 I Thou art the support, the upholder, of Mitra and Varuna, Mitra, Dhatr. 
 m Thou art the eastern, the western (quarter) of the Vasus, the Rudras [2], 
 the Adityas. 
 
 n These are thine overlords, to them honour, be they gracious to us, 
 him whom we hate and who hateth us I place in your jaws. 
 
 o Thou art the measure of a thousand, thou art the image of a thousand, 
 thou art the size of a thousand, thou art the replica of a thousand, thou 
 art of a thousand, for a thousand thee ! 4 
 
 p May these bricks, O Agni, be milch cows for me, one, and a hundred, 
 and a thousand, and ten thousand [3], and a hundred thousand, and 
 a million, and ten million, and a hundred million, and a thousand 
 million, and ten thousand million, and a hundred thousand million, and 
 
 hundred go in the middle as he faces the 
 east ; p the sacrificer says, to turn the 
 bricks into cows for himself ; see Ap£S. 
 xvi. 24. 9 (a) ; xvii. 1. 7 (ft) ; 2. 1 (c) ; 
 10 ( d ) ; 4. 5 (/) ; 24. 8, 9 (fc-rt) ; 11. 1, 
 2 (o, p) ; and cf. BgS. x. 32 (a), 38 (6), 
 40 (c), 41 (e), 44 (/), 46 (fc-m), 47 (o, p) ; 
 M9S. vi. 2. 4 (o, p ) ; KgS. xvii. 4. 24 ; 
 9. 6, 7 ; 10. 16 ; 12. 23 (a-</) ; 12. 28 (n) ; 
 xviii. 2. 9 ( p ). 
 
 For this list cf. Vedic Index, i. 161. 
 
 KS. and MS. repeat this verse in two forms, 
 first after a with vdsantikau and then at 
 the end with faifirau ; no doubt the verse 
 should be repeated after each ; the 
 Mantra consists of a prose introduction 
 
 and two verses according to von 
 Schroeder’s texts, but it is obviously 
 8+8+8+8+8 followed by 8 + 8+11 + 11, 
 the last Pada having indram iva as equi- 
 valent to three syllables. KS. and MS. 
 spoil the metre by reading osadhayah for 
 osadhih, and KS. adds a needless imi before 
 faifirau. 
 
 3 These are found only in KS. xxii. 5, which, 
 
 however, has yantri and yamani in l. In 
 m there is the usual and strange U in the 
 last clause, and VS. (xv. 66) also has it. 
 
 4 KS. (xvii. 10) omits vimd making only four 
 
 Mantras ; MS. on the other hand (ii. 8. 
 14) has md, prama, pratimd, sammd, untnd, 
 making in all seven Mantras. 
 
351] 
 
 [ — iv. 4. 12 
 
 The Horse Sacrifice 
 
 ten hundred thousand million, and a hundred hundred thousand million 
 may these bricks, O Agni, be for me milch cows, sixty, a thousand, ten 
 thousand unperishing ; ye are standing on holy order, increasing holy 
 order, dripping ghee, dripping honey, full of strength, full of power ; may 
 these bricks, O Agni, be for me milkers of desires named the glorious 
 yonder in yon world. 
 
 The Horse Sacrifice 
 
 iv. 4. 12. a May the 1 2 * kindling-stick of the quarter's, that winneth the heaven, 
 
 (Guard us) according to our hopes ; from Madhu may Madhava 
 protect us ; 
 
 Agni, the god, hard to overcome, the undeceivable, 
 
 May he guard our kingly power, may he protect us. :f 
 b May the Rathantara with the Samans protect us, 
 
 The Gayatrl with every form of metres, 
 
 The Trivrt Stoma with the order of the days, 
 
 The ocean, the wind, make full this strength. 4 * 
 c (May) the dread among the quarters, the overpowering, giver of 
 strength, 
 
 Pure, full of might on a bright day (protect us) ; 
 
 0 Indra, as overlord, make full, 
 
 And for us [1] on all sides do thou preserve this great kingly power. 6 
 d (May) the Brhat Saman, which supporteth kingly power, with vast 
 strength, 
 
 The force made beautiful by the Tristubh, that of fierce strength 
 (protect us) ; 
 
 O Indra, with the fifteenfold Stoma 
 
 1 KS. (xvii. 10) has a similar list but niyiitam 
 follows prayutam and ten is inserted, 
 while the sequence is of the form dafa ca 
 fatam cot until samudrah is reached ; MS. 
 (ii. 8. 14) has the same scheme, and has 
 ayutam, praxjiitam and then ayutam again ; 
 VS. (xvii. 2) has the same scheme, but 
 the same names and order as TS. The 
 latter part of the Mantra is slightly- 
 varied in each case ; MS. and KS. have 
 svadhayinis and MS. adds kuldyiriis and 
 has rtusthdh for rtasthah ; KS. omits sastih — 
 dkstyamanah, and has rtavas stha rtavrdha 
 
 rtusthds stha rtusprfah ; it places virajo — 
 
 kdmadughah before td — santu, and omits 
 amulra-loke ; VS. (xvii. 3) has a truncated 
 
 version rtavas stha rtavfdhah followed by 
 
 rtusthdh stha rtavfdhah, the virajo ndma 
 kdmadugha aksiyamandh, 
 
 1 Cf. KS. xxii. 14 ; MS. iii. 16. 4 ; not in VS. 
 
 This section gives the Yajyas and Anu- 
 vakyas for the ten sacrifices at the A(;va- 
 medha prescribed in TS. vii. 5. 14, and 
 the verses are made to fit the qualifications 
 of the deities thus enumerated, which 
 accounts for the artificial nature of the 
 verses ; in each of the offerings all the 
 Prstha Stotras are used ; see ApCS. xx. 
 9. 3. 
 
 3 KS. has the much easier madhur dtah, and 
 
 this is no doubt correct : though mddhoh 
 may be construed as ‘ after Madhu ’, 
 Madhu and Madhava being the two spring 
 months ; MS. has madhu retah, which is 
 nonsense ; KS. ends brahma jinvatu ; MS. 
 has afayanah, and KS. and MS. ddabdhah. 
 
 4 KS. omits nah. 
 
 5 KS. has fukro ahany ojasye ; MS. has ojasine ; 
 
 both have adkipatyaih. 
 
The Horse Sacrifice 
 
 [352 
 
 iv. 4. 12 — ] 
 
 Do thou guard this in the midst with the wind, with the ocean. 1 
 e (May) the eastern among the quarters, famous and renowned, 
 
 O ye All-gods, heavenly with the rain of the days (protect us) ; 
 
 Let this kingly power be unassailable, 
 
 Force unoverpowerable, a thousandfold and mighty. 2 
 / Here in the Vairupa Saman may we have strength for this ; 
 
 With the Jagatl we place him in the people ; 
 
 O ye All-gods [2] through the seventeenfold (Stoma) this radiance, 
 This kingly power with the ocean wind (be) dread. 3 4 
 g The supporter among the quarters doth support this lordly power, 
 The stay of the regions ; may force rich in friends be ours ; 
 
 O Mitra and Varuna, ye wise ones with the autumn of the days, 
 
 Do ye accord great protection to this kingdom. 1 
 h In the Vairaja Saman is my devotion ; 
 
 By the Anustubh (be) manly strength collected ; 
 
 This kingly power rich in friends, with dripping wet, 
 
 Do ye, O Mitra and Varuna, guard through your overlordship. 5 
 i May the victorious among quarters, with the Saman, the strong one, 
 The season winter in order make us full ; 
 
 May the great ones, the (^akvarl (verses), with favouring winds [3] 
 Aid this sacrifice, full of ghee. 6 
 
 Tc May the heavenly of the quarters, the easily milked, the rich in milk, 
 The goddess aid us, full of ghee ; 
 
 Thou art the protector, who goest in front and behind ; 
 
 O Brhaspati, yoke a voice in the south. 7 
 I (May) the upright of the quarters, the bounteous region of the plants, 
 And Savitr with the year of the days (aid us) ; 
 
 The Revat Saman, and the Atichandas metre ; 
 
 Without a foe, be kindly to us. 8 
 m O thou of the three-and-thirtyfold Stoma, lady of the world, 
 
 Breathed on by Vivasvant, do thou be gracious to us [4] ; 
 
 Rich in ghee, O Savitr, through thy overlordship, 
 
 Be the bounteous region rich in milk, for us. 9 
 
 1 MS. has indrah and raksatu. 
 
 2 KS. has no for ycifasvati and sahafayd by a 
 
 misreading, and svarvit ; MS. transposes c 
 and d of e and a and b of /, and reads 
 
 sahasyiim. 
 
 3 MS. has ddhi, and KS. vairupena sdmna , and 
 
 both have dvefayami ; KS. has salilam. 
 
 4 KS. has yantrl, dfa, mitravatidam ojah, and 
 
 jigatnii ; and a quite new d ; MS. agrees 
 with TS. but has cikittam asmi. 
 
 6 KS. has dustaram for viryam. 
 
 6 KS. has pipartu nah, and in c and d has 
 
 singular, reading fakvarimam, and yd for 
 no ; MS. has singulars but has difam devx 
 here instead of in k. 
 
 7 KS. has yd for nah in both places, and in 
 
 c reads tvam no gopa avitota yantd ; yamyam 
 is uncertain in sense ; cf. iv. 6. 6/. 
 
 8 KS. ends suhavo na edhi ; MS. has rantih and 
 
 ahna. 
 
 ® KS. has grmhi and with MS. d dhipatye ; MS. 
 has piitnl and rdtih. 
 
353] 
 
 [ — iv. 5. l 
 
 The Offerings to Rudra 
 
 n The firm among the quarters, lady of Visnu, the mild, 
 Ruling over this strength, the desirable, 
 
 Brhaspati, Matar^van, Vayu, 
 
 The winds blowing together be gracious to us. 1 
 o Prop of the sky, supporter of the earth, 
 
 Ruling this world, lady of Visnu, 
 
 All-extending, seeking food, with prosperity, 
 
 May Aditi be auspicious to us in her life. 2 
 p Vaifv&nara to our help. 
 q Present in the sky. 
 r Us to-day Anumati. 
 s O Anumati, thou. 
 
 t With what to us radiant shall he be ? 
 u Who to-day yoketh ? 
 
 PRAPATHAKA V 
 
 The Offerings to Rudra 
 
 iv. 5. 1. a Homage 3 * to thy wrath, O Rudra, 
 
 To thine arrow homage also ; 
 
 Homage to thy bow, 
 
 And homage to thine arms/ 
 b With thy most kindly arrow, 
 
 And kindly bow, 
 
 With thy kindly missile, 
 
 Be gentle to us, O Rudra. 5 * * 
 c That body of thine, 0 Rudra, which is kindly, 
 Not dread, with auspicious look, 
 
 With that body, most potent to heal, 
 
 0 haunter of the mountains, do thou look on us. 8 9 
 
 1 KS. interchanges c and d of n and o. 
 
 3 MS. has vydcasvad, and KS. has suhhutd. 
 
 3 Cf. KS. xvii. 11 ; KapS. xxvii. 1 ; MS. ii. 
 
 9. 2 ; YS. xvi. 1-14. For the Brahmana 
 
 see TS. v. 4. 3. This and the next ten 
 sections contain the (Jlatarudrlya litany ; 
 the Adhvaryu standing facing the north 
 offers either a gruel of Jartila or Gavl- 
 dhuka, or Jartilas and Gavldhuka groats 
 
 with kusayasarpis (?), or goat’s milk or 
 a mrgl’s milk, with an Arka leaf, on the 
 north-west comer of the northern wing 
 of the bird-shaped altar on the VikarnI 
 
 brick, or on the naturally perforated one 
 
 or during his perambulation ; the litany 
 is divided into three parts, accompanying 
 
 9 [h.o.s. 19 ] 
 
 the offerings according as the ladle is 
 held knee high, navel high, or face high ; 
 the first part ends with ndmas taksabhyah 
 in TS. iv. 5. 4 ; the second with namah 
 svayudhaya in iv. 5. 7 and the last with 
 iv. 5. 10. Then follow the ten Avatana 
 offerings with iv. 5. 11 a-k, and then the 
 Anvarohas with l~n uttered by the sacri- 
 ficer ; see Ap£S. xvii. 11. 3-6, and cf. 
 B£S. x. 48 ; M?S. vi. 2. 4 ; K£S. xviii. 
 1. 1-5. 
 
 4 KS. has a, d, and c in that order ; MS. agrees 
 
 with TS. ; VS. omits c. 
 
 5 Only KS. has this, at the very end of 
 
 xvii. 11. 
 
 6 All agree in this. 
 
iv. 5 . l — •] 
 
 [354 
 
 The Offerings to Rudra 
 
 d The arrow which, 0 haunter of mountains, 
 
 In thy hand [1] thou bearest to shoot, 
 
 That make thou kindly, O guardian of mountains ; 
 Harm not the world of men. 1 
 e With kindly utterance thee 
 We address, O liver on the mountains, 
 
 That all our folk 
 
 Be free from sickness and of good cheer. 2 
 / The advocate hath spoken in advocacy, 
 
 The first divine leech, 
 
 Confounding all the serpents 
 And all sorceries. 3 
 g The dusky, the ruddy, 
 
 The brown, the auspicious, 
 
 And the Rudras which in thousands 
 Lie around this (earth) in the quarters [2], 
 
 Their wrath do we deprecate. 4 
 h He who creepeth away, 
 
 Blue-necked and ruddy, 
 
 Him the cowherds have seen, 
 
 Have seen the bearers of water 
 And him all creatures ; 
 
 May he, seen, be gentle unto us. 5 
 i Homage to the blue-necked, 
 
 Thousand-eyed one, the bouniiful ; 
 
 And to those that are his wair cvs 
 I have paid my homage. 6 
 Jc Unfasten from the two notches 
 Of thy bow the bowstring, 
 
 And cast thou down 
 The arrows in thy hand [3]. 7 
 Z Unstringing thy bow, 
 
 Do thou of a thousand eyes and a hundred quivei 3, 
 Destroying the points of thine arrows, 
 
 Be gentle and kindly to us. 8 
 m Unstrung is the bow of him of the braided hair 
 And arrowless his quiver ; 
 
 His arrows have departed, 
 
 Empty is his quiver. 9 
 1 MS. has giritja. 
 
 3 MS. has sdrva ijjdnah samgame. 
 
 3 KS., MS., and VS. add adharanh pdrd suva. 
 
 * KS. and MS. have the easy cemc, VS. cainam. 
 
 5 MS. has mrdaydtu. 
 
 c MS. has namo nilakapardaya. The aor. aka- 
 ram here has nearly the present sense. 
 
 7 All agree in this verse. 
 
 8 MS. and KS. have mukham, and MS. praslrya. 
 0 In c MS. and VS. add yak before isavah ; 
 
355] 
 
 [ — iv. 5. 3 
 
 The Offerings to Budra 
 
 n 0 most bountiful one, the missile 
 That is in thy hand, thy bow, 
 
 With it on all sides do thou guard us, 
 
 Free from sickness. 1 
 
 0 Homage to thy weapon, 
 
 Unstrung, dread ; 
 
 And homage to thy two hands, 
 
 To thy bow. 2 
 
 p May the missile from thy bow 
 Avoid us on every side, 
 
 And do thou lay far from us 
 This quiver that is thine. 3 
 
 iv. 5. 2. a Homage 4 to the golden-armed leader of hosts, and to the lord of the 
 quarters homage ! 
 
 b Homage to the trees with green tresses, to the lord of cattle homage ! 
 
 c Homage to the one who is yellowish-red like young grass, 5 to the 
 radiant, to the lord of paths homage ! 
 
 d Homage to the brown one, to the piercer, to the lord of food homage ! 
 
 e Homage to the green-haired, wearer of the cord, to the lord of pros- 
 perity homage ! 
 
 / Homage to the dart of Bhava, to the lord of the moving world 
 homage ! 
 
 g Homage to Kudra, with bent bow, to the lord of fields homage ! 
 
 h Homage to the minstrel, the inviolate, 6 to the lord of the woods 
 homage ! 
 
 1 Homage [1] to the ruddy one, the ruler, to the lord of woods 
 homage ! 
 
 Jc Homage to the minister, the trader, to the lord of thickets homage ! 
 
 I Homage to the extender of the world, the offspring of the maker of 
 room, 7 to the lord of plants homage ! 
 
 m Homage to the loud calling, the screaming, to the lord of footmen 
 homage ! 
 
 n Homage to the wholly covered, to the running, to the lord of warriors 
 homage ! 
 
 iv. 5. 3. a Homage 8 to the strong, the piercing, to the lord of assailers homage ! 
 
 KS. has abhuh for dbkuh • MS. has a 
 variant nisangddhih which is read in VS. 
 
 1 KS. has ayaksmena. 
 
 2 In this all agree. 
 
 5 In this all agree. 
 
 4 Cf. KS. xvii. 12 ; KapS. xxvii. 3 ; MS. ii. 
 9. 3 ; VS. xvi. 17-20. 
 
 6 The form faspinjaraya of the other texts is 
 
 clearly the original, the sas here being 
 
 due to the influence of sasa ; see Wacker- 
 nagel, Altind. Gramm, i. 279. 
 
 6 For the Siita cf. Vedic Index, ii. 462, 463. 
 
 7 This cannot be simply equivalent to vari- 
 
 vaskrte and presumably is a quasi-patro- 
 nymic. 
 
 8 Cf. KS. xvii. 12, 13; KapS. xxvii. 3; MS. 
 
 ii. 9. 3, 4; VS. xvi. 21-24. 
 
iv. 5. 3 — ] 
 
 The Offerings to Rudra 
 
 [356 
 
 iv. 
 
 1) Homage to the leader, the holder of the quiver, 1 to the lord of thieves 
 homage ! 
 
 c Homage to the holder of the quiver, to the owner of the quiver, to 
 the lord of robbers homage ! 
 
 d Homage to the cheater, the swindler, to the lord of burglars homage ! 
 e Homage to the glider, to the wanderer around, to the lord of the 
 forests homage ! 
 
 / Homage to the bolt-armed destructive ones, to the lord of pilferers 
 homage ! 
 
 g Homage to the bearers of the sword, the night wanderers, to the lord 
 of cut-purses homage ! 
 
 h Homage to the turbaned wanderer on the mountains, to the lord of 
 pluckers 2 homage ! 
 
 i Homage [1] to you, bearers of arrows, and to you, bowmen, homage ! 
 It Homage to you that string (the bow), and to you that place on (the 
 arrow) homage ! 
 
 I Homage to you that bend (the bow), and to you that let go (the 
 arrow) homage ! 
 
 m Homage to you that hurl, and to you that pierce homage ! 
 n Homage to you that art seated, and to you that lie homage ! 
 
 0 Homage to you that sleep, and to you that wake homage ! 
 p Homage to you that stand, and to you that run homage ! 
 
 q Homage to you assemblies, and to you, lords of assemblies, homage ! 
 r Homage to you horses, and to you, lords of horses, homage ! 
 
 5. 4. a Homage 3 to you that wound, and to you that pierce homage ! 
 
 b Homage to you that are in bands, 4 * and to you that are destructive 
 homage ! 
 
 c Homage to you sharpers, 6 and to you, lords of sharpers, homage ! 
 d Homage to you hosts, and to you, lord of hosts, homage ! 
 e Homage to you troops, and to you, lords of troops, homage ! 
 
 / Homage to you of misshapen form, and to you of all forms homage ! 
 g Homage to you that are great, and to you that are small homage ! 
 li Homage to you that have chariots, and to you that are chariotless 6 
 homage ! 
 
 1 Homage to you chariots [1], and to you, lords of chariots, homage ! 
 
 1 mtangin would seem to have this sense ; cf. 
 Vedic Index, i. 453. The use of isudhimate 
 
 in c is not conclusive evidence against it, 
 
 or proof of the sense ‘ having a sword 
 
 a kulunca presumably has the sense of thief, 
 
 not ‘pluckers of hair’ as Monier- 
 
 Williams takes it, following BOlitlingk 
 and Roth. 
 
 3 Cf. KS. xvii. 18 ; KapS. xxvii. 3 ; MS. ii. 9. 
 
 4, 6 ; VS. xvi. 24, 28. 
 
 4 For riganabhyah cf. iv. 1. 10. 2 ; p. 304, n. 4. 
 6 KS. and MS. have krchrebhyah and krchrd- 
 
 patibhyah. 
 
 6 KS. and MS. have variithibhyah but with 
 variants (KapS. has viriithibhyah). 
 
357 ] 
 
 [ — iv. 5. 6 
 
 The Offerings to Rndra 
 
 k Homage to you hosts, and to you, lords of hosts, homage ! 
 
 I Homage to you, doorkeepers, and to you, charioteers, homage ! 
 m Homage to you, carpenters, and to you, makers of chariots, homage ! 
 n Homage to you, potters, and to you, smiths, homage ! 
 
 0 Homage to you, Puhjistas, 1 and to you, Nisadas, homage ! 
 
 p Homage to you, makers of arrows, and to you, makers of bows, 
 homage ! 
 
 q Homage to you, hunters, and to you, dog-leaders, homage ! 
 r Homage to you dogs, and to you, lords of dogs, homage ! 
 iv. 5. 5. a Homage 2 to Bhava and to Rudra. 
 
 b Homage to £arva and to the lord of cattle. 
 c Homage to the blue-necked one, and to the white-throated. 
 d Homage to the wearer of braids, and to him of shaven hair. 
 e Homage to him of a thousand eyes, and to him of a hundred bows. 
 
 / Homage to him who haunteth the mountains, and to Qipivista. 3 
 g Homage to the most bountiful, and to the bearer of the arrow. 
 h Homage to the short, and to the dwarf. 
 
 1 Homage to the great, and to the stronger. 
 
 k Homage to him who hath waxed, and to the waxing. 4 
 I Homage to the chief, and to the first. 
 m Homage to the swift, and to the active. 
 n Homage to the rapid, and to the hasty. 
 o Homage to him of the wave, and to the roaring. 5 
 p Homage to him of the stream, and to him of the island, 
 iv. 5. 6. a Homage 6 to the oldest, and to the youngest. 
 
 b Homage to the first born, and to the later born. 
 c Homage to the midmost, and to the immature. 7 
 d Homage to the hindmost, and to him in the depth. 
 e Homage to Sobhya, 8 and to him of the amulet. 
 
 / Homage to him who dwelleth with Yama, 9 and to him at peace. 
 
 1 So MS., but VS. and KS. have Punjisthebhyah , 
 
 and this is no doubt correct ; cf. Vedic 
 Index, i. 535. 
 
 2 Cf. KS. xvii. 13, 14 ; KapS. xxvii. 3, 4 ; 
 
 MS. ii. 9. 4, 5 ; VS. xvi. 28-31. 
 
 9 According to MS. ii. 2. 13 the reference is 
 to the smallness of the god ; see Geldner, 
 Ved. Stud. iii. 81, n. 1. But though 
 tempting the view is after all only 
 a speculation. 
 
 4 KS. and MS. have variants pointing to 
 
 suvfdhvane or savrdhvane as their text (von 
 Schroeder’s critical notes to MS. and KS. 
 are different) ; VS. has suvrdhe. 
 
 6 avasvanyaya is certain ; KapS. has civasan- 
 
 yuya, a mere misreading. Griffith renders 
 in VS. ‘ him who dwells in still waters’, 
 which is impossible. Eggeling (SBE. 
 xliii. 153) has ‘roaring’. 
 
 6 Cf. KS. xvii. 14 ; KapS. xxvii. 4 ; MS. ii. 
 
 9. 6 ; VS. xvi. 32-35. 
 
 7 ‘ Abortive ’ is Eggeling’s version. 
 
 8 Sobhya is quite uncertain : ‘ dwelling in 
 
 the air-castles ’ is Eggeling’s version ; 
 Sobha is said to be the city of the 
 Gandharvas by the schol. on VS. The 
 schol. here explains it as the world of 
 men as it has in it both (sa-ubha) good 
 and bad. 
 
 9 Cf. yamyclm in TS. iv. 4. 12 k. 
 
iv. 5. 6 — ] 
 
 The Offerings to Rudra 
 
 [358 
 
 g Homage to him of the ploughed field, and to him of the threshing- 
 floor. 
 
 h Homage to him of fame, and to him at his end. 
 i Homage to him of the wood, and to him of the thicket. 
 
 Tc Homage to sound, and to echo [1], 
 
 l Homage to him of the swift host, and to him of the swift car. 
 m Homage to the hero, and the destroyer. 
 n Homage to the armoured, and to the corsleted. 
 
 0 Homage to the mailed, and to the cuirassed. 
 
 p Homage to the famous, and to him of a famous host, 
 iv. 5. 7. a Homage 1 to him of the drum, and to him of the drumstick. 
 b Homage to the bold, and to the cautious, 
 c Homage to the messenger, and to the servant. 
 d Homage to the quiver-bearer, 2 and to the owner of the quiver. 
 e Homage to him of the sharp arrow, and to him of the weapon. 
 
 / Homage to him of the good weapon, and to him of the good bow. 
 g Homage to him of the stream, 3 and to him of the way. 
 h Homage to him of the hole, 4 and to him of the pool. 
 
 1 Homage to him of the ditch, and to him of the lake. 
 
 Jc Homage to him of the stream, and to him of the tank 5 [1]. 
 
 I Homage to him of the cistern, and to him of the well. 
 m Homage to him of the rain, and to him not of the rain. 
 n Homage to him of the cloud, and to him of the lightning. 
 o Homage to him of the cloudy sky, 6 and to him of the heat. 
 p Homage to him of the wind, and to him of the storm. 
 q Homage to him of the dwelling, and to him who guardeth the 
 dwelling. 
 
 iv. 5. 8. a Homage 7 to Soma, and to Kudra. 
 
 b Homage to the dusky one, and to the ruddy one. 
 c Homage to the giver of weal, 8 and to the lord of cattle. 
 d Homage to the dread, and to the terrible. 
 
 1 Cf. KS. xvii. 14, 15 ; KS. xxvii. 4, 5 ; MS. 
 
 ii. 9. 6, 7 ; VS. xvi. 36-39. 
 
 * The same question arises as above at iv. 5. 
 
 3 b and c as to the sense of nisangin, 
 which Eggeling and Griffith both render 
 ‘swordsman’ ; see Vedic Index, i. 453. 
 
 3 KS. lias frtydya, and Kap. f rutydya ; Griffith 
 
 takes it as referring to ‘ roads ’, but this 
 seems needless. 
 
 4 katydya perhaps refers to the sea. 
 
 6 KapS. and some MSS. of MS. have vaifant- 
 
 y&ya. 
 
 3 The other texts, though with various read- 
 
 ings, all aim at vldhriydya ; the sense is 
 
 uncertain ; perhaps ‘him of a clear sky' 
 is meant ; Eggeling’s version gives the 
 ‘ clouded sky ’ as meant ; in A V. iv. 20. 7 
 vldhre is treated by PW. and Whitney as 
 referring to a clear sky, but the opposite 
 sense would equally well do, and so in 
 ix. 1. 24 ; the derivation vi idh would 
 suit this sense better. 
 
 7 Cf. KS. xvii. 15 ; KapS. xxvii. 5 ; MS. ii. 9. 
 
 7, 8 ; YS. xvi. 39-43. 
 
 8 All the other texts have f amgdve, which is 
 
 simpler than famgdya, possibly a blunder j 
 if not it stands for famgaydya • cf. Wacker- 
 nagel, Altind. Gramm, n. i. 315. 
 
3591 
 
 The Offerings to Rudra [ — iv. 5 . 9 
 
 c Homage to him who slayeth in front, and to him who slayeth at 
 a distance. 
 
 / Homage to the slayer, and to the special slayer. 
 g Homage to the trees with green tresses. 
 h Homage to the deliverer. 
 
 i Homage to the source of health, and to the source of delight. 
 k Homage to the maker of health, and to the maker of delight. 
 
 I Homage to the auspicious, and to the more auspicious. 
 m Homage to him of the ford, and to him of the bank. 
 n Homage to him beyond, and to him on this side. 
 
 0 Homage to him who crosseth over, and to him who crosseth back. 1 
 ■ p Homage to him of the crossing, and to him of the ocean. 2 
 q Homage to him in the tender grass, and to him in foam. 
 r Homage to him in the sand, and to him in the stream. 
 
 iv. 5. 9. a Homage 3 to him in the cleft, and to him in the distance. 4 
 
 b Homage to him dwelling in the stony and to him in habitable places, 
 c Homage to him of braided hair, and to him of plain hair. 
 d Homage to him who dwelleth in the cowshed, and to him of the 
 house. 
 
 e Homage to him of the bed, and to him of the dwelling. 5 
 f Homage to him of the hole, 6 and to him of the abyss. 
 g Homage to him of the lake, and to him of the whirlpool. 7 
 li Homage to him of the dust, and to him of the mist. 
 
 1 Homage to him of the dry, and to him of the green. 
 
 k Homage to him of the copse, 8 and to him of the grass [1]. 
 
 I Homage to him in the earth, 9 and to him in the gully. 
 m Homage to him of the leaf, and to him of the leaf-fall. 
 n Homage to him who growleth, and to him who smiteth away. 
 
 0 Homage to him who draggeth, and to him who repelleth. 
 p Homage to you, sparkling hearts of the gods. 
 q Homage to the destroyed. 10 
 
 1 ‘Who passeth over and who bringeth 
 
 ashore ’ is Eggeling’s version. 
 
 2 This set is not in other texts, and the 
 
 meaning of alatyaya is quite uncertain ; 
 
 Monier-Williams’s Diet, adopts the view 
 that rat = lat is the basis, the sense 
 being ‘to be cried down’, i.e. ocean. 
 
 3 Cf. KS. xvii. 15, 16 ; KapS. xxvii. 5, 6 ; 
 
 MS. ii. 9. 8, 9 ; YS. xvi. 43-46. 
 
 4 The comparison is not certain : ‘ barren land ’ 
 
 and ‘ beaten track ’ is Eggeling’s version. 
 
 5 The repetition of gehydya after grhydya in d 
 
 is not found in VS. where the gostha 
 
 and vraja are contrasted. 
 
 6 kdtya again doubtful as in iv. 5. 7 h. 
 
 7 The form nivesyya is clearly intended in KS., 
 
 where, however, von Schroeder reads 
 nivesya, as in VS. ; in MS. the MSS. vary 
 and perhaps nivesyya, is the original form 
 there : the schol. recognizes nivesyya, as 
 meaning ‘ produced in nivesya ’, i. e. nihdra- 
 jala. 
 
 8 lopya is given this sense by Mahldhara on 
 
 VS. and it seems reasonable. MS. has 
 ulapaya, an obvious blunder. 
 
 9 KS. and MS. have urmyaya. 
 
 10 KS. has this word ; MS. has aksinakebhyah 
 (i. e. dksinaf ) ; VS. viksinatkebhyah. 
 
iv. 5. 9 — ] 
 
 [360 
 
 The Offerings to Rudra 
 
 r Homage to the intelligent, 
 s Homage to the unconquerable. 1 
 t Homage to the destroyers. 2 3 
 iv. 5. 10. a O 3 chaser, lord of the Soma plants, 
 
 O waster, red and blue, 
 
 Frighten not nor injure 
 (Any) of these people, of these cattle ; 
 
 Be not one of these injured. 4 
 b That auspicious form of thine, O Eudra, 
 
 Auspicious and ever healing, 
 
 Auspicious and healing (form of) Eudra, 
 
 With that show mercy on us for life. 5 * 
 c This prayer we offer up to the impetuous Eudra, 
 
 With plaited hair, destroyer of men, 
 
 That health be for our bipeds and quadrupeds, 
 
 And that all in this village be prosperous [1] and free from ill.' 
 d Be merciful to us, O Eudra, and give us delight ; 
 
 With honour let us worship thee, destroyer of men ; 
 
 The health and wealth which father Manu won by sacrifice, 
 May we attain that, O Eudra, under thy leadership. 7 
 e Neither our great, nor our small, 
 
 Our waxing or what has waxed, 
 
 Do thou slay, nor father nor mother ; 
 
 Injure not, O Eudra, our dear bodies 8 [2]. 
 f Harm us not in our children, our descendants, our life ; 
 
 Harm us not in our cattle, in our horses ; 
 
 Smite not in anger our heroes, O Eudra ; 
 
 With oblations let us serve thee with honour. 9 
 g From afar to thee, slayer of cows, and slayer of men, 
 
 Destroyer of heroes, be goodwill for us ; 
 
 1 MS. has absurdly dnrhatebhyah. 
 
 2 TS. alone has this word. 
 
 3 Cf. KS. xvii. 16 ; KapS. xxvii. 6 ; MS. ii. 
 
 9. 9 ; VS. xvi. 47-53, while all agree in 
 omitting d-h. 
 
 4 KS., MS., and VS. have daridra ; KS. lias 
 
 asdm prajandm in e in addition to the 
 
 text ; MS. has only esdm pafundm asdm 
 
 prajandm ; VS. inverts the order of MS. ; 
 
 in d KS. has bhair md raun ; MS. bhair md 
 
 run ; VS. bher md ron, and all (except KS. 
 which omits ca) mo ca nah kim. If bheh 
 is caus. it is an unusual use, and it 
 would be easier to read bhaih as a third 
 
 person aor. of bhl (Whitney, Sansk. 
 Gramm. § 889 ; Macdonell, Ved. Gramm. 
 § 534) ; rauk or rok or ruk is then also 
 a third person. 
 
 Tho other texts invert b and c, and all have 
 rutdsya in c, which is much better ; MS. 
 reads bhesajd for bhesajt. 
 
 The other texts have imd — matih, as in RV. 
 i. 114. 1. 
 
 This is RV. i. 114. 2, which has the better 
 reading dyeje in o, and pranititu in d. 
 
 This is RV. i. 114. 7 without variant. 
 
 This is found in full above at iii. 4. 11 h. 
 
361] 
 
 [ — iv. 5 . 11 
 
 The Offerings to Rudra 
 
 Guard us and accord us aid 
 And grant us protection in abundance. 1 
 h Praise [3] the famous youth, mounted on the chariot seat, 
 Dread and destructive like a fierce wild beast ; 
 
 Being praised, O Rudra, be merciful to the singer ; 
 
 Let thy missiles smite down another than us. 2 
 i May the missile of Rudra spare us, 
 
 May the wrath of the brilliant evil worker (pass over us) ; 
 Unstring for the generous donors (thy) strong (bows) ; 
 
 0 bounteous one, be merciful to our children and descendants. 3 
 k O most bounteous, most auspicious, 
 
 Be auspicious and favourably inclined to us ; 
 
 Placing down thy weapon on the highest tree, 
 
 Clad in thy skin, come, 
 
 And approach us bearing the spear [4]. 4 
 I O blood-red scatterer, 
 
 Homage to thee, O adorable one ; 
 
 May thy thousand missiles 
 Smite down another than us. 5 
 m A thousandfold in thousands 
 Are the missiles in thine arms ; 
 
 0 adorable one, do thou turn away 
 The points of those which thou dost rule. 6 
 iv. 5.11. a The 7 Rudras that are over the earth 
 In thousands by thousands, 
 
 Their bows we unstring 
 At a thousand leagues. 8 
 b The Bhavas in this great ocean, 
 
 The atmosphere 9 — 
 
 c The (^arvas of black necks, and white throats, 
 
 Who wander below on the earth 10 — 
 
 1 This is RV. i. 114. 10 which is, however, 
 
 easier to construe, as are is followed by 
 goghnam utd purusaghndiii ksdyadnra. 
 
 2 This is RV. ii. 33. 11 without variant. 
 
 3 RV. ii. 33. 14 has nidrasya after hetih and 
 
 ends b with mahi gat, while it reads vrjyilh 
 for vrnaktu ; the sense of c is uncertain, 
 it may refer to the turning away of the 
 strong (bow) from patrons. 
 
 4 MS. adds edhi and in d has uc cara for d cara 
 
 and inverts e and d, but for c it has 
 a quite different line ; VS. agrees with 
 TS. 
 
 5 KS. has vikirida, MS. vyakrda (with variants), 
 
 10 [mas. 19] 
 
 and VS. vikiridra; the sense is uncertain ; 
 KS. has anye ’smin, which is nonsense. 
 
 6 KS. and MS. have hetdyas tdva bdhvoh ; MS. 
 
 and VS. have sahasrafdh and KS. sahasra- 
 dha sahdsrdni and kuru. 
 
 7 Cf. KS. xvii. 16 ; KapS. xxvii. 9 ; MS. ii. 
 
 9. 9 ; VS. xvi. 54-66. 
 
 8 KS., MS., and VS. have dsamkhydta sahd- 
 
 srdni. 
 
 9 KS. and MS. add ye, and with VS. add c 
 
 and d from a in each case. 
 
 10 KS. and MS. add ye and have d before c ; 
 VS. agrees with TS. in omitting ye but 
 with KS. and MS. in order. 
 
iv. 5 . ll — ] 
 
 [362 
 
 The Offerings to Rudra 
 
 d The Rudras who abide in the sky, 
 
 Of black necks and white throats 1 2 — 
 e Those who of black necks and ruddy, 
 
 Grass green, are in the trees * — 
 
 / The overlords of creatures, 
 
 Without top-knot, with braided hair 3 — 
 g Those that assault men in their food 
 And in their cups as they drink 4 — 
 h Those that guard the paths, 
 
 Bearing food, warriors 5 — 
 i Those that resort to fords [1], 
 
 With spears and quivers 6 — 
 
 Jc The Rudras that so many and yet more 
 Occupy the quarters, their bows we unstring 
 At a thousand leagues. 7 
 
 I m n Homage to the Rudras on the earth, in the atmosphere, in the sky, 
 whose arrows are food, wind, and rain, to them ten eastwards, ten to the 
 south, ten to the west, ten to the north, ten upwards ; to them homage, 
 be they merciful to us, him whom we hate and him who hateth us, I place 
 him within your jaws. 
 
 PRAPATHAKA VI 
 
 The Preparation of the Fire 
 
 iv. 6. 1. a The 8 strength resting on the stone, the hill, 
 
 On the wind, on Parjanya, on the breath of Varuna, 
 
 1 All agree in the text. 
 
 2 KS. has vanes u. 
 
 3 All agree in the text which is formally un- 
 
 metrieal, ddhipatayah being no doubt to 
 be read as of four syllables. 
 
 * KS. has pathmdm, which spoils the metre ; 
 it has aidamrdah, MS. has ailamrddh and 
 VS. ailavrddh ; the second part is un- 
 certain in form and sense ; VS. has 
 dyuryudhah and MS. vo yudhah but yavyu- 
 dhah seems likely to be correct. 
 
 D MS. has srgdvantah and VS. srkdhastdh. 
 
 0 KS. and MS. have va bis. 
 
 7 The action apparently is that of stretching 
 ten fingers as the comm, suggests ; MS. 
 has mrdantu, and MS. and VS. have tdm 
 
 csdm jdmbhc dadhmah, KS. having etdm but 
 dadhami ; in every case te remains un- 
 explained and cannot be other than an 
 anacoluthon. Cf. p. 850, n. 3. 
 
 8 Cf. KS. xvii. 17 ; xviii. 1 ; KapS. xxviii. 1, 2; 
 MS. ii. 9. 9, 10 ; VS. xvii. 1-16. For the 
 Brahmana see TS. v. 4. 4. 1-5. 3. This sec- 
 tion contains the Mantras for the moisten- 
 ing of the fire and the dragging of a frog, 
 arced, and avakd over the fire, &c. ; with 
 a the Adhvaryu takes a waterpot and 
 thrice circumambulates the fire, drench- 
 ing it ; with 6 he goes round thrico, with- 
 out pouring out water after putting down 
 the pot ; e-k accompany the vikarsa per- 
 formed by means of a long pole to which 
 the frog, &c., are tied ; l and m accompany 
 the mounting on the altar ; n accompanies 
 the making of butter offerings on the 
 fire or the perforated brick ; o and p ac- 
 company the anointing of the altar with 
 curds mixed with honey by means of 
 a handful of Darbha grass ; with q he 
 descends, and with r and s he offers an 
 
363] 
 
 [ — iv. 6. 1 
 
 The Preparation of the Fire 
 
 Brought together from the waters, from the plants, from the trees ; 
 That food and strength do ye, 0 Maruts, bounteously bestow upon us.’ 
 b In the stone is thy hunger; let thy pain reach N. N., whom we hate. 
 c With the wind of the ocean 
 We envelop thee, O Agni ; 
 
 Be thou purifying and auspicious to us. 2 
 d With the caul of winter 
 We envelop thee, O Agni ; 
 
 Be thou purifying and auspicious to us. 3 
 e Down upon earth [1], upon the reed, 
 
 Upon the waters lower (do thou descend) ; 
 
 Thou, O Agni, art the bile of the waters,' 1 
 / O female frog, with these come hither ; 
 
 Do thou make this sacrifice of ours 
 Pure in hue and auspicious. 6 
 g Pure, with radiance wonderful, 
 
 On earth he hath shone as with the light of dawn. 6 
 h Who (cometh) to battle, 
 
 Moving with strength as on Etafa’s course, 
 
 In the heat unathirst, immortal. 7 
 i 0 Agni, the purifying, with thy light, 
 
 O god, with thy pleasant tongue, 
 
 Bring hither the gods [2], and sacrifice. 8 
 k Do thou, O shining and purifying one, 
 
 O Agni, bring hither the gods 
 To our sacrifice and our oblation. 8 
 
 oblation to Agni ; see Ap£S. xvii. 12. 
 4-7 ; 13. 5, 6 ; B£S. x. 44, 60, 51 ; M£S. 
 vi. 2. 4 ; K(JJS. xviii. 2. 1-3. 12. 
 
 1 KS. , MS., and VS. omit rate — fiisme ; KS. 
 
 also omits isam while VS. has sdmbhrtam 
 pdyah ; in our b KS. has yam dvismds tarn 
 te fug rchatu, and MS. and VS. preface 
 to this mdyi ta urg. 
 
 2 KS. adds here and in d a new Pada, anydns 
 
 te asmat tapantu hetayah. 
 
 3 See note 1. 
 
 4 All the other texts have acatara except that 
 
 P. in MS. has avataram, and the sense is 
 clear ; the comm, takes the sense as 
 atifayena raksakatvam yathd bhavati, but 
 this is impossible and avattaram as dvas- 
 taram is improbable. 
 
 6 The frog is here female, which looks as if 
 the text had been misunderstood in Ap. 
 But the same discrepancy exits already 
 in £B. ix. 1. 2. 23. 
 
 6 KS., MS., and VS. have puvakdyd. and KS. 
 
 has ksatiul ; all accent as TS. ruruce, 
 showing that the sentence is not really 
 independent. KS. and MS. have ketuna. 
 RV. vi. 15. 5 also has pdvakayd, and 
 Oldenberg (Prolegomena, p. 453) points 
 out that the text represents a misunder- 
 stood Sandhi. Cf. i. 4. 13 a; p. 56, n. 4. 
 
 7 This verse is connected in the texts with 
 
 the preceding, but even so the two verses 
 have no finite verb if ruruce is kept ; MS. 
 invert the two Padas, which end at nine 
 and ajdrah, and Sayana takes ghrne as 
 a verb, dipyate. KS. and KapS. read turo 
 nd for turvan (with a v. 1. thurcan in some 
 MSS. of MS. which von Schroeder sup- 
 ports from the Dhdtupdtha) and the latter 
 ydmany for ydmann, and reads grne, which 
 is also found in the Sanhita MSS. of MS. 
 
 8 These verses are found also in full at i. 3. 
 
 14 z , aa and 5. 5 t, k. 
 
iv. 6. 1 — ] 
 
 [364 
 
 The Preparation of the Fire 
 
 l This is the meeting of the waters, 
 
 The abode of the ocean ; 
 
 May thy bolts afflict another than us ; 
 
 Be thou purifying and auspicious to us. 1 
 m Homage to thy heat, thy blaze ; 
 
 Homage be to thy light ; 
 
 May thy bolts afflict another than us ; 
 
 Be thou purifying and auspicious to us. 
 n To him that sitteth in man, hail ! [3] To him that sitteth in the 
 waters, hail ! To him that sitteth in the wood, hail ! To him that sitteth 
 on the strew, hail ! To him that findeth the heaven, hail ! 
 o Those gods among gods, worshipful among the worshipful, 
 
 Who await their yearly portion, 
 
 Who eat not oblations, in this sacrifice 
 Do ye delight yourselves with honey and ghee. 2 
 p The gods who above the gods attained godhead, 
 
 Who lead the way to this holy power, 
 
 Without whom no place whatever is pure, 
 
 Neither on the heights of sky or earth are they. 3 
 q Giver of expiration art thou [4], of inspiration, of cross-breathing, 
 Giver of eyesight, giver of splendour, giver of wide room ; 
 
 May thy bolts afflict another than us ; 
 
 Be thou purifying and auspicious to us. 4 5 
 r May Agni with his piercing blaze 
 Cast down every foe ; 
 
 May Agni win for us wealth. 3 
 s With his countenance the kindly one 
 
 Will sacrifice to the gods for us, most skilled to win prosperity 
 by sacrifice ; 
 
 Guardian undeceived and protector of us, 
 
 O Agni, shine forth with radiance and with wealth. 6 7 
 iv. 6. 2. a He 7 who sat down, offering all these beings, 
 
 As Hotr, the seer, our father, 
 
 1 KS. has vimocanam and all here and in m 
 
 have anyans for anydm, and so in q. 
 
 2 KS., MS., and VS. have pibantu for juhu- 
 
 dhvam. 
 
 3 All agree in this verse, which in dluima is 
 
 a little obscure. 
 
 4 KS. has vydnadah second ; MS. and VS. 
 
 omit cakiurduh. 
 
 5 MS. and VS. read ydsat and vanate. 
 
 0 None of the other Sanhitas contain this 
 verse here. See above, iv. 3. 13 e. 
 
 7 Cf. KS. xviii. 1, 2 ; KapS. xxviii. 2; MS. 
 
 ii. 10. 2, 3 ; VS. xvii. 17-32. For the 
 Brahmana see TS. v. 4. 5. 4. This section 
 gives the Mantras for two oblations to 
 Viijvakarman, each with eight ( a-h and 
 i-q ), and then a verse for a rite not in- 
 cluded in the sacrifice, to be performed 
 if terror comes on one in water, viz. an 
 offering to the water; see Ap£S. xvii. 14. 
 1-4 ; B<?S. x. 51 ; M<?S. vi. 2. 6 ; K£S. 
 xviii. 3. 12, 13 ; B^S. x. 59 uses r as 
 a second Avablirtlia libation in the third 
 pressing (cf. TS. v. 4. 10). 
 
365] 
 
 The Oblations to Vigvakarman 
 
 [ — iv. 6. 2 
 
 He seeking wealth with prayer, 
 
 Hath entered into the boon of the first of coverers. 1 
 
 b Since Vifvakarman is mighty in mind, 
 
 Disposer, ordainer, and highest seer, 
 
 Their offerings rejoice in food, 
 
 Where say they is one beyond the seven Rsis. 2 
 c He who is our father, our begetter, the ordainer, 
 
 Who begot us from being unto being [1], 
 
 Who alone assigneth their names to the gods, 
 
 Him other beings approach for knowledge. 3 
 d Wealth they won by offering to him 
 
 The seers of old like singers in abundance, 
 
 They who fashioned these beings illumined and unillumined 
 In the expanse of space. 4 
 
 e Ye shall not find him who produced this world ; 
 
 Another thing shall be betwixt you ; 
 
 Enveloped in mist and with stammering 
 The singers of hymns move enjoying life. 5 
 / Beyond the sky, beyond this [2] earth, 
 
 Beyond the gods, what is secret from the Asuras, 
 
 What germ first did the waters bear, 
 
 When all the gods came together? 6 
 g This germ the waters first bore, 
 
 When all the gods came together ; 
 
 On the navel of the unborn is set the one 
 On which doth rest all this world. 7 
 h Vhjvakarman, the god, was born ; 
 
 Then second the Gandharva ; 
 
 Third the father, begetter of plants [3] ; 
 
 In many a place did he deposit the germ of the waters. 8 
 i Father of the eye, the sage with his mind, 
 
 1 EY. x. 81. 1 ; VS., MS., and KS. all have 
 
 asddat and prathamachdd dvardn ; the exact 
 sense is uncertain. 
 
 3 RV. x. 82. 2 has vimana dd vihdydh ; KS. has 
 
 vimana yo vyoma, which is also read by 
 KapS. ; MS. has rimame ; KS. has the 
 absurd paramo nd samvfk ; in c KS. has 
 sain no mahdni sdm iso mahantdiii. 
 
 5 RV. x. 82. 3 and VS. have a different b, dhd- 
 mdni veda bhiivanani vipvd ; KS. has ninaya 
 and asti for eva ; MS. has vidhartd. 
 
 4 RV. x. 82. 4 and VS. have asurte surte rajasi 
 
 nisatte ; KS. and MS. have dravind ; KS. 
 
 jdnimani bhiind ; both have asdrtd surte, KS. 
 
 nd satta, MS. nisattd. For the probable 
 
 sense see Oldenberg, Prolegomena, p. 313. 
 
 5 RV. x. 82. 7 and KS., MS., and VS. have 
 
 babhuva. 
 
 6 RV. x. 82. 5 has dsurair ydd asti and samd- 
 
 pa<;yanta ; so VS. and KS ; MS. has divah, 
 prthivydh, devebhya asuraih ydd asti and 
 samagachanta sarve. 
 
 7 RV. x. 82. 6 has with VS. samapa^yanta as 
 
 in/; so VS. and MS. ; in d RV. and VS. 
 have yasmin vi$vd bhiivanani tasthuh, while 
 MS. has ddhi and tasthuh with bhuvand ; 
 KS. has tatredam. 
 
 8 Not in RV. or VS. KS. agrees except for 
 
 cet for hi, but MS. has, besides cet, ddadhuh 
 for adadhat. 
 
iv. 6. 2 — ] 
 
 [366 
 
 The Preparation of the Fire 
 
 Produced these two worlds rich in ghee, 
 
 When the fore ends were made firm, 
 
 Then did sky and earth extend. 1 
 It With eyes on every side, with a face on every side, 
 
 With hands on every side, with feet on every side, 
 
 The one god producing sky and earth 
 Welds them together with arms, with wings. 2 
 I What was the basis ? 
 
 Which and what his support ? 
 
 When producing earth [4] Vifvakarman, all-seeing, 
 
 Disclosed the sky with his might. 3 
 m What was the wood, and what the tree, 
 
 Whence they formed sky and earth ? 
 
 O ye wise ones, inquire with your minds 
 On what he stood as he supported the worlds. 4 
 n Thy highest, lowest, 
 
 Midmost abodes here, 0 Vi^vakarman, 
 
 In the offering do thou teach thy comrades, 0 faithful one ; 
 
 Do thou thyself sacrifice to thyself, rejoicing. 5 
 o The lord of speech, Vifvakarman, 
 
 Let us invoke this day to aid us [5], thought yoked for strength, 
 May he delight in our nearest offerings, 
 
 He with all healing, to aid (us), the doer of good deeds. 6 
 jo 0 Vifvakarman, waxing great with the oblation, 
 
 Do thou thyself sacrifice to thyself rejoicing ; 
 
 May the others around, our foes, be confused ; 
 
 May our patrons here be rich. 7 
 q 0 Vifvakarman, with the oblation as strengthening, 
 
 Thou didst make Indra, the protector, free from scathe, 
 
 To him the clans of old bowed in homage, 
 
 That he might be dread, to be severally invoked. 8 
 
 1 RY. x. 82. 1, MS. and VS. agree ; KS. in- 
 
 verts the position of dyavaprthivi aprathetdm 
 and antd adadrhanta puree. 
 
 2 RV. x. 81. 3 and VS. have vifvdtobdhuh, 
 
 dhdmati , and dydv&bhumi ; KS. and MS. 
 have yo vifvacaksuh ; MS. has ddhamat, 
 KS. ndmate and ydjalraih. The accent on 
 ndmati is probably due to the antithesis 
 sum — sum. 
 
 s RV. x. 81. 2, MS. and VS. have kathdslt and 
 ydtah ; KS. has kathdslt but ydd it, which 
 is very easy. 
 
 * RV. x. 81. 4 and VS. have dsa : all accent 
 prehata. 
 
 6 RV. x. 81. 6 and VS. end with vrdhdnah ; 
 
 KS. has svdhite and it and MS. have 
 havisd. It is not certain if the sense is 
 ‘ sacrifice thyself’ or ‘ to thyself’, either 
 sense being possible. 
 
 6 RV. x. 81. 7 and VS. have manojuvam and 
 
 vifvdni with josal. KS. has nedistham 
 havandny dgamat ; MS. nedisthd hdvand 
 jujosa. 
 
 7 RV. x. 81. 6 and the other texts have in b 
 
 prthivim utd dyam, and jandsah for sapatndh, 
 save that VS. has sapatndh. This and the 
 next verse occur in Pratika only at iv. 8. 
 13 gg and hh. 
 
 8 Not in RV. but in the rest save that MS. 
 
 has daivih. 
 
367] 
 
 [ — iv. 6. 3 
 
 The Agnipranayana 
 
 iv. 6. 3. 
 
 r To the ocean, the moving, 
 
 The lord of streams, homage ! 
 
 To the lord of all the streams 
 Do ye offer, to Vi^vakarman, 
 
 Through all the days the immortal otfering. 1 
 a O 2 Agni, to whom ghee is offered, 
 
 Do thou lead him forward ; 
 
 Unite him with increase of wealth, 
 
 With offspring and with wealth. 3 
 b O Indra, bring him to the fore, 
 
 That he may be lord over his fellows ; 
 
 Unite him with splendour, 
 
 That he may assign their shares to the gods. 4 
 c Him, 0 Agni, do thou exalt 
 
 In whose house we make the offering ; 
 
 To him may the gods lend aid, 
 
 And he the lord of holy power. 5 
 d May the All-gods thee [1], 
 
 O Agni, bear up with their thoughts ; 
 
 Be thou to us most propitious, 
 
 With kindly face, abounding in light. 6 
 e May the five regions divine aid the sacrifice, 
 
 The goddesses driving away poverty and hostility, 
 
 And giving to the lord of the sacrifice increase of wealth. 7 
 / In increase of wealth the sacrifice hath been established, 
 Waxing great on the kindled fire, 
 
 Grasped with hymns as wings, to be adored ; 
 
 They sacrificed embracing the heated cauldron. 8 
 g When with strength the gods laboured at the sacrifice 
 For the divine supporter, the enjoyer, 
 
 1 Not in the other texts. 
 
 * Cf. KS. xviii. 3; KapS. xxviii. 3 ; MS. ii. 
 10. 4, 5 ; VS. xvii. 50-64. For the Brali- 
 
 mana see TS. v. 4. 6. This section gives 
 the Mantras of the Agnipranayana ; with 
 
 a-c the Adhvaryu takes up three kindling- 
 sticks of Udumbara, and with d lifts up 
 
 Agni in the pan, and with e-i takes it 
 
 away from the Agnldh's altar ; k and l 
 are used as he deposits a stone on the 
 
 Agnidh’s altar, and m-p as he goes up to 
 the tail of the altar ; see ApCS. xvii. 14. 
 5, 6, 9, and cf. BgS. x. 51 ; MgS. vi. 2. 5 ; 
 KgS. xviii. 3. 14-21. 
 
 8 KS. has ghrtenahutah and, for dhanena 
 
 ca, bahum kfdhi ; MS. has sam enam 
 varcasa srja and then as KS., but it reads 
 uttaram ; KS. agrees with TS. in a and b 
 and with KS. in e and d. 
 
 KS. has pratardm and all have bhagadah ; 
 MS. has rayas posena sam srja. 
 
 KS. has grhe havir dyne tam ; MS. and VS. 
 grhe hams tam agne. 
 
 This is found above in full also at iv. 2. 3 b. 
 KS. has fivas tvdm, with VS. MS. has 
 not the verse here. 
 
 KS., MS., and VS. end with asthat at the be- 
 ginning of /, thus in all cases improving 
 the sense. 
 
 KS., MS., and VS. end with a<;amanta devah. 
 
iv. 6. 3 — ] 
 
 [368 
 
 The Preparation of the Fire 
 
 Serving the gods, benign, with a hundred dx-inks (was it) ; 
 
 The gods kept embracing the sacrifice [2]. 1 
 h With the rays of the sun, with tawny hail-, 
 
 Savitr hath raised before (us) his unending light ; 
 
 On his instigation fareth Pusan the god, 
 
 The guardian, gazing on all things. 2 
 i The gods stand serving as priests for the gods ; 
 
 Ready (is it) for the immolator, let the immolator sacrifice ; 
 
 Where the fourth offering goeth to the oblation, 
 
 Thence let our pure invocations be accepted. 3 
 Ti As measurer he standeth in the midst of the sky, 
 
 Filling the two worlds and the atmosphere ; 
 
 The all-reaching [3], the butter-reaching, he discerneth, 
 
 Between the eastern and the western mark. 4 
 I Bull, ocean, ruddy bird, 
 
 He hath entered the birthplace of his ancient sire ; 
 
 In the middle of the sky is the dappled stone set down ; 
 
 He hath stepped apart, he guardeth the two ends of space. 5 
 m All songs have caused Indra to wax 
 To encompass the ocean, 
 
 Best charioteer of chax-ioteers, 
 
 True lord and lord of strength. 6 
 n Let the sacrifice invite favour, and bring (to us) the gods ; let the 
 god, Agni, offer and bring (to us) the gods. 7 
 o With the impulse of strength, 
 
 With elevation he hath seized me ; 
 
 Then Indx-a hath made my enemies 
 
 1 KS. and MS. have fatapdt and omit devah ; 
 
 VS. agrees with TS. but adds as d devah — 
 asthur from our i. 
 
 2 This is RV. x. 139. 2, which has prasave and 
 
 vidvan for devah ; VS. agrees, and KS. and 
 MS. have prasave, which is much easier 
 than prasavdm which, however, must 
 have the same sense. 
 
 3 KS. has adhvariydntah ; it runs on vltam 
 
 famitam famitd yajddhyai ; MS. has devesu 
 and f amitrd famitam ydjadhyai ; VS. fami- 
 tdm havih famitd yajddhyai. The text of 
 
 TS. yields a conceivable sense, and fami- 
 
 id need not be altered to famitrd ; Mahi- 
 dhara on VS. claims that it is = f amitrd . 
 
 The schol. here renders as nom. The 
 fourth sacrifice is obscure ; according to 
 £B. ix. 2. 3. 11 it is the part following 
 the muttering of the Adlivaryu, the 
 
 chants of the Hotr and the Apratiratha 
 song (here iv. 6. 4) of the Brahman ; the 
 schol. takes it as following on the Adh- 
 varyu’s work, the bringing up to the 
 slaughterer, and the slaying. KS., MS., 
 and VS. have vukdh, not pavakah, which 
 the schol. takes as meaning the fires, but 
 which is perhaps acc. with dfisah. The 
 Brahmana gives no help. 
 
 4 In RV. x. 139. 2 nrcdksdh begins the verse ; 
 but all the Yajus texts agree in vimdnah. 
 The unnamed objects are probably the 
 ladles, but ‘quarters’, ‘pastures’, ‘altars’ 
 are possibilities. 
 
 c KS. has samudre, a mere blunder. In RV. 
 v. 47. 3 arusdh is read. 
 
 « So RV. i. 11. 1. 
 
 7 So MS. with another verse ; KS. and VS. 
 have not devan , and KS. has sumnahuh. 
 
[ — iv. 6. 4 
 
 369] 
 
 The Apratiratha Hymn 
 
 Humble by depression. 1 
 p The gods have increased my prayer, 
 
 Which is elevation and depression ; 
 
 Then do ye, O Indra and Agni, 
 
 Scatter my foes on every side. 1 
 
 iv. 6. 4. a Swift, 2 * like a bull sharpening his horns, the warrior 
 Fond of slaughter, disturber of the people, 
 
 Bellowing, unwinking, sole hero, 
 
 Indra at once conquered a hundred hosts.® 
 b With the bellowing, unwinking, conquering, 
 
 Fighter, hard to overthrow, and daring Indra, 
 
 With Indra do ye conquer, do ye withstand 
 
 The foe, O heroes, with the strong one who holdeth the arrow in his 
 hands. 4 * * 
 
 c He is mighty with those who have arrows in their hands and quivers, 
 Indra who joineth hosts with his band, 
 
 Conquering in combat, drinker of Soma, with many a band, 
 
 With bow uplifted, and shooter with well-drawn arrows.® 
 d 0 Brhaspati, fly round with thy chariot [1], 
 
 Slaying the foe, driving away the enemy ; 
 
 Defeating hosts, destroyer, victor in battle, 
 
 Be thou protector of our chariots.® 
 
 e The cleaver of the cowstalls, finder of the cows, with the thunderbolt 
 on his arm, 
 
 Victorious, crushing in might a host, 
 
 Be heroes, 0 my fellows, like him ; 
 
 O comrades, follow in Indra’s footsteps. 7 
 / Conspicuous by might, strong, heroic, 
 
 Enduring, mighty, steadfast, dread, 
 
 Surpassing heroes and warriors born of strength, 
 
 Do thou, winning kine, mount, 0 Indra, thy victorious car. 8 
 
 1 This and the next verse occur in full also 
 
 in i. 1. 13 a and b ; 6. 4 m and ». MS. 
 simply alludes to them, but KS. and VS. 
 give them in full, KS. having in o uda- 
 jtgrrbkam and in p udgrabhaf ca nigrabhdf 
 ca with devan and avivrdfiat, while VS. 
 has in o prasava. 
 
 2 Cf. KS. xviii. 5 ; KapS. xxviii. 5 ; MS. ii. 
 
 10. 4 ; VS. xvii. 33—49. For the Brahmana 
 see TS. v. 4. 6. 3, 4. This section gives 
 
 the Apratiratha hymn said by the dvitiyo 
 
 hota, according to v. 4. 6. 3 and Baudh., or 
 
 the Brahman or Maitravaruna or Prati- 
 
 prasthatr as he follows the fire when it 
 
 is taken forward ; AppS. xvii. 14. 7 ; 
 11 [h.o.s. is] 
 
 BpS. x. 51 ; MpS. vi. 2. 5 ; KpS. xviii. 
 3. 17 ; cf. xi. 1. 9 ; xiii. 3. 10. 
 
 3 This is RV. x. 103. 1 without variant. 
 
 4 RV. x. 103. 2. 
 
 5 RV. x. 103. 3 ; MS. has sdmsrstasu yutsu 
 
 which is rather easier. 
 
 « RV. x. 103. 4. 
 
 7 RV. x. 103. 5 ; KS. has ajmd (here clearly 
 
 concrete = agmen ) and vijayadhvam. 
 
 8 RV. x. 103. 6 ; KS. lias sakojij jaitrayano (see 
 
 Vedic Index, i. 289) and MS. sahojit; but 
 KapS. has jaitram iddm and the text of 
 RV., TS., and VS. is clearly correct. KS. 
 has abhisatod. 
 
iv. 6. 4 — ] The Preparation of the Fire [370 
 
 g In might penetrating the cowstalls, 
 
 Impetuous [2], the hero, Indra, with wrath a hundredfold, 
 
 Hard to resist, enduring in battle, unovercomable, 
 
 May he aid our armies in the battles. 1 
 h Indra (be) their leader, and let Brliaspati, 
 
 The sacrificial fee, the sacrifice and Soma go before ; 
 
 Let the Maruts precede the hosts divine, 
 
 That overthrow and conquer. 2 
 i Of Indra, the strong, of Varuna, the king, 
 
 Of the Adityas, of the Maruts the mighty host — 
 
 The voice hath ascended of the gods 
 Great-hearted that shake the worlds as they conquer. 3 
 Tc Ours (be) Indra, when the standards meet ; 
 
 Ours be the arrows that conquer [3] ; 
 
 Ours be the heroes who are victors, 
 
 And us do ye aid, O gods, at our invocations. 4 
 I Exalt our weapons, 0 bounteous one, 
 
 Exalt the might of my warriors ; 
 
 Exalt the strength of the steed, 0 slayer of Vrtra, 
 
 Let the sound of the conquering chariots arise. 5 
 m Go ye forward, O heroes ; conquer ; 
 
 Be your arms strong ; 
 
 May Indra accord you protection 
 That ye may be unassailable. 0 
 n Let loose, fly forward, 
 
 O arrow, expelled with holy power ; 
 
 Go to our foes, and enter [4] them ; 
 
 Not one of them do thou spare. 7 
 0 Thy vital parts I clothe with armour ; 
 
 ’ May Soma, the king, cover thee with immortality, 
 
 Space broader than broad be thine ; 
 
 May the gods take delight in thy victory. 8 
 
 RV. x. 103. 7 ; KS. and YS. have ’dayah, 
 while MS. has addyah. It is possible 
 that a-ddya is the sense : ‘ who has no 
 wergeld ’, meaning that his value is such 
 that nothing could make up for his 
 slaying, or simply ‘who cannot be killed’. 
 
 RV. x. 103. 8 has dgram ; so VS ; KS. and 
 MS. have rnadhye. 
 
 RV. x. 103. 9. 
 
 RV. x. 103. 11 ; KS. and MS. have bharesva. 
 
 RV. x. 103. 10 has mdnansi and yantu ghosdh ; 
 so VS. ; KS. and MS. omit this and the 
 next verses, which are alternatives ac- 
 
 cording to the comm., and are ignored by 
 Ap. and Baudh. and also by the Brah- 
 mana, just as the £B. ix. 2. 3. 6 recognizes 
 only twelve verses, not as in the text of 
 VS. seventeen. Cf. Weber, Ind. Stud. 
 xiii. 279, n. 1 ; Oldenberg, Prolegomena, 
 p. 247 ; Pgveda-Noten, ii. 322, n. 2. 
 
 6 RV. x. 103. 13 omits upa, inserts b and c, 
 
 reading ugrah ; so VS. 
 
 7 RV. vi. 75. 16, which has padyasva for vifa, 
 
 and mdtnisdm, and VS. agrees with RV. 
 
 8 RV. vi. 75. 18, which has vdrmand and 
 
 vdrunas te krnotu ; so VS. 
 
371 ] 
 
 [ — iv. 6. 5 
 
 The Placing of the Fire 
 
 p When the arrows fly together 
 Like boys unshorn, 
 
 Then may Indra, slayer of foes, 
 
 Accord us protection for ever. 1 * 
 iv. 6. 5. a Along* the eastern quarter do thou advance, wise one ; 
 Be thou, O Agni, of Agni the harbinger here ; 
 
 Illumine with thy radiance all the regions ; 
 
 Confer strength on our bipeds and quadrupeds. 3 * * 
 b Mount ye, with Agni, to the vault, 
 
 Bearing him of the pan in your hands ; 
 
 Having gone to the ridge of the sky, to the heaven. 
 
 Do ye eat, mingled with the gods. 1 
 c From earth have I mounted to the atmosphere ; 
 
 From the atmosphere have I mounted to the sky ; 
 From the ridge of the vault of the sky 
 Have I attained the heaven, the light [1]. 
 d Going to the heaven, they look not away ; 
 
 They mount the sky, the two worlds, 
 
 They who extended, wisely, 
 
 The sacrifice, streaming on every side. 6 
 e O Agni, advance, first of worshippers, 
 
 Eye of gods and mortals ; 
 
 Pressing on in unison with the Bhrgus, 
 
 Let the sacrificers go to heaven, to prosperity. 7 
 f Night and the dawn, one-minded, but of various form, 
 United suckle one child ; 
 
 The radiant one shineth between sky and earth ; 
 
 1 RY. vi. 75. 17 agrees in a, b, and d, but 
 
 with vipaha, as in TS. iv. 6. 6. 3, while 
 in iv. 6. 2. 6 vipia aha is read. 
 
 a Cf. KS. xviii. 4, 6 ; KapS. xxviii. 4, 6 ; 
 MS. ii. 10. 6 ; 11. 1 ; VS. xvii. 65-86. 
 
 For the Brahmana see TS. v. 4. 7. This 
 section contains the Mantras for the 
 placing of the fire ; with a-ethe Adhvaryu 
 mounts the altar ; with / and g he offers 
 on the perforated brick a spoonful of 
 
 ghee ; with h-i he places the fire on the 
 
 brick (this version reckons bhasd as be- 
 
 ginning a Mantra) ; with k he puts on 
 a stick of Udumbara, with l one of Vi- 
 kankata, with m one of garni ; then 
 filling the dipping-ladle with twelve lots, 
 he offers a full oblation with n ; the rest 
 of the Mantras accompany an offering of 
 cakes to the Maruts, there being seven of 
 
 these offerings ; see ApQS. xvii. 15. 1-7 ; 
 16, 4, and cf. BgS. x. 52, 53 ; M£S. vi. 
 2. 5 ; KgS. xviii. 4. 1-25. 
 
 3 KS. has puro ague, didyat ; MS. (i. 6. 2) has 
 
 puro agnih and didyat ; VS. agrees with 
 MS. in puro agnih. 
 
 4 The other texts have ddhvam, also read in 
 
 several MSS. here. 
 
 5 AV. iv. 14. 3 has prsthat also in a and omits 
 
 i it before antariksam. KS., MS., and VS. 
 agree with TS. 
 
 6 AV. iv. 14. 4 and the other Sanhitas agree ; 
 
 rodasi may possibly be pressed to mean 
 ‘they mount through the two (lower) 
 worlds to the sky ’, but this is very un- 
 likely, though Griffith on VS. so takes it. 
 
 7 AV. iv. 14. 5 has devatanam and manusandm ; 
 
 MS. has saha ; KS. and MS. have deva- 
 yatdm. 
 
iv. 6. 5 — ] 
 
 [372 
 
 The Preparation of the Fire 
 
 The gods, granters of wealth, support Agni. 1 
 g 0 Agni, of a thousand eyes [2], of a hundred heads, 
 
 A hundred are thy expirations, a thousand thine inspirations ; 
 
 Thou art lord of wealth a thousandfold ; 
 
 To thee as such let us pay homage for strength, hail ! 2 
 h Thou art the winged bird, sit on the earth ; sit on the ridge of 
 earth ; with thy blaze fill the atmosphere, with thy light establish the 
 sky, with thy brilliance make firm the quarters. 3 
 i Receiving offering, fair of face, 0 Agni ; 
 
 Sit down in front in thine own birthplace, in due order ; 
 
 In this higher place, 
 
 O All-gods [3], do ye sit with the sacrificer. 4 * 
 Tc Enkindled, O Agni, shine before us, 
 
 O most youthful, with unfailing beam ; 
 
 Ever upon thee strength awaiteth. 6 
 I Let us pay homage to thee in thy highest birth, O Agni ; 
 
 Let us pay homage with praises in thy lower abode ; 
 
 The place of birth whence thou didst come, to that I offer ; 
 
 In thee when kindled they offered the oblations. 6 
 m That various lovingkindness given to all men, 
 
 Of Savitr, the adorable, I choose, 
 
 That mighty fat cow of his which Kanva milked, 
 
 Streaming with a thousand (draughts) of milk [4]. 7 
 n Seven are thy kindling-sticks, O Agni, seven thy tongues, 
 
 Seven seers, seven dear abodes ; 
 
 Seven Hotras sevenfold sacrifice to thee ; 
 
 Seven birthplaces with ghee do thou fill. 8 
 o Such like, other like, thus like, similar, measured, commensurate, 
 harmonious ; 9 
 
 p Of pure radiance, of varied radiance, of true radiance, the radiant, true, 
 protector of holy order, beyond distress [5] ; 
 
 1 This verse is found in full above at iv. 1. 
 
 10 n ; below iv. 7. 12 h. 
 
 2 KS. has fatatejah and like VS. vyanah. 
 
 3 All agree in this verse. 
 
 * YS. has so dhuyu, while the schol. has sadh- 
 
 vlm as the explanation ; the use is clearly 
 adverbial. 
 
 6 All agree in this verse with RV. vii. 1. 3. 
 
 8 RV. ii. 9. 3 exactly agrees ; KS. and MS. 
 have ydjd but KapS. yaje, and KS. has 
 juhumah. 
 
 7 All agree in this verse. 
 
 8 This is found in full also above at i. 5. 3 h ; 
 
 KS. has anuvidvan only after hotrah. 
 
 9 There are here five lists of seven, for sand t 
 yield one set of seven ; KS. has the same 
 set in order p, o, r, q and agrees in the 
 rest, save that it adds dbhavan before 
 evdm in u; in MS. the order is p, q, r, o 
 and dbhavan is similarly read ; in VS. 
 p, o, r, q, and in addition there are two 
 more sets (xvii. 85) : all agree in anti- 
 mitrah as against antyamitrah ; o and p are 
 found above at i. 8. 13 / and g ; KS., MS., 
 and VS. have in o as the second pair 
 sddrh and prdtisadrh, and VS. has not 
 only dbhavan before evdm but also before 
 yathd. The verses are quasi-mctrical. 
 
373] 
 
 The Horse Sacrifice [ — iv. 6. 6 
 
 q Winning holy order, winning truth, host-conquering, having a good 
 host, with foes within, with foes afar, the troop ; 
 
 r Holy order, true, secure, supporting, supporter, upholder, upholding ; 
 s Such like, thus like, do ye come to us, similar and equal. 
 t Measured and commensurate, to aid us, harmonious, at this sacrifice, 
 O Maruts. 
 
 u On Indra attend the divine folk, the Maruts ; even as the divine 
 folk, the Maruts, attend on Indra, so may the folk divine and human, 
 attend on this sacrificer. 1 
 
 The Horse Sacrifice 
 
 iv. 6. 6. a As 2 of a thunder-cloud is the face of the warrior 
 As he advanceth to the lap of the battles ; 
 
 Be victorious with unpierced body ; 
 
 Let the might of thine armour - protect thee. 3 
 b By the bow cows, by the bow the contest may we win, 
 
 By the bow dread battles may we win ; 
 
 The bow doth work displeasure to the foe ; 
 
 By the bow let us win in all the quarters. 4 * 
 c As if about to speak it approacheth the ear, 
 
 Embracing its dear comrade, 
 
 Like a woman this bowstring twangeth stretched over the bow [1], 
 Saving in the battle. 6 
 
 d They coming together as a maiden to the assembly, 
 
 As a mother her child, shall bear (the arrow) in their lap ; 
 
 In unison shall they pierce the foes, 
 
 These two ends springing asunder, the enemies. 6 
 e Father of many (daughters), many his sons, 
 
 1 The acc. is due to the anu in anuvartmdnah ; 
 
 cf. Delbriick, Altind. Synt. p. 181, who 
 does not cite this case. 
 
 2 Cf. KSAcjvamedha, vi. 1 ; MS. iii. 16. 3 ; 
 
 VS. xxix. 38-57. This section, which is 
 part of the A^amedha ritual, deals with 
 the putting on of the corselet and armour 
 
 and the making ready of the chariot ; 
 a accompanies the putting on of the 
 corselet, 6 the taking of the bow ; with c 
 the bowstring is stroked; with d the 
 two ends of the string are brought to- 
 
 gether ; with e the quiver 'is put on the 
 back ; with/the charioteer and with g the 
 steeds are addressed ; i-l are used in 
 
 adoration of the Pitre ; with m he touches 
 a stone (if afmanam be read with Q), and 
 takes the whip with n, and addresses the 
 handguard with o, and with p-t the 
 
 chariot ; with u th^y make all the drums 
 sound at one time ; h is used for the 
 placing of the chariot on its stand which 
 of course is not in place at this point of 
 the ritual but follows on the other actions 
 at the end of the rite ; see Ap£S. xx. 16. 
 4-14, 18; M£S. ix. 2. 3, 4; K<?S. does 
 not include this hymn. In BQS. x. 24 
 a-n accompany the girding of the sacri- 
 ficer ; o-q the adoration of the chariot ; 
 r-t the sounding of the drum. 
 
 3 This is RV. vi. 75. 1 without variant. 
 
 4 RV. vi. 75. 2. 
 
 s RV. vi. 75. 3 : fihkte may refer to the 
 ‘ whisper ’ of the bowstring ; see Griffith, 
 Hymns of the Eigveda, i. 646 n. 
 
 6 RV. vi. 75. 4 yosct sing, seems correct, as 
 matd is sing. For samana cf. Vedic Index, 
 ii. 429. 
 
iv. 6. 6 — ■] 
 
 [374 
 
 The Horse Sacrifice 
 
 He whizzeth as he goeth to battle, 
 
 The quiver, slung on the back, yielding its content, 
 
 Doth conquer every band and army. 1 
 f Standing on the chariot he guideth his steeds before him 
 Wheresoever he desireth, good charioteer ; 
 
 The might of the reins [2] do ye admire ; 
 
 The reins behind obey the mind (of the driver). 2 
 g Shrilly the strong-hooved horses neigh, 
 
 As with the cars they show their strength ; 
 
 Trampling with their forefeet the enemy 
 They unflinchingly destroy the foe. 3 
 h The chariot-bearer is his oblation by name, 
 
 Where is deposited his armour and his weapon ; 
 
 Then may we sit on the strong car, 
 
 All the days, with friendly hearts. 4 * 
 i The fathers with pleasant seats, granting strength, 
 
 A support in trouble mighty and profound, 
 
 With varied hosts, with arrows to strengthen them, free, 
 
 With real heroes, broad conquerors of hosts. 6 
 Jc The Brahmans [3], the fathers worthy of the Soma, 
 
 And sky and earth, unequalled be propitious to us ; 
 
 May Pusan guard us from misfortune, us that prosper holy order 
 Do thou guard ; may no foe overpower us. 6 
 I A feather her garment, a deer her tooth, 
 
 Tied with cowhide she flieth shot forth ; 
 
 Where men run together and apart, 
 
 There may the arrows accord us protection. 7 
 m O thou of straight path, avoid us ; 
 
 Be our body as of stone ; 
 
 May Soma favour us, 
 
 And Aditi [4] grant protection. 8 
 
 1 RV. vi. 75. 5. 2 RV. vi. 75. 6. 
 
 * RV. vi. 75. 7 ; for dnapavyayantah, Oldenberg 
 
 has ‘ nicht entkleidend ’. 
 
 * KS. and VS. agree in having this verse in 
 
 order as in RV. vi. 75. 8. But MS. here 
 
 interpolates p, q, and r. There can be no 
 
 doubt as to the authenticity of this verse ; 
 
 see Oldenberg, Rgveda-Noten, i. 415, who 
 has overlooked the fact that ApQS. xx. 
 16. 18 recognizes v. 8. Oldenberg, p. 416, 
 gives two explanations as possible for a ; 
 the warrior’s offering is his wagon rest 
 (which would be combined with Geldner’s 
 view (Ved. Stud. ii. 275 ; Kommentar, p. 100) 
 that havih is an abbreviation for havir- 
 
 dhana ), i. e. his object is war, just as the 
 priest’s is sacrifice, or the oblation is the 
 real substance on which the armour all 
 depends. 
 
 5 The verb to be understood is probably ‘ be 
 
 propitious’ as in k; the ritual here is 
 so far suggestive ; but l is absurdly tacked 
 on to i and k. This is RV. vi. 76. 9. 
 
 6 RV. vi. 75. 10. MS. has ubhe stam for and- 
 
 hasa ; rdksd is doubtless correct and not 
 raksah as suggested by Delbriick ; see 
 Oldenberg, p. 416 ; rtavrdhah without 
 accent cannot be rendered. 
 
 7 RV. vi. 75. 11. 
 
 8 RV. vi. 75. 12. KS. has absurdly vrflte. 
 
375 ] 
 
 [ — IV. 6. 7 
 
 The Arming of the War nor 
 
 n Their backs it smites, 
 
 Their thighs it belabours ; 
 
 O horse-whip, do ye stimulate 
 The skilled horses in the battles. 1 
 o Like a snake with its coils it encircleth his arm, 
 
 Fending off the friction of the bowstring, 
 
 Let the hand-guard, knowing all cunning, 
 
 Manfully guard the man on all sides. 2 * * 
 p 0 lord of the forest, be strong of limb, 
 
 Our comrade, efficacious, of great strength ; 
 
 Thou art tied with cowhide, be thou strong ; 
 
 Let him that mounteth thee conquer what is to be conquered. 5 
 q From sky, from earth [5J is might collected, 
 
 From trees is strength gathered ; 
 
 The might of the waters surrounded with the kine, 
 
 Indra’s thunderbolt, the chariot, do thou adore with oblation . A 
 r The thunderbolt of Indra, the face of the Maruts, 
 
 The embryo of Mitra, the navel of Varuna, 
 
 Do thou, accepting this our sacrifice, 
 
 O chariot divine, take to thyself the oblations. 5 
 s Roar to earth and sky ; 
 
 Let the scattered world be ware of thee in many places ; 
 
 Do thou, O drum, in unison with Indra and the gods [6], 
 Drive away the foe further than far. 6 
 t Roar thou ! Grant us force and might. 
 
 Thunder, overthrowing obstacles ; 
 
 Snort away, 0 drum, misfortune hence ; 
 
 India’s fist art thou ; show thy strength. 7 
 u Drive to us those, and these make to come to us ; 
 
 The drum speaketh aloud for a signal (of battle) ; 
 
 Our heroes winged with steeds meet together ; 
 
 Be our chariotmen victorious, 0 Indra. 8 
 iv. 6. 7. o When 9 first thou didst cry on birth, 
 
 1 RV. vi. 75. 13. MS. lias jighnatu or (P) 
 
 jighnati, and absurdly nodaya : it inverts 
 n and o. 
 
 2 RV. vi. 75. 14. hastaghndh must be nom. as 
 
 Oldenberg shows. Cf. also Vedic Index, 
 
 ii. 501. 
 
 s Verses p-u are found in RV. vi. 47. 26-31 
 
 and AV. vi. 125, 126. 
 
 * RV. vi. 47. 27. MS. has antariksdt for oja 
 lidbhrtam and in b avrtam ; AV. has in c 
 
 abhrtam. 
 
 5 RV. vi. 47. 28. AV. has ojah and the 
 
 metrically correct sd imam. 
 
 6 RV. vi. 47. 29. AV. has vanvatam ; MS. 
 
 drat. 
 
 1 RV. vi. 47. 30. AV. has abhi stana and sedha 
 with duchunam ; KS. and MS. with RV. 
 have duchunah. 
 
 8 RV. vi. 47. 31. AV. has a quite different a, 
 
 vavaditu, patantu ; MS. has carantu. 
 
 9 Cf. KSAfvamedha, vi. 3 (xl. 6) ; VS. xxix. 
 
 12-24. MS. omits this section, which 
 
iv. 6. 7 — ] 
 
 [376 
 
 The Horse Sacrifice 
 
 Arising from the ocean or the dust, 
 
 The wings of the eagle, the limbs of the gazelle, 
 
 That is thy famed birth, O steed. 1 
 b The steed given by Yama hath Trita yoked, 
 
 It Indra first mounted, 
 
 The bridle of it the Gandharva grasped ; 
 
 O Vasus, from the sun ye fashioned the steed. 2 
 c Thou art Yama, O steed, thou art Aditya ; 
 
 Thou art Trita by secret ordinance ; 
 
 Thou art entirely separated from Soma [1] ; 
 
 Three, they say, are thy bonds in the sky. 3 
 d Three, they say, are thy bonds in the sky, 
 
 Three in the waters, three within the ocean ; 
 
 And like Varuna to me thou appearest, O steed, 
 Where, say they, is thy highest birthplace. 4 
 e These, O swift one, are thy cleansings, 
 
 These the placings down of thy hooves in victory ; 
 Here I have seen thy fair ropes, 
 
 Which the guards of holy order guard. 6 
 / The self of thee with my mind I perceived from afar, 
 Flying with wings from below through the sky [2] ; 
 Thy head I saw speeding with wings 
 On paths fair and dustless. 6 
 g Here I saw thy highest form, 
 
 Eager to win food in the footstep of the cow ; 
 
 When a mortal man pleaseth thy taste, 
 
 Then most greedily dost thou consume the plants. 7 
 h Thee follows the chariot, thee the lover, O steed, 
 Thee the kine, thee the portion of maidens ; 
 
 Thy friendship the companies have sought ; 
 
 The gods have imitated thy strength [3]. 8 
 i Golden his horns, iron his feet ; 
 
 gives the Mantras for the praise of the 
 steed ; there are thirty-six of them, viz. 
 
 iv. 6. 7 ( = 13), 8 ( = 11), 9 ( = 11), and 
 
 v. 7. 24 ; see Ap9S. xx. 21. 11 ; B£S. xv. 
 29, which has i. 7. 8 v as the last verse. 
 This use of v. 7. 24 is very possibly meant 
 in TB. iii. 9. 12 but the thirty-sixth is 
 not actually specified there. 
 
 1 This verse like the rest is taken (verbally) 
 from RV. i. 163. 1. It occurs in full 
 above at iv. 2. 8 b with a variant in d. 
 
 3 RV. i. 163. 2. 
 
 3 RV. i. 163. 3. Oldenberg ( Pgveda-Noten , 
 
 i. 156) thinks the sense is ‘thou art 
 divided from Soma in as many pieces ’. 
 
 4 RV. i. 163. 4. 
 
 6 RV. i. 163. 5. The natural sense of sanituh 
 is satisfactory and renders the suggestions 
 of Oldenberg, as he recognizes, needless. 
 
 6 RV. i. 163. 6. 
 
 7 RV. i. 163. 7. jigisamanam is of uncertain 
 
 origin, ji or ga being possible; isdh seems 
 to be acc. Oldenberg (p. 157) thinks aji- 
 gah means ‘ thou didst waken to life ’. 
 
 3 RV. i. 163. 8. 
 
377 ] 
 
 [ — iv. 6. 8 
 
 The Praise of the Steed 
 
 Swift as thought, Indra was his inferior ; 
 
 The gods came to eat his oblation 
 Who first did master the steed. 1 
 k Full haunched, of slender middle, 
 
 The heroic divine steeds, 
 
 Vie together like cranes in rows, 
 
 When the horses reach the divine coursing-place. 2 
 I Thy body is fain to fly, O steed ; 
 
 Thy thought is like the blowing wind ; 
 
 Thy horns are scattered in many places, 
 
 They wander busy in the woods. 3 
 m To c 4] the slaughter the swift steed hath come, 
 
 Pondering with pious mind ; 
 
 The goat, his kin, is led before, 
 
 Behind him come the sages to sing. 4 5 
 n To his highest abode hath the steed come, 
 
 To his father and his mother ; 
 
 To-day do thou go, most welcome, to the gods ; 
 
 Then boons shall he assign to the generous. 8 
 iv. 6. 8. a Let 6 not Mitra, Varuna, Aryaman, Ayu, 
 
 Indra, Rbhuksan, the Maruts disregard us, 
 
 When we shall proclaim before the assembly 
 The might of the strong god-born steed. 7 
 b When they bear before him, covered with a garment and with wealth 
 The gift they have seized, 
 
 The goat, all-formed, bleating, 
 
 Goeth straight to the dear stronghold of Indra and Pusan. 6 
 c This goat is led before the strong steed 
 As share of Pusan, connected with the All-gods, 
 
 When Tvastr impels him as an acceptable sacrifice 
 Together with the steed for fair renown [l]. 9 
 d When men thrice lead round in due season 
 
 1 RV. i. 163. 9. mdnojavah may apply to 
 Indra, or to the man whose inferior he 
 
 was. 
 
 3 RV. i. 163. 10. The contrast seems to be 
 between the full haunches and slender 
 flanks, but the words are both of un- 
 certain sense. 
 
 3 RV. i. 163. 11. 
 
 4 RV. i. 163. 12. 
 
 5 RV. i. 163. 13. 
 
 6 Cf. KSAsvamedha, vL 4, 5 ; MS. iii. 16. 1 ; 
 
 VS. xsv. 24-34. 
 
 7 This hymn agrees throughout with RV. 
 
 12 [h.o.s. is] 
 
 i. 162. 1-11. 
 
 8 RV. i. 162. 2. For pathaf see p. 226, n. 6. 
 
 9 RV. i. 162. 3. purdh clearly means in front ; 
 
 in d jinvati if rendered as in the text 
 must be accented ; otherwise the most 
 probable sense is Oldenberg’s ( Egveda - 
 Noten, L 153), 1 when they lead the cake 
 before the steed The cake may be 
 a real one, or the goat conceived as 
 corresponding to the cake of the animal 
 sacrifice (see Schwab, Das altindische 
 Thieropfer, pp. 122 seq.) ; conjectures such 
 as avrta or avrata are needless. 
 
iv. 6. 8 — ] 
 
 [378 
 
 The Horse Sacrifice 
 
 The steed going to the gods as an acceptable offering 
 Then first goeth Pusan’s share, 
 
 The goat announcing the sacrifice to the gods. 1 
 e Hotr, Adhvaryu, atoner, fire kindler, 
 
 Holder of the stone, and skilled reciter, 
 
 With this well-prepared sacrifice 
 Well offered do ye fill the channels. 2 
 / The cutters of the stake, the bearers of the stake, 
 
 And they that fashion the top piece for the stake for the horse, 
 And they that collect the cooking-pot for the steed [2], 
 
 May their approval quicken us. 3 
 g He hath come forth — efficacious hath been my prayer — 
 
 To the regions of the gods, straight backed ; 
 
 In him the sages, the seers, rejoice, 
 
 For the prosperity of the gods a good friend have we made. 4 
 h The bond of the strong one, the tie of the steed, 
 
 The head stall, the rope of him, 
 
 And the grass placed in his mouth, 
 
 May all these of thine be with the gods. 5 
 i Whatever of the horse’s raw flesh [3] the fly eateth, 
 
 Whatever on the chip or the axe hath stuck, 
 
 Whatever is on the hands, the nails of the slayer, 
 
 May all these of thine be with the gods. 5 
 h The refuse that bloweth forth from the belly, 
 
 The smell of raw flesh, 
 
 Let the slayers see that in order ; 
 
 Let them cook the fat to a turn. 7 
 I Whatever flieth away from thy limb 
 As it is cooked by the fire when thou art spitted, 
 
 1 RV. i. 162. 4. 
 
 2 RY. i. 162. 5. The origin of dvayah is un- 
 
 certain : the tradition here of the Pada 
 derives it from a-vayah, but yaj or yd have 
 also been seen in the last part ; what 
 priest of the later ritual is meant is un- 
 certain ; see Oldenberg, i. 164. suviprah 
 may denote a priest, or more likely is 
 merely an epithet. It has been suggested 
 that he corresponds to the later Brahman. 
 Cf. also i. 8. 33. 
 
 3 RV. i. 162. 6. It is not certain if the action 
 
 described in c is merely the collecting of 
 the materials for one vessel, or if pacanam 
 is collective. 
 
 4 RV. i. 162. 7. Hillebrandt’s conjecture 
 
 (ZDMG. xxxvii. 624) upa vita prstah is 
 
 quite impossible, the parentheses being 
 natural. KS. has madantu. 
 
 5 RV. i. 162. 8. It is uncertain whether the 
 line is to be pressed to yield a catalogue 
 of the steed’s trappings ; Griffith ( Hymns 
 of the Rigveda, i. 216) suggests halter and 
 heel-ropes, headstall and girths, following 
 the indications of the comm., who dis- 
 tinguishes between the gala and prstha- 
 pdda bindings, and the head and tail 
 fastenings. But the samdanam may be 
 the dama and the rapand the rdjju. 
 
 3 RV. i. 162. 9. 
 
 7 RV. i. 162. 10. sukrta is clearly an acc. 
 plur. ; for the question of accent and 
 form see Oldenberg, p. 166. 
 
379] 
 
 [ — iv. 6. 9 
 
 The Praise of the Steed 
 
 iv. 6. 9. 
 
 Let it fall not on earth, nor on the grass ; 
 
 Be that given to the eager gods. 1 
 a Those 2 who watch for the cooking of the strong one, 
 
 And call out, ‘ It is fragrant ; take it out,’ 
 
 And who wait to beg for the meat of the steed, 
 
 May their approval quicken us. 3 
 b The trial spoon of the meat-cooking pot, 
 
 The vessels to hold the juice, 
 
 The coverings of the dishes for warming, 
 
 The hooks, the crates, attend the steed. 4 5 
 c The starting-place, the sitting down, the turning, 
 
 The hobbles of the steed, 
 
 What it hath drunk, what it hath eaten as fodder [1], 
 
 May all these of thine be with the gods. 6 
 d May Agni, smoke smelling, not make thee crackle ; 
 
 May not the radiant pot be broken, smelling ; 
 
 Offered, delighted in, approved, offered with the Vasat cry, 
 The gods accept the horse. 6 
 e The garment they spread for the horse, 
 
 The upper garment, the golden (trappings), 
 
 The bond of the steed, the hobble, 
 
 As dear to the gods they offer. 7 
 / If one hath smitten thee, riding thee driven with force, 
 With heel or with whip [2], 
 
 As with the ladle the parts of the oblation in the sacrifice, 
 So with holy power all these of thine I put in order. 8 
 g The four and thirty ribs of the strong steed, 
 
 Kin of the gods, the axe meeteth ; 
 
 Skilfully do ye make the joints faultless ; 
 
 Declaring each part, do ye cut it asunder. 0 
 
 1 RV. i. 162. 11 ; KSA§vamedha has this in 
 
 vi. 5, putting 9 a before it. 
 
 2 Cf. KSAi^vamedha, vi. 5 ; MS. iii. 16. 1 ; 
 
 VS. xxv. 35-45. 
 
 5 RV. i. 162. 12. 
 
 4 RV. i. 162. 13. For nxksana cf. Wackernagel, 
 
 Allind. Gramm, i. 98 ; Vedic Index, i. 458. 
 
 5 RV. i. 162. 14. 
 
 • RV. i. 162. 15 which has dhvanayit. VS. also 
 has that form, while KS. and MS. (with 
 variants) have dhvanayet ; cf. Macdonell, 
 Fed. Gramm, p. 398, n. 2. 
 
 7 RV. i. 162. 16. Arnold (Vedic Metre, p. 295) 
 
 suggests for the unmetrical c yat sam- 
 ddnam ydc ca pddbifam drvatah, which is, 
 
 however, quite out of the question ; 
 Grassman suggests drvatah , and Geldner 
 (SBBA. 1904, p. 1097) thinks arvantam is 
 a case of attraction, but Oldenberg 
 (Bgveda-Noten, i. 155) points out that the 
 various objects enumerated are the sub- 
 ject. 
 
 8 RV. i. 102. 17. Oldenberg thinks dtutoda 
 
 may be intended. 
 
 9 RV. i. 162. 18. The thirty-four ribs are 
 
 taken by Ludwig ( Der Rigveda, iii. 186) to 
 refer to the sun and moon, the five 
 planets, and the Naksatras, but this is 
 a mere wild hypothesis, the Vedic evi- 
 dence for the planets being decidedly 
 
iv. 6.9 — ] The Horse Sacrifice [380 
 
 h One carver is there of the steed of Tvastr ; 
 
 Two restrainers are there, so is the use ; 
 
 Those parts of thy limbs that I place in order, 
 
 Those in balls I offer in the fire. 1 
 i Let not thy dear self distress thee [3] as thou comest ; 
 
 Let not the axe stay in thy body ; 
 
 May no greedy skilless carver, 
 
 Missing the joints, mangle thy limbs with the knife. 2 
 Jc Thou dost not die, indeed, thou art not injured, 
 
 On easy paths thou goest to the gods ; 
 
 The bays, the dappled ones, have become thy yoke-fellows ; 
 
 The steed hath stood under the yoke of the ass. 3 
 I Wealth of kine for us, may the strong one (grant), wealth in horses, 
 Men and sons, and every form of prosperity ; 
 
 May Aditi confer on us sinlessness ; 
 
 Kingship for us may the horse rich in offering gain. 4 
 
 PRAPATHAKA YII 
 
 The Piling of the Fire Altar (continued) 
 
 iv. 7. 1. a O 5 Agni and Visnu, may these songs gladden you in unison ; come 
 ye with radiance and strength. 
 
 b May for me strength, instigation, influence, inclination, thought, 
 inspiration, speech, fame, renown, reputation, light, heaven, expiration, 
 inspiration [1], cross-breathing, breath, mind, learning, voice, mind, eye, 
 ear, skill, might, force, strength, life, old age, breath, body, protection, 
 guard, limbs, bones, joints, bodies (prosper through the sacrifice). 6 
 
 weak ; see Vedic Index, i. 21, 241-243 ; ii. 
 72, 132, 191, 325, 384, 425. Vayuna is, 
 according to Oldenberg, acc. like tigas kr 
 with acc. ; according to Pisehel, Ved. 
 Stud. i. 303, it is a hendiadys. 
 
 1 RY. i. 162. 19. The conjecture tvasta is not 
 
 necessary nor probable. 
 
 2 RY. i. 162. 20. tisthipat is perhaps strictly 
 
 causative, ‘ cause evil to be ’ as Oldenberg 
 takes it. 
 
 3 RV. i. 162. 21. pfsatl should no doubt be 
 
 pf-satih, for the Maruts have many prsatis, 
 but the junction with hdri accounts for 
 the dual. 
 
 * RV. i. 162. 22. 
 
 6 Cf. KS. xviii. 7 ; KapS. xxviii. 7 ; MS. ii. 
 11. 2 ; VS. xviii. 1-3. For the Brahmana 
 
 see TS. v. 4. 8. This and the next ten 
 sections contain the Mantras of the 
 Adhvaryu of the Vasor Dhara, the obla- 
 tion made by the sacrificer from an offer- 
 ing-spoon full of ghee, a fathom in size, 
 and the spout behind, after the com- 
 pletion of the setting up of the fire ; 
 a here is used for an oblation ladled out 
 four times ; see Ap^S. xvii. 17. 8 ; BQS. 
 x. 54; M£S. vi. 2. 5; K<?S. xviii. 5. 1. 
 The schol. here and in the case of iv. 6. 
 7-9 adds that the division of Anuvakas 
 is not for sacrificial use. 
 
 0 The exact sense is ‘ may each of these things 
 be attained for me by the sacrifice’. 
 ‘ For me ’ is repeated with each one. 
 
[iv. 7. 6 
 
 381 ] The Vasor Dhara 
 
 iv. 7. 2. May 1 for me pre-eminence, overlordship, spirit, anger, violence, im- 
 petuosity, victorious power, greatness, breadth, extent, greatness, length, 
 growth, growing, truth, faith, world [1], wealth, power, radiance, play, 
 delight, what is born, what is to be born, good words, good deeds, finding, 
 what there is to find, what has been, what will be, easy road, good way, 
 prosperity, prospering, agreement, agreeing, thought, good thought (prosper 
 through the sacrifice). 
 
 iv. 7. 3. May 2 for me prosperity, comfort, desire, wish, longing, kindliness, 
 good, better, superior, fame, good luck, riches, restrainer, supporter, peace, 
 firmness, all [1], greatness, discovery, knowledge, begetting, procreation, 
 plough, harrow, 3 holy order, immortality, freeness from disease, freedom 
 from illness, life, longevity, freedom from foes, fearlessness, ease of going, 
 lying, fair dawning, and fair day (prosper through the sacrifice). 
 
 iv. 7. 4. May 4 5 for me strength, righteousness, milk, sap, ghee, honey, eating and 
 drinking in company, ploughing, rain, conquest, victory, wealth, riches, 
 prosperity, prospering, plenteousness [1], lordship, much, more, full, fuller, 
 imperishableness, bad crops, 6 food, freedom from hunger, rice, barley, 
 beans, sesame, kidney beans, vetches, 6 wheat, lentils, 7 millet, Panicum 
 miliaceum, Panicum frumentaceum, and wild rice (prosper through the 
 sacrifice). 
 
 iv. 7. 5. May 8 for me the stone, clay, hills, mountains, sand, trees, gold, bronze, 
 lead, tin, iron, copper, fire, water, roots, plants, what grows on ploughed 
 land, what grows on unploughed land, tame and wild cattle prosper 
 through the sacrifice ; may for me wealth and gaining wealth, attainment 
 and attaining, riches, dwelling, act, power, aim, strength, moving and 
 going (prosper through the sacrifice). 
 
 iv. 7. 6. May 9 Agni for me and Indra, may Soma and Indra, may Savitr and 
 Indra, may Sarasvatr and Indra, may Pusan and Indra, may Brhaspati and 
 Indra, may Mitra and Indra, may Varuna and Indra, may Tvastr [1] and 
 Indra, may Dhatr and Indra. may Visnu and Indra, may the A 9 vins and 
 Indra, may the Maruts and Indra, may the All-gods and India, may earth 
 and Indra, may the atmosphere and Indra, may sky and Indra, may the 
 
 1 Cf. KS. xviii. 7, 8 ; KapS. xxviii. 7, 8 ; MS. 
 
 ii. 11. 2, 3 ; YS. xviii. 4, 5, 11. 
 
 2 Cf. KS. xviii. 8, 9 ; KapS. xxviii. 8, 9 ; MS. 
 
 ii. 11. 3, 4 ; YS. xviii. 8, 7, 6. 
 
 8 The sense is conjectural : MS. has layuh, 
 KS. layah, KapS. laldyah (probably layah 
 corrected to layah is meant). 
 
 4 Cf. KS. xviii. 9 ; KapS. xxviii. 9 ; MS. ii. 
 
 11. 4 ; VS. xviii. 9, 10, 12. For the 
 Brahmana see TS. v. 4. 8. 2. 
 
 5 KS., KapS., MS., and VS. have kiiyavam, but 
 
 there is a variant with ku° in some MSS. 
 of MS. 
 
 6 MS. has kharvah ; KS., KapS., and VS. 
 
 khalvah. 
 
 7 KS., MS., and VS. have masurah, but KapS. 
 
 agrees with TS. 
 
 8 Cf. KS. xviii. 10 ; KapS. xxviii. 10 ; MS. ii. 
 
 11.5; VS. xviii. 13-15. For the Brah- 
 mana see TS. v. 4. 8. 3. 
 
 9 Cf. KS. xviii. 10 ; KapS. xxviii. 10 ; MS. ii. 
 
 11. 5 ; VS. xviii. 16-18. For the Brah- 
 mana see TS. v. 4. 8. 3. 
 
iv. 7. 6 — ] The Piling of the Fire Altar [382 
 
 quarters and Indra, may the head and Indra, may Prajapati and Indra 
 (be auspicious for me through the sacrifice). 
 
 iv. 7. 7. May 1 the Am^u cup for me, the Ra^mi, 2 the Adabhya, the overlord 
 (cup), 3 the Upahfu, the Antaryama, the (cup) for Indra and Vayu, the (cup) 
 for Mitra and Varuna, the (cup) for the Alvins, the Pratiprasthana (cup), 4 * 
 the Qukra, the Manthin, the Agrayana, the (cup) for the All-gods, the 
 Dhruva, the (cup) for Vaifvanara, 6 the season cups [1], the Atigrahyas, 
 the (cup) for Indra and Agni, the (cup) for the All-gods, 6 the (cups) for the 
 Maruts, the (cup) for Mahendra, the (cup) for Aditya, the (cup) for Savitr, 
 the (cup) for Sarasvatl, the (cup) for Pusan, the (cup) for (Tvastr) with 
 the wives (of the gods), the Hariyojana (cup) (prosper for me through the 
 sacrifice). 7 
 
 iv. 7. 8. May 8 the kindling-wood for me, the strew, the altar, the lesser altars, 
 the offering-spoons, the cups, the pressing-stones, the chips (of the post), 
 the sounding-holes, the two pressing-boards, the wooden tub, the Vayu 
 cups, the (bowl) for the purified Soma, the mixing (bowl), the Agnldh’s 
 altar, the oblation-holder, the house, the Sadas, the cakes, the cooked 
 (offerings), the final bath, the cry of ‘ Godspeed ’ (prosper for me through 
 the sacrifice). 
 
 iv. 7. 9. May 9 the fire for me, the cauldron, the beam, the sun, breath, the 
 horse sacrifice, earth, Aditi, Diti, sky, the Qakvarl verses, the fingers, the 
 quarters prosper through the sacrifice ; may the Rc, the Saman, the hymn 
 tune, the Yajus, consecration, penance, the season, the vow (prosper) 
 through the rain of day and night, the Brhat and Rathantara prosper 
 for me through the sacrifice. 
 
 iv. 7. 10. May 10 the embryo for me, the calves, the one-and-a-half-year-old male 
 and female, the two-year-old male and female, the two-and-a-half-year-old 
 male and female, the three-year-old male and female, the four-year-old 
 male and female, the draught ox 11 and the draught cow, the bull and the 
 cow that is barren, the steer [1] and the cow that miscarries, the bullock 
 
 1 Cf. KS. xviii. 11 ; KapS. xxviii. 11 ; MS. ii. 
 
 11. 5; VS. xviii. 19, 20. For the Brah- 
 mana see TS. v. 4. 8. 3. 
 
 2 The Ra 9 tni is thus described by the schol. : 
 
 addbhydkhyasyaiva grahddarfandd grhya- 
 mdnadafdm prthakkriya rapmind nirdifyate, 
 a view confirmed by the Mantra (iii. 3. 
 
 3 g : suryasya rafmibhih). 
 
 3 This is the Dadhi cup. 
 
 4 dvidevalyagrahasahabhdvi sambandhi pratinidhi- 
 
 bhavl grdhyo vivaksitah (schol.). 
 
 0 dhruvdkhyasyaiva grahasydvanayanadafdydm 
 
 vaifvdnarasuktapdthdd tadavasanno vaifvdna- 
 
 rafabdenoq/ate (schol.). 
 
 • KS., KapS., and MS. have ksullakavaifvadevah, 
 
 a word quoted in Panini, vi. 2. 39. The 
 
 first is that in the morning pressing, the 
 second that of the third pressing. 
 
 7 This and the next Gralias are from Vikrtis. 
 
 8 Cf. KS. xviii. 11 ; KapS. xxviii. 11 ; MS. ii. 
 
 11. 5 ; VS. xviii. 21. For the Brahmana 
 see TS. v. 4. 8. 4. 
 
 9 Cf. KS. xviii. 11 ; KapS. xxviii. 11 ; MS. ii. 
 
 11. 5 ; VS. xviii. 22, 23. For the Brah- 
 mana see TS. v. 4. 8. 4. 
 
 » 9 Cf. KS. xviii. 12 ; KapS. xxix. 1 ; MS. ii. 
 11. 6 ; VS. xviii. 26, 27. For the Brah- 
 mana see TS. v. 4. 8. 5. 
 
 11 For pasthavat there is a variant °vat as in the 
 other Sanhitas, and as accords with the 
 derivation from vah. For the sense cf. 
 Vedic Index, ii. 614. 
 
383] 
 
 The Vasor Dhara and the Vajapi'asaviya [ — iv.7.12 
 
 and the cow (prosper through the sacrifice) ; may life prosper through the 
 sacrifice, may expiration prosper through the sacrifice, may inspiration 
 prosper through the sacrifice, may cross-breathing prosper through the 
 sacrifice, may the eye prosper through the sacrifice, may the ear prosper 
 through the sacrifice, may mind prosper through the sacrifice, may speech 
 prosper through the sacrifice, may the self prosper through the sacrifice, 
 may the sacrifice prosper through the sacrifice, 
 iv. 7. 11. a May 1 one for me, three, five, seven, nine, eleven, thirteen, fifteen, 
 seventeen, nineteen, twenty-one, twenty-three, twenty-five, twenty-seven, 
 twenty-nine, thirty-one, thirty-three [1] ; b four, eight, twelve, sixteen, 
 twenty, twenty-four, twenty-eight, thirty-two, thirty-six, forty, forty-four, 
 forty-eight ; c strength, 2 instigation, the later born, inspiration, heaven, 
 the head, the Vyafniya, the offspring of the last, the last, the offspring 
 of being, being, the overlord (prosper with the sacrifice), 
 iv. 7. 12. a May 3 strength aid us through the seven quarters, 
 
 The four distances, 
 
 Strength aid us here with the All-gods 
 For the gaining of wealth. 4 * 
 b May all the Maruts to-day be present, all, to aid us, 
 
 Be the fires all enkindled present ; 
 
 May the All-gods come to us with aid ; 
 
 All wealth, and strength, be ours. 3 
 c 0 gods, come in your cars of gold 
 For the instigation of strength, 
 
 Agni, Indra, Brhaspati 
 And the Maruts to drink the Soma. 6 
 d For each prize, aid us, O ye steeds, 
 
 For the rewards [1], O ye wise, immortal, righteous ones ; 
 
 Drink of this mead, rejoice in it ; 
 
 Delighted go by paths on which the gods go. 7 
 
 1 Cf. KS. xviii. 12 ; KapS. xxix. 1 ; MS. ii. 
 
 11. 6; VS. xviii. 24, 25, 28. For the 
 Brahmana see TS. v. 4. 8. 5, 6. 
 
 2 These are clearly names, fanciful, of the 
 
 months, twelve in number. The last 
 vary : KS. has inter alia, vaiyafano vyapvan 
 antyo ’ ntyo bhauvam bhuranasya patih ; MS. 
 has no exact parallel ; VS. has vainangi- 
 naya and vinanfine, antyayanaya and ant- 
 yaya, and bhauvanaya and bhuvanasya 
 pdiaye. The list here is found nearly 
 exactly above in i. 7. 9 c. 
 
 3 Cf. KS. xviii. 13, 14 ; KapS. xxix. 2, 3 ; 
 
 MS. ii. 12. 1-3 ; VS. xviii. 31-36 ; xvii. 
 
 70 ; xviii. 45. For the Brahmana see 
 
 TS. v. 4. 9. This section contains the 
 
 supplementary Mantras for the Vajaprasa- 
 vlyahoma (TS. i. 7. 10), accompanying the 
 offering of wild grains made fluid ; the 
 offerings are of venu, fyamaka, nivara, 
 jartila, gamdhuka, markatakdkhya, gdrmuta 
 or kulattha (Mantras a-g ) ; h accompanies 
 the offering of the milk of a black cow, 
 and i in its three parts the three Vata 
 oblations ; see Ap£S. xvii. 19. 1-3, 12 ; 
 20. 11 ; B9S. x. 54 ; KQS. xviii. 5. 4-6. 1. 
 
 4 KS. has ma here and in 6. 
 
 5 MS. adds no in a ; KS. has ma in c and aga- 
 
 mann iha and vdje asmin. 
 
 6 This is not in the other Sanhitas. 
 
 7 This is found above in full at i. 7. 8 g, in 
 
 Pratika at iv. 1. 11 w ; 2. 11 o. 
 
iv. 7. 12 — ] 
 
 [384 
 
 The Re-piling of the Fire Altar 
 
 e Strength is in front, in the midst of us ; 
 
 Strength shall assort the gods in due season ; 
 
 The instigation of strength is propitious ; 
 
 In all the quarters may I become a lord of strength. 1 
 f Milk may I place on earth, milk on the plants, 
 
 Milk in the sky, in the atmosphere milk, 
 
 Be the quarters rich in milk for me. 2 
 g I unite myself with milk, with ghee, 
 
 I united myself with waters [2] and plants ; 
 
 Strength may I win, 0 Agni. 3 
 Ti Night and the dawn, one-minded, but of various form 
 United suckle one child ; 
 
 The radiant one shineth between sky and earth ; 
 
 The gods, granters of wealth, support Agni. 4 
 i Thou art the ocean, full of mist, granting moisture, blow over me 
 with healing, with wonder-working ; hail ! Thou art of the Maruts, the 
 horde of the Maruts, blow over me with healing, with wonder-working ; 
 hail ! Thou art the helper, the worshipper, blow over me with healing, 
 with wonder-working ; hail ! 
 iv. 7. 13. a Agni 5 I yoke with glory, with ghee, 
 
 The bird divine mighty in strength ; 
 
 Therewith may we fly to the expanse of the ruddy one, 
 
 Mounting the heaven above the highest vault. 6 
 b These are wings unaging of thee, the winged, 
 
 Wherewith thou dost smite away the Raksases, O Agni ; 
 
 With these may we fly to the world of good men, 
 
 Where are the seers, the first-born, those of yore. 7 
 c Thou art piling, born of the ocean, the drop, 
 
 The skilled one, the eagle, the righteous, 
 
 The golden-winged busy bird, mighty, 
 
 That hath sat down firmly in its place [1].® 
 
 1 KS. and MS. have prasave , and VS. hi md 
 
 sdrvaviram cakdra. 
 
 2 KS., MS., and VS. have dhdh. 
 
 3 MS. and VS. (KS. has not the verse) have 
 
 the sensible adbhih ; they differ as to the 
 accent on so ’ham. 
 
 * This occurs in full above at iv. 1. 10 n; 
 
 6 . 5 /. 
 
 6 Cf. KS. xviii. 15, 18 ; KapS. xxix. 4, 6 ; 
 MS. ii. 12. 3, 4 ; VS. xviii. 61-54 ; xv. 
 49-56. For the Brahmana see TS. v. 4. 10. 
 This section contains the Mantras used 
 in the Puna9citi of the fire altar ; a-c 
 are used before the Priitaranuvaka, and 
 d and e before the last verse of the Yajna- 
 
 yajniya Saman ; the remaining eight 
 verses are prescribed vaguely for use at 
 the Puna^iti ; see Apf^S. xvii. 23. 1-4 ; 
 24. 11-14; MQS. vi. 2. 6; B£S. x. 69; 
 BgS. xvii. 17 prescribes them for use in 
 setting down the eight yajust bricks. 
 
 6 VS. has gamema and ndkam uttamdm. 
 
 7 MS. and VS. have patatrinau ; KS. and MS. 
 
 add vayam ; KS., MS., and VS. have 
 jagmuh in d ; KS. has prathamdh puranah ; 
 VS. prathamajdh t puranah ; MS. prathamd ye 
 puranah. 
 
 8 KS., MS., and VS. have c-e in different 
 
 order, omitting cid asi samudrdyonih ; KS. 
 and MS. end c at hihs'ih ; for d they have 
 
385] 
 
 [ — iv. 7. 1 3 
 
 The Re-piling of the Fire Altar 
 
 d Homage be to thee ; harm me not, 
 
 Thou dost stand resting on the head of all ; 
 
 Within the ocean is thy heart, thy life ; 
 
 Sky and earth are placed on the worlds. 1 
 e Give of the water, cleave the holder of the water; from the sky, 
 from Parjanya, from the atmosphere, from the earth, thence do ye help 
 us with rain ; thou art the head of the sky, the navel of earth, the 
 strength of waters and plants, protection of all life, extending ; homage 
 to the way ! 2 
 
 / With that devotion wherewith the seers performed the session of 
 sacrifice [2], 
 
 Kindling Agni, bearing aloft the heaven, 
 
 I set on this vault that Agni 
 
 Whom men call him for whom the spread is strewed. 3 
 g Him with our wives let us pursue, O gods, 
 
 With our sons, our brothers, or by gold, 
 
 Seizing the vault in the world of good action, 
 
 Above the third firmament, in the light of the sky. 4 
 h To the middle of speech hath the busy one arisen, 
 
 Agni here, lord of the good, the wise ; 
 
 Established on the back of the earth, the radiant one, 
 
 He casteth beneath his feet [3] the combatants. 6 
 i Let Agni here, the most manly, strength-bestowing, 
 
 Of a thousand shapes, shine unwearying, 
 
 Radiant in the midst of the ocean ; 
 
 Do ye approach the abodes divine. 6 
 k Move ye forward, go ye long together ; 
 
 Make ye the paths gods travelled, 0 Agni ; 
 
 In this highest abode 
 O All-gods, sit ye with the sacrificer. 7 
 I That by which thou bearest a thousand. 
 
 divo murdhasi — pathe with b of our d ; for 
 e they have e of our d and e to avata ; 
 VS. differs by having for d only down to 
 pathe, adding b of our d to e ; all omit d 
 of our d. 
 
 1 There is no variant in the other texts. 
 
 a KS. has udno dehy udadhim bhindhi and md ; 
 MS. and VS. have apo ; MS. inverts 
 prthivyah and nabhih. For a cf. ii. 4. 8 a. 
 
 3 MS. inverts c and d ; VS. has ayan. 
 
 4 MS. and VS. have grbhnanah. 
 
 6 KS., MS., and VS. have krnutam. 
 
 6 MS. has by error sahasriyah in some MSS. ; 
 
 13 [h.o.s. is] 
 
 KS. and VS. have dyotatam, MS. the 
 Prakritized jyotatam ; MS. and VS. have 
 salilasya, and all have ydhi ; KS. and MS. 
 have dhaman but KapS. and VS. dhama. 
 
 7 VS. joins a and b of k with c and d of m, 
 and a and b of m with c and d of k, then 
 having l and n in order ; so also KS., 
 while MS. has a and b of k with a new 
 e and d, then our m, then l and n. MS. 
 has the easier avis for ague, but other 
 gods can be easily understood ; cf. Weber, 
 Ind. Stud. xiii. 113. The verse recurs in 
 v. 7. 7 d. 
 
iv. 7. 13] 
 
 [386 
 
 The Vihavya Bricks 
 
 m 
 
 n 
 
 iv. 7. 14. a 
 
 b 
 
 c 
 
 d 
 
 Thou, 0 Agni, all wealth, 
 
 With that highest (path) for the gods to travel, 
 
 Do thou bear this sacrifice for us. 1 
 Awake, O Agni ; be roused for him ; 
 
 With this one do thou create sacrifice and donation ; 
 Making thee, his father, young again 
 He hath stretched over thee this covering. 2 
 This is thy due place of birth, 
 
 Whence born thou didst shine, 
 
 Mount it, O Agni, knowing it, 
 
 And make our wealth increase. 3 * * 
 
 May 1 radiance be mine, 0 Agni, in rival invocations, 
 
 May we, kindling thee, make ourselves to prosper ; 
 
 To me let the four quarters bow ; 
 
 With thee as overseer may we conquer the fighters. 6 
 Let all the gods be at my invocation, 
 
 The Maruts with Indra, Visnu, Agni ; 
 
 May the broad atmosphere be my guardian ; 
 
 May the wind blow for me unto this desire. 6 
 
 May the gods bestow wealth upon me through sacrifice ; 
 
 May blessing be mine, and mine divine invocation ; 
 
 The divine sacrificers of old shall win for us [1] ; 
 Unharmed may we be in ourselves, rich in heroes. 7 
 For me let them sacrifice whatever sacrifices are mine ; 
 Fulfilled be the intent of my mind ; 
 
 No sin whatever may I commit ; 
 
 1 KS. and MS. end svar devesu gantave as in 
 
 TS. v. 7. 7 g, and VS so with nay a. 
 
 4 The other texts have ivdm for enam ; KS. in 
 c lias krnvantd pitard yuvand ; MS. krnvan- 
 
 tah pitaro yuvanah ; VS. krnvdna pitard 
 
 yuvand, and in d MS. has anvdtdhsus lava. 
 
 s This verse has occurred in full above at 
 i. 6. 5/ and iv. 2. 4 k. 
 
 * Cf. KS. xl. 10. For the Brahmana see 
 TS. v. 4. 11. 3. This section gives the 
 Mantras for the placing of the bricks on 
 the Dliisnyas, nine for the Agnldh’s 
 altar, 12, 16, 21 or 24 for the Hotr’s, 
 eleven for the Brahmanaccliansin and 
 six for the Mai jiillya, eight for the rest ; 
 see ApQS. xvii. 26. 2, which refers for all 
 the Kamyas to the (JJulva Sutra, extracts 
 from which are given in the comm, on TS. 
 B<JS. x. 65, agreeing with TS., prescribes 
 eight for all except the Ilotr and the 
 
 Marjallya, one YajusI, and the rest ' space 
 fillers’. The bricks are called Vihavya 
 from the name of the hymn. 
 
 6 The Mantras are found also in RV. x. 128 
 and in a different order in AV. x. 3, on 
 which see Whitney’s note. The first 
 occurs also in MS. i. 4. 1. 
 
 6 AV. v. 3. 3, RV. x. 128. 2, and KS. have 
 
 indravantah and urulokam ; AV. has kamd- 
 ydsmai and pavate. For the two words 
 uru gopdm, Weber ( Ind . Stud. xiii. 68) 
 compares brhdd ukse, i. 4. 26. 1 ; mata 
 pitarah, i. 3. 10 d ; dyava ksamd, iv. 1. 10 n ; 
 pafcad varstyan, v. 3. 1. 6 ; purdstad etam, 
 vii. 1. 6. 5. 
 
 7 RV. x. 128. 3 has hotaro vanusanta ; AV. v. 
 
 8. 6 daiva hotard sanisan no ctad ; KS. 
 daivyd hotaro sanisan no ctad and mama bis 
 for mayi as in Ppp., which, however, lias 
 mdhyam in a. 
 
387] 
 
 [ — iv. 7. 14 
 
 The Vihavya Bricks 
 
 May the All-gods befriend me. 1 
 e O ye six spaces divine, for us make broad room ; 
 
 0 ye All-gods, here show your prowess ; 
 
 May we not lose offspring nor ourselves ; 
 
 May we not fall victims to our foe, O king Soma. 2 * 
 / Agni, driving away wrath in front [2], 
 
 As guardian unfailing, do thou guard us on all sides ; 
 
 Let thy foes turn away again 
 
 And be their plotting at home ruined through thy foresight. 1 ’ 
 g The creator of creators, lord of the world, 
 
 The god Savitr overcoming enmity, 
 
 This sacrifice may the two Alvins and Brhaspati, 
 
 The gods (guard) and protect the sacrificer from misfortune. 4 * 
 h May the bull, wide extending, afford us protection rich in food, 
 He much invoked in this invocation ; 
 
 O thou of the bay steeds, be gracious unto our progeny ; 
 
 Harm us not [3], abandon not us." 
 t May our rivals depart ; 
 
 With Indra and Agni we overthrow them ; 
 
 The Yasus, the Rudras, the Adityas have made me 
 A dread corrector and overlord, sky reaching. 6 
 k Hitherward do we summon Indra from thence, 
 
 Him who is winner of cows, of booty, and winner too of horses ; 
 Do thou accept this sacrifice at our invocation ; 
 
 Ally of it we make thee, O lord of the bays. 7 
 
 1 RV. x. 128. 4 differs in having nah at the 
 end ; AV. v. 3. 4 and KS. have yajantdm, 
 ydnistd, and end vipie devd abhi raksantu 
 ( tisthaniu KS.) mehd. 
 
 1 RY. x. 128. 5 agrees, but has sad urvis and 
 nah ; AV. has a and b as v. 3. 6 a and b, 
 and c and d as v. 3. 7 e and d ; it begins 
 dairhh and ends b with maddyadhvam ; 
 KS. begins trayas sah and has devah. 
 
 5 RV. x. 128. 6 has eigne, paresam and prabu- 
 dhdm ; AV. v. 3. 2 has these readings and 
 in b tvam no ending vigvatah ; in c it reads 
 apanco yantu nivdta durasyuvah ; KS. in b 
 has pdtu vifvatah ; in c apanco yantu 
 nirrtham, and in d vi nafyatu. 
 
 4 RV. x. 128. 7 has in b trataram and abhi- 
 
 mdtisahdm ; AV. v. 3. 9 has vidhdta and in 
 
 b devah savitabhimatisahah ; in c aditya 
 
 rudra agvinobha devah, ending nirrthat ; 
 KS. agrees with TS. down to yajndm, but 
 then has brhaspate afvinobhendravata kavyair 
 dahsanabhih. The TS. text can only be 
 construed by admitting anacoluthon. 
 
 5 RV. x. 128. 8 agrees except for puruksuh ; 
 
 AV. v. 3. 8 has yachatu and mrdendra ; 
 KS. has mrdendra and riradhah, but pu- 
 ruksuh. 
 
 6 RV. x. 128. 9 agrees ; AV. v. 3. 10 has enan 
 
 in b, aditya rudra uparispffah in c and 
 akrata in d ; KS. has aditya, rudrdh. VS. 
 xxxiv. 46 agrees with TS., and cf. TB. ii. 
 4. 3. 2. 
 
 7 So RV. Khila after x. 128 ; TB. ii. 4. 3. 2; 
 
 RV. Kh. has kulmah and KS. iha krnmah ; 
 AV. v. 3. 11 ends grnotu asmakam abhur 
 haryagva rnedt. 
 
iv. 7. 15 — ] 
 
 The Horse Sacrifice 
 
 [388 
 
 The Horse Sacrifice 
 
 iv. 7. 15. a Of 1 Agni first I reckon, the wise ones, 
 
 Him of the five folk whom many kindle ; 
 
 Him who hath entered into every concourse do we implore, 
 
 May he relieve us from tribulation. 2 
 b Him whose is that which breatheth, which winketh, which 
 moveth, 
 
 Whose alone is that which has been born and is being born, 
 
 Agni I praise ; I invoke seeking aid, 
 
 May he relieve us from tribulation. 3 
 C Of Indra first I reckon, the wise one ; 
 
 Praise of the slayer of Vrtra hath come to me, 
 
 He who cometh at the call of the generous doer of good deeds [1], 
 May he relieve us from tribulation. 4 
 d Him who in might leadeth forth the host for battle, 
 
 Who commingleth the three possessions ; 
 
 Indra I praise ; I invoke seeking aid, 
 
 May he relieve us from tribulation. 5 
 e Of you, O Mitra and Varuna, I reckon ; 
 
 Take heed of him, O ye of true strength, strong ones, whom ye 
 afflict ; 
 
 Ye who go in might against the king in his chariot, 
 
 May ye relieve us from sin. 6 
 /You whose chariot with straight reins, of true path, 
 
 Approacheth to spoil him who acteth falsely, 
 
 Mitra and Varuna I praise [2] ; I invoke seeking aid, 
 
 May ye relieve us from sin. 7 
 
 1 Cf. KS. xxii. 15 ; MS. iii. 16. 5. This 
 
 section gives the Mantras for the ten 
 oblations of the Mrgaresti of the Aijva- 
 medha enumerated in TS. vii. 5. 22 ; the 
 last two verses a and w are for the 
 Svistakrt oblation, the others are the ten 
 sets of Puronuvakyas and Yajyas ; see 
 Ap^S. xx. 23. 1-4 ; B£S. xv. 38, and cf. 
 Whitney, Translation of Atharvaveda, p. 190; 
 Weber, Ind. Stud, xviii. 95 seq. ; Bloom- 
 field, Atharvaveda , pp. 51, 52. 
 
 2 The AY. version (iv. 23. 1) has in b panca- 
 
 janyasya bahudha yarn indhate, in c vifo — 
 vifah pravifivdhsam ; MS. has amftdnam in 
 b and KS. the careless variant pravifdnam. 
 
 3 AV. iv. 23. 7 has in a pradifi ydd virocate and 
 
 in b janitavydm. 
 
 * AV. iv. 24. 1 has indrasya manmahe fdfvad 
 
 id asya manmahe, and in b upa memaaguh, 
 
 and in c eti ; KS. has ihaguh. For the 
 accent on upa, Weber (Ind. Stud. xiii. 69) 
 compares ati prayuktyai, ii. 2. 9. 2 ; rinu 
 samtatyai, vii. 1. 5. 5 ; praty uttabdhyai, vi. 
 6. 4. 6 ; abhi kalpamanah, iv. 4. 11. 2 ; 
 abhi samdastau, ii. 5. 2. 3 ; ddhi fritam, iv. 
 6. 2 g ; upa jivantah, v. 5. 9 a. In iv. 1. 
 4. 2, however, ddhi is a preposition. 
 
 5 AV. iv. 24. 7 has samgraman, transposes 
 
 vaft and yudhe, and reads dvayani, which is 
 easier ; KS. has yudhd. 
 
 6 AV. iv. 29. 1 in b reads rtawdhau sdcetasau 
 
 druhvano yau nudethe, and has a completely 
 different c ; MS. has durhrna and KS. 
 drhand, both have rajand and MS. yatah. 
 
 7 AV. iv. 29. 7 has the easier yayo rdthah 
 
 satyavartma rjurapnih, reads mithuya and 
 abhiyati ; KS. and MS. have mithu ( mithu ) 
 compounded with cdrantam. 
 
389] 
 
 [ — iv. 7. 15 
 
 The Mrgaresti 
 
 g We venerate the ordinances of Vayu and of Savitr, 
 
 Who support that which hath life and guard it, 
 
 Who surround all things ; 
 
 May ye relieve us from sin. 1 
 h The best blessings have come to us 
 In the realm of the two gods ; 
 
 I praise Vayu and Savitr ; I invoke seeking aid, 
 
 May ye relieve us from sin. 2 
 i Best charioteers of carmen, I hail for aid, 
 
 That go most smoothly with well-guided steeds ; 
 
 Ye [3] whose might among the gods, O gods, is unextinguished, 
 May ye relieve us from sin. 3 
 k What time ye came to the wedding of Surya, 
 
 Choosing a seat together on the three-wheeled (chariot), 
 
 I praise you, Afvins, gods, invoke seeking aid, 
 
 May ye relieve us from sin/ 
 l Of the Maruts I reckon ; may they aid us ; 
 
 May they all help this every prayer (of ours) ; 
 
 The swift, easily controlled (ones) I call to help, 
 
 May they relieve us from evil. 6 
 m The sharp weapon, strong and mighty, 
 
 The divine host [4] keen in the battles, 
 
 I praise the gods, the Maruts ; I invoke seeking aid. 
 
 May they relieve us from evil. 6 
 n Of the gods I reckon ; may they aid us ; 
 
 May they all help this every prayer ; 
 
 The swift, easily controlled (ones) I call to help, 
 
 That they may relieve us from evil. 7 
 o That which now consumeth me 
 
 From deed of men or gods, 
 
 I praise the All-gods ; I invoke seeking aid, 
 
 May they free us from evil. 8 
 
 1 AV. iv. 25. 1 lias vifathah, rdksathah , babhu- 
 
 vaihuh ; KS. has bibhrthdh. and the rest as 
 AY. ; MS. has the logical third persons 
 in a and b and second in c ; KS. has 
 adhipa for paribhu. 
 
 2 AV. iv. 25. 7 has dhaman and in c staumi 
 
 decam savitaram ca vayum ; MS. has dfirah. 
 
 3 Not in AV. KS. has dfubhih for dpvaih, and 
 
 in c KS. and MS. have anisitam, which is 
 easier ; KS. has huve. 
 
 4 Not in AV. The verse is reminiscent of 
 
 RV. x. 85. 13-15. 
 
 3 AV. iv. 27. 1 has me for nah and in b reads 
 
 pre-mam vajarii vdjasute arnntu ; in c dfun 
 iva suyaman ahva utaye. KS. and MS. 
 agree with TS. 
 
 6 AV. iv. 27. 7 has dntkam for ayudham, vidi- 
 
 tdm and mdrutam, and ends with ugram ; 
 in the next Pada it omits devdn ; KS. has 
 iditam. 
 
 7 Not in AV. It is of course based on l. 
 
 8 Not in AV. as a whole, but iv. 26. 7 has 
 
 ydn meddm abhifocati yena-yena va krtam 
 pauruseyan no daivat. KS. has abhidasati 
 pauruseydd daivad evestir aslu dvipadaf catus- 
 padah. 
 
IV. 7. 15 
 
 [390 
 
 — ■] The Piling of the Fire 
 
 p Us to-day Anumati. 1 
 q 0 Anumati, thou [5].' 
 r Vaisvanara for aid to us. 1 
 s Present in sky. 1 
 
 t Those that expanded with unmeasured might, 
 
 Those that became the supports of wealth, 
 
 I praise sky and earth ; I invoke seeking aid, 
 
 May ye relieve us from tribulation. 2 
 u O ye broad firmaments, make room for us ; 
 
 0 rulers of the field, aid us ; 
 
 1 praise sky and earth ; I invoke seeking aid, 
 
 May ye relieve us from tribulation. 3 
 
 v Whatever sin we commit against thee, 
 
 As men are wont in ignorance, O most young [6], 
 
 Make us blameless before Aditi, 
 
 Remove our evil deeds on all sides, O Agni. 4 
 w Even as ye did set free, O bright ones, 
 
 O ye that are worthy of offering, the buffalo cow bound by the foot, 
 So do thou remove from us tribulation ; 
 
 Be our life prolonged further, O Agni. s 
 
 1 All these verses are given elsewhere in full, 
 
 viz. p and q = iii. 3. 11 l and m ; r and s 
 = i. 5. 11 a and d, and the Pratikas are 
 also found in iv. 4. 12. 6. 
 
 2 KS. omits c. 
 
 3 KS. has krnutam and adhivocatam nah, MS. 
 
 bruvathah. 
 
 4 RV. iv. 12. 4 and MS. have yac cid hi and 
 
 acitlibhih, and kac cid, with anagan for the 
 senseless tinagah, and MS. omits vi. KS. 
 has not the verse. 
 
 B RV. iv. 12. 6 has tydd, and evo sv asmdn 
 tnuncaia, and ends with prd tary agne pra- 
 tardm. So also MS. KS. has not the verse. 
 Atari is a bad form for the injunctive 
 
 sense. 
 
KANDA V 
 
 The Explanation of the Piling of the Fire Altar 
 
 PRAPATHAKA I 
 
 The Placing of the Fire in the Fire-pan 
 
 v. 1 . 1 . He 1 offers the Savitr offerings, for instigation. He offers with (an 
 oblation) ladled up four times, cattle have four feet ; verily he wins cattle ; 
 the quarters are four ; verily he finds support in the quarters. The metres 
 departed from the gods (saying), ‘ We will not carry your oblation without 
 sharing (in it) ’ ; for them they kept this (oblation) ladled up four times, for 
 the Puronuvakya, the Yajya, the deity, the Vasat call; in that he offers 
 what has been ladled up four times, he delights the metres, and they 
 delighted carry to the gods his oblation. If he desire of a man [1], 1 May 
 he become worse he should offer each separately for him ; verily he makes 
 him severed from the libations; 2 * he becomes worse. If he desire of a man, 
 4 May he become better he should offer all for him continuously ; verily he 
 makes him master of the libation ; he becomes better. This is the mastering 
 of the sacrifice. He abandons prosperity in the beginning of the sacrifice 
 who departs from Agni as the deity ; these offerings to Savitr number 
 eight, the Gayatrl has eight syllables, Agni is connected with the Gayatrx 
 [2] ; verily he does not abandon prosperity at the beginning of the 
 sacrifice, nor Agni as the deity. The offerings to Savitr number eight, 
 the libation (as a whole) is the ninth ; verily he extends the threefold 
 (Stoma) at the beginning of the sacrifice. If he desire, 4 May I confer on 
 the metres the glory of the sacrifice ’, he should make a Rc verse last ; 
 verily he confers on the metres the glory of the sacrifice. If he desire, 
 
 1 Cf. KS. xviii. 19; xix. 1 ; KapS. xxix. 7, 8 ; 
 MS. iii. 1. 1, 2 ; £B. vi. 3. 1. 1-44. This 
 
 section explains the offering to Savitr and 
 
 the taking of the spade, the Mantras for 
 which are in TS. iv. 1. 1. 
 
 ‘ It is not quite certain whether in this con- 
 struction the sense is merely that the 
 
 sacrificer is made weak by means of the 
 severed character of the akutis, or whether 
 it is to be understood that he is parted 
 from them because of their lack of con- 
 tinuity ; the latter sense is perhaps the 
 more probable. 
 
[392 
 
 v. 1. 1 — ] The Placing of the Fire in the Fire-pan 
 
 ‘ May I confer on the sacrificer the glory of the sacrifice he should make 
 a Yajus formula last; verily he confers on the sacrificer the glory of the 
 sacrifice. ‘ By the Rc make the Stoma to flourish he says [3], for 
 prosperity. With four (verses) he takes up the spade ; the metres are four ; 
 verily (he takes it up) with the metres. ‘ On the instigation of god 
 Savitr’, he says, for instigation. Agni went away from the gods, he 
 entered the reed ; he resorted to the hole 1 which is formed by the perfora- 
 tion of the reed ; the spade is perforated to make it his birthplace ; 
 wherever he lived, that became black ; (the spade) is stained, for perfection 
 of form ; it is pointed at both ends, for the winning of light both hence 
 and from yonder world ; it is a fathom long ; so much is the strength in 
 man ; (verily it is) commensurate with his strength ; it is unlimited in 
 girth, to win what is unlimited ; that tree which has fruit is strong 
 among trees, the reed bears fruit, (the spade) is of reed, to win strength, 
 v. 1. 2. That 2 part of the sacrifice is unsuccessful which is performed with 
 no Yajus. ‘ This bond of order they grasped ’, (with these words) he takes 
 up the horse’s halter, to make a Yajus and to make successful the sacrifice. 
 ‘ Swiftly run hither, O steed ’, (with these words) he halters the horse ; 
 verily he proclaims its greatness in this form. ‘Yoke ye the ass’, (with 
 these words) (he halters) the ass ; verily he establishes the ass on the 
 non-existent ; therefore the ass is less real than the horse. ‘ In each need 
 more strong ’, he says [1] ; verily in each need he yokes him ; ‘ in each 
 contest we invoke ’, he says ; the contest is food ; verily he wins food. ‘ As 
 friends, Indra to aid us ’, he says ; verily he wins power. Agni went away 
 from the gods, him Prajapati found ; the horse is connected with Prajapati, 
 with the horse he collects (it), for the finding (of Agni). Now confusion 
 occurs in that they perform the same thing with a better and worse 
 (instrument), for the ass is worse than the horse [2] ; they lead the horse in 
 front to avoid confusion ; therefore the worse follows after the better. 
 Many are the foes of the man who waxes great, he waxes great as it were 
 who piles the fire, the steed has a thunderbolt ; ‘ hastening come hither, 
 trampling the enemy ’, he says ; verily he tramples with the thunderbolt on 
 the evil foe ; ‘ from the lordship of Rudra ’, he says ; cattle are connected 
 with Rudra ; verily having begged from Rudra [3] cattle he acts for his 
 own interest. ‘ With Pusan as fellow ’, he says ; Pusan is the leader 
 together of roads ; (verily it serves) for attainment. The fire has dust 
 
 1 uti hero seems to have the sense, seen in 
 
 TB. i. 1. 1. 3 by BR., of ‘hole’ of an 
 animal, a mouse according to the comm. 
 
 2 Cf. KS. xix. 2, 3 ; KapS. xxix. 8 ; xxx. 1 ; 
 
 MS. iii. 1. 3, 4 ; £B. vi. 8. 2. 2-3. 12. This 
 
 section gives the Brahmana for the 
 Mantras of TS. iv. 1. 2. 1-3 for the bring- 
 ing forward of the steed en route for the 
 clay for the altar. 
 
393] The Bringing Forward of the Steed [ — v. l. 3 
 
 for its abode ; the Angirases brought it together before the deities ; ‘ from 
 the abode of earth do thou approach Agni of the dust in the mode of 
 Ahgiras he says ; verily he brings it together in one abode with the 
 deities. 1 We approach Agni of the dust in the manner of Ahgiras he 
 says; verily he appropriates the strength of him whom he meets [4]. 
 ‘ The fire should be brought together after announcing it to Prajapati 
 they say ; Prajapati is this earth, the ant-heap is its ear ; 1 ‘ we will bear 
 Agni of the dust in the manner of Ahgiras (with these words) he pays 
 reverence to the mound of an ant-heap ; verily after announcing it to 
 Prajapati face to face, he brings together the fire. ‘ We bear Agni of the 
 dust in the manner of Ahgiras ’, he says ; verily he appropriates the 
 strength of him whom he meets. ‘ Agni hath gazed along the forefront of 
 the dawns’ [5], he says, to light up (the heaven). ‘ The steed coming, from 
 the way ’, ‘ Coming to earth, 0 steed he says ; verily he wishes for it with 
 the first and obtains it with the second ; with two (verses) he makes it 
 come, for support; (with two) of the same form, therefore cattle are born of 
 the same form. ‘ Thy back is the sky, thy abode earth ’, he says ; 
 Prajapati quickened him from these worlds ; verily he proclaims its 
 greatness in this form. The steed is possessed of the thunderbolt, by 
 its incisors it is more puissant than those with one row of incisors, by its 
 hair than those with two rows ; him whom he hates he should conceive as 
 beneath its feet ; verily with the thunderbolt he lays him low. 
 v. 1.3. ‘ The 2 strong steed hath stepped forth with these two (verses) he 
 makes it step forth ; (with two) of the same form, therefore cattle are bom 
 of the same form. He pours water down ; where there are waters, there 
 plants take root, and where plants take root cattle find support through 
 them, the sacrifice (finds support) in cattle, the sacrificer in the sacrifice, 
 offspring in the sacrificer ; therefore he pours water down, for support. If 
 the Adhvaryu were to pour the libation on that which is without fire, the 
 Adhvaryu would be [1] blind, the Raksases would destroy the sacrifice; he 
 puts gold down and offers ; verily he pours on what has fire, the Adhvaryu 
 does not become blind, the Raksases do not destroy the sacrifice. ‘ I touch 
 Agni with mind, with ghee ’, he says, for with mind man approaches the 
 sacrifice ; * who lordeth it over all the worlds ’, he says, for he lords it over 
 all ; ‘ broad, vast, with pervading vital power ’, he says, for he born small 
 becomes great [2] ; ‘ most extensive, impetuous, winning food ’, he says ; 
 verily he makes pleasant food for him ; all is pleasant for him who knows 
 thus. ‘ I touch thee with speech, with ghee ’, he says ; therefore what 
 
 1 For the ears of the earth cf. Oertel, JAOS. 9®- 3* 3. 13-25. This section explains 
 
 xxviii. 88. the rest of the Mantras in TS. iv. 1. 2. 
 
 2 Cf. KS. xix. 3 ; KapS. xxx. 1 ; MS. iii. 1.4; 4, 5. 
 
 14 [h.o.s. 19 ] 
 
[394 
 
 v. l. 3 — ] The Placing of the Fire in the Fire-pan 
 
 a man conceives with mind he utters with speech ; ‘ with friendly (mind) 
 he says, to smite away the Raksases ; ‘ with mortal glory, with engaging 
 colour, Agni ’, he says ; verily he bestows beauty upon him ; he is possessed 
 of beauty who knows thus [3]. By mind must he obtain that libation 
 which the Adhvaryu offers in that which is without fire ; he offers with 
 two verses containing the word ‘ mind to obtain the two libations ; with 
 two (he offers), for support. As the beginning of the sacrifice is performed 
 the Raksases are fain to destroy the sacrifice ; now then is this (place) the 
 beginning of the sacrifice when the libation comes upon it ; he draws 
 a line around, to smite away the Raksases ; with three (verses) he draws 
 a line around, Agni is threefold ; verily from the whole extent of Agni he 
 smites away the Raksases [4] ; with a Gayatri verse he draws a line around, 
 the Gayatri is brilliance ; verily with brilliance he encircles him ; with a 
 Tristubh verse he draws a line around, the Tristubh is power ; verily he 
 encircles him with power ; with an Anustubh verse he draws a line around, 
 the Anustubh envelops all the metres, (verily it serves) for complete attain- 
 ment ; with the Anustubh in the middle (he draws), the Anustubh is speech, 
 therefore from the middle we speak with speech ; with the Gayatri first 
 he draws, then with the Anustubh, then with the Tristubh ; the Gayatri is 
 brilliance, the Anustubh the sacrifice, the Tristubh power ; verily he encircles 
 the sacrifice, with brilliance and power, on both sides, 
 v. 1. 4. ‘On 1 the instigation of the god Savitr thee’, (with these words) 
 he digs, for instigation. Then with it he produces smoke; ‘Full of light, 
 thee, O Agni, of fair aspect ’, he says, and thereby he produces light. Agni 
 on birth afflicted creatures with pain, him the gods appeased by the half- 
 verse ; ‘ auspicious and harmless to offspring ’, he says ; verily he makes him 
 appeased for offspring. He digs with two (verses), for support. ‘ Thou art 
 the back of the waters’, (with these words) he takes the lotus leaf [1] ; the 
 lotus leaf is the back of the waters ; verily with its own form he takes it. 
 He gathers with a lotus leaf ; the lotus leaf is the birthplace of Agni ; verily 
 he gathers Agni with his own birthplace. He gathers with a black antelope 
 skin ; the black antelope skin is the sacrifice ; verily he gathers the sacrifice 
 with the sacrifice. If he were to gather with the skin of tame animals he 
 would afflict with pain tame animals ; he gathers with a black .antelope skin ; 
 verily he afflicts with pain wild animals [2] ; therefore of animals of even 
 birth the wild animals are the smaller, for they are afflicted with pain. He 
 gathers on the hairy side, for on that side is it pure. He strews the lotus 
 leaf and the black antelope skin together ; the black antelope skin is this 
 (earth), the lotus leaf yonder (sky) ; verily on both sides he encircles him 
 
 1 Cf. KS. xix. 4 ; KapS. xxx. 2 ; MS. iii. 1.6; the Mantras for the collection of the clay 
 
 £B. vi. 4. 1. 1-2. 9. This section explains for the fire-altar given in TS. iv. 1. 8. 
 
 
395] The Collection and Depositing of the Clay [ — v. l. 5 
 
 with these two. Agni departed from the gods, Atharvan perceived him ; 
 * Atharvan first pressed thee out, O Agni ’ [3], he says ; verily he gathers him 
 with him who perceived him. ‘ Thee, O Agni, from the lotus ’, he says, for 
 in the lotus leaf he found him reposing. * Thee the sage, Dadhyahc he says ; 
 Dadhyanc, son of Atharvan, was full of brilliance ; verily he bestows 
 brilliance upon him. ‘Thee Pathya Vrsan’, he says; verily with the latter 
 (verse) he hails him whom he has previously addressed [4]. 1 He gathers 
 with four (verses), the metres are four ; verily (he gathers) with the metres. 
 (He gathers) with Gayatrl verses for a Brahman, for the Brahman is 
 connected with the Gayatrl ; with Tristubh verses for a Rajanya, for the 
 Rajanya is connected with the Tristubh ; if he desire of a man, ‘ May he be 
 richer ’, he should gather for him with both sets ; verily upon him he bestows 
 brilliance and power together. With eight (verses) he gathers ; the Gayatrl 
 has eight syllables, Agni is connected with the Gayatrl ; verily he gathers 
 all the extent of Agni. ‘ Sit thou, 0 Hotr ’, he says ; verily he makes the 
 deities sit down for him ; ‘ The Hotr down ’, (with these words he makes) 
 men (sit down) ; ‘ Sit thou down ’, (with these words he makes) birds (sit 
 down) ; ‘ Be born noble in the forefront of the days he says ; verily he 
 produces for him the common session of gods and men. 
 v. 1. 5. In that 1 ' he digs he acts as it were harshly to this (earth) ; he pours 
 water down, the waters are appeased ; verily with the waters appeased he 
 calms her pain. ‘ May for thee Vayu, Matari^van unite ’, he says ; Vayu is 
 breath; verily with breath he unites her breath ; ‘ may for thee Vayu’, he says ; 
 therefore the rain speeds from the sky, made to fall by Vayu. * To him, O god- 
 dess, be Vasat with thee’ [1], he says ; the seasons are six ; verily upon the 
 seasons he bestows rain ; therefore in all the seasons it rains. If he were to 
 utter the Vasat cry, his Vasat cry would be exhausted ; if he were not to utter 
 the Vasat cry, the Raksases would destroy the sacrifice; ‘Vat’, he says; 
 verily, mysteriously he utters the Vasat cry ; his Vasat cry is not exhausted, 
 the Raksases do not destroy the sacrifice. ‘ Well born with light ’, (with 
 these words) he ties up with an Anustubh verse ; all the metres are the 
 Anustubh [2], Agni’s dear body is the metres ; verily he encircles him with 
 his dear body; likely to win a garment is he who knows thus. Agni 
 when tied up is connected with Varuna; ‘Arise, thou of fair sacrifice’; 
 ‘ Arise, erect, to aid us ’, with two (verses) addressed to Savitr he rises up ; 
 verily, instigated by Savitr, he sends aloft the wrath of Varuna that is in 
 
 1 According to Sayana the reference is to 
 Dadhyanc, now called Pathya, but the 
 reference is clearly to Agni, as twice 
 referred to as tarn u tva. 
 
 * Cf. KS. xix. 5; KapS. xxx. 4 ; MS. iii. 1. 5, 6; 
 
 £B. vi. 4. 3. 3-4. 18. This section ex- 
 plains the Mantras of TS. iv. 1. 4 which 
 accompany the depositing of the clay on 
 the place of sacrifice. 
 
[396 
 
 v. l. 5 — ] The Placing of the Fire in the Fire-pan 
 
 him ; with two (verses) (he arises), for support. ‘ Born, thou art the 
 child [3] of the two worlds, he says ; the two worlds are these two (sky 
 and earth), Agni is the child of the two ; therefore he says thus. ‘ O Agni, 
 brilliant, distributed among the plants ’, he says, for when they distribute 
 him, then he becomes more brilliant. ‘ Thou didst come thundering from 
 thy mothers ’, he says ; bis mothers are the plants ; verily from them 
 he makes him to fall. ‘ Be firm, of strong limbs ’, (with these words) he 
 places (Agni) on the ass [4] ; verily thereby he yokes it for strength. 
 He gathers with the ass ; therefore the ass is the best burden-gatherer 
 of animals. He gathers with the ass ; therefore the ass, even when 
 grazing is bad, becomes fat beyond other animals, for by it they gather 
 food and light. He gathers with the ass ; therefore the ass, being of 
 double seed, is born as the least 1 of animals, for Agni burns his place 
 of birth. Now he is mounted upon offspring [5], and is strong to burn 
 with pain offspring. * Be auspicious, for offspring ’, he says ; verily he makes 
 him calm for offspring. ‘(For offspring) of man, O Angiras ’, he says, 
 for offspring are of men. ‘ Scorch not sky and earth, nor the atmosphere, 
 nor the trees’, he says; verily he makes him calm for these worlds. ‘Let 
 the steed advance, thundering ’, he says, for he is a steed. ‘ The sounding, 
 the donkey, the flier’ [6], he says, for the seers called him the ‘donkey’. 
 ‘ Bearing Agni of the dust ’, he says, for he bears Agni. ‘ May he fall not 
 before his day ’, he says ; verily he bestows life upon him ; therefore 
 an ass lives all its days; therefore are men afraid when an ass perishes 
 before its day. ‘ The strong, bearing the strong Agni ’, he says, for he is 
 strong, and Agni is strong. ‘Germ of the waters [7], him of the ocean’, 
 he says, for Agni is the germ of the waters. ‘ 0 Agni, come hither for 
 enjoyment ’, (at these words) the two worlds burst apart ; in that he says, 
 ‘ O Agni, come hither for enjoyment’, it is for the separation (vityai) of these 
 worlds. He, having left his place and not having reached a support, then 
 thinks of the Adhvaryu and the sacrificer ; ‘ holy order and truth ’, he says ; 
 holy order is this (earth), truth [8] is yonder (sky) ; verily in these two 
 he establishes him, and neither the Adhvaryu nor the sacrificer is ruined. 
 Agni when tied up, as Varuna, attacks the sacrificer ; ‘ O plants, do ye accept 
 Agni here ’, he says, for atonement. ‘ Casting aside all hostilities, all evil 
 imaginings ’, he says, to smite away the Raksases. * Sitting down, may 
 he smite away from us misfortune ’, he says, for support. ‘ 0 plants, do ye 
 rejoice [9] in him ’, he says ; Agni’s portion is the plants ; verily he unites 
 him with them. ‘ Rich in flowers and having fair leaves ’, he says ; therefore 
 
 1 The neuter here is decidedly strange as always possible, and, moreover, papii is 
 
 the masc. has been used above : but it occasionally neuter, e. g. in a Mantra, 
 
 may be remembered that the neut. is TS. vii. 4. 19 1 . 
 
397] 
 
 The Preparation of the Fire-pan 
 
 [ — v. l. 7 
 
 plants produce fruit. ‘ This germ of yours, of due season, hath sat him in 
 his ancient seat’, he says; verily in those he establishes them from whom 
 he makes him to fall. With two verses he deposits (it), for support, 
 v. 1. 6. Agni 1 when tied up is connected with Varuna; ‘ With extending 
 blaze’, (with these words) he unloosens (him); verily, instigated by Savitr, 
 he lets loose on all sides the wrath of Varuna that is in him. He pours 
 water down ; the waters are appeased ; verily by the waters appeased 
 he calms his pain; with three (verses) he pours (it) down, Agni is three- 
 fold ; verily he calms Agni’s pain throughout his whole extent. ‘ Mitra 
 having united the earth he says ; Mitra is the auspicious one of the gods ; 
 verily [1] with him he unites him, for atonement. If he were to unite 
 him with sherds of domestic pots, he would afflict domestic pots with pain ; 
 he unites (him) with fragments of broken pots ; these are not used for 
 life ; verily he afflicts them with pain. He unites (him) with sand, for 
 support, and for healing. He unites (him) with goat-hair ; the female goat 
 is Agni’s dear form ; verily he unites him with his dear form, and thus 
 with brilliance. He unites him with the hairs of a black antelope skin [2] ; 
 the black antelope skin is the sacrifice ; verily he unites the sacrifice with 
 the sacrifice. ‘The Rudras, having gathered together the earth’, he says; 
 these deities first gathered him together; verily with them he gathers 
 him together. ‘ Thou art the head of Makha ’, he says ; Makha is the 
 sacrifice, the firepan is his head; therefore he says thus. ‘Ye are the 
 two feet of the sacrifice he says, for these are the two feet of the 
 sacrifice [3] ; and also (it serves) for support. He hands (the pan) over 
 with one set (of verses), and addresses it with another, 2 to make a pairing. 
 He makes it with a triple stand ; these worlds are three ; (verily it serves) 
 to obtain these worlds. He makes (it) with the metres; the metres are 
 strength ; verily he makes it with strength. He makes a hole with 
 a Yajus, for discrimination. He makes it so great, of equal girth with 
 Prajapati, the beginning of the sacrifice. He makes it with two breasts, 
 for the milking of sky and earth; he makes it of four breasts, for the 
 milking of cattle; he makes it of eight breasts, for the milking of the 
 metres. For him who practises witchcraft he should make it nine- 
 cornered ; verily gathering together the threefold thunderbolt he hurls 
 it at his foe, to lay him low. ‘ Having made the great pan ’, (with these 
 words) he deposits (it) ; verily he establishes it among the deities, 
 v. 1. 7. With 3 seven (verses) he fumigates ; the breaths in the head are seven, 
 
 1 Cf. KS. xix. 5, 6 ; KapS. xxx. 3, 4 ; MS. iii. * The verses referred to are h, i, k, while the 
 
 1. 6, 7 ; 9 B . vi. 4. 4. 20-5. 2. 21. This anyaih are the Yajus included in n. 
 
 section explains the Mantras of TS. iv. 5 Cf. KS. xix. 6, 7 ; KapS. xxx. 4, 5 ; MS. iii. 
 1. 5 for the making of the fire-pan. 1. 7,8 ; (^B. vi. 5. 3. 8-4. 17. This section 
 
[398 
 
 v. l. 7 — ] The Placing of the Fire in the Fire-pan 
 
 the pan is the head of the sacrifice ; verily he places the breaths in the head 
 of the sacrifice ; therefore seven are the breaths in the head. He fumigates 
 with horse-dung ; the horse is connected with Prajapati ; (verily it serves) 
 to connect it with its place of birth. 1 ‘ May Aditi thee he says ; Aditi 
 is this (earth) ; verily with Aditi in Aditi he digs, to avoid injury to it, for 
 one hurts not oneself. ‘ May the wives of the gods thee he says ; the 
 wives of the gods made it first [1] ; verily with them he places it. ‘ May the 
 Dhisanas thee’, he says ; the Dhisanas are the sciences ; verily he enkindles 
 it with the sciences. ‘ May the wives thee ’, he says ; the wives are the 
 metres ; verily with the wives he makes it cooked. ‘ May the protectors 
 he says; the protectors are the Hotr’s offices; verily with the Hotr’s 
 offices he cooks it. ‘ May the women thee ’, he says ; the women are the 
 wives of the gods [2] ; verily with them he cooks it. With six (verses) he 
 cooks ; the seasons are six ; verily with the seasons he cooks it. ‘ May they 
 cook ’, he says twice ; therefore twice in the year does the corn ripen. The 
 pan when enkindled is connected with Varuna; he approaches it with 
 (a verse) addressed to Mitra, for atonement. ‘ May the god Savitr dig thee 
 out ’, he says ; verily, instigated by Savitr, he digs it out with holy power 
 and with the deities. ‘ Breaking not, 0 earth, fill the regions, the quarters ’ 
 [3], he says ; therefore Agni shines along all the quarters. ‘ Arise, become 
 great, stand upright, be thou firm’, he says, for support. A bowl that 
 is not poured upon is connected with the Asuras; he pours upon it; 
 verily he makes it to be with the gods ; with goats’ milk he pours upon it ; 
 the milk of the goat is the highest form of draught ; verily he pours upon 
 it with the highest draught; (he pours) with a Yajus, for discrimination. 
 He pours with the metres; with the metres it is made; verily with the 
 metres he pours upon the metres. 
 
 v. 1. 8. With 2 twenty-one beans he approaches the head of the man ; beans 
 are impure, the man’s head is impure ; verily by the impure he redeems 
 its impurity and making it pure takes it. There are twenty-one ; man is 
 composed of twenty-one parts; (verily they serve) to obtain man. The 
 man’s head is impure as bereft of the breaths ; he deposits (it near) an 
 ant-heap pierced in seven places ; the breaths in the head are seven ; verily 
 he unites it with the breaths, to make it pure. Of all those [1] that were 
 comrades of death Yama holds the overlordship ; he sings the verses of 
 Yama; verily from Yama he redeems it; with three he sings; three are 
 these worlds ; verily from these worlds he redeems it ; therefore one should 
 
 contains the explanation of the Mantras 10 ; MS. iii. 1. 10 ; 2. 7 ; £B. has no pre- 
 in TS. iv. 1. 6 regarding the making cise parallel. This section explains the 
 
 ready of the pan. Mantras in TS. iv. 1.7 of the animals sacri- 
 
 1 Both the horse and Agni are prajdpatya. ficed at tlio fire-altar. 
 
 3 Cf. KS. xix. 8 ; xx. 8; KapS. xxx. C ; xxxii. 
 
399] 
 
 [ — V. 1. 9 
 
 The Sacrificial Victims 
 
 not give to one who sings, for the Gatha appropriates it. To the fires he 
 offers animals ; the fires are desires ; verily he wins his desires. If he were 
 not to offer the animals, then he would not obtain animals [2] ; if he were 
 to let them go after circumambulation with fire, he would disturb the 
 sacrifice ; if he were to keep them until the conclusion, 1 the heads would 
 be exhausted ; in that he offers the animals, he wins thereby animals ; in 
 that he lets them go after circumambulation with fire, (it serves) to pre- 
 vent the exhaustion of the heads ; he concludes (the rite) with (an animal) 
 for Prajapati ; Prajapati is the sacrifice ; verily he concludes the sacrifice 
 in the sacrifice. Prajapati created offspring, he thought himself empty, 
 he saw these Apr! (verses), with them from the head [3] he satisfied 
 himself. In that there are these Apr! verses, and Prajapati is the sacrifice, 
 he satisfies the sacrifice from the beginning with them. They are of 
 unlimited metres ; Prajapati is unlimited ; (verily they serve) to obtain 
 Prajapati. The pairs are deficient and redundant, for propagation ; hairy 
 by name is that metre of Prajapati, animals are hairy ; verily he wins 
 animals. There are all forms in these; all forms are made when Agni 
 has to be piled up, therefore these appertain to Agni, to be piled [4], 
 Twenty-one kindling-(verses) he repeats; the twenty-onefold (Stoma) is 
 light ; verily he attains light, and a support besides, for the twenty-one- 
 fold (Stoma) is support. Twenty-four (verses) he recites ; the year has 
 twenty-four half-months, Agni Va^vanara is the year; verily straightway 
 he wins Vaiijvanara. He recites them straight on, for the world of heaven 
 is as it were going straight away. ‘ Let the half-years, the seasons, 
 increase thee, 0 Agni ’, he says ; verily with the half-years he causes Agni to 
 increase [5], with the seasons the year. * Illuminate all the quarters of the 
 earth ’, he says ; therefore Agni illuminates all the quarters. ‘ The Alvins 
 removed death from him’, he says; verily from him he repels death. ‘ We 
 from the darkness he says ; the darkness is the evil one ; verily from him 
 he smites away the evil one. ‘ We have come to the highest light ’, he 
 says ; the highest light is yonder sun ; verily he attains unity with the 
 sun. The year lags not, his future fails not, for whom these are performed. 
 The last he recites with the word ‘ light ’in it ; verily he bestows on him 
 light above, to reveal the world of heaven. 
 
 v. 1. 9. With 2 six (verses) he consecrates ; the seasons are six ; verily he 
 consecrates him with the seasons. With seven he consecrates ; the metres 
 are seven ; verily he consecrates him with the metres. ‘ Let every man 
 
 1 The sense seems to be thus, though the con- 
 
 struction is varied from that below, if as 
 is probable the animals are the object. 
 
 2 Cf. KS. six. 10; KapS. xxx. 8; MS. iii. 1. 9; 
 
 £B. vi. 6. 1. 15-3. 4 ; 7. 3. 15, 16. This 
 section explains the Mantras of TS. iv. 
 1. 9, the production of the fire in the 
 fire-pan. 
 
[400 
 
 v. l . 9 — ] The Placing of the Fire in the Fire-pan 
 
 of the god that leads with the final Anustubh he offers ; the Anustubh 
 is speech ; therefore speech is the highest of the breaths. The first quarter 
 foot is deficient by one syllable ; therefore men live upon the incomplete 
 part of speech. 1 He offers with a full (one), for Prajapati is full as it were ; 
 (verily it serves) to obtain Prajapati [1] ; he offers with one that is deficient, 
 for from the deficient Prajapati created offspring ; (verily it serves) for 
 the creation of offspring. If he were to heat it on the flame, he would 
 win what has been, if on the embers, what is to be ; he heats it on the 
 embers ; verily he wins what is to be, for what is to be is greater than 
 what has been. With two verses he heats (it) ; the sacrificer has two feet ; 
 (verily it serves) for support. The pan is gathered together with holy 
 power and the Yajus; if it should break, the sacrificer would be ruined [2], 
 and his sacrifice destroyed. ‘ 0 Mitra, do thou heat this pan he says ; 
 Mitra is holy power ; verily on holy power he establishes it ; the sacrificer 
 is not ruined, nor is his sacrifice destroyed. If it should break, he should 
 unite it with the selfsame potsherds; that is the atonement for it. If 
 a man has attained prosperity, he should for him deposit (the fire) after 
 producing it by friction ; this is one that has succeeded ; verily he ap- 
 proaches his own deity [3]. For him who desires prosperitjr should be 
 used (the fire) which comes to life from the pan, for from it is it produced, 
 it is self-produced by name ; verily he becomes prosperous. If he desire 
 of a man, ‘ May I produce a foe for him ’, he should take for him (fire) from 
 elsewhere, and deposit it; verily straightway he produces a foe for him. 
 From a frying-pan he should (take fire) and deposit (it) for one who desires 
 food ; in a frying-pan food is kept ; verily he wins food with its birth- 
 place [4]. He deposits Munja grass ; Munja is strength ; verily he bestows 
 upon him strength. Agni departed from the gods, he entered the Krumuka 
 wood ; he deposits Krumuka ; verily he wins what of Agni is there imbued. 
 With butter he joins (it) ; butter is the dear home of Agni ; verily he 
 unites him with his dear abode, and with brilliance also [5]. He puts on 
 (a stick) of Vikankata wood; verily he wins radiance; he puts on one of 
 Qaml, for atonement. ‘ Do thou sit down in the lap of this mother ’, with 
 three (verses) he adores (The fire) when born; three are these worlds ; verily he 
 attains reputation in these worlds ; verily also he bestows breaths on himself, 
 v. 1. 10. Formerly 2 Agni would not burn what was not cut by the axe, but 
 Prayoga, the seer, made that acceptable to him. * Whatever logs we place 
 
 1 The schol. cites RV. i. 164. 25, which, how- 3 Cf. KS. six. 10, 11 ; KapS. xxxii. 1 ; MS. 
 over, is more precise than this notice. iii. 2. 1 ; <J3B. v i. 6. 8. 6-7. 2. 6. This 
 
 Cf. also RV. viii. 100 ; £B. iv. 1. 3 ; von section gives the explanation of the Man- 
 
 Scliroeder, Myaterium und Mimus , pp. 340 trasin TS. iv. 1. 10, dealing with the fire 
 
 seq. ; Keith, JRAS. 1911, pp. 992 seq. in the pan. 
 
401 ] 
 
 The Fire in the Pan 
 
 [ — v. 1. 10 
 
 on thee (with these words) he puts on a kindling-stick ; verily he makes 
 what is not cut by the axe acceptable to him ; all is acceptable to him who 
 knows thus. He puts on one of Udumbara wood ; the Udumbara is strength ; 
 verily he confers strength upon him. Prajapati created Agni ; him on 
 creation the Raksases [1] were fain to destroy; he saw that (hymn) of the 
 Raksas-slaying (one) ; therewith he smote away the Raksases ; in that it is 
 (the hymn) of the Raksas-slaying one, thereby he drives away the Raksases 
 from Agni when bom. He puts on one of A<jvattha wood ; of trees the 
 A^vattha is the overcomer of foes ; (verily it serves) for victory. He puts 
 on one of Vikankata ; verily he wins light. He puts on one of QamI wood, 
 for atonement. * Sharpened is my holy power ’ , * Their arms have I up- 
 lifted (with these words) he makes him speak over the last two Udumbara 
 (sticks) [2] ; verily by means of the holy power he quickens the kingly power, 
 and by the kingly power the holy power; therefore a Brahman who has 
 a princely person is superior to another Brahman ; therefore a prince who 
 has a Brahman is superior to another prince. Now Agni is death, gold is 
 immortality; he puts a gold plate within; verily he severs immortality 
 from death ; it has twenty-one projections, the worlds of the gods are 
 twenty-one, the twelve months, the four seasons, these three worlds, and as 
 twenty-first yonder sun [3] ; so many are the worlds of the gods ; verily 
 from them he severs his foe. By means of the projections the gods reduced 
 the Asuras to straits (nirbadhi ) ; that is the reason why projections (nirbd- 
 dhah) have their names ; it is covered with projections ; verily he reduces 
 his foes to straits. He puts (it) on with a verse addressed to Savitr, for 
 instigation. ‘Night and the dawn’, with (this as) second; verily he raises 
 him with day and night. ‘ The gods, granters of wealth, support Agni ’, 
 he says ; the gods, granters of wealth, are the breaths ; verily having raised 
 him with day and night [4] he supports him with the breaths. Sitting he 
 puts (it) on ; therefore offspring are bom sitting ; the black antelope skin is 
 above ; gold is brilliance, the black antelope skin is holy power ; verily on 
 both sides he encircles him, with brilliance and with holy power. The 
 sling is of six fathoms in extent ; the seasons are six ; verily he raises him 
 with the seasons ; if it is of twelve fathoms, (he raises him) with the year. 
 It is of Munja grass ; the Munja is strength ; verily he unites him with 
 strength. ‘ Thou art the bird of fair feathers ’, (with these words) he gazes ; 
 verily he declares his greatness in that form. * Go to the sky, fly to the 
 heaven ’, he says ; verily he makes him to go to the world of heaven. 
 
 15 [h.o.s. 19 ] 
 
V. 1. 11—] 
 
 The Horse Sacrifice 
 
 [402 
 
 The Ajprl Hymn for the Horse Sacrifice 
 
 V. 1. 11. a Enkindled, 1 decking the store-room of prayers, 
 
 Swelling with sweet butter, O Agni, 
 
 Steed bearing the strong drink, O all-knower, 
 
 Carry it to the dear place of the gods. 
 
 6 With ghee adorning the paths leading to the gods, 
 
 Let the strong one, wise, go to the gods ; 
 
 May thee, O courser, the regions attend, 
 
 Bestow strength on this sacrificer. 2 
 c To be praised thou art, and to be celebrated, O steed ; 
 
 Swift and pure art thou, 0 courser ; 
 
 May Agni in unison with the gods, the Vasus, 
 
 Bear thee [1], a glad messenger, he the all-knower. 
 d Rejoicing in the strewn grass, well strewed, 
 
 That doth extend wide and broad on the earth, 
 
 Joined with the gods, may Aditi in unison, 
 
 Bestowing pleasantness, cause it to prosper. 
 e These happy (doors), all formed, 
 
 Opening with their sides, with the centre, 
 
 Lofty and sounding, adorning themselves, 
 
 The doors divine, may they be of pleasant entrance. 3 
 f Moving between Mitra and Varuna, 
 
 Well knowing the beginning of sacrifices, 
 
 The two dawns for you [2], rich in gold, rich in adornment, 
 
 I settle here in the birthplace of holy order. 
 g First for you have I made glad the two, who share one car, fair 
 of hue, 
 
 The gods that gaze on all the worlds, 
 
 Those that ordain your ordinances, 
 
 The two Hotrs, that indicate the light in its place. 
 h May Bharatl with the Adityas love our sacrifice ; 
 
 Sarasvatl with the Rudras hath holpen us, 
 
 1 Cf. KSAfvamedha, vi. 2 ; MS. iii. 16. 2 ; 
 
 VS. xxix. 1-11. The Bralimana is found 
 briefly in TB. iii. 9. 4. 8 ; £B. xiii. 2. 2. 
 14. This section gives the Apr! hymn 
 for the A^amedha, and in Ap^S. xx. 17. 
 3 it is assigned to a place after vii. 6. 19 ; 
 cf. M£S. ix. 2. 5 ; 9£S. xvi. 3. 21 ; BfS. 
 x. 28. 
 
 2 MS. has idnundpat for ghrtenunjdn. 
 
 3 MS. has kavasah like VS. and TS. ; KS. has 
 
 kavayah and this is read by certain MSS. 
 here (K. D. pr. man.), and was followed by 
 BR. ii. 182 from their MS. The comm, 
 here has kapafaih, which is explained as 
 kapdtasamipevartamanah, which is not very 
 helpful. The meaning is quite uncer- 
 tain, and ‘sounding’ is merely a guess 
 of Mahidhara’s on VS. xxix. 6. Bhask. 
 here has kavdtavatyah. KS. reads supra- 
 ydndh. 
 
403] 
 
 [ — v. 2. 1 
 
 The Horse Sacrifice 
 
 And Ida invoked with the Vasus in unison ; 
 
 Our sacrifice, O goddesses, place ye with the immortals. 1 
 i Tvastr begot the hero with love for the gods ; 
 
 From Tvastr is born the courser, the swift steed [3] ; 
 
 Tvastr produced all this world ; 
 
 The maker of much do thou offer to, as Hotr. 2 
 k May the steed, anointed with glee, of his own impulse 
 Go to the gods in due season to their abode ; 
 
 May the forest lord knowing the world of the gods, 
 
 Bear the oblations made ready by Agni. 3 
 I Waxing with the fervour of Prajapati, 
 
 Immediately on birth, O Agni, thou didst support the sacrifice ; 
 As harbinger with the oblation offered with Hail ! 
 
 Do thou go ; let the gods eat the oblation duly. 4 
 
 PRAPATHAKA II 
 
 The Preparation of the Ground for the Fire 
 
 v. 2. 1. Headed 5 by Visnu the gods won finally these worlds by the metres ; 
 in that he strides the strides of Visnu, the sacrificer becoming Visnu wins 
 finally these worlds. ‘ Thou art the step of Visnu, overcoming hostility ’, 
 he says ; the earth is connected with the Gayatri, the atmosphere with the 
 Tristubh, the sky with the Jagati, the quarters with the Anustubh ; verily 
 he wins in order these worlds with the metres. Prajapati created Agni ; he 
 being created went away from him [1] ; he followed him with this (verse), 
 ‘ He hath cried ’ ; with it he won the home dear to Agni ; in that he 
 repeats this (verse), he wins thereby the home dear to Agni. Now he who 
 steps the strides of Visnu is apt as he goes away to be burnt up ; he turns 
 with four (verses) ; the metres are four, Agni’s dear body is the metres ; 
 verily he turns round on his dear body [2] ; he turns round from left 
 to right ; verily he turns round on his own strength ; therefore the right 
 
 1 MS. for d has syonam kpivand suvite dadhalu 
 
 from d above. 
 
 2 MS. has imd vifvd bkuvand. 
 
 3 tmanya is as usual found only in Aprl verses 
 
 (RV. i. 188. 10, &c.) ; possibly as a priestly 
 variant of tmdna from tmdny-d. 
 
 * KS. has mamise, a mere blunder. It also has 
 sadhyd, while all the others have sadhyd, 
 but the Pada texts differ, TS. makes it 
 sadhyd, i. e. adverbial, as in iv. 8. 4 a, but 
 
 MS. sadhyah, while VS. agrees with TS., 
 but Griffith treats it as equivalent to 
 sadhyah, and so Sayana here. Bhask. has 
 sadhitena havisd or sadhu. 
 
 3 Cf. KS. xix. 11 ; KapS. xxxii. 1 ; MS. iii. 2. 1 ; 
 £B. vi. 7. 2. 10-4. 15. This section ex- 
 plains the Mantras of TS. iv. 2. 1 and 2, 
 which deal with the placing of the fire 
 on the throne and its adoration with the 
 Vatsapra hymn. 
 
v. 2 . l — ] The Preparation of the Ground for the Fire [404 
 
 side of the body is the stronger ; verily also does he turn with the turning 
 of the sun. Varuna seized Qunahtjepa Ajlgarti, he saw this verse addressed 
 to Varuna, by it he freed himself from the noose of Varuna ; Varuna seizes 
 him who takes the fire-pan ; ‘ From us the highest knot, 0 Varuna he 
 says ; verily thereby he frees himself from Varuna’s noose [3]. ‘I have 
 drawn thee he says, for he draws him. ‘ Be thou firm and motionless ’, 
 he says, for support. ‘ Let all the folk desire thee he says ; verily with the 
 folk he unites him. ‘ In him establish the kingdom he says ; verily in 
 him he makes the kingdom to abide. If he desire of a man, ‘ May he be 
 a ruler ’, he should think of him with his mind ; verily he becomes a ruler 
 [4]. ‘ In greatness he hath risen erect in the van of the dawns he says ; 
 
 verily he makes him the first of his peers. ‘ Emerging from the darkness 
 he says ; verily he smites away darkness from him. ‘ He hath come with 
 the light’, he says; verily he bestows light upon him. He places him 
 with four (verses) ; the metres are four ; verily with the metres (he places 
 him) ; with an Atichandas as the last ; the Atichandas is the highest of 
 metres ; verily he makes him the highest of his peers ; it contains [5] the 
 word ‘ sit ’ (sad) ; 1 verily he makes him attain reality ( sat-tvdm ). 1 With (the 
 hymn) of Vatsapri he reverences (him) ; by that did Vatsapri Bhalandana 
 win the home dear to Agni ; verily by it he wins the home dear to Agni. 
 It has eleven (verses) ; verily in eleven places he bestows strength on the 
 sacrificer. By the Stoma the gods prospered in this world, by the metres in 
 yonder world ; the hymn of Vatsapri is the type of the Stoma; in that he 
 pays reverence with (the hymn) of Vatsapri [6], he wins with it this world ; 
 in that he strides the steps of Visnu, he wins by them yonder world. On the 
 first day he strides forth, on the next day he pays reverence ; therefore 
 the minds of some creatures are set on energy, those of others on rest; 
 therefore the active lords it over him who takes his ease, 2 therefore the 
 active fixes upon a man who takes his ease. He clenches his fist, he 
 restrains his speech, for support. 
 
 v. 2. 2. ‘ 0 3 lord of food, accord us food ’, he says ; the lord of food is 
 Agni; verily he grants him food. ‘ Uninjurious, impetuous’, he says; 
 he means in fact ‘ free from disease ’. ‘ Do thou further the donor, bestow 
 
 1 The form is untranslatable ; a form of sod 
 occurs in each of the four verses k-n, and 
 a series of them in n. 
 
 a This seems to be the sense, but the comm, 
 is very unsatisfactory ; after recognizing 
 
 yayavardha s praydnafilah, it, on the second 
 occurrence, takes it as yajamdnah, and 
 renders the first ksemyasya as vidyamdna- 
 dravyaraksanasya, and takes the sense of 
 the second to be that the sacrificer, aban- 
 
 doning any desire to supply new utensils, 
 determines to tend with reverence, &c., 
 the existing means, the fire in the pan, 
 &c. ! Presumably the real parallel is AB. 
 vii. 15. 3 : (Isle blidga Taslnasya . . . carati 
 carato bhdgah. 
 
 3 Cf. KS. xix. 12 ; KapS. xxxli. 2 ; MS. iii. 2. 2 ; 
 £B. vi. 2. 1. 6-2. 9 ; BQS. x. 18. It ex- 
 plains the Mantras in TS. iv. 2. 8. 
 
405] 
 
 [ — v. 2. 2 
 
 The Taking of the Fire 
 
 strength on our bipeds, our quadrupeds he says ; verily he invokes this 
 blessing. ‘ May the All-gods bear thee up ’, he says ; the All-gods are 
 the breaths [1]; verily with the breaths he raises him. ‘O Agni, with 
 their thoughts he says ; with the purpose 1 for which he raises him, 
 he verily unites him. He places (him) with four (verses) ; the metres are 
 four ; verily with the metres (he places him) ; with an Atichandas as the 
 last ; the Atichandas is the highest of the metres ; verily he makes him 
 the highest of his peers ; it contains the word ‘ sit ’ (sad ) ; verily he makes 
 him attain reality ( sat-tvdm ). 2 ‘Come forward, O Agni, rich in light’ [2], 
 he says ; verily he bestows light upon him. With his body he injures 
 him whom he injures ; ‘ Harm not our offspring with thy body ’, he says ; 
 verily for his offspring he makes him gentle. The Raksases infest that 
 sacrifice where the axle creaks ; ‘ He hath cried he repeats, 3 to smite away 
 the Raksases. They bear (him) with a cart ; verily he confers honour 
 upon him ; therefore he that has a cart and he that has a chariot are 
 of guests [3] the most honoured ; honour is his who knows thus. ‘ With 
 kindling-wood serve Agni (with these words) he puts a kindling-stick, 
 made wet with ghee, upon him when put in place ; that is as when 
 hospitality with melted butter is offered to a guest on arrival ; (he puts 
 it on) with a Gayatrl for a Brahman, for the Brahman is connected with the 
 Gayatri, with a Tristubh for a Rajanya, for the Rajanya is connected with the 
 Tristubh. He casts the ash into the waters ; Agni’s place of birth is in 
 the waters ; verily he makes him attain his own place of birth ; with 
 three (verses) he casts (it) ; Agni is threefold [4] ; verily he makes Agni 
 attain support through all his extent. Now he casts away Agni who 
 puts the ash into the waters ; he places it (in the pan) with (verses) 
 containing the word ‘ light ’ ; verily he bestows light upon him ; with 
 two (he places it), for support. He throws away offspring and cattle 
 who puts the ash in the waters ; ‘ Return with strength ’, ‘ With wealth 
 (with these words) he comes back ; 4 verily he bestows upon himself 
 offspring and cattle. ‘ May the Adityas [5], the Rudras, the Yasus kindle 
 thee again ’, he says ; these deities first kindled him ; verily by them he 
 kindles him. ‘ Hearken ’, ‘ Be thou ’, (with these words) he pays reverence ; 
 verily he awakens him ; therefore after sleeping creatures awake. In his 
 place he pays reverence, and therefore cattle returning go to their place. 
 
 1 cittdya is probably a noun here, a dat. of pur- 
 pose, but it may be ‘ thought of’. 
 
 * This is repeated from v. 2. 1. 5. 
 
 3 This quotation is mentioned in v. 2. 1. 2 and 
 
 in iv. 2. 2 d. 
 
 4 The sense must be as indicated in the 
 
 comm, and in the Sutras, that after the 
 replacing of the ash, with the water pressed 
 out, the fire is placed again in the pan ; 
 probably Agni is the subject of udaiti, 
 from ud + d + eti. 
 
v. 2. 3 — ] The Preparation of the Ground for the Fire [406 
 
 v. 2. 3. Yama 1 holds the overlordship of the whole extent of earth; 
 he who without asking from Yama a place of it for divine sacrifice 
 piles up the fire is piling it for Yama. ‘ Go hence (with these words) he 
 makes him fix (on the place) ; verily having asked from Yama a place of it 
 for divine sacrifice, he piles the fire for himself. Seeking they could not 
 find so much as an arrow point of it which was not covered with death ; 
 the gods saw this Yajus, ‘ Go hence ’ ; in that he makes him fix with this [1], 
 he piles the fire on a place freed from death. He throws up (the earth) ; 
 verily he smites away any impurity in it; he sprinkles water on, for 
 atonement. He puts down sand; that is the form of Agni Vaifjvanara; 
 verily by his form he wins Vahjvanara. He puts down salt; salt is the 
 nourishment and the propagating ; verily he piles the fire in nourishment, 
 in propagation, and also in concord; 2 for the salt is the concord [2] of cattle. 
 Sky and earth were together ; separating they said, ‘ Let us share together 
 what is worthy of sacrifice ’. What of yonder (sky) was worthy of sacrifice, 
 it placed in this (earth), that became salt ; what of this (earth) was worthy 
 of sacrifice, it placed in yonder (sky) and that is yonder black in the 
 moon ; when he puts down the salt he should think of yonder (black) ; 
 verily he piles the fire in that of sky and earth which is worthy of 
 sacrifice. ‘This is that Agni’ is Vi^vamitra’s [3] hymn; by that 
 Vi 9 vamitra won the abode dear to Agni ; verily by it he wins the abode 
 dear to Agni. By the metres the gods went to the world of heaven ; 
 he places four (bricks) pointing east, 3 the metres are four ; verily by the 
 metres the sacrificer goes to the world of heaven. As they went to the 
 world of heaven, the quarters were confused ; they put down two in front, 
 facing the same way, and two [4] behind, facing the same way ; by them 
 they made firm the quarters. In that he places two in front, facing the 
 same way, and two behind, facing the same way, (it serves) to make firm 
 the quarters ; again, the metres are cattle ; verily he makes cattle 
 available 4 for him. He places eight (bricks) ; the Gayatri has eight 
 syllables, Agni is connected with the Gayatri ; verily he piles Agni in 
 his full extent. He places eight ; the Gayatri has eight syllables ; the 
 
 1 Cf. KS. xx. 1 ; KapS. xxxii.3 ; MS. iii. 2. 3 ; 
 £B. vii. 1. 1. 2-33. This section explains 
 the Mantras in TS. iv. 2. 4, which deal 
 with the piling of the Giirhapatya altar. 
 
 ' l £B. vii. 1. 1. 7,8 takes samjndna in its usual 
 sense of concord ; Sayana on this passage 
 thinks ‘ recognition ’ by the cattle of the 
 saline earth. 
 
 3 On the view of Ap. (see p. 477, n. 1) the 
 
 bricks are placed in a row to the east, 
 and in that case samicl presumably moans 
 
 that the two are placed at the end also 
 pointing east. If the reference on the 
 other hand is to the position of the lines, 
 then the sense is with the lines on the 
 bricks running west to east, as in the 
 figure in Eggeling, SBE. xli. 302 ; samid 
 is not quite certain in sense, but probably 
 it means that the bricks in this case also 
 run from west to east, since in Ap£S. 
 xvi. 14. 6 tiraf cl is opposed to samici. 
 
 4 The play on samicah is untranslatable. 
 
407] 
 
 [ — V. 2. 4 
 
 The Piling of the Garhapatya 
 
 Gayatrl knows in truth the world of heaven ; (verily it serves) to reveal 
 the world of heaven [5]. He places thirteen world-fillers ; they make 
 twenty-one, the twenty-onefold Stoma is a support, the Garhapatya is 
 a support; verily he finds support in the support of the twenty-onefold 
 (Stoma), the Garhapatya; he who knows thus finds support in the fire 
 which he has piled. He who first piles (the fire) should pile in five layers ; 
 the sacrifice is fivefold, cattle are fivefold ; verily he wins the sacrifice 
 and cattle. He who piles for a second time should pile in three layers ; 
 these worlds are three ; verily he finds support [6] in these worlds. He 
 who piles for a third time should pile in one layer ; the world of heaven 
 is in one place ; verily he goes to the world of heaven by the single 
 (layer). He makes (them) firm with mortar ; 1 therefore the bone is covered 
 with meat ; he who knows thus does not become diseased of skin. There 
 are five layers, he makes firm with five (sets of) dust ; they make up ten, 
 the Viraj has ten syllables, the Viraj is food ; verily he finds support 
 in the Viraj, in proper food. 
 
 v. 2. 4. The 2 Agni that was before and the one in the fire-pan are at 
 variance ; ‘ Be united ’, with four (verses) he unites them together ; the 
 metres are four, Agni’s dear body is the metres ; verily with his dear 
 body he puts them in order. ‘ Be united he says ; therefore the kingly 
 power unites with the holy power; in that after uniting (them) he 
 separates (them), therefore the holy power separates from the kingly 
 power. With the seasons [1] they consecrate him ; with the seasons 
 likewise he must be set free; ‘As a mother her son, the earth Agni of 
 the dust ’, he says ; verily having consecrated him with the seasons, with 
 the season he sets him free. With (a verse) addressed to Va^vanara, he 
 takes the sling ; verily he makes it ready. For Nirrti there are three 
 (bricks) black, dried by a chaff fire ; chaff is the portion of Nirrti, black 
 is the form of Nirrti ; verily by her own form he propitiates Nirrti. They 
 go to this 3 quarter ; this [2] is the quarter of Nirrti ; verily in her own 
 quarter he propitiates Nirrti. He places (it) in a self-made hole or 
 a cleft ; that is the abode of Nirrti ; verily he propitiates Nirrti in her 
 own abode. He places (them) over against 4 the sling, the noose is 
 connected with Nirrti ; verily he frees him straightway from the noose 
 of Nirrti. He places three, man is threefold in arrangement ; verily 
 
 1 Purisa, rendered ‘ rubbish ’ by Eggeling (SBE. 
 
 xii. 64, n. 1), is the mortar or mud used to 
 
 cement together the bricks, and the play 
 on purisa in the case of man is obvious ; 
 cf. v. 8. 5. 2. 
 
 * Cf. KS. xx. 1, 2 ; KapS. xxxii. 3, 4 ; MS. iii. 
 2. 3, 4 ; 9B. vii. 1. 1. 38-2. 1. 20. This 
 section explains the Mantras of TS. iv. 
 
 2. 5 as to the mingling of the fires and 
 the offering to Nirrti. 
 
 3 i. e. the south-west quarter, designated as 
 usual by a gesture ; cf. p. 482, n. 7. 
 
 * Probably abki governs fikyam and upa dadhdti 
 is the verb, as the comm, evidently 
 takes it. 
 
v. 2. 4 — ] The Preparation of the Ground for the Fire [408 
 
 he removes by sacrifice Nirrti from the whole extent of man. He places 
 them going away (from the place of sacrifice) ; verily he drives away 
 Nirrti from him [3]. They return without looking round, to conceal 
 Nirrti. Having purified, they pay reverence, for purity. To the Garhapatya 
 they pay reverence ; verily having wandered in the world of Nirrti, they 
 return, purified, to the world of the gods. They pay reverence with one 
 (verse) ; verily in one place they bestow strength on the sacrificer. ‘ Abode 
 and collector of riches he says ; rich are offspring and cattle ; verily 
 he unites him with offspring and cattle. 
 
 v. 2. 5. With 1 man’s measure he metes out ; man is commensurate with 
 the sacrifice ; verily he metes him with a member of the sacrifice ; so great 
 is he as a man with arms extended ; so much strength is there in man ; 
 verily with strength he metes him. Winged is he, for wingless he could not 
 fly ; these wings are longer by an ell ; therefore birds have strength by 
 their wings. 2 The wings and the tail are a fathom in breadth ; so much is 
 the strength in man [1], he is commensurate in strength. He metes with 
 a bamboo ; the bamboo is connected with Agni ; (verily it serves) to unite 
 him with his birthplace. With a Yajus he yokes (the team), with a Yajus 
 he ploughs, for discrimination. He ploughs with a (team) of six oxen ; 
 the seasons are six ; verily with the seasons he ploughs him. In that (he 
 ploughs) with (a team) of twelve oxen, (he ploughs) with the year. This 
 (earth) was afraid of excessive burning by Agni ; she saw this of two sorts, 
 ploughed and unploughed [2], then indeed he did not burn her excessively; 
 in that there is ploughed and unploughed, (it serves to prevent) her being 
 excessively burned. ‘ He should restrain Agni when twofold ’, they say 3 ; 
 in that there is ploughed and unploughed (it serves) to restrain Agni. So 
 many are animals, bipeds and quadrupeds ; if he were to let them loose to 
 the east, he would give them over to Rudra; if to the south, he would 
 deliver them to the Pitrs; if to the west, the Raksases would destroy 
 them; to the north he let them loose; this is the auspicious quarter 4 5 of 
 gods and men (3) ; verily he lets them loose in that direction. Again he 
 lets them loose to this quarter, the breath is yonder sun : verily he lets 
 them loose following the breath. From left to right they turn, around 
 
 1 Cf. KS. xx. 3, 4 ; KapS. xxxii. 5, 6 ; MS. iii. 
 
 2. 4, 5 ; £B. vii. 2. 2. 1-4. 28. This sec- 
 
 tion contains the explanation of the 
 
 Mantras in TS. iv. 2. 6.1-7. 1, dealing with 
 the ploughing of the sacrificial ground. 
 
 5 The sense is probably as given ; possibly 
 the intention is that the wings are 
 greater than (the body of) the birds, for 
 in any caso the compound is a curious 
 
 one. For the construction of vyamamatrau 
 — bhamti cf. Weber, Ind. Stud. xiii. 112 ; 
 Delbriick, Altind. Synt. p. 86. 
 
 3 The comm, compares the usage by which 
 when the fire is being taken from the 
 Garhapatya to the high altar it is put on 
 one vessel with sand filled over it and 
 with another vessel placed over it. 
 
 1 Cf. Weber, Ind. Lit. pp. 26, 45. 
 
409] 
 
 The Ploughing of the Sacrificial Ground [ — v. 2 . 6 
 
 their own strength they turn ; therefore the right side of the body is the 
 stronger ; verily they turn with the turning of the sun. 1 Therefore cattle 
 depart from (us), and come back towards (us). Three by three he ploughs the 
 furrows [4] ; verily he extends the threefold (Stoma) in the beginning of 
 the sacrifice. He scatters plants, by holy power he wins food, in the 
 Arka the Arka is piled. 2 With fourteen verses he scatters; the domes- 
 ticated plants are seven, the wild are seven ; (verily they serve) to win 
 both sets. 3 4 * He scatters (seeds) of diverse kinds of food, to win diverse 
 foods. He scatters on the ploughed (ground), for in the ploughed plants 
 find support. He scatters along the furrows, for propagation. In twelve * 
 furrows he scatters ; the year has twelve months ; verily with the year he 
 cooks food for him. If he who piles the fire [5] should eat of what has 
 not been obtained,’ he would be separated from what has been obtained. 
 Those trees which bear fruit he should sprinkle in the kindling-wood, to 
 obtain what has not been obtained. From the quarters he gathers clods; 
 verily winning the strength of the quarters, he piles the fire in the strength 
 of the quarters ; he should take a clod from the quarter where is he whom 
 he hates, (saying), ‘ Food and strength do I take hence’ ; verily he wins from 
 that quarter food and strength, and hungry is he who is in that quarter. 
 He scatters over the high altar, for on the high altar is the fire piled ; the 
 high altar is cattle ; verily he wins cattle ; (verily it serves) for the avoid- 
 ance of passing over a limb of the sacrifice. 
 
 v. 2. 6. ‘ 0 6 Agni, strength and fame are thine ’, (with these words) he 
 scatters sand ; that is the hymn of Agni Vaifvanara ; verily with the hymn 
 he wins (Agni) Va^vanara. With six (verses) he scatters ; the year has six 
 seasons, Agni Vaityvanarais the year; verily straightway he wins Vaityva- 
 nara. This metre is called the ocean ; offspring are born like the ocean ; 7 
 
 1 Cf. above, v. 2. 1. 2, and Keith, (jdnkhayana 
 Aranyaka, p. 25, n. 5. 
 
 5 Very possibly the plant arka is referred to 
 here, though it is not certain, and the 
 sense may merely be, as in Sayana, arcan- 
 tye sthane 'rcanlya agnih. For arka as = 
 bright, cf. Bergaigne, Eel. Ved. i. 279, with 
 Bloomfield, ZDMG. xlviii. 570, and for 
 the Arka and Acjvamedha as sacrifices, 
 below v. 3. 4. 6 ; 4. 3. 3. 
 
 s The comm, gives the lists as tila, masa, vrxhi, 
 yam, priyangu, anu, and godhiima, and 
 venu, pjdmaka, riivdra, jartila, gavedhuka, 
 markataka, and garmuta. 
 
 4 The twelve are three from foot to head, 
 
 three across from the right wing to the 
 
 left, three from the right hip to the left 
 
 16 [h.o.s. 19] 
 
 shoulder, and three from the left hip to 
 the right shoulder. 
 
 8 i. e. what has come without being sowed, 
 as in the case of the sowing here pre- 
 scribed ; the things meant are. according 
 to this, fruit trees. 
 
 6 Cf. KS. xx. 4, 5 ; KapS. xxxii. 5, 6 ; MS. iii. 
 
 2. 6, 7 ; £B. vii. 2. 3. 9-4. 1. 13. This 
 section explains the Mantras of TS. iv. 
 2. 7. 2-8. 1, dealing with the scattering of 
 the sand. 
 
 7 The metres of the hymn are given as fol- 
 
 lows by the comm. : e is a Vistarapaiikti, 
 as 8 + 11 + 11 + 8, and not 8+ 12 + 12 + 1 as 
 in Chandah, iii. 42 ; as a matter of fact both 
 ll’s are really 12’ s ; 6 is a Padapaiikti 
 as being 12 + 8 + 8 + 12 (the metre is 
 
v. 2. 6 — ] The Preparation of the Ground for the Fire [410 
 
 in that he scatters sand with this (hymn), (it is) for the propagation of 
 offspring.’ Indra [1] hurled his bolt at Vrtra; it parted into three, one- 
 third the wooden sword, one-third the chariot, one-third the sacrificial 
 post ; the interior reeds which were crushed became gravel ; that is the 
 explanation of gravel; gravel is a thunderbolt, the fire is an animal; 
 in that he supports the fire with gravel, he encircles with the bolt 
 cattle for him ; therefore cattle are encircled with the bolt ; therefore the 
 stronger does not receive the weaker. 1 He should support (the fire) with 
 twenty-one (pieces of gravel) for one who desires cattle [2] ; there are seven 
 breaths in the head, cattle are the breaths ; verily he wins cattle for him by 
 the breaths. With twenty-seven (should he support it) for one who has 
 foes ; thus making the threefold bolt he hurls it at his foe, to lay him low. 
 He should support (it) with unnumbered ones, to win what is unnumbered. 
 If he desire of a man, ‘ May he be without cattle ’, then without piling the 
 gravel in support, he should separate the sand ; verily he pours forth for him 
 the seed on all sides in (a place) not encircled ; verily he becomes without 
 cattle [3]. If he desire of a man, ‘ May he be rich in cattle/ he should 
 separate the sand, after piling the gravel ; verily he pours forth for him 
 the seed in one direction in an encircled (place), and he becomes rich in 
 cattle. With (a verse) addressed to Soma he separates (the sand) ; Soma is 
 impregnator of seed; verily he impregnates seed; with a Gayatrl for a 
 Brahman, for the Brahman is connected with the Gayatri, with a Tristubh 
 for a Raj any a, for the Rajanya is connected with the Tristubh. To Camyu, 
 son of Brhaspati, the sacrifice did not resort ; it entered the fire [4] ; it 
 departed from the fire in the form of a black antelope, it entered the horse, 
 *t became the intermediate hoof 2 of the horse ; in that he makes the horse 
 advance, he wins the sacrifice which has entered the horse. ‘ By Prajapati 
 must the fire be piled ’, they say ; the horse is connected with Prajapati ; 
 in that he makes the horse advance, by Prajapati he piles the fire. He 
 puts down a lotus leaf ; the lotus leaf is the birthplace of the fire ; verily 
 he piles the fire with its own birthplace. ‘ Thou art the back of the waters ’, 
 (with these words) he puts (it) down ; the lotus leaf is the back of the waters ; 
 verily with its form he puts it down. 
 
 v. 2. 7. ‘ The 3 holy power born ’, (with these words) he puts down the gold 
 
 normally, ibid. iii. 42, 5 + 5 + 5 + 5 + 5) ; g 
 is the same as b ; h the same as a ; i is an 
 Uparistajjyotis, as 12 + 12 + 12 + 8, and k 
 the same (this is really 12 + 8 + 12 + 8: 
 the name is normally given to 8 + 8 + 8 
 + 11 or 12): as the B. I. editor remarks 
 the comm, is distinctly curious ; d is 
 9 + 12+12 + 8; 6 is 12 + 8 + 12 ( tve is di- 
 
 syllabic) + 8. 
 
 1 The comm, appreciates the sense to be that 
 the gravel is used to strengthen the fire, 
 not vice versa, and so renders upa harate as 
 navafrayati. 
 
 5 i. e. the intermediate part of the hoof — 
 praudhafaphasya madhye. 
 
 3 Cf. KS. xx. 5 ; KapS. xxxii. 7 ; MS. iii. 2. 6 ; 
 
411] The Putting Down of the Golden Man [ — v. 2. 8 
 
 disk. Prajapati created creatures with the Brahman class as first ; verily 
 the sacrificer creates offspring with the Brahman as first ; ‘ the holy power 
 born he says ; therefore the Brahman is the first ; the first he becomes 
 who knows thus. The theologians say, ‘Nor on earth, nor in the atmo- 
 sphere, nor on sky should the fire be piled ’ ; if he were to pile (it) on 
 earth, he would afflict the earth with pain ; nor trees, nor plants would [1] be 
 born ; if he should pile (it) in the atmosphere, he would afflict the atmosphere 
 with pain, the birds would not be born ; if he should pile (it) in the sky, 
 he would afflict the sky with pain, Parjanya would not rain. He puts 
 down a gold disk ; gold is immortality ; verily in immortality he piles the 
 fire, for propagation. He puts down a golden man, to support the world 
 of the sacrificer ; if he were to put it over the perforation in the brick, he 
 would obstruct the breath of cattle and of the sacrificer ; he puts it down on 
 the south side [2] with head to the east : he supports the world of the 
 sacrificer ; he does not obstruct the breath of cattle and the sacrificer. Or 
 rather he does place it over the perf oration of the brick, to allow the breath 
 to pass out. 1 ‘ The drop hath fallen ’, (with these words) he touches it ; 
 verily he establishes it in the Hotr’s offices. He puts down two ladles, one 
 made of Karsmarya and full of butter, one of Udumbara and full of curds ; 
 that made of Karsmarya is this (earth), that of Udumbara is yonder (sky) ; 
 verily he deposits these two (earth and sky) [3], In silence he puts (them) 
 down, for he should not obtain them with a Yajus ; the Karsmarya on the 
 south, the Udumbara on the north ; therefore is yonder (sky) higher than 
 this (earth) ; the Karsmarya filled with butter, the butter is a thunderbolt, 
 the Karsmarya is a thunderbolt ; verily by the thunderbolt he smites away 
 the Raksases from the south of the sacrifice ; the Udumbara filled with 
 curds, curds are cattle, the Udumbara is strength ; verily he confers strength 
 upon cattle. He puts (them) down filled ; verily filled they wait on him 
 [4] in yonder world. ‘ In the Viraj should the fire be piled ’, they say ; the 
 Viraj is the ladle; in that he puts down two ladles, he piles Agni in the 
 Viraj. As each beginning of the sacrifice is being performed, the Raksases 
 seek to destroy the sacrifice ; the golden disk is a beginning of the 
 sacrifice ; in that he pours butter over the gold disk, he smites away 
 the Raksases from the beginning of the sacrifice. With five (verses) he 
 pours butter ; the sacrifice is fivefold ; verily he smites away the Raksases 
 from the whole extent of the sacrifice ; he pours butter transversely ; 
 therefore animals move their limbs transversely, for support, 
 v. 2. 8. He 2 puts down the naturally perforated brick; the naturally 
 
 QB. vii. 4. 1. 14-44. This section ex- 1 This is the Siddhanta; in the comm, in B. I. 
 
 plains the Mantras in TS. iv. 2. 8. 2, 3, deal- anupalaksya should be read. 
 
 ing with the putting down of the gold 2 Cf. KS. xx. 6, 7 ; KapS. xxxii. 8, 9 ; MS. iii. 
 
 disk and the golden man. 2. 6, 7 ; fB. vii. 4. 2. 1-5. 1. 25. This 
 
v. 2. 8 — ] The Preparation of the Ground for the Fire [412 
 
 perforated brick is this (earth) ; verily he puts down the (earth). He 
 makes the horse sniff' it; verily he bestows breath upon it; now the 
 horse is connected with Prajapati ; verily he piles the fire with Prajapati. 
 The first brick that is put down obstructs the breath of cattle and of the 
 sacrificer ; it is a naturally perforated one, to permit the breath to pass, 
 and also to reveal the world of heaven. 1 In the fire must the fire be 
 piled ’, they say ; the Brahman [1] is Agni Vaifjvanara, and to him should he 
 hand over the first brick over which a Yajus has been recited; with the 
 Brahman he should deposit it ; 1 verily in the fire he piles the fire. Now he 
 who ignorantly puts down a brick is liable to experience misfortune. Three 
 boons should he give, the breaths are three ; (verily they serve) to guard 
 the breaths ; two only should be given, for the breaths are two ; one only 
 should be given, for the breath is one. The fire is an animal here [2] ; 
 animals do not find pleasure in want of grass ; a brick of Durva grass he 
 puts down, to support animals ; with two (verses), for support. ‘ Arising 
 from every stem ’, he says, for it finds support with every stem ; ‘ do thou, 
 O Durva, extend us with a thousand, a hundred ’, he says ; Prajapati is 
 connected with a thousand; (verily it serves) to obtain Prajapati. The 
 fact that it has three lines on it is a mark of the gods ; the gods put it 
 down with the mark uppermost, the Asuras with the mark undermost [3] ; 
 if he desire of a man, ‘ May he become richer ’, he should put it down for 
 him mark uppermost ; verily he becomes richer ; if he desire of a man, 
 ‘May he become worse off’, he should put his down mark undermost; 
 verily he makes him depressed in accordance with its birthplace among 
 the Asuras, and he becomes worse off. (The brick) has three lines on it ; 2 that 
 with three lines is these worlds ; verily he excludes its foe from these worlds. 
 When the Angirases went to the world of heaven, the sacrificial cake 
 becoming a tortoise crawled after them [4] ; in that he puts down a 
 tortoise, just as one who knows a place leads straight (to it), so the 
 tortoise leads him straight to the world of heaven. The tortoise is the 
 intelligence of animals ; in that he puts down the tortoise, animals resort 
 there, seeing their own intelligence ; in that the heads of the dead animals 
 are deposited, a burial-ground is made ; in that he puts down the living 
 tortoise, he is no maker of a burial-ground, the tortoise is suitable for 
 a dwelling [5]. ‘To the pious the winds honey’, (with these words) 
 he anoints with curds, mixed with honey ; verily he makes him ready ; 
 
 section explains the Mantras in TS. iv. and in a Mantra, iv. 1. 9c; Weber, Ind. 
 
 2. 9. 2, 3 regarding the depositing of the Stud. xiii. 112. 
 
 naturally perforated brick, the Durva 2 For these lines cf. TS. v. 7. 8 ; p. 477, n. 1. 
 
 grass-brick, and the tortoise. A picture of these is given in Eggeling, 
 
 For the use of ca, see TS. ii. 4. 4. 1 and 2, SBE. xli. 302. 
 
413] The Grass Brick and the Putting Down of the Pan [ — v. 2 . 9 
 
 curds is a food of the village, honey of the wild ; in that he anoints with 
 curds mixed with honey, (it serves) to win both. * May the two great ones, 
 heaven and earth ’, he says ; verily with them he encircles him on both 
 sides. He puts it down to the east, 1 to attain the world of heaven ; he 
 puts it dow r n to the east facing west ; therefore [6] to the east facing west 
 the animals attend the sacrifice. If he 2 piles the fire without a navel, (the 
 fire) enters the navel of the sacrificer, and is liable to injure him. He puts 
 down the mortar ; this is the navel of the fire ; verily he piles the fire with 
 its navel, to avoid injury. (The mortar) is of Udumbara wood ; the 
 Udumbara is strength ; verily he wins strength ; in the middle he puts 
 it down ; verily in the middle he bestows strength upon him ; therefore 
 in the middle men enjoy strength. So large is it, commensurate with Praja- 
 pati, the mouth of the sacrifice. He pounds ; verily he makes food ; he puts 
 (it) down with (a verse) addressed to Visnu ; the sacrifice is Visnu, the trees 
 are connected with Visnu ; verily in the sacrifice he establishes the sacrifice, 
 v. 2. 9. The 3 pan is the concentrated light of these lights ; in that he puts 
 down the pan, verily he wins the light from these worlds ; in the middle he 
 puts (it) down ; verily he bestows upon it light ; therefore in the middle we 
 reverence the light; with sand he fills (it) ; that is the form of Agni Vai$- 
 vanara; verily by his form he wins Vaicjvanara. If he desire of a man, ‘May he 
 become hungry he should put down for one (a pan) deficient in size [1] ; if 
 he desire of a man, ‘ May he eat food that fails not he should put it down 
 full ; verily he eats food that fails not. The man accords a thousand of 
 cattle, the other animals a thousand ; in the middle he puts down the head 
 of the man, to give it strength. In the pan he puts (it) down ; verily he 
 makes it attain support ; the head of the man is impure as devoid of 
 breaths ; the breaths are immortality [2], gold is immortality ; on the 
 (organs of the) breaths he hurls chips of gold ; verily he makes it attain 
 support, and unites it with the breaths. He fills (it) with curds mixed with 
 honey, (saying) ‘May I be fit to drink honey’; (he fills with curds) to be 
 curdled with hot milk, for purity. The curds are the food of the village, 
 honey of the wild ; in that he fills (it) with curds mixed with honey, (it 
 serves) to win both. He puts down the heads of the animals ; the heads of 
 the animals are cattle ; verily he wins cattle. If he desire of a man, ‘ May 
 
 1 For once Weber’s text is clearly defective ; implied or expressed, for it does not 
 
 the comm, and the text of Bill. Ind. refer to yajamanasya but to the Adhvaryu 
 
 insert the essential clause purastat praty- acting for him ; cf. Delbriiek, Altind. Synt. 
 
 ancam upa dadhati, without which there is p. 568. 
 
 no sense in the text. The victims are 3 Cf. ELS. xx. 7, 8 ; KapS. xxxii. 9, 10 ; MS. iii. 
 tethered to the stakes and so to the east, 2. 7 ; £B. vii. 5. 1. 26-2. 36. This section 
 
 but they look westwards. explains the Mantras in TS. iv. 2. 10 as 
 
 Here of course yd has no correlation at all, to the putting down of the pan, &c. 
 
v. 2. 9 — ] The Preparation of the Ground for the Fire [414 
 
 he have no cattle ’ [3], he should put them down, looking away, for him ; verily 
 he makes cattle look away from him ; he becomes without cattle. If he 
 desire of a man, ‘ May he be rich in cattle ’, he should put (them) down 
 looking with (the man’s head) ; verily he makes the cattle look with him ; 
 he becomes rich in cattle. He puts (the head) of the horse in the east 
 looking west, that of the bull in the west looking east ; the beasts other 
 than the oxen and the horses are not beasts at all ; verily he makes 
 the oxen and the horses look with him. So many are the animals [4], 
 bipeds and quadrupeds ; them indeed he puts down in the fire, in that he 
 puts down the heads of the animals. ‘ 1 appoint for thee N.N. of the 
 forest ’, he says ; verily from the cattle of the village he sends pain to 
 those of the wild ; therefore of animals bom at one time the animals of the 
 wild are the smaller, for they are afflicted with pain. He puts down the 
 head of a snake ; verily he wins the brilliance that is in the snake [5]. If he 
 were to put it down looking with the heads of the animals, (the snakes) 
 would bite the animals of the village ; if turned away, those of the wild ; 
 he should speak a Yajus, he wins the brilliance that is in the snake, 
 he injures not the animals of the village, nor those of the wild. Or rather 
 should it be put down; in that he puts down, thereby he wins the 
 brilliance that is in the serpent; in that he utters a Yajus, thereby is it 
 appeased. 
 
 The First Layer of Bricks 
 
 v. 2. 10. The 1 fire is an animal, now the birthplace of the animal is changed 
 in that before the putting up of the bricks the Yajus is performed. The 
 water bricks are seed ; he puts down the water bricks ; verily he places 
 seed in the womb. Five he puts down (on the east), 2 cattle are fivefold ; 
 verily he produces cattle for him ; five on the south, the water bricks are 
 the thunderbolt ; verily with the thunderbolt he smites away the Raksases 
 from the south of the sacrifice ; five he puts down on the west [1], pointing 
 east ; 3 * * * * 8 seed is impregnated in front from behind ; verily from behind 
 
 1 Cf. KS. xx. 9; KapS. xxxii. 11 ; MS. iii. 2. 
 
 8 ; 9®- vii. 5. 2. 40-viii. 1. 4. 2. This 
 
 section explains the Mantras of TS. iv. 3. 
 1. 1-3. 2 of the Apasya, Pranabhrt, and 
 
 Apanabhrt (here Samyat) bricks. 
 
 8 i.e. on the east must be understood ; it is 
 
 the natural place to begin and therefore 
 can bo vaguely specified, and the comm, 
 
 expressly says purastdt is to be supplied. 
 
 8 Two explanations are possible, of which 
 the latter is probably superior. (1) The 
 
 brick has three lines on it, and the lines 
 run east to west, or north to south ; that 
 might be the reference of pracih, as of 
 course there is no sense in which a square 
 brick can be said to face east rather than 
 west ; according to Eggeling (SBE. xliii. 
 18, n. 1) the rule is that the lines run 
 parallel to the adjacent spines of the altar, 
 and therefore that the bricks to the east 
 and west have their lines lengthwise and 
 the bricks to the south and north have 
 
415] The Apctsya, Prdnabhrt, and Apdnabhrt Bricks [ — v. 2 . 10 
 
 he deposits seed for him in front. Five he puts down on the east, point- 
 ing west ; five on the west pointing east ; therefore seed is impregnated 
 in front, offspring are born at the back. On the north he puts down five 
 metre bricks ; the metre bricks are cattle ; verily he brings cattle on birth 
 to his own dwelling. This (earth) was afraid of excessive burning by the 
 fire ; she saw these [2] water bricks, she put them down, then (the fire) 
 did not burn her excessively ; in that he puts down the water bricks, (it is) 
 to avoid excessive burning. She said, ‘ He shall eat food with holy power, 1 
 for whom these shall be put down, and he who shall know them thus.’ He 
 puts down the breath-supporting (bricks) ; verily he places the breaths in 
 the seed ; therefore an animal is born with speech, breath, sight, and hearing. 
 ‘ This one in front [3], the existent ’ ; (with these words) he puts down on 
 the east ; verily with these he supports breath. ‘ This one on the right, the 
 all-worker ’, (with these words he puts down) on the south ; verily with 
 these he supports mind. ‘ This one behind, the all-extending ’, (with these 
 words he puts down) on the west ; verily with these he supports sight. 
 ‘ This one on the left, the light ’, (with these words he puts down) on the 
 north ; verily with these he supports hearing. ‘ This one above, thought ’, 
 (with these words he puts down) above ; verily with these he supports speech. 
 Ten by ten he puts (them) down, to give strength. Transversely 2 [4] he puts 
 (them) down ; therefore transversely do animals move their limbs, for sup- 
 port. With those (put down) on the east Vasistha prospered, with those on 
 the south 3 Bharadvaja, with those on the west V^vamitra, with those on the 
 north Jamadagni, with those above Viijvakarman. He who knows thus the 
 prosperity in these (bricks) prospers ; he who knows thus their relationship 
 becomes rich in relations ; he who knows thus their ordering, (things) go 
 
 them across. But it seems more natural 
 to assume that the bricks had all their 
 lines marked in the same way (with 
 square bricks it is not possible to dis- 
 tinguish between length and crosswise 
 as they are identical), and when non- 
 square bricks were used, the lines would 
 be on the long side, and the use of east 
 or west and north or south as descrip- 
 tions would show which way the head 
 of the brick turned ; in the ease of square 
 bricks the words would merely show 
 which way the lines turned. For cases 
 of non-square bricks in the £B., cf. 
 Eggeling, p. 21, n. 1, according to whom 
 these bricks are laid with their long 
 sides east and west and the lines 
 crosswise. (2) As in Ap. (see p. 477, 
 n. 1) pradh means facing east, and the 
 
 bricks are put down on the west running 
 to the east and vice versa. 
 
 1 brahmand here and in v. 4. 2. 2 is according 
 
 to Weber (Ind. Stud. ix. 351, and in his 
 note here) perhaps = ‘ reichlicli ’. This 
 is, however, not necessary, though the 
 schol. has mukhyaya rrttyd. The same 
 phrase is used in KS. but not in MS., 
 which has merely annado bhavati. MS. 
 and KS. have upadadhdtai and upadhiyante 
 respectively, but the subj. in TS. is ob- 
 viously better than the indie, of KS. The 
 text of MS. should obviously be corrected 
 to read adad for yad, which is nonsense. 
 
 2 The point is that the work begins in the 
 
 east, then south, &c., diagonally. This is 
 compared with the gait of cattle. 
 
 3 For the frequent use of daksina see vi. 1. 1. 
 
 1 ; 5. 2 ; Weber, Ind. Stud. xiii. 111. 
 
V. 2. 10 — ] 
 
 [416 
 
 The First Layer of Bricks 
 
 orderly [5] for him ; he who knows thus their abode becomes possessed of an 
 abode; he who knows thus their support becomes possessed of support. 
 Having put down the breath-supporters he puts down the unifying (bricks) ; 
 verily having deposited in him the breaths he unifies them with the 
 unifying (bricks) ; that is why the unifying have their name. Then too he 
 puts inspiration upon expiration ; therefore expiration and inspiration 
 move together. He puts (them) down pointing in different directions ; 
 therefore expiration and inspiration go in different directions. The un- 
 unified part of the fire [6] is not worthy of heaven ; the fire is worthy of 
 heaven ; in that he puts down the unifying (bricks), he unifies it ; verily 
 he makes it worthy of heaven. ‘ The eighteen-month-old calf the strength, 
 the Krta of throws at dice ’, he says ; verily by the strengths he wins the 
 throws, and by the throws the strengths. On all sides (these verses) have 
 the word ‘ wind ’, and therefore the (wind) blows on all sides. 
 
 The Horse Sacrifice {continued) 
 
 v. 2. 11. a May 1 the Gayatrl, the Tristubh, the Jagatl, 
 The Anustubh, with the Pahkti, 
 
 The Brhatl, the Usnih, and the Kakubh, 
 Pierce thee with needles. 2 
 b May the two-footed, the four-footed, 
 
 The three-footed, the six-footed, 
 
 The metrical, the unmetrical, 
 
 Pierce thee with needles. 3 
 c May the Mahanamnis, the Revatls, 
 
 All the regions that are rich in fruits, 
 
 The lightnings of the clouds, the voices. 
 Pierce thee with needles. 4 
 d The silver, the gold, the leaden, 
 
 Are yoked as workers with the works, 
 
 On the skin of the strong horse, 
 
 May they pierce thee with needles. 5 
 
 1 Cf. KSA<;vamedha, x. 5; MS. iii. 12. 21; 
 VS. xxiii. 33-38. This section contains 
 the Mantras for the marking out by the 
 
 three queens, the MahisI, Vavata, and 
 Parivrktl, of the lines for the dissection 
 of the victim, the MahisI marks the 
 lines down to the breast ( kroda ) with a 
 and 6, the Vavata from breast to navel 
 with c and d, the Parivrktl the rest with 
 c and /; see ApgS. xx. 18. 7 ; BgS. xv. 
 30; Mgs. ix. 2. 4 ; KgS. xx. 7. 1. 
 
 3 KS., MS., and VS. have kakup and antistup 
 
 as usual ; MS. adds kakilb devandm palnayo 
 vifah. MS. has famayantu, VS. famyantu. 
 
 3 All agree in this. 
 
 4 Of the other Sahhitas MS. inverts c and d ; 
 
 VS. has the order c, e, d. MS. has daivyah 
 for vifvah ; VS. has mahdnamnyo revatyo and 
 prabhuvarlh and maiglnh. The Revatls are 
 RV. i. 30. 13 ; the Mahanamnis AA. iv. 
 
 6 MS. has sisuh before harinah and yunjantu ; 
 in d it has syuinah krnvantu fdmyantlh ; 
 VS. adds simdh after c. 
 
417] 
 
 [ — V. 2. 12 
 
 The Dissection of the Horse 
 
 e May the ladies [1], the wives, 
 
 With skill separate thy hair, 
 
 The wives of the gods, the quarters, 
 
 Pierce thee with needles. 1 
 / What then ? As men who have barley 
 Reap the barley in order, removing it, 
 
 Hither bring the food of those 
 
 Who have not gone to the reverential cutting of the strew. 3 
 v. 2. 12. a Who 5 cutteth thee? Who doth divide thee 
 Who doth pierce thy limbs? 
 
 Who, too, is thy wise dissector? 4 
 b May the seasons in due season, 
 
 The dissectors, divide thy joints, 
 
 And with the splendour of the year 
 May they pierce thee with needles. 5 
 c May the divine Adhvaryus cut thee, 
 
 And divide thee ; 
 
 May the piercers piercing 
 Joint thy limbs. 6 
 
 d May the half-months, the months, 
 
 Cut thy joints, piercing, 
 
 May the days and nights, the Maruts, 
 
 Make whole thine injuries [l]. 7 
 e May the earth with the atmosphere, 
 
 May Vayu heal thy rent, 
 
 May the sky with the Naksatras 
 Arrange thy form aright. 8 
 / Healing to thy higher limb: 
 
 Healing to thy lower ; 
 
 Healing to bones, marrow, 
 
 Healing too to thy body ! 
 
 1 MS. begins yosah, &Txd a new half-line supdhuh 
 
 patnayo vajin prajaya bhuksimahi, and at 
 the end of b yathayathdm ; VS. has naryah. 
 
 2 The line is found in full above in i. 8 . 21 d ; 
 
 cf. iii. 1. 3. 2 ad fin. 
 
 3 Cf. KSA 9 vamedha, x. 6 ; VS. xxiii. 39-44. 
 
 This section gives the accompaniment of 
 the flaying of the horse ; see Ap£S. xx. 
 
 18. 9; B 9 S. xv. 30; K£S. xx. 7. 6 . 
 
 4 VS. has famyati, &c., throughout. 
 
 5 KS. and VS. have rtutha, and KS. fimibhih ; 
 
 VS. has tejasa. 
 
 6 KS. omits te ; VS. inverts c and d, and has 
 
 fdmyantih. 
 
 7 VS. has a chyantu. 
 
 8 VS. has prnatu te for bhisajyatu, and sdryo 
 
 naksatraih saha lokam krnotu sa.dh.uyd : KS. 
 has sadhyd. 
 
 17 [h.o.s. 19 ] 
 
v. 3 . l — ] The Second and Later Layers of Bncks 
 
 [418 
 
 PRAPATHAKA III 
 
 The Second and Later Layers of Bricks 
 
 v. 3. 1. Now 1 this fire (ritual) is an extensive 2 sacrifice ; what part of it is 
 performed or what not ? The part of the sacrifice which is performed that 
 is omitted becomes rotten ; he puts down the A^vin (bricks) ; the Ai^vins 
 are the physicians of the gods ; verily by them he produces medicine for it. 
 Five he puts down ; the sacrifice is fivefold ; verily he produces medicine 
 for the whole extent of the sacrifice. He puts down the seasonal (bricks), 
 to arrange the seasons [1]. Five he puts down; the seasons are five; 
 verily he arranges the seasons in their whole number. They begin and end 
 alike ; 3 therefore the seasons are alike ; they differ in one foot ; therefore 
 the seasons differ likewise. He puts down the breath-supporters ; verily 
 he places the breaths in the months ; therefore being alike the seasons do 
 not grow old ; moreover he generates them. The breath is the wind ; in 
 that having put down the seasonal (bricks) he puts down the breath-sup- 
 porters [2], therefore the wind accompanies all the seasons. He puts down 
 the rain-winners ; verily he wins rain. If he were to put them down in one 
 place, then would fall rain in one season only ; he puts them down after 
 carrying them round in order; 4 therefore it rains in all the seasons. Since 
 
 1 Cf. KS. xx. 10 ; KapS. xxxii. 12 ; MS. iii. 2. 
 
 0; £B. viii. 2. 1. 1-4. 20. This section 
 explains the Mantras of TS. iv. 3. 4 and 5, 
 which accompany the putting on of the 
 Aijvini, Rtavya, Pranabhrt, Apasya, and 
 Vayasya bricks of the second piling. 
 
 3 The sense is not certain : in <pB. ii. 5. 2. 48 
 it is applied with an iva to the four 
 
 monthly sacrifices, and Eggeling there 
 (SBE. xii. 407) renders it ‘ detached ’ ; 
 in £B. xiii. 3. 3. 6, which is parallel with 
 v. 4. 12. 3 below, it is said of the 
 A^amedha, and Eggeling (SBE. xliv. 
 334) thinks that it means ‘disused’, but 
 suggests that it may mean ‘ decayed ’, 
 and (ibid. 591) corrects to ‘detached’, as 
 in ii. 5. 2. 48. Sayana here takes the 
 view that because of the number of por- 
 tions of the rite by error some part is 
 regularly overlooked. But the sense 
 seems possibly to be that it is an obso- 
 lescent rite, one which is not necessarily 
 now known in it3 fullness ; this sense 
 is supported by the note in <p£S.xvii. (j. 2 
 of an obscene rite in the Mahavrata ns 
 
 tad etat puranam utscmnam na karyam, 
 where the additional matter renders the 
 sense reasonable. So with the Catur- 
 masyaui : they are not part of everyday 
 life, and the Brahmanas thus would seem 
 to represent for us the period of the 
 efforts to preserve in its fullness an obso- 
 lescent ritual tradition. More probable, 
 however, is the sense ‘extended’, ‘elabo- 
 rate ', which suits all the passages suffi- 
 ciently well; see Keith, ZDMG. lxvi.729. 
 
 3 This is a reference to the Mantra, iv. 3. 4/, 
 
 where the bricks have each the whole in 
 common, except the specific deity sajur 
 vasubhih, &c. The seasons differ by name 
 as do the bricks. Though rather far- 
 fetched, the sense seems clearly meant. 
 
 4 The process is described as the following in 
 
 the comm. ; after depositing the brick 
 in the east, the pradaksina is performed 
 around it by the Adhvaryu, with the 
 brick for the south in his hand and 
 so on. This gives the correct sense of 
 °hdram ; the vague ‘ surrounding ’ of MW. 
 is too indefinite. 
 
419] The Bricks of the Second Layer [ — v. 3. 2 
 
 having put down the breath-supporters he puts down the rain-winners, 
 therefore the rain starts from the sky, impelled downwards by the wind. 
 The strengthening (bricks) are cattle ; cattle have various purposes and 
 various customs, but only as regards water are they of one purpose [3] ; 
 if he desire of a man, ‘ May he be without cattle ’, he should put down for 
 him the strengthening (bricks) and then put down the water (bricks) ; 
 verily he makes discord for him with cattle ; verily he becomes without cattle. 
 If he desire of a man, ‘ May he possess cattle ’, he should put down for him 
 the water (bricks) and then put down the strengthening (bricks) ; verily 
 he makes concord for him with cattle and he becomes possessed of cattle. 
 He puts down four in front; therefore the eye has four forms, two white, 
 two black [4]. The (verses) contain the word ‘head’; therefore the head 
 (of the fire) is in front. Five he puts down in the right hip, five in the 
 left ; therefore the animal is broader behind and receding in front ; ‘ The 
 goat in strength (with these words he puts down) on the right shoulder ; 
 (with) ‘ The ram in strength on the left ; verily he puts together the 
 shoulders (of the fire). ‘ The tiger in strength ’, (with these words) he puts 
 down in the right wing, (with) * The lion in strength ’ on the left ; verily he 
 gives strength to the wings. (With) ‘ The man in strength ’ (he puts down) 
 in the middle ; therefore man is overlord of animals. 
 
 v. 3. 2. ‘ 0 1 Indra and Agni, (the brick) that quaketh not ’, (with these words) 
 he puts down the naturally perforated (brick) ; these worlds are separated 
 by Indra and Agni ; (verily it serves) to separate these worlds. Now the 
 middle layer is, as it were, insecure, it is as it were the atmosphere ; ‘ Indra 
 and Agni ’, he says ; Indra and Agni are the supporters of force among 
 the gods; verily he piles it with force in the atmosphere, for support. 
 He puts down the naturally perforated (brick) ; the naturally perforated 
 (brick) is the atmosphere ; verily he puts down the atmosphere [1]. He makes 
 the horse sniff it ; verily he puts breath in it ; now the horse is connected 
 with Prajapati ; verily by Prajapati he piles the fire. It is a naturally 
 perforated (brick), to allow the passage of the breaths, and also for the 
 lighting up of the world of heaven. When the gods went to the world of 
 heaven, the quarters were in confusion ; they saw these regional (bricks), 
 they put them down, and by them they made firm the quarters ; in that he 
 put down the regional bricks, (it is) to support the quarters. Ten breath- 
 supporters he places in the east [2] ; the breaths in man are nine, the 
 navel is the tenth ; verily he places the breaths in front ; therefore the 
 
 1 Cf.- KS. xx. 11; KapS. xxxii. 13 ; MS. iii. perforated, the Di 9 ya, the Pranabhrt, 
 
 2. 9 ; £B. viii. 3. 1. 1-4. 10. This section Brhatl, and Valakhilya bricks of the 
 
 explains the Mantras of TS. iv. 3. 6 and 7 third layer of the altar, 
 
 accompanying the placing of the naturally 
 
v. 3. 2 — ] The Second and Later Layers of Bricks 
 
 [420 
 
 breaths are in front. He puts down the last with the word ‘ light ’ ; 'there- 
 fore speech, which is the last, is the light of the breaths. He put down 
 ten ; the Viraj has ten syllables, the light of the metres is the Viraj ; 
 verily he puts the light in the east ; therefore we revere the light in the 
 east. The metres ran a race for the cattle ; the Brhati won them ; there- 
 fore cattle are called connected with the Brhati [3]. ‘ Ma metre ’, (with 
 
 these words) he puts down on the south ; therefore the months turn south- 
 wards ; (with) ‘ Earth metre ’ (he puts down) on the west, for support ; 
 (with) ‘ Agni, the deity ’ (he puts down) on the north ; Agni is might ; verily 
 on the north he places might ; therefore he that advances to the north is 
 victorious. They make up thirty-six ; the Brhati has thirty-six syllables, 
 cattle are connected with the Brhati ; verily by the Brhati he wins cattle 
 for him. The Brhati holds the sovereignty of the metres ; he for whom 
 these [4] are put down attains sovereignty. He puts down seven Vala- 
 khilya (bricks) in the east, seven in the west ; in the head there are seven 
 breaths, two below ; (verily they serve) to give the breaths strength. ‘ The 
 head thou art, ruling ’, (with these words) he puts down on the east ; ‘ Thou 
 art the prop ruling ’, (with these words) he puts down on the west ; verily 
 he makes the breaths accordant for him. 
 
 v. 3. 3. Whatever 1 the gods did at the sacrifice the Asuras did. The gods 
 saw these Aksnayastomiya (bricks), they put them down on one place after 
 reciting in another ; the Asuras could not follow it ; then the gods prospered, 
 the Asuras were defeated. In that he puts down the Aksnayastomiyas in 
 one place after reciting in another, (it is) to overcome foes : he prospers 
 himself, his foe is defeated. ‘ The swift, the triple ’, (with these words) he 
 puts down on the east ; the triple is the beginning of the sacrifice [1] ; 
 verily in the east he establishes the beginning of the sacrifice. ‘ The sky, 
 the seventeenfold ’, (with these words he puts down) on the south ; the sky 
 is food, the seventeenfold is food; verily on the south he places food; therefore 
 with the right (hand) is food eaten. ‘ Support, the twenty-onefold ’, (with 
 these words he puts down) on the west ; the twenty-onefold is support ; 
 (verily it serves) for support. ‘ The shining, the fifteenfold ’, (with these 
 words he puts down) on the north ; the shining is force ; verily he places 
 force on the north ; therefore he that advances to the north is victorious. 
 
 ‘ Speed, the eighteenfold ’, (with these words) he puts down on the east [2] ; 
 two threefold ones he establishes in the beginning of the sacrifice in order. 
 ‘ Attack, the twentyfold (with these words he puts down) on the south ; 
 Attack is food, the twentyfold is food ; verily he places food on the south 
 
 1 Cf. KS. xx. 12, 13; KapS. xxxii. 14, 15; those accompanying the Aksnayastomiya 
 
 MS. iii. 2. 10; <^B. viii. 4. 1. 1-28. Thissec- bricks of the fourth layer of the fire 
 
 tion explains the Mantras of TS. iv. 3. 8, altar. 
 
421 ] The Aksnaydstomlyd, Srsti, and Vyusti Bricks [ — v. 3 . 4 
 
 therefore with the right is food eaten. ‘ Radiance, the twenty-twotold , (with 
 these words he puts down) on the west; in that there are twenty, 
 thereby there are two Yiraj verses; in that there are two there is support, 
 verily in order he finds support in the V iraj verses and in the eating oi 
 food. ‘ Fervour, the nineteenfold ’, (with these words he puts down) on the 
 north ; therefore the left hand [3] has the greater fervour. 1 ‘ The womb, 
 the twenty-fourfold ’, (with these words) he puts down on the east ; the 
 Gayatrl has twenty-four syllables, the beginning of the sacrifice is the 
 Gayatri; verily on the east he establishes the beginning of the sacrifice. 
 * The embryo, the twenty-fivefold ’, (with these words he puts down) on the 
 south ; embryos are food, the twenty-fivefold is food ; verily he places food 
 on the south; therefore with the right is food eaten. ‘Force the twenty- 
 sevenfold (with these words he puts down) on the west ; the twenty-seven- 
 fold is these worlds ; verily he finds support in these worlds. * Maintenance, 
 the twenty-fourfold ’, (with these words he puts down) on the north [4] ; 
 therefore the left hand is most to be maintained. 2 ‘ Inspiration, the thirty- 
 onefold ’, (with these words) he puts down on the east ; inspiration is speech, 
 speech is the beginning of the sacrifice; verily he establishes the beginning 
 of the sacrifice on the east. ‘ The surface of the tawny one, the thirty- 
 fourfold ’, (with these words he puts down) on the south ; the surface of 
 the tawny one is yonder sun ; verily he places splendour on the south ; 
 therefore the right side is the more resplendent. ‘ Support, the thirty- 
 threefold ’, (with these words he puts down) on the west, for support. ‘ The 
 vault, the thirty-sixfold (with these words he puts down) on the north ’ ; 
 the vault is the world of heaven ; (verily it serves) to attain the world of 
 heaven. 
 
 v. 3. 4. ‘ Thou 3 art the portion of Agni ’, (with these words he puts down) 
 on the east ; Agni is the beginning of the sacrifice, consecration is the 
 beginning of the sacrifice, holy power is the beginning of the sacrifice, 
 the threefold is the beginning of the sacrifice ; verily on the east he 
 establishes the beginning of the sacrifice. ‘ Thou art the portion of them 
 that gaze on men ’, (with these words he puts down) on the south ; those 
 
 1 Sayana explains daksinavad bhojanaraktyabha- 
 
 vdt, but KS. has bakvkucanarii nigachati, 
 ■which is not certain in text or in sense. 
 The sense may be ‘more enduring’. 
 
 2 The sense here again is uncertain : Sayana 
 
 thinks it means that it is the best for 
 bearing weights ; PW. has ‘durch Uebung 
 tuchtig zu machen’, which is possible, 
 and is followed by MW. ; it is also 
 possible that the sense may be ‘ more 
 dependent ", which is not necessarily in- 
 
 consistent with tapasvitarah above. Bhask. 
 has no explanation, but for tapasvitarah 
 has prabhfitataropakdrakah. 
 
 3 Cf. KS. xx. 12 ; xxi. 2 ; KapS. xxxii. 10, 16 ; 
 MS. iii. 2. 10; £B. viii. 4. 2. 1-3. 20. 
 This section explains the Mantras of TS. 
 iv. 3. 9-11 accompanying the placing of 
 the Srsti and Vyusti bricks of the fourth 
 layer, including the last two (17 and IS) 
 of iv. 3. 8. 
 
[422 
 
 v. 3. 4 — ] The Second and Later Layers of Bricks 
 
 that gaze on men are the learned, Dhatr is food ; verily on birth he gives 
 him food ; therefore on birth he eats food. ‘ The birthplace saved, the 
 seventeenfold Stoma’, he says; the birthplace is food [ 1 J, the seventeen- 
 fold is food ; verily he places food on the south ; therefore with the right 
 food is eaten. ‘ Thou art the portion of Mitra (with these words he puts 
 down) on the west; Mitra is expiration, Varuna inspiration; verily he 
 confers on him expiration and inspiration. ‘ The rain from the sky, the 
 winds saved, the twenty-onefold Stoma ’, he says ; the twenty-onefold is 
 support, (verily it serves) for support. ‘Thou art the portion of Indra’, 
 (with these words he puts down) on the north ; Indra is force, Visnu, 
 is force, the lordly power is force, the fifteenfold is force [2] ; verily 
 on the north he places force ; therefore he that advances to the north 
 is victorious. ‘Thou art the portion of the Yasus ’, (with these words) 
 he put down on the east; the Yasus are the beginning of the sacrifice, the 
 Rudras are the beginning of the sacrifice, the twenty-fourfold is the 
 beginning of the sacrifice ; verily on the east he establishes the beginning 
 of the sacrifice. ‘ Thou art the portion of the Adityas ’, (with these words 
 he puts down) on the south ; the Adityas are food, the Maruts are food, 
 embryos are food, the twenty-fivefold is food ; verily he places food on 
 the south ; therefore with the right food is eaten. ‘ Thou art the portion 
 of Aditi ’ [3], (with these words he puts down) on the west ; Aditi is support, 
 Pusan is support, the twenty-sevenfold is support ; (verily it serves) for 
 support. ‘ Thou art the portion of the god Savitr ’, (with these words 
 he puts down) on the north ; the god Savitr is holy power, Brhaspati 
 is holy power, the fourfold Stoma is holy power ; verily he places 
 splendour on the north ; therefore the northern half is more resplendent. 
 (The verse) contains a word connected with Savitr ; (verily it serves) 
 for instigation ; therefore is their gain produced in the north for 
 Brahmans. 1 ‘ The support, the fourfold Stoma ’, (with these words) he 
 puts down on the east ; the support is the beginning of the sacrifice [4], 
 the fourfold Stoma is the beginning of the sacrifice ; verily he establishes 
 on the east the beginning of the sacrifice. ‘ Thou art the portion of the 
 Yavas ’, (with these words he puts down) on the south; the Yavas 2 are 
 the months, the Ayavas are the half-months ; therefore the months turn 
 
 1 KS. has brahmanebhyah, but the sense is much 
 
 the same. The comm, explains the north 
 as the north of the Yindhyas, this accords 
 with his view of uttarato’bhipraydyi in TS. 
 v. 3. 8. 2, which he refers to Brahmanical 
 generosity; but the references are merely 
 to the nortli of the country as the place 
 of good things, just as in the case of 
 
 speech in KB. vii. 6, and in the Uttara 
 Kuru legend. Cf. TS. v. 2. 5. 3. 
 s The same account of the Yavas and Ayavas 
 is taken in KS. In VS. and QB. viii. 4. 
 2. 11 the sense is that of the two halves 
 of the month ; see Vedic Index, ii. 162. 
 The months as daksindvrt are so called 
 no doubt because of the sun’s motion. 
 
[ — v. 3. 5 
 
 423] 
 
 The Asapatnd and Viraj Bricks 
 
 to the south; the Yavas are food, offspring is food; verily he places food 
 on the south ; therefore with the right food is eaten. ‘ Thou art the portion 
 of the Rbhus (with these words he puts down) on the west, for support. 
 ‘The revolving, the forty-eightfold’, (with these words he puts down) 
 on the north, to confer strength on these two worlds; therefore these 
 two worlds are of even strength [5]. He becomes first for whom these are 
 placed on the east as the beginning (of the sacrifice), and his son is born to 
 be first ; he eats food for whom on the south these (are placed) rich in food, 
 and a son is born to him to eat food ; he finds support for whom these (are 
 placed) on the west, full of support ; he becomes forcible for whom these (are 
 placed) on the north, full of force, and a forcible son is born to him. The 
 fire is a hymn ; 1 verily in that this arrangement [6] is made are its Stotra and 
 Qastra produced ; verily in the hymn the Arkya (Saman and Qastra) is 
 produced ; he eats food, and his son is born to eat food, for whom this 
 arrangement is made, and he too who knows it thus. He puts down the 
 creating (bricks) ; verily he wins things as created. Now there was neither 
 day nor night in the world, but it was undiscriminated ; the gods saw these 
 dawn (bricks), they put them down ; then did this shine forth ; for him for 
 whom these are put down the dawn breaks ; verily he smites away the dark, 
 v. 3. 5. ‘ O 2 Agni, drive away those foes of ours that are born ’, (with these 
 words) he puts down on the east ; verily he drives away his foes on 
 birth. ‘ That are born with force ’, (with these words he puts down) on 
 the west ; verily he repels those that are to be born. ‘ The forty-fourfold 
 Stoma ’, (with these words he puts down) on the south ; the forty-fourfold 
 is splendour ; verily he places splendour on the south ; therefore the right 
 side is the more resplendent. ‘ The sixteenfold Stoma ’, (with these words 
 he puts down) on the north ; the sixteenfold is force ; verily he places 
 force on the north ; therefore [1] he that advances to the north is 
 victorious. The forty-fourfold is a thunderbolt, the sixteenfold is a thunder- 
 bolt ; in that he puts down these two bricks, he hurls the bolt after the 
 foe born and to be born whom he has repelled, to lay them low. He 
 puts down in the middle (a brick) full of dust, the middle of the body 
 is faeces ( purlsa ) ; verily he piles the fire with its own body, and with his 
 
 1 The play here on words is not translatable ; 
 the identification of Agni and the Arka 
 is hardly of Agni with light or flame 
 (cf. <pR x . 4. 1. 9 ; Eggeling, SBE. xliii. 
 342, 402), but rather with arka as hymn 
 of praise. The simple Arka is made into 
 an Arkya Saman and Stotra by the 
 arrangement ( vidha ) of the Mantras of 
 TS. iv. 3. 8 and 9, the first Anuvaka the 
 Stotra, the second the £astra, according 
 
 to the comm. For the constant play on 
 Arka cf. also v. 2. 5. 5 ; 4. 3. 2. 
 
 2 Cf. KS. xxi. 2 ; KapS. xxxii. 17 ; MS. iii. 
 2. 10; 3. 1 ; £B. viii. 5. 1. 8-3. 2. This 
 section explains the Mantras of TS. iv. 3. 
 12 of the Asapatna and Viraj bricks, and 
 those of iv. 4. 1, the Stomabhagas, the 
 treatment of which runs on in v. 3. 6, all 
 in the fifth layer. 
 
v. 3. 5 — ] The Second and Later Layers of Bricks 
 
 [424 
 
 own body he is in yonder world who knows thus. These bricks are called 
 the unrivalled ; no rival is his for whom they are put down [2]. The fire 
 is an animal ; he puts down the Viraj (bricks) in the highest layer; verily 
 he confers upon cattle the highest Viraj ; therefore he that is possessed 
 of cattle speaks the highest speech. Ten by ten he puts (them) down, 
 to confer power on them. Transversely he puts (them) down ; therefore 
 cattle move their limbs transversely, for support. By those metres which 
 were heavenly, the gods went to the world of heaven ; for that the seers 
 toiled [3] ; they practised fervour, these they saw by fervour, and from 
 them they fashioned these bricks. * The course metre ; the space metre 
 (with these words) they put them down ; with these they went to the 
 world of heaven; in that he puts down these bricks, the sacrifice goes 
 to the world of heaven with the metres that are heavenly. By the sacrifice 
 Prajapati created creatures ; he created them by the Stomabhagas ; in 
 that [4] he puts down the Stomabhagas, the sacrificer creates offspring. 
 In the Stomabhagas Brhaspati collected the brilliance of the sacrifice ; 
 in that he puts down the Stomabhaga (bricks) he piles the fire with its 
 brilliance. In the Stomabhagas Brhaspati saw the support of the 
 sacrifice; in that he puts down the Stomabhagas, (it is) for the support 
 of the sacrifice. Seven by seven he puts down, to confer strength, three 
 in the middle, for support. 
 
 v. 3. 6. (With 1 the words) * ray ’, he created Aditya ; with ‘ advance ’, right ; 
 with ‘ following ’, the sky ; with ‘ union ’, the atmosphere ; with ‘ propping ’, 
 the earth ; with ‘ prop ’, the rain ; with ‘ blowing forward ’, the day ; 
 with ‘blowing after’, the night; with ‘eager’, the Vasus; with ‘intelli- 
 gence’, the Rudras ; with ‘ brilliant ’, the Adityas; with ‘ force’, the Pitrs ; with 
 ‘ thread ’, offspring ; with ‘ enduring the battle ’, cattle ; with ‘ wealthy ’, 
 plants. ‘Thou art the victorious, with ready stone [1]; for Indra thee 
 Quicken Indra’, (with these words) he fastened the thunderbolt on his 
 right side, for victory. He created offspring without expiration ; on them 
 he bestowed expiration (with the words) ‘ Thou art the overlord’ ; inspiration 
 (with the word) ‘Restrainer’ ; the eye (with) ‘the gliding’; the ear (with) 
 
 ‘ thebestower of strength ’. Now these offspring, though having expiration 
 and inspiration, hearing and seeing, did not couple ; upon them he bestowed 
 copulation (with the words) ‘ Thou art the Trivrt ’. These offspring though 
 coupling [2] were not propagated ; he made them propagate (with the words) 
 
 ‘ Thou art the mounter, thou art the descender ’. These offspring being 
 propagated did not find support; he made them find support in these 
 worlds (with the words) ‘ Thou art the wealthy, thou art the brilliant, thou 
 
 1 Cf. KS. xxi. 2; KapS. xxxii. 17 ; MS. iii. 2. commented on are in TS. iv. 4. 1 ; and 
 
 10 ; 3. 1 ; £B. viii. 5. 3. 3-8. The verses cf. iii. 5. 2. 
 
425] The Nakasad, Coda, and Svayamatrnna Bricks [ — v. 3. 7 
 
 art the gainer of good verily he makes offspring when propagated find 
 support in these worlds, he with his body mounts the atmosphere, with his 
 expiration he finds support in yonder world, of expiration and inspiration 
 he is not liable to be deprived who knows thus. 
 
 v.3. 7. By 1 the ‘ sitters on the vault ’ the gods went to the world of 
 heaven ; that is why the ‘ sitters on the vault ’ have their name. In that 
 he puts down the ‘ sitters on the vault the sacrificer thus goes by the 
 ‘ sitters on the vault ’ to the world of heaven ; the vault is the world of 
 heaven ; for him for whom these are put down there is no misfortune 
 (nd-akam ) ; the ‘sitters on the vault’ are the home of the sacrificer; 
 in that he puts down the ‘ sitters on the vault ’, the sacrificer thus makes 
 himself a home. The ‘ sitters on the vault ’ are the collected brilliance 
 of the Prstha (Stotras) ; in that he puts down the ‘ sitters on the vault’ [1], 
 verily he wins the brilliance of the Prsthas. He puts down the five crested ; 
 vei'ily becoming Apsarases they wait on him in yonder world ; verily also 
 they are the bodyguards of the sacrificer. He should think of whomever 
 he hates as he puts (them) down ; verily he cuts him off for these deities ; 
 swiftly he goes to ruin. He puts (them) above the ‘ sitters on the vault ’ ; 
 that is as when having taken a wife one seats her in the house [2] ; he 
 puts the highest on the west, pointing east; therefore the wife attends 
 on the west, facing east. He puts as the highest the naturally perforated 
 and the earless (bricks) ; the naturally perforated is breath, the earless 
 is life ; verily he places breath and life as the highest of the breaths ; 
 therefore are breath and life the highest of the breaths. No brick higher 
 (than these) should he put down ; if he were to put another brick higher, 
 he would obstruct the breath and life of cattle [3] and of the sacrificer ; there- 
 fore no other brick should be put down higher. He puts down the naturally 
 perforated brick ; the naturally perforated brick is yonder (sky) ; verily he 
 puts down yonder (sky). He makes the horse sniff it ; verily he places 
 breath in it ; again the horse is connected with Prajapati ; verily by Prajapati 
 he piles the fire. It is naturally perforated, to let out the breaths, and also 
 to light up the world of heaven. The earless is the triumph of the gods ; 
 in that he puts down the earless, he triumphs with the triumph of the 
 gods ; to the north he puts it down ; therefore to the north of the fire 
 is action carried 2 on ; (the verse) has the word * wind ’, 3 for kindling. 
 
 1 Cf. KS. xxi. 2, 3 ; KapS. xxxii. 18 ; MS. iii. 
 
 3. 1 ; 9B. viii. 6. 1. 3-20 ; 7. 3. 9-20. This 
 section explains the Mantras in TS. iv. 4. 2 
 and 3, accompanying the Nakasad, Coda, 
 Svayamatrnna, and Vikarnl bricks of the 
 fifth layer. 
 
 2 The comm, explains that, whenever not 
 
 18 [h.o.s. 19 ] 
 
 specifically described, the action is to be 
 to the north (e. g. the choice of the 
 Brahmans, &c.). Probably the sense is 
 merely ‘on the north the fire is paid 
 attention ’. 
 
 3 Fata in the Mantra. 
 
[426 
 
 v. 3. 8 — ] The Second and Later Layers of Bricks 
 
 v. 3. 8. He 1 puts down the metre bricks ; the metres are cattle ; verily 
 he wins cattle ; the good thing of the gods, cattle, are the metres ; 
 verily he wins the good thing, cattle. Yajnasena Caitriyayana taught 
 this layer ; by this he won cattle ; in that he puts it down, he wins cattle. 
 He puts down the Gayatris on the east ; the Gayatrl is brilliance ; verily 
 at the beginning he places brilliance [1]; they contain the word ‘head’; 
 verily he makes him the head of his equals. He puts down the 
 Tristubhs ; the Tristubh is power ; verily he places power in the middle. 
 He puts down the Jagatis ; cattle are connected with the Jagati ; verily 
 he wins cattle. He puts down the Anustubhs ; the Anustubh is breath ; 
 (verily it serves) to let the breaths out. Brhatls, Usnihs, Panktis, 
 Aksarapahktis, these various metres he puts down ; cattle are various, 
 the metres are cattle [2] ; verily he wins various cattle ; variety is seen 
 in his house for whom these are put down, and who knows them thus. 
 He puts down an Atichandas ; all the metres are the Atichandas ; verily 
 he piles it with all the metres. The Atichandas is the highest of the 
 metres ; in that he puts down an Atichandas, he makes him the highest 
 of his equals. He puts down two-footed (bricks) ; the sacrificer has two 
 feet ; (verily they serve) for support. 
 
 v. 3. 9. For 2 all the gods is the fire piled up ; if he were not to put (them) 
 down in unison, the gods would divert his fire ; in that he puts (them) 
 down in unison, verily he piles them in unison with himself ; he is not 
 deprived of his fire ; moreover, just as man is held together by his sinews, 
 so is the fire held together by these (bricks). By the fire the gods went to 
 the world of heaven ; they became yonder Krttikas ; he for whom these 
 are put down goes to the world of heaven, attains brilliance, and becomes 
 a resplendent thing. He puts down the circular bricks ; the circular bricks 
 are these worlds; the citadels of the gods are these worlds ; verily he enters 
 the citadels of the gods ; he is not ruined who has piled up the fire. He 
 puts down the all-light (bricks) ; verily by them he makes these worlds full of 
 light; verily also they support the breaths of the sacrificer; they are the deities 
 of heaven ; verily grasping them he goes to the world of heaven, 
 v. 3. 10. He 3 puts down the rain-winning (bricks) ; verily he wins the rain. 
 If he were to put (them) down in one place, it would rain for one season ; 
 
 1 Cf. KS. xxi. 4 ; KapS. xxxii. 19 ; MS. iii. 3. 
 2 ; £B. viii. 6. 2. 1-17. This section 
 
 explains the Mantras of TS. iv. 4. 4, ac- 
 companying the metre bricks. 
 
 * This section comments on the Mantras of 
 TS. iv. 4. 6 and 6, accompanying the 
 Saynj, Krttika, Mandalestaka, and Viy- 
 vnjyotis bricks. 
 
 8 Cf. KS. xxii. 6 ; KapS. xxxiv. 1 ; £B. viii. 7. 1. 
 13, 14, 23, 24, in which the use of 
 Samyanis, ‘ stepping-stones’, is censured 
 and attributed to the Carakas. This 
 section explains the Mantras of TS. iv. 
 4. 6. 1, 2, accompanying the Vrstisani, 
 the Sariiyanl, the Aditya and Ghrta and 
 Ya 9 odii bricks. 
 
427] The Vrstisani, Samyani, and other Bricks [ — v. 3 . 11 
 
 he puts down after carrying them round in order ; therefore it rains all the 
 seasons. ‘ Thou art the bringer of the east wind he says ; that is the form 
 of rain ; verily by its form he wins rain. With the Samyanis the gods went 
 (sdm ayus) to these worlds ; that is why the Samyanis have their name ; in 
 that he puts down the Sarhytinls, just as one goes in the waters with a ship, 
 so [1] the sacrificer with them goes to these worlds. The Samyanis are the 
 ship of the fire ; in that he puts down the Samyanis, verily he puts down 
 a boat for the fire ; moreover, w r hen these have been put down, if the waters 
 strive to drag away his fire, verily it remains unmoved. He puts down 
 the Aditya bricks ; it is the Adityas who repel from prosperity him who being 
 fit for prosperity does not obtain prosperity ; verily the Adityas [2] make 
 him attain prosperity. It is yonder Aditya who takes away the brilliance 
 of him who having piled up a fire does not display splendour ; in that he 
 puts down the Aditya bricks, yonder sun confers radiance upon him ; 
 just as yonder sun is radiant, so he is radiant among men. He puts 
 down ghee bricks ; the ghee is the home dear to Agni ; verily he unites 
 him with his dear home [3], and also with brilliance. He places (them) 
 after carrying (them) round ; verily he confers upon him brilliance not to 
 be removed. Prajapati piled up the fire, he lost his glory, he saw these 
 bestowers of glory, he put them down ; verily with them he conferred 
 glory upon himself ; five he puts down ; man is fivefold ; verily he confers 
 glory on the whole extent of man. 
 
 v. 3. 11. The 1 gods and the Asuras were in conflict; the gods were the 
 fewer, the Asuras the more; the gods saw these bricks, they put them 
 down ; ‘ Thou art the furtherer ’, (with these words) they became multiplied 
 with the trees, the plants ; (with) * Thou art the maker of wide room ’, they 
 conquered this (earth) ; (with) ‘ Thou art the eastern ’, they conquered the 
 eastern quarter ; (with) ‘ Thou art the zenith ’, they conquered yonder (sky) ; 
 (with) ‘ Thou art the sitter on the atmosphere ; sit on the atmosphere ’, 
 they conquered the atmosphere; then the gods prospered [1], the Asuras 
 were defeated. He for whom those are put down becomes greater, conquers 
 these worlds, and prospers himself ; his foe is defeated. ‘ Thou art the 
 sitter on the waters ; thou art the sitter on the hawk he says ; that is 
 the form of Agni; verily by his form he wins Agni. ‘In the wealth of 
 earth I place thee he says ; verily with these (bricks) he makes these worlds 
 wealthy. He puts down the life-giving (bricks) ; verily he bestows life 
 upon him [2]. 1 O Agni, thy highest name, the heart he says ; that is the 
 
 home dear to Agni ; verily he obtains his dear home. ‘ Come, let us join to- 
 gether ’, he says ; verily with him to aid he encircles him. ‘ Be thou, 0 Agni, 
 
 1 This section explains the Mantras of TS. iv. Agniriipani, the Dravinoda, the Ayusya, 
 
 4. 7, dealing with the Bhuyaskrt, the and the Agnihrdaya bricks. 
 
[428 
 
 v. 3 . 11 — ] The Second and Later Layers of Bricks 
 
 among those of the five races.’ The fire of the five layers is the fire of the 
 five races ; therefore he speaks thus. He puts down the seasonal (bricks) ; 
 the seasonal (bricks) are the abode dear to the seasons ; verily he wins the 
 abode dear to the seasons. ‘ The firm one he says ; the firm one is the 
 year ; verily he obtains the abode dear to the year. 
 
 The Horse Sacrifice [continued) 
 
 v. 3. 12. The 1 eye of Prajapati swelled, that fell away, that became a horse ; 
 because it swelled (dgvayat), that is the reason why the horse (dqva) has its 
 name. By the horse sacrifice the gods replaced it. He who sacrifices with 
 the horse sacrifice makes Prajapati whole ; verily he becomes whole ; this 
 is the atonement for ' everything, and the cure for everything. All evil 
 by it the gods overcame ; by it also the gods overcame (the sins of) 
 Brahman-slaying ; all evil [1] he overcomes, he overcomes Brahman-slaying 
 who sacrifices with the horse sacrifice, and he who knows it thus. It was 
 the left eye of Prajapati that swelled ; therefore they cut off from the horse 
 on the left side, on the right from other animals. The mat is of reeds ; the 
 horse has its birthplace in the waters, the reed is born in the waters ; 
 verily he establishes it in its own birthplace. The Stoma is the fourfold 
 one ; the bee tore the thigh of the horse, the gods made it whole with the 
 fourfold Stoma ; in that there is the fourfold Stoma, (it is) to make whole 
 the horse. 
 
 PRAPATHAKA IV 
 
 The Piling of the Fire Altar [continued) 
 
 V. 4. 1. The 2 gods and the Asuras were in conflict, they could not decide the 
 issue ; Indra saw these bodies, he put them down ; with them he conferred 
 upon himself power, strength, and body ; then the gods prospered, the 
 Asuras were defeated. In that he puts down Indra’s bodies, the saci'ificer with 
 them bestows on himself power, strength, and body ; verily also he piles up 
 the fire with Indra and with a body; he prospers himself, his foe is [1] 
 defeated. The sacrifice departed from the gods ; they could not recover it ; 
 they saw these bodies of the sacrifice, they put them down, and by them 
 
 1 Cf. 9^- xiii. 3. 1. 1-4. This section belongs upon it. Cf. B<pS. xv. 33. 
 
 to the A 9 vamedha, and is the Brilhmana 2 This section explains the Mantras of TS. iv. 4 
 of the offering of the animals described 8-10,accompanyingtheIndratanu,Yajna- 
 
 in Ap^S. xx. 21.1-6: the horse is placed tanu, and Naksatra bricks. For § 2, cf. 
 
 head to the east on a reed mat, and the RS. xxxiv. 14-16; (JIB. xii.6. 1.3-36 ; iv. 
 
 other animals are so arranged as to look 6. 7. 3 (eke). 
 
429] The Indratanu, Yajnatanu, and other Bricks [ — v. 4. 2 
 
 they recovered the sacrifice. In that he puts down the bodies of the sacrifice, 
 the sacrificer by them wins the sacrifice. Three and thirty he puts down ; the 
 gods are three and thirty ; verily he wins the gods ; verily also he piles up 
 the fire with itself and with a body ; he becomes with his body in yonder 
 world [2], who knows thus. He puts down the lighted (bricks) ; verily he 
 confers light upon it ; the fire blazes piled up with these (bricks) ; verily with 
 them he kindles it ; in both worlds is there light for him. He puts down 
 the constellation bricks; these are the lights of the sky ; verily he wins 
 them ; the Naksatras are the lights of the doers of good deeds ; 1 verily he 
 wins them ; verily also he makes these lights into a reflection [3] to light up 
 the world of heaven. If he were to place them in contact, he would 
 obstruct the world of rain, Parjanya would not rain ; he puts them down 
 without touching ; verily he produces the world of rain, Parjanya is likely 
 to rain ; on the east he puts down some pointing west, on the west some 
 pointing east ; therefore the constellations move both west and east, 
 v. 4. 2. He 2 puts down the seasonal (bricks), to arrange the seasons. He puts 
 down a pair ; therefore the seasons are in pairs. This middle layer is as it 
 were unsupported ; it is as it were the atmosphere ; he puts down a pair 
 on the other layers, but four in the middle one, for support. The seasonal 
 (bricks) are the internal cement of the layers ; in that he puts down the 
 seasonal (bricks), (it is) to keep apart the layers. He puts down next 
 an Avaka plant ; this is the birthplace of Agni ; verily he piles up the fire 
 with its birthplace [1]. Vigvamitra 3 says, ‘ He shall eat food -with holy 
 power, for whom these shall be put down, and he who shall know them 
 thus ’. It is the year which repels from support him who having piled up 
 the fire does not find support ; there are five layers preceding, and then he 
 piles up the sixth; the year has six seasons; verily in the seasons the 
 year finds support. These are the bricks [2], called the over-ladies ; he for 
 whom they are put down becomes the overlord of his equals ; he should 
 think of him whom he hates as he puts (them down) ; verily he cuts him 
 off for those deities ; swiftly he goes to ruin. The Angirases, going to the 
 world of heaven, made over to the seers the accomplishment of the sacrifice ; 
 it became gold ; in that he anoints with fragments of gold, (it is) for the 
 completion of the sacrifice ; verily also he makes healing for it [3] ; moreover 
 he unites it with its form, and with golden light he goes to the world of 
 heaven. He anoints with that which contains the word ‘ of a thousand ’ ; 
 
 1 This does not yet give us the identification 
 
 of the souls of the pious dead and the 
 Naksatras which Sayana sees here, as 
 given in the later tradition. 
 
 2 Cf., for § 1, gB. vii. 4. 2. 29-31 ; viii. 3. 2. 
 
 5-13 ; 4. 2. 11 ; 6. 4. 1-8, and, for § 4, 
 
 gB. ix. 1. 2. 13-17, and MS. iii. 3. 3, 4 ; 
 KS. xxi. 6 ; KapS. xxxii. 6. This section 
 explains the Mantras of TS. iv. 1. 11, ac- 
 companying the Rtavya, the Adhipatnl 
 bricks, and the besprinkling. 
 
 3 See above, TS. v. 2. 10. 3. 
 
[430 
 
 v. 4. 2 — ] The Piling of the Fire Altar 
 
 Prajapati is of a thousand; (verily it serves) to win Prajapati. ‘May 
 these bricks, 0 Agni, be for me milch cows he says ; verily he makes 
 them milch cows ; they, milking desires, wait upon him yonder in yonder 
 world. 
 
 v. 4. 3. The 1 fire is Rudra ; he is born then when he is completely piled up ; 
 just as a calf on birth desires the teat, so he here seeks his portion ; if he 
 were not to offer a libation to him, he would suck the Adhvaryu and the 
 sacrificer. He offers the Qatarudilya (oblation) ; verily he appeases him 
 with his own portion ; neither Adhvaryu nor sacrificer goes to ruin. If he 
 were to offer with the milk of domesticated animals [1], he would afflict 
 domestic animals with pain ; if (with that) of wild (animals), wild 
 (animals) ; he should offer with groats of wild sesame or with groats of 
 Gavidhuka grass ; he harms neither domesticated nor wild animals. Then 
 they say, ‘ Wild sesame and Gavidhuka grass are not a proper offering ’ ; he 
 offers with goat’s milk, the female goat is connected with Agni ; verily he 
 offers with a proper offering; he harms neither domesticated nor wild 
 animals. The Angirases going to the world of heaven [2] spilled the 
 cauldron on the goat ; she in pain dropped a feather (like hair), it became 
 the Arka (plant) ; 2 that is why the Arka has its name. He offers with 
 a leaf of the Arka, to unite it with its birthplace. He offers standing 
 facing north ; this is the quarter of Rudra ; verily he propitiates him 
 in his own quarter. He offers on the last brick ; verily at the end he 
 propitiates Rudra. He offers dividing it into three ; these worlds are 
 three ; verily he makes these worlds of even strength ; at this height 
 he offers [3], then at this, then at this ; these worlds are three ; verily 
 he appeases him for these worlds. Three further libations he offers ; they 
 make up six, the seasons are six ; verily with the seasons he appeases him. 
 If he were to offer while wandering round, he would make Rudra come 
 within (the sacrifice). Or rather they say, ‘ In what quarter is Rudra or in 
 what 1 ’ He should offer them while wandering round ; verily he appeases 
 him completely [4]. The highest (bricks) are the heavenly deities ; over 
 them he makes the sacrificer speak ; verily by them he makes him attain 
 the world of heaven ; he should throw (the leaf) down in the path of the 
 cattle of him whom he hates ; the first beast that steps upon it goes 
 to ruin. 
 
 v. 4. 4. ‘ The 3 strength on the stone ’, (with these words) he moistens (the 
 
 1 Cf. KS.xxi. 6 ; KapS. xxxii. 21 ; MS. iii. 3. 4 ; 423, n. 1). 
 
 QB. ix. 1. 1. 1-13. This section contains s Cf. KS. xxi. 7 ; MS. iii. 3. 5, 6 ; £B. ix. 1. 
 
 the explanation for the whole ^atarudrlya 2. 5-2. 1. 2. This section explains the 
 
 litany (TS. iv. 5). Mantras of TS. iv. 6. 1. 1-3, accompanying 
 
 2 For Arka cf. v. 2. 5. 5 ; 6. 3. 4 ^pp. 409, n . 2 ; the Parisocana and Vikarsana of tho fire. 
 
431 ] The Parisecana and Vikarsana [ — v. 4. 5 
 
 fire), and so purifies it ; verily also he delights it ; it delighted attends him, 
 causing him neither hunger nor pain in yonder world ; he rejoices in 
 offspring, in cattle who knows thus. ‘ That food and strength, do ye, 
 O Maruts, bounteously bestow on us he says ; strength is food, the Maruts 
 are food ; verily he wins food. ‘ In the stone is thy hunger ; let thy pain 
 reach N.N. [1], whom we hate’, he says; verily he afflicts him whom he 
 hates with its hunger and pain. He goes round thrice, moistening; the 
 fire is threefold ; verily he calms the pain of the whole extent of the fire. 
 Thrice again he goes round ; they make up six, the seasons are six ; verily 
 with the seasons he calms its pain. The reed is the flower of the waters, 
 the Avaka is the cream 1 of the waters [2] ; he draws over (it) with a branch 
 of reeds and with Avaka plants ; the waters are appeased ; verily with them 
 appeased he calms his pain. The beast that first steps over the fire when 
 piled, it is liable to burn it up with its heat. He draws over (it) with a frog ; 
 this of animals is the one on which one does not subsist, for neither among 
 the domesticated nor the wild beasts has it a place ; verily he afflicts it with 
 pain. With eight (verses) he draws across [3] ; the Gayatrl has eight 
 syllables, the fire is connected with the Gayatrl ; verily he calms the pain 
 of the whole extent of the fire. (He draws) with (verses) containing (the 
 word) ‘ purifying ’, the purifying (one) is food ; verily by food he calms its 
 pain. The fire is death ; the black antelope skin is the form of holy 
 power ; he puts on a pair of black sandals ; verily by the holy power he 
 shuts himself away from death. ‘ He shuts himself away from death, and 
 away from eating food they say ; one he puts on, the other not ; verily he 
 shuts himself away [4] from death and wins the eating of food. ‘ Honour 
 to thy heat, thy blaze ’, he says, for paying honour they wait on a richer 
 man ; ‘ may thy bolts afflict another than us ’, he says ; verily him whom he 
 hates he afflicts with its pain ; ‘ be thou purifying and auspicious to us ’, he 
 says ; the purifying (one) is food ; verily he wins food. With two (verses) 
 he strides over (it), for support ; (with two) containing (the word) ‘ water \ 
 for soothing. 
 
 v. 4. 5. ‘To 2 him that sits in man hail ! ’ (with these words) he pours 
 butter on ; verily with the Pahkti and the offering he takes hold of the 
 beginning of the sacrifice. He pours on butter transversely ; therefore 
 animals move their limbs transversely, for support. If he were to utter 
 the Vasat cry, his Vasat cry would be exhausted ; if he were not to utter 
 
 1 This must be the same as ( :ara in Ap£S. viii. 
 
 10. 7 ; 11. 19, which Garbe renders ‘sour 
 cream’; the comm, here has dadhno 
 mandam iva. 
 
 2 Cf. KS] xxi. 7, 8 ; MS. iii. 3. 6, 7; £B. ix. 2. 
 
 1. 3-2. 6, and, for § 3, PB. xiii. 5. 22. This 
 section explains the Mantras in TS iv. 
 6. 1. 3-2. 6, accompanying the Vyagharana 
 and the Vaiijvakarmanahuti. 
 
[432 
 
 v. 4. 5 — ] The Piling of the Fire Altar 
 
 the Vasat cry, the Raksases would destroy the sacrifice; Vat he says; 
 verily, mysteriously he utters the Vasat cry ; his Vasat cry is not exhausted, 
 the Raksases do not destroy the sacrifice. Some of the gods eat the 
 offerings [1], others do not ; verily he delights both sets by piling up the 
 fire. ‘ Those gods among gods (with these words) he anoints (it) with 
 curds mixed with honey ; verily the sacrificer delights the gods who eat and 
 those who do not eat the offerings ; they delight the sacrificer. He delights 
 those who eat the offerings with curds, and those who do not with honey ; 
 curds is a food of the village, honey of the wild ; in that he anoints with 
 curds mixed with honey, (it serves) to win both. He anoints with a lai-ge 
 handful 1 (of grass) ; the large handful is connected with Prajapati [2] ; 
 (verily it serves) to unite it with its birthplace ; with two (verses) he 
 anoints, for support. He anoints going round in order ; verily he delights 
 them completely. Now he is deprived of the breaths, of offspring, of cattle 
 who piling the fire steps upon it. ‘ Giver of expiration art thou, of inspira- 
 tion ’, he says ; verily he bestows on himself the breaths ; ‘ giver of splen- 
 dour, giver of wide room ’, he says ; splendour is offspring ; wide room is 
 cattle ; verily he bestows on himself offspring and cattle. Indra slew Vrtra ; 
 him Vrtra [3] slain grasped with sixteen coils; he saw this libation to 
 Agni of the front ; he offered it, and Agni of the front, being delighted 
 with his own portion, burnt in sixteen places the coils of Vrtra; by the 
 offspring to V^vakarman he was set free from evil ; in that he offers 
 a libation to Agni of the front, Agni of the front, delighted with his own 
 portion, burns away his evil, and he is set free from his evil by the offering 
 to Vi^vakarman. If he desire of a man, ‘ May he be set free slowly from 
 evil ’ [4], he should offer one by one for him ; verily, slowly he is set free 
 from evil ; if he desire of a man, ‘ Swiftly may he be set free from evil 
 he should run over all of them for him and make one offering ; swiftly 
 is he set free from evil. Or rather he sacrifices separately with each 
 hymn ; verily severally he places strength in the two hymns ; (verily they 
 serve) for support. 
 
 v. 4. 6. ‘ Do 2 thou lead him forward ’, (with these words) he puts on the 
 kindling-sticks ; that is as when one provides hospitality for one who has 
 come on a visit. He puts down three ; the fire is threefold ; verily he 
 provides his portion for the whole extent of the fire. They are of Udum- 
 
 1 Weber compares srabhistha for sur° in <^B. 
 
 vi. 8. 2. 3 ; cf. Wackernngel, Altind. 
 Gramm, i. 69, 60 ; Ap^!S. xvii. 13. 6 lias 
 darlhagrumustina ; and B£S. x. 50 has 
 grumustim. 
 
 2 Cf. ICS. xxi. 8, 10 ; MS. iii. 3. 8 ; £B. ix. 2. 
 
 3. 6-22. This section explains the Mantras 
 of TS. iv. 6. 3. 1-3 ; 4. 1-4 ; 3. 3, 4, includ- 
 ing the putting on of the kindling-sticks, 
 the taking forward of the fire, and the 
 Apratiratlia hymn. 
 
433] 
 
 The rutting on of the Kindling-sticks [ — v. 4. G 
 
 bara wood, the Udunibara is strength ; verily he gives him strength. * May 
 the All-gods thee he says ; the All-gods are the breaths ; verily with the 
 breaths [1] he raises him up; ‘bear up with their thoughts, O Agni he 
 says ; verily he unites him with the thought for which he lifts him up. 
 ‘ May the five regions divine aid the sacrifice, the goddesses he says, for 
 he moves forward along the quarters. ‘ Driving away poverty and hosti- 
 lity ’, he says, for smiting away the Raksases. ‘ Giving to the lord of the 
 sacrifice increase of wealth,’ he says ; increase of wealth is cattle [2] ; verily 
 he wins cattle. He takes (him) with six (verses) ; the seasons are six ; 
 verily with the seasons he takes him ; two have (the word) ‘ embracing for 
 the smiting away of the Raksases. ‘ With the rays of the sun, with 
 tawny hair, before us he says, for instigation. ‘ Then let our pure invoca- 
 tions be accepted ’, he says ; the pure (one) is food ; verily he wins food. The 
 gods and the Asuras were in conflict ; the gods saw the unassailable (hymn) 
 and with it they conquered the Asuras [3] ; that is why the unassailable 
 (hymn) has its name. In that the second Hotr 1 recites the unassailable 
 (hymn) the sacrificer conquers his foes therewith unassailably ; verily 
 also he conquers what has not been conquered. (The hymn) has ten 
 verses; 2 the Viraj has ten syllables, by the Viraj are kept apart these two 
 worlds ; (verily it serves) to keep apart these two worlds. Again the Viraj 
 has ten syllables, the Viraj is food ; verily he finds support in the Viraj, in 
 eating food. The atmosphere is as it were unreal ; the Agnidh’s altar is as 
 it were the atmosphere ; on the Agnidh’s altar [4] he puts down a stone, for 
 reality ; with two (verses), for support. ‘ As measurer, he standeth in the 
 midst of the sky ’, he says ; verily with this he measures ; * in the middle 
 of the sky is the dappled stone set down ’, he says ; the dappled is food ; 
 verily he wins food. With four (verses) he goes up to the tail ; the metres 
 are four ; verily (he goes) with the metres. ‘ All have caused Indra to wax 
 he says ; verily he attains increase. 1 True lord and lord of strength ’ [5], 
 he says ; strength is food ; verily he wins food. ‘ Let the sacrifice invoke 
 favour, and bring the gods ’, he says ; favour is offspring and cattle ; verily 
 he bestows on himself offspring and cattle. * Let the god, Agni, offer and 
 bring to us the gods ’, he says, to make the cry, Godspeed ! ‘ He hath 
 
 seized me with the impulse of strength, with elevation ’, he says ; elevation 
 is yonder sun in rising ; depression is it when setting ; verily with holy 
 power he elevates himself, with holy power he depresses his foe. 
 
 1 The term is a curious one, and is repeated 
 
 in Baudh. ; presumably it means the 
 first assistant of the Hotr. 
 
 2 i. e. the Bralimana does not recognize the 
 
 last five of the hymn, which are clearly 
 19 [h.o.s. 19] 
 
 an illegitimate addition, unknown to any 
 of the authorities, KS. or MS., but re- 
 cognized in VS. The matter is further 
 discussed in the Introduction, pp. xliv, 
 xlv. 
 
[434 
 
 v. 4. 7 — ] The Piling of the Fire Altar 
 
 v. 4. 7. * Along 1 the eastern quarter do thou advance, wise one he says ; 
 verily with this (verse) he moves to the world of heaven. ‘ Mount ye, with 
 Agni, to the vault he says ; verily with this he mounts these worlds. ‘ From 
 earth have I mounted to the atmosphere,’ he says ; verily with it he mounts 
 these worlds. ‘ Going to the heaven they look not away ’, he says ; verily 
 he goes to the world of heaven. ‘ 0 Agni, advance [1] first of worshippers 
 he says ; verily with it he bestows eyesight upon both gods and men. He 
 steps upon (the altar) with five (verses) ; the sacrifice is fivefold ; verily 
 he goes to the world of heaven with the full extent of the sacrifice. 
 ‘Night and dawn’, he recites as the Puronuvakya, for preparation. 2 ‘O 
 Agni, of a thousand eyes ’, he says ; Prajapati is of a thousand ; (verily it 
 serves) to obtain Prajapati. ‘ To thee as such let us pay honour ; to strength 
 hail ! ’ he says ; strength is food ; verily he wins food [2]. He offers on the 
 naturally perforated brick (a ladle) of Udumbara wood filled with curds ; 
 curds are strength, the Udumbara is strength, the naturally perforated is 
 yonder (sky) ; verily he places strength in yonder (sky) ; therefore we live 
 on strength coming hitherward from yonder. He puts (it) in place with 
 three (verses) ; the fire is threefold ; verily he makes the whole extent of the 
 fire attain support. ‘ Enkindled, 0 Agni, shine before us ’, (with these words) 
 he takes (the kindling-stick) of Udumbara wood ; this is a pipe with pro- 
 jections ; 3 by it [3] the gods made piercings of hundreds of the Asuras ; in 
 that he takes up the kindling-stick with this (verse), the sacrificer hurls the 
 hundred-slaying (verse) as a bolt at his enemy, to lay him low without fail. 
 ‘ Let us pay homage to thee in thy highest birth, 0 Agni ’, (with these 
 words) he takes up (the kindling-stick) of Vikankata wood ; verily he wins 
 radiance. ‘ That various of Savitr, the adorable ’, (with these words) he takes 
 up (the kindling-stick) of QamI wood, for soothing. The fire milks the 
 piler-up of the fire ; the piler-up milks the fire ; ‘ that [4] various of Savitr, 
 the adorable ’, he says ; this is the milking of the fire. This of it Kanva 
 Qrayasa knew, and with it he was wont to milk it ; in that he takes up 
 the kindling-stick with the verse, the piler-up of the fire milks the fire. 
 ‘ Seven are thy kindling-sticks, 0 Agni, seven tongues ’ ; verily he delights 
 seven sevens of his. With a full (ladle) he offers, for Prajapati is as it were 
 full, to obtain Prajapati [5]. He offers with a half-filled 4 (ladle), for from 
 
 1 Cf. KS. xxi. 9, 10 ; MS. iii. 3. 9, 10 ; 9 B. ix. 
 
 2. 3. 24-3. 1. 26. This section explains 
 the Mantras of TS. iv. 6. 5, accompanying 
 the placing the fire on the altar. 
 
 2 The sense is clear, the form being prattyai, 
 
 though the Pada does not apparently 
 recognize the origin of the term ; the 
 
 comm., however, has havihpradanaya. 
 
 The same variation of prati and pratti 
 is found in JUB. i. 68. 6 ; iii. 6. 1, 3. 
 
 3 For the construction cf. Wackernagel, 
 
 Altind. Gramm, n. i. 31. The comm, 
 explains surml as jvalanti lohamayd sthiind ; 
 cf. p. 77, n. 2. 
 
 4 nytinayd cannot mean ‘empty’, as one can- 
 
 not offer with an empty ladle. 
 
435 ] 
 
 The Placing of the Fire on the Altar [ — v. 4. 8 
 
 the half-filled Prajapati created creatures, for the creation of offspring. 
 Agni departed from the gods ; he entered the quarters ; he who sacrifices 
 should think in his mind of the quarters ; verily from the quarters ho 
 wins him ; with curds he offers at first, with butter afterwards ; verily he 
 bestows upon him brilliance and power in accord. There is (an offering) to 
 Va^vanara on twelve potsherds; the year has twelve months, Agni Vai^- 
 vanara is the year; verily straightway [6] he wins Yai^vanara. If he were 
 to offer the fore- and after-sacrifices, there would be a bursting of the sacri- 
 fice ; he offers an oblation with a ladle, for the support of the sacrifice. 
 Vai^anara is the kingly power, the Maruts the people ; having offered the 
 offering to Vai^vanara, he offers those to the Maruts ; verily he attaches 
 the people to the kingly power. He utters aloud (the direction to the Agnidh) 
 for Va^vanara, he offers the offerings of the Maruts muttering ; therefore 
 the kingly power speaks above the people. (The offerings) are for the 
 Maruts ; the people of the gods are the Maruts ; verily he wins for him by 
 the people of the gods the people among men. There are seven ; the Maruts 
 are in seven troops ; verily in troops he wins the people for him ; running 
 over troop by troop he offers ; verily he makes the people obedient to him. 
 v. 4. 8. He 1 offers the stream of wealth ; ‘ May a stream of wealth be 
 mine ’, (with this hope) is the offering made ; this stream of ghee waits 
 upon him in yonder w'orld, swelling up. He offers with butter; butter 
 is brilliance, the stream of wealth is brilliance ; verily by brilliance he 
 wins brilliance for him. Again the stream of wealth is desires ; verily 
 he wins desires. If he desire of a man, ‘ May I separate his breaths and his 
 eating of food ’ [1], he should offer separately for him ; verily he separates 
 his breaths and his eating of food ; if he desire of a man, ‘ May I continue 
 his breaths and his eating of food he should offer for him in a continuous 
 stream; verily he continues his breaths and his eating of food. Twelve 
 sets of twelve he offers ; the year has twelve months ; verily by the year 
 he wins food for him. ‘ May for me food, for me freedom from hunger 
 he says ; that [2] is the form of food ; verily he w 7 ins food. ‘ May for me 
 fire, for me the waters ’, he says ; this is the birthplace of food ; verily 
 he wins food with its birthplace. He offers those where Indra is half ; 
 verily he wins the deities ; since Indra is half of all and a match, therefore 
 Indra is the most appropriating of gods ; he says Indra later ; verily he 
 places strength in him at the top. He offers the w r eapons of the sacrifice ; 
 the weapons of the sacrifice are the sacrifice [3] ; verily he wins the 
 sacrifice. Again this is the form of the sacrifice ; verily he wins the 
 
 j Cf. KS. xxi. 11 ; MS. iii. 4. 1, 2; £B. ix. 3. 
 2. 1-3. 14. This section explains the 
 
 Mantras of the Vasor Dhara in TS. iv. 7. 
 1 - 11 . 
 
[436 
 
 v. 4. 8 — ] The Piling of the Fire Altar 
 
 sacrifice by its form. ‘ May for me the final bath and the cry of Godspeed ! ’ 
 he says, to utter Godspeed ! ‘ May the fire for me, the cauldron he says ; 
 
 that is the form of splendour ; verily by the form he wins splendour. 
 1 May the Rc for me, the Saman he says [4] ; that is the form of the 
 metres ; verily by the form he wins the metres. ‘ May the embryo for me, 
 the calves ’, he says ; that is the form of cattle ; verily by the form he 
 wins cattle. He offers the orderers, to order the disordered. He offers 
 the even and the odd, for pairing ; they are in ascending ratio, for ascent. 
 ‘ May one for me, three’, he says ; one and three are the metres of the gods [5], 
 four and eight the metres of men ; verily he wins both the metres of gods 
 and men. Up to thirty-three he offers ; the gods are three and thirty ; 
 verily he wins the gods ; up to forty-eight he offers, the Jagati has forty- 
 eight syllables, cattle are connected with the Jagati ; verily by the Jagati 
 he wins cattle for him. ‘ Strength, instigation ’, (with these words) he 
 offers a set of twelve ; the year has twelve months ; verily he finds support 
 in the year. 
 
 v. 4. 9. Agni 1 departed from the gods, desiring a portion ; the gods said 
 to him, ‘come back to us, carry the oblation for us.’ He said, ‘Let me 
 choose a born ; let them offer to me the Vajaprasaviya’; therefore to Agni 
 they offer the Vajaprasaviya. In that he offers the Vajaprasaviya, he unites 
 Agni with his own portion ; verily also this is his consecration. He offers 
 with fourteen (verses) ; there are seven domesticated, seven wild [1] animals ; 
 (verily it serves) to win both sets. He offers of every kind of food, to 
 win every kind of food. He offers with an offering-spoon of Udumbara 
 wood; the Udumbara is strength, food is strength; verily by strength 
 he wins for him strength and food. Agni is the consecrated of gods, the 
 piler of the fire of men ; therefore when it rains a piler of the fire should 
 not run, for he has thus obtained food ; rain is as it were food ; if he were 
 to run he would be running from food. He should go up to it ; verily 
 he goes up to food [2]. ‘Night and dawn’, (with these words) he offers 
 with the milk of a black cow with a white calf ; verily by the day 
 he bestows night upon him, by night day ; verily day and night being 
 bestowed upon him milk his desire and the eating of food. He offers 
 the supporters of the kingly power ; verily he wins the kingdom. He 
 offers with six (verses) ; the seasons are six ; verily he finds support in the 
 seasons. ‘ O lord of the world ’, (with these words) he offers five libations 
 at the chariot mouth ; 2 the chariot is a thunderbolt ; verily with the 
 thunderbolt he conquers the quarters [3]. In yonder world the wind 
 
 1 Cl'. KS. xxi. 12 ; MS. iii. 4. 3, 4 ; <^B. ix. 3. the Vajaprasaviya. 
 
 4. 1-4. 2. 8. This section gives the ex- 5 i.e. the point of the pole. 
 
 planation of the Mantras in TS. iv. 7. 12, 
 
437] The Vdjaprasavlya and the Yoking of the Fire [ — v. 4 . 10 
 
 blows over the piler of the fire ; he offers the names of the winds ; verily 
 over him in yonder world the wind blows ; three he offers, these worlds 
 are three ; verily from these worlds he wins the wind. ‘ Thou art the 
 ocean, full of mist he says ; that is the form of the wind ; verily by the 
 form he wins the wind. He offers with his clasped hands, for not other- 
 wise can the oblation of these be accomplished. 
 
 v. 4. 10. The 1 chariot of the gods is yoked for the world of heaven, the 
 chariot of man for wherever his intention is fixed ; the fire is the chariot 
 of the gods. ‘ Agni I yoke with glory, with ghee ’, he says ; verily he 
 yokes him ; he, yoked, carries him to the world of heaven. If he were 
 to yoke with all five together, his fire yoked would fall away, the libations 
 would be without support, the Stomas without support, the hymns without 
 support. He strokes (the fire) with three (verses) at the morning pressing ; 
 the fire is threefold [1] ; verily he yokes the full extent of the fire ; that 
 is as when something is placed on a yoked cart ; the oblations find support, 
 the Stomas find support, the hymns find support. He strokes with two 
 (verses) in the Stotra of the Yajnayajhiya ; the sacrifice is as great as is 
 the Agnistoma ; a further extension is performed over and above it ; verily 
 he mounts at the end the whole extent of the sacrifice. (He strokes) with 
 two (verses), for support ; when it is not completed by one (verse), then [2] 
 does he stroke ; the rest of the sacrifice resorts to him ; (verily it serves) 
 for continuity. He who piles up the fire falls away from this world ; 
 his libation cannot be performed in a place without bricks ; whatever 
 libation he offers in a place without bricks, it runs away, and with its 
 running away the sacrifice is ruined, with the sacrifice the sacrificer ; in 
 that he piles up a second piling, (it is) to support the libations ; the 
 libations find support [3], the sacrifice is not ruined, nor the sacrificer. 
 He puts down eight ; the Gayatri has eight syllables ; verily he piles it with 
 the Gayatri metre ; if eleven, with the Tristubh, if twelve with the Jagati ; 
 verily he piles it with the metres. The fire that is re-piled is called the 
 descendant ; he who knowing thus re-piles the fire eats food up to the third 
 generation. The re-piling is like the re-establishment of the fire ; he who 
 does not succeed through the establishment of the fire [4] re-establishes 
 it ; he who does not succeed by the piling up of the fire re-piles it. In that he 
 piles up the fire, (it is) for prosperity. Or rather they say, ‘ one should not 
 pile it up.’ The fire is Rudra, and it is as if one stirs up a sleeping lion. 2 
 
 1 Cf. KS. xxii. 1, 2; MS. iii. 4. 4, 5 ; £B. ix.4. 
 
 4. 1-7 ; viii. 6. 3. 8-17. This section ex- 
 plains the Mantras of TS. iv. 7. 13, the 
 yoking of the fire and the re-piling. 
 
 2 This interesting phrase is not in KS. or MS., 
 
 which agree closely here, and have only, 
 
 ‘ who can (or shall) awaken a richer man 
 when in sleep’. The awakening is to 
 remembrance of the petitioner who duly 
 gives his present in hope of a generous 
 return. 
 
V. 4. 10 — ] 
 
 [438 
 
 The Piling of the Fire Altar 
 
 But again they say, ‘ One should pile it up.’ It is as if one awakens a richer 
 man with his due portion. Manu piled the fire ; with it he did not prosper ; 
 he saw this re-piling, he piled it, with it he prospered ; in that he piles the 
 re-piling, (it is) for prosperity. 
 
 v. 4. 11. He 1 who desires cattle should pile a piling with the metres; 2 
 the metres are cattle ; verily he becomes rich in cattle. He should pile 
 in hawk shape who desires the sky ; the hawk is the best flier among 
 birds ; verily becoming a hawk he flies to the world of heaven. He should 
 pile in heron form who desires, ‘ May I be possessed of a head in yonder 
 world ’ ; verily he becomes possessed of a head in yonder world. He 
 should pile in the form of an Alaja 3 bird, with four furrows, who desires 
 support ; there are four quarters ; verily he finds support in the quarters. 
 He should pile in the form of a triangle, who has foes [1] ; verily he repels 
 his foes. He should pile in triangle form on both sides, who desires, ‘ May 
 I repel the foes I have and those I shall have ’ ; verily he repels the foes 
 he has and those he will have. He should pile in the form of a chariot- 
 wheel, who has foes ; the chariot is a thunderbolt ; verily he hurls the 
 thunderbolt at his foes. He should pile in the form of a wooden trough 
 who desires food ; in a wooden trough food is kept ; verily he wins food 
 together with its place of birth. He should pile one that has to be collected 
 together, who desires cattle ; verily he becomes rich in cattle [2]. He 
 should pile one in a circle, who desires a village ; verily he becomes 
 possessed of a village. He should pile in the form of a cemetery, who 
 desires, ‘ May I be successful in the world of the fathers ’ ; verily he is 
 successful in the world of the fathers. V^vamitra and Jamadagni had 
 a feud with Vasistha; Jamadagni saw these Vihavya (bricks); he put 
 them down, and with them he appropriated the power and strength 
 of Vasistha; in that he puts down the Vihavyas, the sacrificer with them 
 appropriates the power and strength of his foe. He puts down on the altar 
 of the Hotr ; the Hotr is the abode of the sacrificer [3] ; verily in his abode 
 he wins for him power and strength. Twelve he puts down ; the Jagati 
 has twelve syllables, cattle are connected with the Jagati ; verily with the 
 Jagati he wins cattle for him. Eight each he puts down in the other altars; 
 cattle have eight half-hooves ; verily he wins cattle. (He puts down) six 
 
 1 Cf. MS. iii. 4. 7. This section gives the com- 
 
 ment on the Mantras of TS. iv. 7. 14, the 
 
 Vihavya bricks, and prefaces to that an 
 account of certain optional forms of the 
 altar. The particulars of these forms 
 are given in the Apastamba Qulba Sutra, 
 xiv. 1 seq. (Burk, ZDMG. lvi. 871, 372), 
 and B£S. xvii. 28-30, 
 
 s i.e. the Yajus verses are not used, but Rc 
 verses (TS. iv. 4. 4. 1). 
 
 3 The comm, says that the Kahka and Alaja 
 are species of the (JJyena, the former 
 being distinguished by a round head, the 
 latter by the feet. The 9}’ ona has a 
 vakrapakso ryastapuchah. See Vcdic Index, 
 s. vv. 
 
439] The Horse Sacrifice [ — v. 4. 12 
 
 on the Marjiillya ; the seasons are six, the gods, the fathers, are the 
 seasons ; verily he delights the seasons, the gods, the fathers. 
 
 The Horse Sacrifice ( continued) 
 
 v. 4. 12. ‘ Be 1 pure for the winning of strength ’, this is the Anustubh 
 strophe ; 2 three Anustubhs make four Gayatris ; in that there are three 
 Anustubhs, therefore the horse when standing stands on three feet ; in that 
 there are four Gayatris, therefore he goes putting down all four feet. The 
 Anustubh is the highest of metres, the fourfold Stoma is the highest 
 of Stomas, the three-night sacrifice the highest of sacrifices, the horse the 
 highest of animals ; verily by the highest he makes him go to the highest 
 state. It is the twenty-onefold 3 day [1], on which the horse is slain, there 
 are twelve months, five seasons ; these worlds are three ; the twenty-onefold 
 (Stoma) is yonder sun ; this is Prajapati, the horse is connected with 
 Prajapati ; verily he wins it straightway. The Prstha (Stotra) is of 
 Qakvarl verses, 4 * to make the horse complete, there are various metres, 
 different sets of animals are offered, both domesticated and wild ; in that 
 the Prstha is of Qakvari verses, (it is) to complete the horse. The Saman of 
 the Brahman is that of Prthura^mi ; 6 by the rein the horse is restrained [2], 
 a horse unrestrained and unsupported is liable to go to the furthest 
 distance ; (verily it serves) to restrain and support the horse. The 
 Achavaka’s Saman is the Saihkrti ; 6 the horse sacrifice is an extensive T 
 
 1 Cf. <?B. xiii. 3. 3. 1-6; 2. 2 ; PB. xxi. 4. 1- 
 12. This section gives certain details of 
 
 the rites of the Aijvamedha, namely the 
 verse from the Bahispavamana Stotra 
 on the first day of the Sutya days, the 
 kind of Stoma, the twenty-onefold, for 
 the second day, and the Samans of the 
 Brahmanacchansin and the Achavaka’s 
 Prstha Stotras, and the Prstha Stotra 
 of the Hotr, viz. the MahanamnI verses 
 on the (Jlakvara tune. 
 
 3 The reference is to SV. ii. 366-8 (RV. ix. 
 100. 6, 7, 9 with a different beginning) 
 as recognized by Sayana on PB. xxi. 4. 5 ; 
 
 cf. Eggeling, SBE. xliv. 330 n. It is 
 
 important to note that this passage (not 
 
 used by Eggeling) shows the real sense 
 of catustoma as a fourfold Stoma, i.e. one 
 chanted in four turns of verses, not as 
 usual three, a fact recognized also by 
 L^S. vi. 8. 1 ; this is proved by the 
 reference here to three Anustubhs be- 
 coming four Gayatris, and the same 
 reference is found in PB., though not in 
 
 £B. See also Oldenberg, Prolegomena, 
 p. 344, who shows that this passage 
 recognizes the text of the SV. 
 
 3 The day of the Ekavin 9 a Stoma, i. e. when 
 
 all Stotras take the twenty-onefold form; 
 Aditya is ekavinfa as being the central 
 day of a twenty-one days’ rite ; see 
 Eggeling, p. 331, n. 1. 
 
 4 For the Mahanamnis see SV. ed. BI. ii. 
 
 371, and cf. AA. iv. The metres are 
 decidedly various ; cf. Eggeling, SBE. 
 xli, xxx, n. 2 ; Oldenberg, Prolegomena, 
 pp. 33, 509 seq. 
 
 5 This Saman is either SV. ii. 352-354, or ii. 
 
 355-357, the latter being intended, ac- 
 cording to Eggeling, xliv. 333, n. 2. For 
 the usual Samans see SBE. xxvi. 234, 
 n. 1. 
 
 6 This Saman is either SV. ii. 663, 664, or ii. 
 
 669, 670, or ii. 679-681 ; Eggeling sug- 
 gests the second as meant. 
 
 7 Bhaskara seems to hit the truth in his ver- 
 
 sion utsannabhuyisthdvayavah ; see Keith, 
 ZDMG. lxvi. 729 ; above, p. 418, n. 2. 
 
[440 
 
 v. 4. 12 — ] The Piling of the Fire Altar 
 
 sacrifice ; ‘ who knows they say, ‘ i£ all o£ it is done or not ? ’ In that 
 the Achavaka’s Saman is the Samkrti, (it serves) to make the horse whole, 
 to win it entirely, to prevent interference. The last day is an Atiratra 
 with all the Stomas, to obtain all, to conquer all ; verily he obtains all, 
 he conquers all with it. 
 
 PRAPATHAKA V 
 
 The Piling of the Fire Altar (continued) 
 
 v. 5. 1. In 1 that he completes (the sacrifice) with one animal, (it is) for the 
 continuity of the sacrifice and to avoid cutting it in two. The male 
 animals belong to Indra ; in that being Indra’s they are offered to the fires, 2 
 he causes strife among the deities. He should use Tristubh verses, apper- 
 taining to Agni, for the Y ajyas and Anuvakyas ; in that they appertain to 
 Agni, (the verses) are Agni’s, in that they are Tristubhs (they are) Indra’s ; 
 (verily they serve) for prosperity ; he does not cause strife among the 
 deities. To Vayu of the team he offers a hornless (animal) ; Vayu is the bril- 
 liance of Agni ; it is offered to brilliance ; therefore wheresoever the wind [1] 
 blows, the fire burns ; verily it follows its own brilliance. If he were not to 
 offer to him of the team, the sacrificer would go mad ; (an offering) is made to 
 him of the team, to prevent the sacrificer going mad. The Yajya and the 
 Anuvakya contain 3 (the words) ‘ wind ’ and ‘ white ’, to secure brilliance. 
 ‘ The golden germ first arose ’, 4 (with these words) he pours out the butter 
 portion ; the golden germ is Prajapati ; (verily it serves) for likeness to 
 Prajapati. This (animal) is slain to make up all forms of animals ; its hairs 
 are [2] the form of man, its lack of horns that of horses, the possession of 
 one set of incisors only 5 that of cows, the sheep-like hooves that of sheep, 
 that it is a goat, that is the form of goats. The wind is the abode dear to 
 cattle; in that it is offered to Vayu, in accord cattle wait upon him. 
 
 1 Cf. KS. xix. 8, 9 ; KapS. xxx. 6, 7 ; MS. iii. 
 1. 10; 9B. vi. 2. 2. 1-15 ( = §§ 1, 2), 
 
 where the Carakas are mentioned ; iii. 1. 
 
 3. 1, 2 ( = § 4). This section returns to 
 
 the fire ritual, and deals briefly with the 
 
 offering to Prajapati, mentioned in TS. 
 v. 1. 8. 3, that to Vayu Niyutvant which 
 is employed in place of the offering of 
 the other animals when desired, and 
 throe offerings, to Agni and Visnu, to 
 Aditi, and to Va^viinara, which are 
 made on tlio day of consecration, the 
 
 last of which offered first serves to atone 
 for the failuro of the maker to keep the 
 fire in the pan for a whole year, the 
 normal period ; see Ap^lS. xvi. 7. 1, 8, 10 ; 
 8. 1-12 ; B£S. x. 10, 12. 
 
 2 See above, TS. v. 1. 8. 3. 
 
 3 The verses are RV. vii. 49. 3 ; vi. 49. 4, 
 
 which contain the desired words; they 
 are also used in another rite for Vayu ; so 
 TB. ii. 8. 1. 1. 
 
 4 For this verse cf. iv. 1. 8 it. 
 
 0 See Vedic Index, i. 97, 98. 
 
[ — V. 5. 2 
 
 441] 
 
 The Offerings to Agni and Visnu 
 
 ‘Should an animal be offered to Vayu, or to Prajapati?’ they say; if 
 he were to offer it to Vayu, he would depart from Prajapati; if he were 
 to offer it to Prajapati, he would depart from Vayu [3] ; in that the 
 animal is offered to Vayu, therefore he does not depart ; in that a cake is 
 offered to Prajapati, therefore he does not depart from Prajapati ; in that 
 it is offered on twelve potsherds, therefore he does not depart from 
 Vaiijvanara. When about to consecrate himself, he offers to Agni and Visnu 
 on eleven potsherds ; all the deities are Agni ; the sacrifice is Visnu ; verily 
 he lays hold of the deities and the sacrifice ; Agni is the lowest of the 
 deities, Visnu the highest ; in that he offers to Agni and Visnu on eleven 
 potsherds, the sacrificer envelops the gods [4] on both sides and wins them. 
 By the cake the gods prospered in yonder world, by the oblation in this ; 
 he who desires, ‘ May I prosper in yonder world ’, should offer a cake ; 
 verily he prospers in yonder world. In that it is offered on eight pot- 
 sherds, it is connected with Agni, in that it is offered on three potsherds, it 
 is connected with Visnu ; (verily it serves) for prosperity. He who desires, 
 ‘ May I prosper in the world ’, should offer an oblation ; the ghee belongs to 
 Agni, the rice grains to Visnu, therefore [5] an oblation should be offered ; 
 verily he prospers in this world. It is (an offering) to Aditi ; Aditi is 
 this (earth) ; verily he finds support in this (earth) ; verily also he extends 
 the sacrifice over this. He who piles the fire without keeping it in the pan 
 for a year — (it is with him) as when an embryo is dropped prematurely — 
 would go to ruin ; he should offer before (the others) on twelve potsherds 
 to Vai<jvanara ; Agni Va^vanara is the year ; even as (an embryo) attaining 
 a year’s growth [6] is born when the due season 1 is come, so he having 
 obtained the year when the due season is come, piles the fire ; he goes not 
 to ruin. Vaiijvanara is the form dear to Agni ; verily he wins the form 
 dear to him. These offerings are three ; these worlds are three ; (verily they 
 serve) for the mounting of these worlds. 
 
 v. 5. 2. Prajapati 2 after creating creatures in affection entered into them; 
 from them he could not emerge ; he said, ‘ He shall prosper who shall pile 
 me again hence.’ The gods piled him ; then they prospered ; in that they 
 piled him, that is why the piling has its name. He who knowing thus 
 piles the fire is prosperous. ‘For what good is the fire piled?’ they say. 
 ‘May I be possessed of the fire ’ [1], (with this aim) is the fire piled; verily 
 be becomes possessed of the fire. ‘ For what good is the fire piled?’ they 
 
 1 Cf. Weber, Naxatra, ii. 313, n. 1. 
 
 2 For § 1 there is an imitation in TB. iii. 9. 
 
 8. 1 of the Aijvamedha ; the section deals 
 ■with the purposes of the piling of the 
 fire, and the length of time the fire 
 should be kept in the pan. The Mantras 
 20 [h.o.s. 19 ] 
 
 cited in § 4 are those of TS. iv. 2. 9. 1, 2. 
 The part regarding the piling would 
 naturally be found before TS. v. 1. 1 ; that 
 regarding the touching of the earth 
 before TS. v. 2. 6. 4 ((Jaiiiyu Barhaspatya), 
 and the Ukha part in TS. v. 1. 10. 
 
V. 5.2—] 
 
 [442 
 
 The Piling of the Fire Altar 
 
 say. ‘ May the gods know me (with this hope) is the fire piled ; the 
 gods know him. ‘ For what good is the fire piled ? ’ they say. 1 May I have 
 a house ’, (with this hope) is the fire piled ; verily he becomes possessed of 
 a house. ‘ For what good is the fire piled ? ’ they say. ‘ May I be rich in 
 cattle (with this hope) is the fire [2] piled ; verily he becomes rich 
 in cattle. ‘ For what good is the fire piled 1 ’ they say. ‘ May the seven 
 men live upon me’, (with this hope) is the fire piled ; three before, three 
 behind, the self the seventh ; so many live upon him in yonder world. 
 Prajapati desired to pile the fire ; to him spake earth ; ‘ Thou shalt not 
 pile the fire on me ; thou wilt burn me excessively, and I being burned 
 excessively will shake you apart [3] ; thou wilt fall into a sorry state.’ 
 He replied, * So shall I act that it will not burn thee excessively.’ He 
 stroked it, (saying), ‘ May Prajapati seat thee ; with that deity, in the 
 manner of Angiras, do thou sit firm ’ ; verily making this a brick he put it 
 down, to prevent excessive burning. That on which he is to pile the fire 
 he should stroke, (saying), ‘ May Prajapati seat thee ; with that deity in 
 the manner of Angiras, do thou sit firm ’ [4] ; verily making this a brick 
 he sets it down to prevent excessive burning. Prajapati desired, ‘ Let me 
 be propagated ’, he saw this (fire) in the pan, he bore it for a year, then 
 was he propagated. Therefore for a year must it be borne, then is he 
 propagated. To him the Yasus said, ‘ Thou hast been propagated ; let us 
 be propagated.’ He gave it to the Vasus, they bore it for three days, 
 thereby [5] they created three hundred, three and thirty ; therefore should 
 it be borne for three days ; verily is he propagated. To them the Rudras 
 said, ‘Ye have been propagated, let us be propagated.’ They gave it to the 
 Rudras ; they bore it for six days, thereby they created three hundred, 
 three and thirty ; therefore should it be borne for six days ; verily is he 
 propagated. To them the Adityas said, ‘ Ye have been propagated; let us 
 [6] be propagated ’. They gave it to the Adityas, they bore it for twelve 
 days, thereby they created three hundred, three and thirty ; therefore 
 should it be borne for twelve days ; verily is he propagated. Thereby 
 they created a thousand, the pan being the thousandth ; he who knows 
 thus the pan as the thousandth obtains a thousand cattle, 
 v. 5. 3. ‘With 1 a Yajus it is made, with a Yajus it is cooked, with a Yajus 
 it is set loose, this pan ; it is therefore exhausted, it cannot be used again ’, 
 they say. ‘ 0 Agni, yoke thy (steeds)’, ‘ Yoke them that best invoke the 
 gods (with these words) he offers in the pan ; verily he yokes it again 
 
 1 For § 3 cf. KS. xx. C; £B. vii. 4. 2.35. This place after the treatment of the Durvk 
 
 section deals with the Ukha, the head brick in TS. v. 2. 8. 3, and the rest could be 
 
 of the man victim, and the Vamnbhrt placed in TS. v. 2. 9. 
 
 brick ; this latter passage would be in 
 
[ — V. 5. 4 
 
 443 ] The Head of the Human Victim 
 
 and thereby is it not exhausted. He, who yokes Agni where the yoking is 
 to be performed, yokes him (best) among those who are yoking. ‘ O Agni 
 [1], yoke thy (steeds) ‘Yoke them that best invoke the gods he says ; 1 
 this is the yoking of Agni ; verily he yokes him, and yokes him (best) 
 among those who are yoking. The theologians say, 1 Should the fire be 
 piled up with face down, or face upwards ? ’ Now the fire is piled in the 
 likeness of birds ; if he were to pile it face downward, the libations would 
 reach it behind ; if upwards, it could not fiy, it would not be heavenly for 
 him ; he puts down the human head towards the east, face upwards [2] ; 
 verily the libations reach it in the mouth ; he does not pile it face 
 upwards ; verily it is heavenly for him. He offers with (a verse) addressed 
 to Surya ; 2 verily he bestows sight upon it ; twice he offers, for there are 
 two eyes ; he offers with the same verse, for sight is the same, for 
 prosperity. The gods and the Asuras were in conflict, they deposited 
 their desirable wealth ; the gods appropriated it by means of the Vamabhrt 
 (brick) ; that is why the Vamabhrt (supporting the desirable) has its name. 
 In that he puts down the Vamabhrt, the sacrificer by it appropriates the 
 desirable wealth of his foe. It has a head of gold ; gold is light, the 
 desirable is light; verily by light he appropriates the desirable which is 
 light; there are two Yajuses, 3 for support. 
 
 v. 5. 4. The 4 waters were the wives of Varuna; Agni longed for them, he 
 had union with them ; his seed fell away, it became this (earth) ; what 
 second fell away became yonder (sky) ; this is the Viraj, yonder the Svaraj ; 
 in that he puts down two Viraj (bricks) 5 he puts down these two (worlds). 
 Now the seed which yonder (sky) impregnates, finds support in this (earth), 
 it is propagated, it becomes plants [1] and shoots ; them the fire eats. He who 
 knows thus is propagated, and becomes an eater of food. If a man be full 
 of seed, one should put both down in the first layer for him ; verily these in 
 accord pour seed for him ; if a man have poured his seed, he should put 
 one in the first layer for him and one in the last ; verily he encloses by the 
 two (worlds) the seed he has impregnated. For a year to no man [2] 
 should he descend in honour ; for these two (worlds) descend in honour for 
 no man ; that is their rule. He who piles the fire without a head, becomes 
 headless in yonder world, he who piles it with a head becomes possessed 
 
 1 See above, TS. iv. 2. 9 q and r. 
 
 2 See TS. i. 4. 43 6. 
 
 3 See TS. iv. 2. 9 n and o. 
 
 4 In this section are dealt with the Retahsic 
 
 bricks, an oblation for the Svayamatrnna 
 brick, and the stroking of the layer of 
 bricks. The Retahsic brick should have 
 come in after TS. v. 5. 3, and the rest 
 
 would be expected in TS. v. 2. 10. There 
 is a Brahmana on § 3 in TS. v. 7. 4. 1. 
 
 8 For the Retahsic bricks see TS. iv. 2. 9 p. 
 There are three and, according to Ap£S. 
 xvi. 24. 3, 4, they should all be put in the 
 middle for one who is vivayas, two in the 
 first for a youth, and one each in first 
 and last for an old man. 
 
v. 5. 4 — ] 
 
 [444 
 
 The Piling of the Fire Altar 
 
 of a head in yonder world. ‘ To thought I offer with mind, with ghee, that 
 the gods may come hither, delighting in the offerings, increasing holy 
 order ; on the path of the moving ocean I offer all the days to Vigvakarman 
 the undying oblation V (with these words) he puts down the naturally 
 perforated brick and offers [3] ; that is the head of the fire ; verily he piles 
 the fire with its head. He becomes possessed of a head in yonder world 
 who know thus. The fire is piled for the world of heaven ; whatever is 
 done out of order, that is not heavenly ; the fire is heavenly ; having put 
 down the layer he should stroke it, (saying), * May the wise discern wisdom 
 and folly, like backs straight and crooked, like men ; for wealth and good 
 offspring, 0 god, grant us freedom, and keep bondage from us.’ 1 2 Verily he 
 puts it down in order. He piles (the fire) facing east ; it becomes heavenly 
 for him. 
 
 v. 5. 5. Vhjvakarman, 3 lord of the quarters, may he protect our cattle, may he pro- 
 tect us, to him homage ! Prajapati ; Rudra ; Varuna ; Agni ; lord of the 
 quarters ; may he protect our cattle, may he protect us, to him homage ! 4 
 
 These are the deities, overlords of these animals ; to them he is cut 
 off who puts down the heads of the animals. He puts down the gold 
 bricks ; verily he pays honour to these deities. The theologians [1] say, 
 ‘ In the fire he places the domesticated animals, with pain he afflicts the 
 wild animals ; what then does he leave ? ’ In that he puts down the golden 
 bricks, and gold is immortality, by immortality he makes healing for the 
 domesticated animals, he hurts them not. The first naturally perforated 
 brick is expiration, the second cross -breathing, the third inspiration. 
 Having put down the first naturally perforated brick he should breathe 
 out along it ; verily he unites expiration with expiration ; having put down 
 the second [2] he should breathe across ; verily he unites cross-breathing with 
 cross-breathing ; having put down the third, he should breathe in ; verily he 
 
 1 Found also in KS. xxxix. 3 ; MS. ii. 10. 6 ; 
 
 VS. xvii. 78. KS. and MS. read citim, 
 which is merely a blunder and should 
 have been corrected : cf. note 2. MS. 
 adds vah after samudrasya ; VS. has pdtye 
 vifvasya bhumanah. For the use of this 
 verse see Ap£S. xvi. 22. 3, xvii. 1. 17; 
 3. 9 ; MgS. vi. 1. 7 ; B^S. x. 46. Another 
 use is seen in TS. v. 7. 4 a. 
 
 2 This is RV. iv. 2. 11; KS. xl. 6, where 
 
 von Schroeder rightly replaces cittim 
 dcittim for the single t of the MS. The 
 sense is not easy : Sayana supplies 
 
 ‘ horses ’ for prfthd, and Oldenberg {Rg- 
 veda-Noten, i. 265) avoids the need of 
 reading martam by supplying (good and 
 
 bad). Ditim and aditim are uncertain 
 in sense ; Max Muller refers them to the 
 life that is and that to come, Rotli to 
 wealth and penury ; cf. Oldenberg, SBE. 
 xlvi. 321. For the use of the verse see 
 ApgS. xvi. 34. 3, 4 ; B^S. x. 40, 43, 46. 
 
 3 This section deals with the gold bricks and 
 
 the naturally perforated bricks ; they are 
 placed down five and four in number 
 respectively after the Naksatra bricks 
 (TS. iv. 4. 10), and so should have_been 
 dealt with in TS. v. 4. 1. 3 ; see Ap^S. 
 xvii. 7. 2, 8, and cf. BQS. x. 46, which 
 agrees as to the Svayamatrnnas ; 34 as 
 to the gold bricks. 
 
 4 For the Mantra cf. KS. xxxix. 4. 
 
445 ] Gold Bricks and Naturally Perforated Bricks [ — v. 5. 6 
 
 unites inspiration with inspiration ; verily he kindles him with the breaths. 
 
 ‘ Bhuh, Bhuvah, Suvar (with these words) he puts down the naturally 
 perforated bricks ; the naturally perforated bricks are these worlds ; with 
 these exclamations Prajapati was propagated ; in that he puts down the 
 naturally perforated bricks with these exclamations, he puts down these 
 worlds, and over these [3] worlds he is propagated. 
 
 For expiration, for cross-breathing, for inspiration ; for speech thee ; 
 for sight thee ; with that deity, in the manner of Angiras, do thou sit firm. 1 * 
 
 By Agni the gods sought to go to the world of heaven, with him they 
 could not fly ; they saw these four naturally perforated bricks, they put them 
 down in the quarters, with him with eyes on all sides they went to the 
 world of heaven. In that he puts down four naturally perforated bricks 
 in the quarters, the sacrificer with Agni with eyes on all sides goes to the 
 world of heaven. 
 
 v. 5. 6. a ‘ O 2 Agni, come to enjoy’, 3 he says ; verily he summons him. 
 
 b ‘ Agni we choose as envoy ’, 4 he says ; verily having called he 
 chooses him. 
 
 c ‘ By Agni Agni is kindled ’, 5 he says ; verily he kindles him. 
 
 d ‘ May Agni slay the foes ’, 6 he says ; verily he confers power on him 
 when kindled. 
 
 e ‘ O Agni, we exalt the praise ’, 7 he says ; verily he exalts him. 
 
 These are the forms of the days [1] ; verily each day he piles him, and wins 
 the forms of the days. The theologians say, ‘ For what reason are other 
 bricks exhausted, the space-filler not ? ’ ‘ Because it is connected with 
 
 Indra and Agni and with Brhaspati ’, he should say, for Indra and Agni and 
 Brhaspati are those among the gods who are not exhausted. It has a 
 follower, 8 to avoid monotony. He follows it with an Anustubh ; the space- 
 filler is the body, the Anustubh the breath ; therefore breath comes through 
 all the limbs. ‘They of him, streaming with milk ’[2], he says; therefore there 
 is sap in every joint ; ‘ the dappled mix the Soma ’, he says ; the dappled (cow) 
 is food ; verily he wins food ; Agni is praise, food is praise ; verily he wins 
 food ; ‘ the clans in the birthplace of the gods, in the three realms of sky 
 he says ; verily he makes these worlds full of light for him. He who knows 
 the support of the bricks finds support. ‘ With that deity, in the manner 
 
 1 The fourth is va.ee tva ; the rest is common 
 
 to all. 
 
 * This section deals with the bricks called 
 
 the forms of the days, four bricks, one 
 
 for each layer (Ap£S. xvii. 7. 4) and the 
 
 Lokamprnas, given in TS. iv. 2. 4 n and o. 
 
 Its place is in TS. v. 2. 3 ; cf. B£S. x. 41. 
 
 8 SeeTS. ii. 5. 8. 1,2. 
 
 * See TS. ii. 5. 8. 5. 
 
 6 See TS. i. 4. 46 l. 
 
 6 See TS. iv. 3. 13 a. 
 
 7 This verse is not in the SanhitS ; it is RV. 
 
 v. 13. 2. 
 
 8 i. e. the Lokamprna verse, TS. iv. 2. 4 n, is 
 
 accompanied by ibid. o. 
 
v. 5 . 6 — ] The Piling of the Fire Altar [446 
 
 of Angiras, do thou sit firm,’ he says ; this is the support of the bricks ; he 
 who knows thus finds support. 
 
 v. 5. 7. The 1 fire is piled up for the world of heaven; the set of eleven 
 stakes is a thunderbolt ; if he were to set up eleven stakes in the fire, he 
 would shut it off from the world of heaven with the thunderbolt ; if he 
 were not to set it up, he would sever the animals from the chips ; one 
 stake he sets up ; verily he does not shut it off from the world of heaven, 
 nor sever the animals from the chips. He who piling the fire steps down 
 on it is deprived of power and strength ; he should, with a verse addressed 
 to Indra 2 [1], put down a brick opposite his step ; verily he is not deprived 
 of power and strength. The fire is Rudra, his are three missiles, one that 
 comes straight on, one that strikes transversely, and one that follows up. 
 To them he is cut off who piles the fire ; having piled the fire he should give 
 (a bow) with three arrows to a Brahman, unasked ; verily to them he pays 
 homage, and also he ransoms himself from them. 
 
 The bow of thine, 0 Rudra, in the east [2], may the wind blow after 
 it for thee, to thee, O Rudra, with the year I pay homage. 3 
 
 The bow of thine, O Rudra, on the south, may the wind blow after 
 it for thee, to thee, O Rudra, with the full year I pay homage. 
 
 The bow of thine, O Rudra, on the west, may the wind blow after it 
 for thee, to thee, O Rudra, with the Ida year I pay homage. 
 
 The bow of thine, 0 Rudra, on the north, may the wind blow after 
 it for thee [3], to thee, O Rudra, with the Idu year I pay homage. 
 
 The bow of thine, O Rudra, above, may the wind blow after it for 
 thee, to thee, 0 Rudra, with the year I pay homage. 
 
 Agni is Rudra ; just as a tiger stands in anger, so he also (stands) ; when 
 piled with these he reverences him , verily with homage he soothes him. 
 The fires [4] of the dust 
 That have entered within the earth, 
 
 Of them thou art the highest ; 
 
 Do thou instigate us to life. 4 
 
 1 Cf. KS. xxii. 8; KapS. xxxv. 2 ; MS. iii. 4. 
 
 8. This section contains (1) a rule in 
 favour of the use of one stake only in 
 place of eleven, which is an optional 
 number ; then (2) it prescribes the use 
 of a brick to cover the step of the priest 
 on the altar, and (3) then gives the 
 Mantras for the gift of a bow unasked to 
 a Brahman, which follows the £ataru- 
 driya litany, and finally (4) the Mantras 
 for one who is about to go on a journey. 
 The stop episode belongs logically with 
 
 TS. v. 2. 6, the £atarudriya with TS. 
 v. 4. 3 ; the last has no special place as 
 it is a pure addition, while the first con- 
 tradicts the text. 
 
 2 The verse used is TS. iv. 6. 3 m, and its use 
 
 is prescribed here by Ap£S. xvi. 21. 12. 
 
 3 For the ritual see Ap£S. xvii. 12. 3 ; B£S. 
 
 x. 48. 
 
 4 This is found also in KS. xxii. 10 ; VS. xviii. 
 
 67 (£B. ix. 5. 1. 63); KS. has purlsinah, 
 and both have asi Ivdm ; b\it VS. has 
 asyain prthivyam tidhi, and KS. dvistdh. 
 
[ — V. 5. 8 
 
 447] 
 
 The Reverence of the Fire 
 
 ‘ Thee, 0 Agni, with the mind have I obtained ; thee, 0 Agni, with the 
 fervour have I obtained ; thee,0 Agni, with the consecration have I obtained ; 
 thee, O Agni, with the observances have I obtained ; thee, 0 Agni, with the 
 pressing-day have I obtained; thee, O Agni, with the sacrificial fees have 
 I obtained ; thee, O Agni, with the concluding bath have I obtained ; thee, 
 O Agni, with the barren cow have I obtained ; thee, O Agni, with the cry 
 of Godspeed ! have I obtained ’, he says ; 1 this is the obtaining of Agni ; 
 verily therewith he obtains him. 
 
 v. 5. 8. He 2 pays reverence in front with the Gayatra (Saman) ; verily he 
 confers breath upon him. (He reverences) the wings with the Brhat and the 
 Rathantara ; verily he confers might upon him. (He reverences) the tail 
 with the seasonal Yajnayajniya ; 3 verily he finds support in the seasons. 
 He pays reverence with the Prstha (Stotras) ; the Prsthas are brilliance ; 
 verily he confers brilliance upon him. Prajapati created Agni ; he, created, 
 went away from him ; him he checked ( avarayata ) by the Varavantiya, 
 and that is why the Varavantiya 4 has it name. By the Qyaita 5 he con- 
 gealed him, and that is why the £yaita has its name [1]. In that he 
 reverences with the Varavantiya, he restrains him, and by the Qyaita he 
 congeals him. At the joinings of the wings he reverences with the heart 
 of Prajapati ; 6 verily he attains his affection. 
 
 With the eastern quarter I place thee, with the Gayatrl metre, with 
 Agni as the deity ; with the head of Agni I put down the head of Agni. 7 
 
 With the southern quarter I place thee, with the Tristubh metre, with 
 Indi a as the deity ; with the wing of Agni I put down the wing of Agni. 
 
 With the western quarter I place thee [2], with the Jagatl metre, 
 with Savitr as the deity ; with the tail of Agni I put down the tail of Agni. 
 
 For the ritual see ApQS. xvii. 23. 12; 
 MpS. vi. 2. 6 ; BpS. x. 69. 
 
 1 Found also in KS. xxii. 8 in a different form. 
 
 2 Cf. KS. xxi. 5; KapS. xxxii. 20; MS. iii. 
 
 3. 6, all ad fin. This section describes 
 the reverence paid to the fire and the 
 Atmestakas. The former subject belongs 
 to TS. v. 4. 4, and the latter to TS. v. 4. 1. 
 See AppS. xvii. 7. 6 and 12. 9-1 1 ; Bps. x. 
 49. See also pB. ix. 1. 2. 35-43 ; LpS.i. 
 5. 11 ; and Weber, Ind. Stud. xiii. 275, 
 276 ; Eggeling, SBE. xliii. 180 n. ; Fried- 
 lander, Qankhayana Aranyaka, pp. 39, 40. 
 
 3 The comm, as edited in the BI. finds the 
 
 basis of this in TS. i. 6. 2 1. But this sug- 
 gestion is based on a correction of vasan- 
 tah in the comm, to vasantam and is quite 
 wrong ; the Saman is that based on ArS. 
 iv. 2 ( vasanta in nu rantyah), and it is named 
 
 in Aranya Gana, iv. 1. 9, where Anustha 
 is a misreading {Ind. Stud. iii. 202). The 
 correct form appears in Ap. and Baudh. 
 
 4 Based on RV. i. 27. 1 ; SV. ii. 984. 
 
 5 Based on RV. viii.49. 1 ; SV. i. 235 ; ii. 161. 
 
 The text clearly treats fyaita as derived 
 from fyai, ‘ congeal ’ ; the comm, thinks 
 it means 1 overpowers ’ in pyeti akuruta, 
 but that is impossible and the connexion 
 with pyai is easy. For the form, cf. 
 Whitney, Sansk. Gramm. § 1093. Ap. does 
 not mention this but the Vamadevya 
 Saman ; Baudh. is very elaborate and has 
 both. 
 
 6 samdnrcam says Ap. For similar Upasthanas 
 
 cf. the citations in Friedliinder, Qaiikha- 
 yana Aranyaka, pp. 39, 40. 
 
 7 This is found in KS. xxii. 5 ; MS. ii. 8. 11. 
 
 Cf. MpS. vi. 2. 2. 
 
V. 5. 8 — ] 
 
 [448 
 
 The Piling of the Fire Altar 
 
 With the northern quarter I place thee, with the Anustubh metre, 
 with Mitra and Varuna as the deity ; with the wing of Agni I put down 
 the wing of Agni. 
 
 With the upright quarter I place thee, with the Pankti metre, with 
 Brhaspati as the deity, with the back of Agni I put down the back of Agni, 
 He who piles the fire without its body is without a body in yonder 
 world ; he who piles it with its body is with his body in yonder world. He 
 puts down the body bricks ; this is the body of the fire ; verily he piles the 
 fire with its body ; he has his body in yonder world who knows thus, 
 v. 5. 9. a O 1 Agni, the ocean, thy arrow called the young, with it be gentle 
 to us ; homage to this of thine ; may we prosper, living on this of thine. 
 
 b O Agni, the boisterous ; c the abysmal ; d the strong ; e the desirable ; 
 thy arrow called young, with it be gentle to us : homage to this of thine ; 
 may we prosper, living on this of thine. 2 
 f The 2 layers are the five Agnis, the first is the ocean by name, the second 
 the boisterous [1], the third the abysmal, the fourth the strong, the fifth 
 the desirable ; if he were not to offer libations to them they would burn the 
 Adhvaryu and the sacrificer ; in that he offers these libations, verily he soothes 
 them with their proper portion ; neither Adhvaryu nor sacrificer goes to ruin. 
 
 g May speech be mine in the mouth, breath in the nostrils, sight in the 
 eyes, hearing in the ears, might in the arms, force in the thighs, may all 
 my members be uninjured ; may thy body [2] be with my body ; homage 
 to thee ; harm me not. 3 
 
 h The breaths depart from him who piling the fire steps down on it ; 
 ‘ May speech be mine in the mouth, breath in the nostrils he says ; verily 
 he bestows the breaths on himself. 
 
 i The Rudra in the fire, in the waters, in the plants, the Rudra that 
 hath entered all beings, to that Rudra be homage. 4 
 
 1 This section contains the Mantras and 
 Brahmana for (1) five oblations (a-e) to the 
 
 fires which should rank after TS. v. 4. 9 ; 
 
 (2) a Mantra ( g ) for the mounting of the 
 fire, supplementing TS. v. 1. 2 ; (3) an 
 oblation (cam) of Gavldhuka (Coia; barbata ) 
 to the Rudras not covered by the gataru- 
 driya {i), supplementing TS. v. 4. 3 ; (4) 
 with l an anointing of the fire after piling, 
 supplementingTS. v.4. 2. For (1) cf. ApgS. 
 xvii. 20. 14 ; BgS. x. 37, 39, 41, 44 ; M?S. 
 vi. 1. 8; for (2) cf. ApgS. xvi. 21. 14; 
 M^IS. v. 2. 15. 20 ; for (3) cf. ApgS. xvii. 12. 
 1, 2; BgS. x. 48; MgS. vi. 2. 4 ; for (4) 
 cf. ApgS. xvii. 10, 11 ; M?S. vi. 2. 4 ; 
 B£S. x. 52. 
 
 * This is found in a different reading in KS. 
 
 xl. 3 and MS. ii. 3. 12, these lists in- 
 cluding the invocations ; MS. has tdya 
 vidhema, KS. tasyai te vidhema ; MS. has 
 tasyai te namas, KS. tasyai te sraha, ; MS. 
 has tasyai te itpa patsuto jivd bhuydsma ; KS. 
 has not this but inserts taya nah pahi 
 before tasyai te smha. KS. and MS. have 
 in different order the five epithets dudhra, 
 kahya, kimfila, vanya, and kaksya. Gahya 
 may be equivalent in sense to gahya. 
 
 3 This is found in AV. xix. 60. 1 ; TA. x. 72 ; 
 
 PGS. i. 3. 25; M£S. v. 2. 15. 20, with 
 variants, for which see Whitney’s note 
 on AV. MgS. has akmoh, which is a bad 
 reading. 
 
 4 AV. vii. 87. 1 is roughly and KS. xl. 5 
 
 closely parallel. The exact differentia 
 
449] 
 
 [ — V. 5. 10 
 
 The Offering to the Serpents 
 
 k Some Rudras have shares in the libations ( ahuti ), others have shares 
 in the oblations ( havis ) [3] ; having offered the Qatarudriya, he should 
 put down on the last brick an oblation of Gavldhuka; verily he soothes him 
 with his portion. * For him indeed is the Qatarudrlya offered in truth they 
 say, ‘ for whom this (oblation) is made on the fire.’ 
 
 I May the Vasus, with the Rudras, protect thee on the east ; may the 
 Pitrs whose lord is Yama, with the Pitrs, protect thee on the south ; may 
 the Adityas, with the All-gods, protect thee on the west ; may Dyutana 
 Maruta, with the Maruts, protect thee on the north [4] ; may the gods, 
 whose chief is Indra, protect thee from below and from above. 
 
 m It is not purified, nor made worthy of sacrifice, nor really anointed, 
 if it is anointed before this point ; in that he anoints it with ghee after it 
 has been piled, thereby is it purified, made worthy of sacrifice and really 
 anointed. 1 
 
 v. 5. 10. a Thou 2 art the eastern quarter, the favourable by name ; of thee as 
 such Agni is the overlord, the black (snake) the guardian ; the overlord 
 and the guardian, to them homage ; may they be gentle to us ; him whom 
 we hate and who hateth us I place within the jaws of you two. 3 
 
 Thou art the southern quarter, the mighty by name ; of thee as such 
 Indra is the overlord, the scorpion, &c. 
 
 Thou art the western quarter, the forward by name; of thee as 
 such [1] Soma is the overlord, the viper, &c. 
 
 Thou art the northern quarter, the stable by name ; of thee as such 
 Varuna is overlord, the striped snake, &c. 
 
 Thou art the great quarter, the lady paramount by name; of thee as 
 such Brhaspati is overlord, the white, &c. 
 
 Thou art this quarter, the powerful by name ; of thee as such Yama 
 is the overlord, the spotted necked (snake) the guardian ; the overlord 
 and the guardian, to them homage ; may they be gentle to us ; him whom 
 we hate and [2J who hateth us I place within the jaws of you two. 
 
 between the two offerings for the Rudras 
 is not a great one, but the second is laid 
 down on the brick (m dadhydt) as a caru , 
 and not offered as an ordinary offering. 
 
 1 Not in the other texts. It is a polemic 
 against the use of TS. iv. 4. 11 o for 
 anointing with golden chips, see Ap£S. 
 xvii. 11. 1, though the Sutras allow of 
 the use of both in the different places. 
 a Cf. MS. ii. 13. 21. This section contains 
 the Mantras and the Brahmana for (1) 
 the fire serpent offerings (a) ; (2) the six 
 21 [h.o.s. 19] 
 
 great offerings (c), and (3) the freeing of 
 the yoked Agni (e) ; the first two are 
 placed naturally by the comm, after TS. 
 
 v. 4. 9, the last has no special place as not 
 being any part of the rite as contemplated 
 above. For (1) see AptpS. xvii. 20. 14 ; 
 M^S. vi. 2. 6 ; BgS. x. 49 ; for (2) see 
 A P gS. xvii. 20. 15 ; BgS. x. 50 ; for (3) 
 see ApgS. xvii. 23. 10 ; BgS. x. 59 ; MgS. 
 
 vi. 2. 6 ; KgS. xviii. 4. 26. 
 
 3 There is a similar list in MS. ii. 13. 1, and 
 cf. MP. ii. 17. 14. 
 
V. 5. 10 — ] 
 
 [450 
 
 The Piling of the Fire Altar 
 
 b These deities guard the fire when kindled ; if he were not to offer 
 libations to them, they would suck the Adhvaryu and the sacrificer ; in that 
 he offers these libations he soothes them with their proper portion ; neither 
 Adhvaryu nor sacrificer goes to ruin. 
 
 c Ye are missiles by name ; your houses are in the east ; your arrows 
 are Agni ; the water, &C . 1 
 
 Ye are smearers by name [3] ; your houses are in the south, your 
 arrows are the fathers ; the ocean, &c. 
 
 Ye are the bearers of the bolt by name ; your houses are in the west, 
 your arrows are sleep ; the cleft, &c. 
 
 Ye are the stable by name ; your houses are in the north ; your 
 arrows are the waters ; the sea, &c. 
 
 Ye are overlords by name ; your houses are above ; your arrows are 
 the rain ; the helper, &c. 
 
 Ye are the raw-flesh eaters by name, of the earth ; your houses are 
 here [4] ; your arrows are food ; winking is the name of the wind ; to you 
 homage ; be ye gentle to us ; him whom we hate and who hateth us I put 
 in your jaws. 
 
 d Some gods eat the offerings, others do not ; verily the piler of the fire 
 delights both sets. He offers these libations with curds mixed with honey ; 
 verily he delights them with their proper portion. Or rather they say, 
 ‘ The gods who eat not the oblations are the bricks ’ [5]. He offers going 
 round in order ; verily he delights them completely. 
 
 e Suck this mighty breast of the waters, 
 
 Filled in the midst of the flood, O Agni ; 
 
 Rejoice in the spring of sweetness, 0 ocean, 
 
 Enter thy seat of the sea. 2 
 
 / If one having yoked the fire does not set it free, then just as a horse 
 yoked and not set free in hunger is overcome, so his fire is overcome, and 
 with it being overcome the sacrificer is overcome ; he having piled the fire 
 becomes aheat [6] ; ‘ Suck this mighty breast of the waters ’, (with these 
 words) he offers a ladle full of butter ; this is the freeing of the fire ; verily 
 setting it free he gives it food. Therefore they say, both he who knows 
 
 1 Here as before there are six quarters, no 
 
 doubt the brlidtl and updri are identical as 
 the zenith, and iydm and ihd denote the 
 point of observation of the speaker ; 
 cf. Vedic Index, i. 365, 3G6. The use of 
 these verses is clearly supplementary 
 to the verses given in TS. iv. 6. 1 n and 
 treated of in TS. v. 4. 5, and the comm.’s 
 attempt to reconcile them as really 
 
 complimentary is wasted. The use of a 
 Stoma as well as an anointing is an addi- 
 tion with no obvious point. 
 
 2 Pound also in KS. xl. 6 and VS. xvii. 87 : 
 both have prdpmam and KS. ti mint, VS. 
 arvaii for the probably incorrect urva ; in 
 ApMB. ii. 17. 20 madhumantam appears 
 for urjasvantam. 
 
451] 
 
 [ — V. 5. 14 
 
 The Horse Sacrifice 
 
 and he who knows not. * A horse well loaded carries well ’ ; the horse is 
 Agni ; verily he delights him, he delighted delights him ; he becomes 
 richer. 
 
 The Horse Sacrifice ( continued ) 
 
 v. 5. 11. To 1 Indra, the king, a boar; to Varuna, the king, a black 
 (antelope); to Tama, the king, a deer; to the bull, the king, a Gayal ; 
 to the tiger, the king, a Bos Gavaeus ; to the king of men a monkey ; 
 for the swift falcon 2 a quail ; for the Nllahgu (snake) a worm ; for 
 Soma, the king, a gazelle ; for the ocean a crocodile ; for the snowy 
 mountain an elephant. 
 
 v. 5. 12. The 3 ape is for Prajapati ; the owl, the Haliksna, the cat, are for 
 Dhatr ; to Sarasvatl the white starling, of human speech ; the wild goat, 
 the ichneumon, the Qaka, these are for Pusan ; the curlew to speech. 4 
 v. 5. 13. To 5 the offspring of waters a fish ; the crocodile, the dolphin, 
 the Kulikaya are for the ocean ; to speech the Paingaraja ; to Bhaga the 
 sea-crow; the swan, the Vahasa, the woodpecker, these are for Vayu; 
 to the quarters the Cakravaka. 6 
 
 v. 5. 14. To 7 might, a boa-constrictor ; the mole, the Srjaya, the lizard, 
 
 1 Cf. KSAsvamedha, vii. 1 ; MS. iii. 14. 11; 
 
 VS. xxiv. 30. This section begins the list 
 of victims, insets for the eleven sacrificial 
 parts ; 11-21 contain the wild animals ; 
 22-24 domesticated animals. In the 
 whole 11-24 KS. agrees save for misread- 
 ings with the TS. MS. and VS. are less 
 in accord. Cf. Ap£S. xx. 14. 4 ; BtpS. 
 x. 23, 26 ; M£S. ix. 2. 4. The beasts 
 here enumerated are all treated of in the 
 Vedic Index, and the little known is given 
 there. The comm., both Bhask. and 
 Sayana, merely guess like Mahldhara on 
 VS., and Sayana falsely asserts that each 
 alternate Anuvaka has eleven animals 
 in it. Bhaskara says there are eighty-one 
 animals in eleven sections, and they can 
 be in some people’s view drawn merely, 
 as being hard to catch. 
 
 2 The change of case is noteworthy. The 
 
 comm, makes the Nilangu a black ser- 
 pent, the kulungah a citragah katukasvarah, 
 while Bhaskara has citta ( citka ) katuka- 
 svancih : both readings seem corrupt. 
 
 3 Cf. KSAijvamedha, vii. 2 ; MS. iii. 14. 12, 
 
 13 ; VS. xxiv. 31, 33. Cf. B£S. xv. 23, 
 
 which prescribes five animals south 
 
 and five north on the stakes for the ten 
 sections 12-21. 
 
 4 MS. and KS. agree in Ula and Haliksna. 
 
 The comm, beside ‘ ape ’ for mayiih sug- 
 gests a 1 forest peacock ’ ; Haliksna is a 
 trnahiiisa (grasshopper) or haritacataka ; 
 the ^aka is a fly or a long eared beast. 
 Bhaskara gives Kafika as one version of 
 Ula, or ‘long-eared’. 
 
 5 Cf. KSA 9 vamedha, vii. 3 ; MS. iii. 14. 2, 3, 
 
 15, 16 ; VS. xxiv. 34, 35. 
 
 6 KS. has jhasah ; putirayah (VS. (xxiv. 25) 
 
 kulipayah; MS. (iii. 14. 2, 16) putlkayah ) 
 and kuvarasya, for which von Schroeder 
 suggests kubarasya (cf. AK. i. 2. 3. 1 sch.). 
 The comm, calls the Paingaraja a red-eyed 
 bharadvdjah, or a great bird that wanders 
 on the sea-shore, or a Cakora ; an Atl 
 is a kutragl or a Casa (Coracias indica ) ; a 
 Nakra and a Makara have dirgha and par- 
 yasta beaks respectively, and a woodpecker 
 is also a water-bird ; these curiosities are 
 found in Bhaskara. 
 
 7 Cf. KSAijvamedha, vii. 4 ; MS. iii. 14. 14 ; 
 
 VS. xxiv. 33. The comm, explains 
 Srjaya as a black fly, a white serpent, 
 or dark buffalo ; the pot-nosed is a kind 
 
v. 5. 14 — ] 
 
 [452 
 
 The Horse Sacrifice 
 
 these are for Mitra ; to death the dark (serpent) ; to wrath the viper ; the 
 pot-nosed, the lotus-sitter, the copper snake, these are for Tvastr ; to the 
 echo the Vahasa. 
 
 v. 5. 15. The 1 human beast to the moon; the lizard, the Kalaka, the 
 woodpecker, these are for the trees ; the dappled (deer) to day ; the black 
 (antelope) to night ; the cuckoo, the Ksvinka, the black-headed, these are 
 (to be offered) to Aryaman ; the crab for Dhatr. 2 
 
 v. 5. 16. For 3 the sun the crane; the deer, the peacock, the hawk, these 
 are for the Gandharvas ; for the Vasus the francolin partridge ; for the 
 Rudras the partridge ; the red doe, the KundrnacI, the Golattika, these are 
 for the Apsarases ; to the wood the Srmara. 4 
 
 v. 5. 17. The 5 dappled (deer) is for the All-gods ; the Pitva, Nyahku, the 
 Kaf;a, these are (to be offered) to Anumati ; the cuckoo is for the half- 
 months ; the tortoise for the months ; the Kvayi, the Kutaru, the gallinule, 
 these are (to be offered) to Sinivali ; to Brhaspati the cat. 6 
 v. 5. 18. The 7 Qaka is for earth; the field-rat, the Ka$a, the flying fox, 
 these are for the fathers ; the pole-cat for the seasons ; the quail to the 
 year ; the pigeon, the owl, the hare, these are for Nirrti ; the cock for 
 Savitr. 8 
 
 v. 5. 19. The 9 deer for Rudra ; the chameleon, the bird, the Pippaka, these 
 are (to be offered) to the arrow shot ; the gazelle for the Maruts ; the 
 Qarga to the Brahman ; the hyena, the black (deer), the dog of four eyes, 
 the ass, these are for other men ; to Agni the crow. 10 
 
 of serpent ; the lotus-sitter is a lotus 
 serpent or a bee ; the Vahasa is a kalpa- 
 pramdinasarpa, while in 13 it is a ksullafan- 
 khavahi jantuh. 
 
 > Cf. KSA^amedlia, vii. 5 ; MS. iii. 14. 16, 
 17 ; VS. xxiv. 35. 36. 
 
 2 The comm, calls the Kalaka a sarata and 
 
 the Ksvinka a red-faced female ape, and 
 the kakkatah a hole-living crab ; KS. has 
 pigah and kakkatah. Bhaskara has lata, for 
 sarata, and possibly the latter word is a 
 mere corruption, not a difficult one. 
 
 3 Cf. KSA^amedha, vii. 6; MS. iii. 14. 18 ; 
 
 VS. xxiv. 37. 
 
 4 KundrnacI is a house lizard, according to 
 
 the comm. ; the Golattika is an anjaritaka 
 or a red and white animal ; the Srmara 
 is a camara. Bhaskara has khaujantakd 
 as the form. 
 
 3 Cf. KSA<;vamedha, vii. 7; MS. iii. 14. 20; 
 VS. xxiv. 89. 
 
 8 KS. has bidvah, VS. (xxiv. 32) pidvdh, and 
 KS. has fimyutah for fitputxih. Nyahku, 
 
 according to the comm., is a deer or a 
 bear ; the Datyauha a black-throat or 
 a dweller on the lake ; the others are 
 kinds of beasts. Bhaskara gives the 
 Kvayi as a water-cock, or a gold-eater; the 
 Kutaru a mrgasinha or a kind of owl, the 
 Datyauha a water-cock or a lake dweller. 
 
 7 Cf. KSA^amedha, vii. 8 ; MS. iii. 14. 19 ; 
 
 VS. xxiv. 26, 38. 
 
 8 KS. and some MSS. have here the briefer form 
 
 pdmtrah. The comm, says manthllavah 
 is a water-cock, a jahaka a hole-living 
 jackal ; a lopd a cemetery bird, a krkavd- 
 kuh a wild cock. Bhaskara gives the 
 Miinthllava as a mahaudabhuj or a fakuni- 
 kuttaka. 
 
 9 Cf. KSAcjvamedha, vii. 9 ; MS. iii. 14, 20, 
 
 21 ; VS. xxiv. 39, 40. 
 
 10 KS. has krkilasah, with which von Scliroeder 
 
 compares AK. ii. 6. 12 sell, krkuldsah : the 
 comm, gives the £;irga as a wild Cataka, 
 the Dhuhksnii as the white crow, follow- 
 ing Bhaskara. 
 
453] 
 
 [ — v. 6. 1 
 
 The Animal Offerings 
 
 v. 5. 20. The 1 Alaja is for the atmosphere ; the otter, the diver, the swimmer, 
 these for the waters ; to Aditi the Hahsasaci ; to Indram the Klr^a ; the 
 vulture, the white-breasted, the Vardhranasa, these are for the sky; the 
 hedgehog is for sky and earth. 2 
 
 v. 5. 21. The 3 eagle for Parjanva ; the swan, the wolf, the cat, these arc 
 for Indra ; the otter for the waters ; the jackal is (to be offered) to 
 Aryaman ; the lion, the ichneumon, the tiger, these are (to be offered) 
 to great Indra ; the rhinoceros to desire. 4 5 
 
 v. 5. 22. For* Agni the black-necked ; for Sarasvati the ewe ; the brown 
 one for Soma ; the dark for Pusan ; the white-backed for Brhaspati ; the 
 variegated for the All-gods ; the ruddy one for Indra ; the speckled one for 
 the Maruts ; the mixed one for Indra and Agni ; the one spotted below 
 for Savitr; the ram for Varuna. 6 
 
 v. 5. 23. The 7 horse, the hornless one, the Gayal, these are for Prajapati ; 
 for Agni the two with black necks ; for Tvastr the two with hairy 
 thighs ; the two white-backed for Brhaspati ; to Dhatr the speckled- 
 bellied one ; for the sun the white ram. 
 
 v. 5. 24. To 8 Agni of the front the red-limbed 9 ox ; the two spotted below 
 for Savitr ; the two red-navelled for Pusan ; the two hornless tawny ones 
 for the All-gods ; the speckled for the Maruts ; the black goat for Agni ; 
 the ewe for Sarasvati ; the black ram with one white foot for Yaruna. 
 
 PRAPATHAKA VI 
 
 The Piling of the Fire Altar ( continued ) 
 
 v. 6. 1. a Golden 10 of colour, pure, purifying, 
 
 In which was born Ka^yapa, in which Indra, 
 
 1 Cf. KSA 9 vamedha, vii. 10; MS. iii. 14. 16, 
 
 20 ; VS. xxiv. 34, 39. 
 
 2 KS. has Klrsa ; the comm, explains fitikaksi 
 
 as a vulture, and vardhranasa, as a kha- 
 dgamrga, while Bhaskara gives as a variant 
 ka h kanacdrika. 
 
 3 Cf. KSA 9 vamedha, vii. 11 ; KS. xxiv. 34-37. 
 
 4 The comm, gives the Parasvant as a buffalo, 
 
 but cf. Vedic Index , i. 492. Bhaskara gives 
 buffalo or ass as the sense. 
 
 5 Cf. KSAijvamedha, viii. 1 ; MS. iii. 13. 2 ; 
 
 VS. xxix. 58. 
 
 6 This and the next section give the colours 
 
 for the gods ; cf. Hillebrandt, Thitre und 
 Gdtter im vedischen Ritual (Breslau, 1905). 
 
 7 Cf. KSAijvamedha, viii. 2; MS. iii. 13.2; 
 
 VS. xxiv. 1. B£S. xv. 23 prescribes their 
 
 binding to the central post. 
 
 8 Cf. KSAijvamedha, viii. 3; VS. xxiii. 59; 
 
 B£S. xv. 23, which prescribes their 
 binding to the central post. In the 
 MSS. AC. the number is given as 19, 
 15-18 being called 14. 2-5 and 20 and 21 
 being made 20. 1 and 20. 2. This is in- 
 teresting, for in Ap^S. xvii. 14. 4 the 
 number is given as ten, which corre- 
 sponds with the omission of 15-18, but 
 not with that of 21. 
 
 9 rohitalihga or rakta is the version of Bhaskara. 
 
 Cf. KS. xxxix. 2 ; MS. ii. 13. 1 ; MP. i. 2. 
 
 2-5. This section contains the verses 
 accompanying the rite for the Kumbhes- 
 takas ; with a-n he addresses the Kum- 
 bhestakas when deposited, and with o he 
 
v. 6. 1 — ] 
 
 [451 
 
 The Piling of the Fire Altar 
 
 They have conceived Agni as a germ, of varied forms ; 
 
 May these waters be gentle and kindly to us. 1 
 b Those in whose midst Varuna doth go, 
 
 Gazing on the truth and falsehood of men, 
 
 Dripping honey, pure, purifying ; 
 
 May these waters be gentle and kindly to us. 2 
 c Those of which in the sky the gods make their food, 
 
 Those that are in many places in the sky, 
 
 Those that inundate the earth with their sap [1], the pure ones ; 
 May these waters be gentle and kindly to us. 3 
 d With auspicious eye gaze on me, O waters ; 
 
 With auspicious body, do ye touch my skin ; 
 
 I invoke all you Agnis that sit in the waters ; 
 
 Do ye confer upon me radiance and might and force. 4 
 e When as ye went below 
 
 Ye cried ( dnadata ) on the slaying of the serpent, 
 
 Therefore are ye criers ( nadydh ) by name ; 
 
 These are your names, O streams. 5 
 / When instigated by Varuna 
 Ye wallowed speedily [2], 
 
 Then Indra obtained (apnot) you as ye went ; 
 
 Therefore ye are waters (apa/i). 6 
 g As ye glided against his will, 
 
 He stayed ( dvivarata ) your courses, 
 
 Indra with his might, O goddesses ; 
 
 Therefore your name is water (vah). 1 
 h One god stepped upon them, 
 
 As they glided, according to his will, 
 
 deposits in their midst an oblation (caru) 
 of wild rice in milk, for Brhaspati ; see 
 Ap9S. xvi. 33. 2, 3 ; the bricks come after 
 the Apanablirts (TS. iv. 3. 3), the twelve 
 Sarhtatis, the five Va 9 &s (Ap<J!S. xvi. 32. 
 3, 4). Cf. M£S. vi. 1. 6. B£S. x. 28, 
 29 specifies the lines in which they 
 are deposited running from the right 
 shoulder to the Svayamatrnnii (a and 6) ; 
 from the left hip (c and d), from the 
 right hip (c and /), from the left shoul- 
 der ( g and h), from the right side (» and 
 7c), and from the left (7 and w). 
 
 1 This is AY. i. 83. 1, which, however, has 
 savita for kapjdpah (cf. Bloomfield, AJP. 
 xvii. 403), and agnih, and with MS. has yah 
 —dadhird in c, but MS. has yah before gdr- 
 bham\ AV. has suvarnah ; MI’, has Ic in d. 
 
 2 This is AV. i. 33. 2 as regards a, b, and d; 
 
 also RV. vii. 49. 3 throughout, without 
 variant. AY. in c has the o of i. 33. 1. 
 
 3 This is AV. i. 33. 3, except as regards c, 
 
 which AV. repeats from i. 33. 1 ; MP. has 
 nivistah. 
 
 4 This is AV. i. 33. 4, which in c has ghrtafcritah 
 
 fucdyah yah pavakdh ; MP. has fivena tvd 
 caksusd pafyanti dpah and in d sprfantu, 
 with te as before. 
 
 B This is AV. iii. 13. 1, with at for tdh ; KS. 
 has at and MS. ydt and samprdcyutdh. 
 KS. bogins here. 
 
 « This is AV. iii. 13. 2 ; AV. KS. and MS. 
 
 lingualize the tthana. KS. has yafir vah. 
 7 This is AV. iii. 13. 3 ; the Pada like the 
 comm, on AV. treats hilcam as one word ; 
 KS. has vah priyam. 
 
455] 
 
 [ — V. 6. 2 
 
 The Kumbhestakas 
 
 (Saying) ‘ The great ones have breathed forth ( iid ) ; 
 
 Therefore they are called water. 1 
 i The waters are kindly, the waters were ghee ; 
 
 These waters bear Agni and Soma ; 
 
 The bitter sap of those dispensing sweetness [3], the satisfying, 
 
 Hath come to me with breath, with radiance. 2 
 k I behold, or I hear ; 
 
 The cry cometh to me, the voice of them to us ; 
 
 I consider that I have enjoyed the ambrosia then, 
 
 When I delighted you, O ye of golden hue. 3 * 
 I Ye, waters, are healing ; 
 
 Further us to strength, 
 
 To see great joy. 1 
 
 m The most auspicious flavour that is yours, 
 
 Accord to us here, 
 
 Like eager mothers. 
 
 n To him may we come with satisfaction, 
 
 To whose dwelling ye quicken us, 
 
 0 waters, and propagate us. 
 
 o Arise to the sky, aim at the atmosphere, be united with the earth ; 
 thou art splendour ; for splendour thee ! 
 v. 6. 2. He 5 draws cups of water ; the cups are the royal consecration ; the fire 
 is the consecration; the royal consecration is the consecration of Varuna; 
 (the fire) to be piled is Agni’s consecration ; verily by them is he conse- 
 crated ; verily also he conquers both the worlds, that of him who has offered 
 the royal consecration and that of the piler of the fire. There are waters ; the 
 waters are foes of Agni ; in that he puts the waters down below the fire, 
 
 1 This is AV. iii. 13. 4 ; AV. and MS. insert 
 a needless vah, but not KS. The sense is 
 uncertain ; the comm, here takes it that 
 made great by Indra they showed ener- 
 getic action (cestitavatyah) ; that on AY. 
 that they breathed freely or heaved a sigh 
 of relief ; Weber ( Ind . Stud. xvii. 240) that 
 they sighed under his weight ( dpi = adhi 
 according to comm, on AV.) ; Roth (in 
 
 Whitney’s trans. of AV.) thinks Indra 
 politely inquires, ‘ their worships have 
 given themselves an airing’. Bhaskara 
 renders ‘ they breathed out ( ucchvasita- 
 vatyah) “we have become great through 
 him ” ’, and points out that yathavafdm 
 may apply to Indra or the waters. 
 
 3 Here KS. ends ; this is AV. iii. 13. 5, which, 
 
 however, has dsan, as has MS. MS. inverts 
 
 the order, putting a and b of k in place 
 of a and b of i, and has dpo detir ghrta- 
 minva u apah. 
 
 3 This is AV. iii. 13. 6, which has ma for the 
 
 nah of b ; MS. has in text vdr nv dsdm, but 
 in Pada vak nu dsdm ; KS. has van ndma ; 
 both AV. and MS. have yada. 
 
 4 l-n are given in full above, TS. iv. 1. 5 b-d. 
 
 5 This section gives the Brahmana for the 
 
 Mantras of TS. v. 6. 1, dealing with the pot 
 bricks, and the oblation (earn) to Brhas- 
 pati. There are twelve so-called pot 
 bricks, being in the shape of a male and 
 female pot filled with water respectively, 
 deposited in each furrow with four in 
 the centre ; see Ap£S. xvi. 32. 5 ; B£S. 
 x. 28. This section would naturally be 
 found in TS. v. 2. 10. Cf. MS. iii. 4. 10. 
 
V. 6. 2—] 
 
 [456 
 
 The Piling of the Fire Altar 
 
 (they serve) to overcome his foe ; he prospers himself, his foe is defeated. 
 The waters are ambrosia [1] ; therefore they sprinkle with water him who 
 is faint ; he does not go to ruin, he lives all his life, for whom these are 
 put down, and who knows them thus. The waters are food, the waters are 
 cattle, cattle are food ; an eater of food and rich in cattle he becomes, for 
 whom these are put down, and who knows them thus. They are twelve ; 
 the year has twelve months ; verily by the year he wins food for him [2] ; 
 there are vessels used ; in a vessel is food eaten ; verily he wins food with 
 its birthplace ; up to the twelfth generation he eats food ; moreover, he is 
 not cut off from his vessel for whom these are put down, nor he who knows 
 them thus. The pots and the pans 1 make pairs, for the propagation of 
 pairing ; with offspring, with cattle, with pairings is he propagated for 
 whom these are put down and he who [3] knows them thus. Agni is pain ; he 
 afflicts the Adhvaryu, the sacrificer, and offspring with pain ; in that he puts 
 down water, he soothes his pain; neither Adhvaryu nor sacrificer goes to ruin; 
 offspring are soothed where these are put down. The waters are the hearts 
 of the waters ; in that he puts these down, he unites these with (the waters) 
 of the sky; Parjanya becomes likely to rain [4], He who knows their 
 home and their arrangement becomes possessed of a home, things go in 
 order for him. Along the furrows he puts (them) down ; this is their home, 
 their arrangements ; he who knows thus becomes possessed of a home, and 
 things go in order for him. The others he puts down in pairs, but four in 
 the middle, for support. The bricks are food, this oblation is food in very 
 presence ; in that he puts down this oblation, verily straightway [5] he wins 
 food for him ; in the middle he puts (them) down ; verily he bestows food on 
 him in the middle ; therefore in the middle is food eaten. It is offered to 
 Brhaspati ; Brhaspati is the holy power of the gods : verily by holy power 
 he wins food for him. ‘ Thou art splendour ; for splendour thee ! ’ he says ; 
 brilliant and resplendent does he become, for whom these are put down, and 
 he who knows it thus. 
 
 v. 6. 3. He 2 puts down the bricks of being ; 3 in every place is death 
 
 1 The pots are given distinctive marks to 
 
 ascribe to them male and female charac- 
 teristics. 
 
 2 This section gives the Brahmana and in part 
 
 the Mantras for (1) twelve Bhutestakas ; 
 (2) eight devctsuvam havinsi, and (3) the 
 pouring over the sacrificer seated on a 
 throne, covered with a skin, on the right 
 wing of the altar; see for (1) Ap^S. xvii. 
 2. 6 ; BIJIS. x. 46 ; for (2) see Ap^S. xvii. 
 22. 9, 10, and cf. BgS. x. 55, 50 ; for (8) 
 ApgS. xvii. 19. 4-11 ; B£S. x. 58. The 
 
 Bhutestakas follow the Valakliilyas and 
 so this Brahmana follows on TS. v. 3. 2 ; 
 the Abhiseka is subsequent to the Vaja- 
 prasavlya explained in TS. v. 4. 9. 
 
 3 The Mantras are given in the schol. and in 
 ApgS. xvii. 2. 6 as prasavaya tvopayamaya 
 tvd kdtdya tvdrnavdya tvd dharnasdya tvd 
 dravindya tvd sindhave tvd satmichdya tvd 
 sarasvate tvd vifvavyacase tvd subhutdya tvd- 
 ntariksdya tvd ; cf. KS. xl. 4 ; MP. i. 
 10. 7. Bhask., however, sees in them 
 TS. vii. 5. 11. 
 
457] 
 
 [ — V. 6. 4 
 
 The Bhutestahds 
 
 born ; wherever death is born, thence he removes it by sacrifice ; therefore 
 the piler of the fire lives all his life, for all deaths are removed by him ; 
 therefore the piler of the fire is not to be practised against ; his witchcraft 
 turns upon him (who does so) and lays him low. He who piles the fire is 
 consecrated ; these are the offerings of the divine consecrators ; 1 so many are 
 the consecrations of the gods, and they [1] confer consecrations upon him ; 
 they consecrate him, the fire is consecration ; the royal consecration is the 
 consecration of Varuna ; (the fire) to be piled is the consecration of holy 
 power. ‘ On the instigation of the god Savitr, thee ’, he says ; verily 
 instigated by Savitr he consecrates him with holy pow r er, with the deities. 2 
 He pours down every sort of food, to win every sort of food. He pours 
 dow T n over him from the front face to face ; for from the front face to 
 face is food eaten. He pours down from the head, for from the head is 
 food eaten ; he causes (the water) to flow over up to the mouth [2] ; verily 
 on the mouth he bestows food-eating upon him. ‘ With the lordship of 
 Agni I consecrate thee ’, he says ; this is the consecration of Agui ; verily 
 he consecrates him with it. ‘ With the lordship of Brhaspati I consecrate 
 thee he says ; Brhaspati is the holy power of the gods ; verily with holy 
 power he consecrates him. ‘ With the lordship of Indra I consecrate thee’, 
 he says ; verily he confers pow T er from above upon him. That [3] is the 
 form of the royal consecration. He who knowing thus piles the fire 
 conquers both the worlds, that of him who has offered the royal consecration 
 and that of the piler of the fire. When Indra had been consecrated, his power 
 and strength fell away in ten places ; the gods brought it together with 
 the SautramanI ; 3 he who piles the fire is consecrated ; having piled the 
 fire he should sacrifice with the SautramanI; verily collecting power and 
 strength he places them in himself. 
 
 v. 6. 4. The 4 year in unison with the Ayavans ; 5 the dawn in unison with the 
 
 1 These are offered after the cake for Agni 
 
 and Soma. 
 
 2 This is part of the Vajaprasavlya : these are 
 
 offerings made of both wild and domesti- 
 cated plants, in liquid form according to 
 Ap£S. xvii. 19. 4-11. Ap. differs from 
 TS. in taking the position as that the 
 pouring of the offerings takes place while 
 the priest stands facing east (xvii. 19.10); 
 this flatly contradicts the Sanhita ; he 
 also evidently accepts the order of the 
 Mantras as indrasya — brhaspateh, the second 
 for a Rajanya and the next for a Vai 9 ya, 
 
 but he recognizes also this form ; the 
 reverse order is found in the parallel 
 passage TB. i. 3. 8. 2, 3. YS. xviii. 37 has 
 a parallel but only with Agni to this rite. 
 
 22 [h o.s. is] 
 
 3 For the SautramanI ef. Eggeling, SBE. xliv. 
 213 seq. ; BgS. xvii. 31-38 ; Ap£S. ix. 
 1 - 10 . 
 
 * For §§ 1, 2, cf. KS. xxii. 5 (Mantra), G 
 (Brahmana); MS. ii. 12. 3 (Mantra); iii. 
 4. 4 (Brahmana); VS. xii. 74; 9®- vii. 
 2. 3. 8. For §§ 2-5 cf. KS. xxii. 9; KapS. 
 xxxiv. 5. This section contains the treat- 
 ment of five offerings on a Darbha stem ; 
 the grass is taken up with root and all, 
 and put down in the middle of the altar 
 and five libations made over it ; see ApgS. 
 xvi. 17. 7 ; MgS. vi. 2. 5, 6 ; KgS. xvii. 3. 
 2 ; BgS. x. 24. This Brahmana would 
 naturally be found before TS. v. 2. 5. 
 
 5 KS. has ayavobhih, MS. ayavabhih, VS. dyavo- 
 bhih ; the form is strange ; these San- 
 
V. G. 4—] 
 
 [458 
 
 The Piling of the Fire Altar 
 
 ruddy (cows) ; Surya in unison with the steed ; the Afvins in unison 
 with the wondrous works. Agni Vai^vanara in unison with the food 
 offerings ; Avith ghee ; hail ! 
 
 The year is the year, the Ayavas are the months, the red one the dawn, 
 the steed Surya, the Alvins these two (worlds), Agni Va^vanara the year, 
 the food offerings cattle, ghee cattle. With the year cattle are born ; 
 verily with the year he produces cattle for him. He offers on a blade of 
 Darbha grass [1] ; the Darbhas are the ambrosia, the strength of the (earth) ; 
 he offers on it ; verily he is propagated. An eater of food he becomes for 
 whom they offer thus. These deities are the foremost portions of Agni ; 
 verily he delights them ; verily too he places the eye of Agni in fi'ont ; he 
 becomes not blind who knows thus. Waters were the world at first, the 
 moving ocean ; Prajapati, becoming wind, rocked about on a lotus leaf ; 
 he [2] could find no support ; he saw that nest of the waters, on it he piled 
 the fire, that became this (earth), then indeed did he find support. (The 
 brick) which he put down in front became the head, that is the eastern 
 quarter ; (the brick) which he put down on the right became the right side, 
 that is the southern quarter; (the brick) which he put down behind became 
 the tail, that is the western quarter ; (the brick) which he put down on the 
 left [3] became the left side, that is the northern quarter ; (the brick) 
 which he put down above became the back, that is the zenith. Agni of the 
 five bricks is this (earth); therefore when they dig in it they knock up 
 against the brick, against gravel. Now all this (earth) in the eyes of the 
 birds shines at night, therefore birds do not at night rest upon it. He who 
 knowing this piles a fire finds support, and conquers all the quarters. The 
 Brahman is connected with Agni, therefore the Brahman finds prosperity in 
 all the quarters; verily every quarter he goes to is his own. The fire is the 
 nest of the waters ; therefore waters draw the fire ; verily they enter their 
 own birthplace. 
 
 v. 6. 5. Having 1 kept the fire in the pan for a year in the second year 
 he should offer on eight potsherds to Agni, to Indra on eleven potsherds, 
 to the All-gods on twelve potsherds, to Brhaspati an oblation, to Visnu 
 on three potsherds ; in the third year he should sacrifice Avith the Abhijit 
 (offering). In that there is (an offering) on eight potsherds, the Gayatri 
 has eight syllables, and the morning pressing is connected with Agni and 
 the Gayatri, verily ho supports by it the morning pressing and the 
 
 liitfi,s agree in surah and idaya. The last 
 two words go with each libation. 
 
 1 Cf. K8. xxii. 8. This section deals with the 
 case of those who perform a year’s con- 
 secration, and a yoar’s Upasads ; before 
 
 them these five offerings are required, 
 and after them the Abhijit is offered ; 
 see Ap£S. xvii. 2G. 8, 4, 12 ; B^S. xvii. 
 23 ( tapascitdm ayanam ). 
 
459 ] 
 
 [ — v. 6. 6 
 
 The Ahliijit Offering 
 
 Gayatri metre. In that there is (an offering) on eleven potsherds, the 
 Tristubh has eleven syllables, and the midday pressing is connected with 
 Indra and the Tristubh, verily he supports by it the midday pressing and 
 the Tristubh [1] metre. In that there is (an offering) on twelve potsherds, 
 the Jagatl has twelve syllables, and the third pressing is connected with the 
 All-gods and the Jagatl, verily he supports by it the third pressing and the 
 Jagatl metre. In that there is an oblation to Brhaspati, and Brhaspati is 
 the hoi) 7 power of the gods, verily he supports by it holy power. In that 
 there is (an offering) to Visnu on three potsherds, and Visnu is the sacrifice, 
 verily he supports by it the sacrifice. In that he sacrifices with the 
 Abhijit in the third year, (it serves) for conquest. In that he keeps 
 the fire in the pan for a year, he [2] saves this world by it ; in that he 
 piles the fire in the second year, he saves the atmosphere by it ; in that 
 he sacrifices in the third year, he saves yonder world by it. This (fire) 
 Para Atnara, Kakslvant Amjija, Vltahavya Qrayasa, and Trasadasyu 
 Paurukutsya 1 piled, being desirous of offspring ; then indeed did they win 
 thousands each of children ; he is extended with offspring, with cattle, 
 that measure he attains which they attained, who knowing thus piles 
 the fire. 
 
 v. 6. 6. a Prajapati 2 piled the fire ; it kept being razor-edged ; the gods 
 in terror did not approach it ; they, clothing themselves in the metres, 
 approached it, and that is why the metres have their name. The metres 
 are holy power ; the black antelope skin is the form of holy power ; he 
 puts on a pair of black antelope skin shoes ; verily clothing himself with 
 the metres he approaches the fire, to prevent injury to himself. 
 
 b The fire is put down as a treasure of the gods [1]. Now a treasure 
 unguarded others find, or he cannot recollect where it is ; he steps on the 
 fire-pan ; verily he makes himself its overlord, for guardianship. Or rather 
 they say, ‘ It should not be stepped on the pan is connected with Nirrti ; 
 if he were to step on it, he would hand himself over to Nirrti ; therefore it 
 
 1 KS. omits Vltahavya <J!rayasa, and has Pau- 
 
 rukutsa ; in PB. xx v.16. 3 similar merits 
 are ascribed to the Ayanas, and the same 
 list as here but in different order and 
 with Paurukutsa is given ; in JUB. ii. 6. 
 11 the same list as KS. is found as puree 
 maharajah (rotriyah ; see Hillebrandt, Ved. 
 Myth, iii. 165, n. 4 ; Vedic Index, ii. 317. 
 
 2 This section elaborates previous Brahmana 
 
 passages as follows: (1) It explains the 
 use of black sandals enjoined in TS. v. 4. 
 4. 4 : it is noteworthy that it ignores the 
 
 decision of that passage to put on one 
 shoe only; (2) it justifies the putting of 
 the man’s head on the pan as a way of pre- 
 serving the treasure of the fire ; see TS. v. 
 2. 9. 2 ; (3) it adds a meaningless episode 
 to the connexion of Prajapati and the 
 piling, TS. v. 5. 2. 2 (itself an addition); 
 (4) it explains the offering on twelve pot- 
 sherds to Vai 5 vanara mentioned in TS. 
 v. 4. 7. 6 ; and (5) it specifies the verse 
 for the putting in of dust as mortar, see 
 TS. v. 2. 3. 7. 
 
V. 6. 6 — ] 
 
 [4G0 
 
 The Piling of the Fire Altar 
 
 should not be stepped on. He puts down the human head, for guardianship ; 
 and moreover this is just as if one should say, ‘ Guard that for me ’ [2]. 
 
 c Atharvan is Prajapati ; Dadhyanc Atharvana is the fire, his bones 
 are the bricks ; as to that the seer says, ‘ Indra with the bones of Dadhyanc’. 1 
 In that he piles the fire with the bricks, he piles up the fire with itself ; he 
 has his own self in yonder world who knows thus. 
 
 d (The fire) to be piled is the body of Agni, Vaitjvanara is the self ; 
 in that he offers to Vai<jvanara after the piling, he prepares its [3] body 
 and mounts it ; the sacrificer thus prepares his body, in that he piles the 
 fire; in that he offers to Vai<jvanara after the piling, verily having pre- 
 pared his body he mounts it with the self ; therefore they do not cut off 
 from it ; verily living he goes to the gods. 
 
 e He puts on dust with a verse addressed to Vai<jvanara ; Agni 
 Vaiijvanara 2 is this (earth), the dust is its piling; verily he piles Agni 
 Va^vanara; Vai<jvanara is the form dear to Agni; verily he wins the 
 form dear to him. 
 
 v. 6. 7. The 3 gods obtained the brilliance ( virajam ) of Agni by means 
 of the consecration ; for three nights should he be consecrated ; the Viraj 
 has three feet, he obtains the Viraj. For six nights should he be 
 consecrated ; the year consists of six seasons ; the Viraj is the year, he 
 obtains the Viraj. For ten nights should he be consecrated ; the Viraj 
 has ten syllables; he obtains the Viraj. For twelve nights should he be 
 consecrated ; the year has twelve months ; the Viraj is the year ; he obtains 
 the Viraj. He should be consecrated for thirteen nights; the year has 
 thirteen months [1]; the Viraj is the year; he obtains the Viraj. For 
 fifteen nights should he be consecrated ; the nights of the half-month are 
 fifteen ; the year is made up by the half-months ; the Viraj is the year ; he 
 obtains the Viraj. For seventeen nights should he be consecrated ; the 
 year has twelve months and seven seasons ; the Viraj is the year ; he 
 obtains the Viraj. For twenty-four nights should he be consecrated; the 
 year has twenty-four half-months ; the Viraj is the year; he obtains the 
 Viraj. For thirty nights should he be consecrated [2] ; the Viraj has thirty 
 syllables ; he obtains the Viraj. For a month should he be consecrated ; the 
 year is the month; the Viraj is the year; he obtains the Viraj. For four 
 months should he be consecrated ; for four months the Vasus bore him, 
 they conquered the earth, the Gayatri metre; for eight the Rudras, they 
 
 1 The verse is given in full at TB. i. 5. S. 1 ; 
 
 Ap£S. xvii. 8. 2. It is RV. i. 84. 18. 
 
 2 The verse is TS. i. 5. 11 d. 
 
 3 Cf. KS. xxi. 5 ; KapS. xxxii. 20 ; MS. iii. 3. 
 
 5. This section gives variants of the 
 
 length of the Dlksa ; cf. TS. v. 1. 9. The 
 whole depends on the play of the words 
 viraj as brilliance and the name of a 
 metre. 
 
461] The Length of the Consecration [ — v. 6. 8 
 
 conquered the atmosphere, the Tristubh metre ; for twelve the Adityas, 
 they conquered the sky, the Jagati metre ; then they attained distinction, 
 supremacy over the gods. Therefore after keeping the fire for twelve 
 months, should one pile it up ; the year has twelve months, the fire to be 
 piled is the year, the bricks are days and nights ; he piles him with the 
 bricks obtained ; verily also he attains distinction, supremacy over his equals, 
 v. 6. 8. a Agni 1 is piled for the world of heaven ; if he were not to mount 
 after him the sacrificer would be excluded from the world of heaven. 
 ‘ I have mounted on the earth ; let not breath forsake me ’ ; ‘ I have mounted 
 on the atmosphere ; let not offspring forsake me ’ ; ‘ I have mounted on the 
 sky, we have attained the light ’, he says ; this is the mounting after Agni ; 
 verily by it he mounts after him, to attain the world of heaven. 2 
 
 b If he were to set up (the eleven posts) commensurate with the wings [1], 
 he would make the sacrificial rite too small, his offspring would be worse off 
 than himself. He sets (it) up commensurate with the altar ; verily he makes 
 the sacrificial rite larger, his offspring does not become worse than himself. 
 
 c He should pile (the fire) of a thousand (bricks) when first piling (it) ; 
 this world is commensurate with a thousand ; verily he conquers this 
 world. He should pile (it) of two thousand when piling a second time ; 
 the atmosphere is commensurate with two thousand ; verily be conquers 
 the atmosphere. He should pile (it) of three thousand when piling for the 
 third time [2] ; yonder world is commensurate with three thousand ; verily 
 he conquers yonder world. 
 
 d Knee deep should he pile (it), when piling for the first time ; verily 
 with the Gayatrl he mounts this world ; navel deep should he pile (it) when 
 piling for the second time ; verily with the Tristubh he mounts the 
 atmosphere ; neck deep should he pile (it) when piling for the third time ; 
 verily with the Jagatl he mounts yonder world. 
 
 e After piling the fire he should not have intercourse with a woman 
 of pleasure, thinking, ‘ I shall deposit seed in that which is no womb ’ ; nor 
 after piling for the second time should he have intercourse with the wife of 
 
 1 Cf. KS. xxii. 7 ; KapS. xxxv. 1 ; MS. iii. 4. 
 8. This section again contains a number 
 of odd comments ; (1) it supplements TS. 
 y. 4. 4. 5 as to the mounting on the fire ; 
 (2) the space for the eleven stakes is de- 
 scribed in size ; this part assumes eleven 
 stakes, against one in TS. v. 5. 7. 1 ; the 
 comm, explains the divergence by the 
 
 usual Vikrti theory ; (3) the number of 
 bricks of the altar and the depth are 
 described (c and d ), supplementing the 
 Brahmana ; (4) in connexion with the 
 
 Retahsic bricks various rules are laid 
 down, supplementing TS. v. 5. 4 ; it con- 
 tradicts it as to the use of the Mantras, 
 which it reduces to two by omitting 
 svardt (TS. iv. 2. 9 w) ; (5) the Mantras for 
 two of the Samistayajunsi (tenth and 
 eleventh are given) ; (6) the Mantra said 
 by the Adhvaryu at the end of the piling 
 is set out, supplementing TS. v. 5. 8. 
 
 2 See Ap^S. xvii. 13. 5 ; this verse is said by 
 the sacrificer, not the Adhvaryu ; cf. 
 M^S. vi. 1. 7 ; BgS. x. 31, 39, 46. 
 
V. 6. 8 — ] 
 
 [462 
 
 The Piling of the Fire Altar 
 
 another [3], nor after piling for a third time should he have intercourse 
 with any woman whatever. In that he piles the fire, he deposits seed ; if 
 he were to have intercourse he would be deprived of seed. Or rather they 
 say, ‘ If he were not to have intercourse, there would be no offspring.’ In 
 that he puts down the two Retahsic (bricks), they support the seed of the 
 sacrificer ; therefore he should have intercourse, for the non-spilling of seed. 1 
 
 / Three seeds are there, father, son, grandson [4] ; if he were to put 
 down two Retahsic (bricks), he would cleave his seed ; three he puts down, 
 for the continuity of seed ; the first Retahsic is this (earth), this (earth) is 
 speech, therefore they see this (earth), they see speech speaking ; the second 
 is the atmosphere, the atmosphere is breath, therefore they see not the 
 atmosphere, nor breath ; the third is yonder (sky), yonder (sky) is the eye, 
 therefore they see yonder (sky), they see the eye. With a Yajus he sets 
 down this one [5] and yonder one, but with mind only the middle, to 
 arrange these worlds, and also the breaths. 
 
 g ‘ The sacrifice offered by the Bbrgus, the Yasus, accord our desires ; 
 of thee thus offered, enjoyed, may I here enjoy wealth,’ he saj^s ; verily he 
 milks thereby the song and the recitation. 2 
 
 h ‘ Father Matar^van, bestow flawless abodes ; the flawless abodes the 
 Uijijs have made ; let Soma, all knowing, the leader, be leader ; let Brhas- 
 pati recite hymns and rejoicing,’ he says ; that is Agni’s hymn, and with it 
 he recites after him. 3 
 
 1 The rule is given similarly in KS. where 
 the plural anyesam striyah is found in 
 
 place of the singular ; the comm, explains 
 
 that rdmd is a ramamyd among his wives, 
 and forbids him to have recourse to her 
 kamukah , but allows it prajartham ; after 
 a second piling he is not to consort with 
 the daughter of a man of a different caste, 
 but can consort with one of his own caste ; 
 after a third he cannot resort to anyone, 
 of his own or another caste, for pleasure 
 or for a son. The comm, on KfjJS. xviii. 
 6. 27 explains rama as a £udra wife, but 
 this seoms not borne out by any proba- 
 bility ; in TA. v. 8. 13, after the prohi- 
 bition of intercourse with a rdmd follows 
 the phrase nasya rama ucchistam pibet, 
 whence Weber ( Ind , Stud. x. 74) suggests 
 that a ramaniyd is the sense of rdmd, as 
 the scholiasts believe ; PW. vi. 326 hesi- 
 tates between ‘ dark ’, i.e. low birth, and 
 delightful, lovely. The sense seems to 
 require that the seed would be wasted, 
 and if so presumably the reforenco is to 
 
 a Hetaira. The reference to another’s 
 wife causes Weber {Ind. Stud. x. 83, 84) 
 to attack Indian morality, and Del- 
 briick has replied ; see Die indogerman- 
 ischen Verwandtschaflsnamen, pp. 545 seq. 
 He lays stress on stri as meaning either 
 wife or daughter or other female under 
 a man’s protection. Cf. Vedic Index , i. 396, 
 397. 
 
 2 For this verse cf. Ap^S. xvii. 23. 9 ; it is 
 
 found in various shapes repeatedly in the 
 other Sahhitas, but not in TS. ; see MS. 
 i. 4. 1 ; ii. 12. 3 (M^S. i. 4. 2. 21 ; vi. 2. 4) ; 
 KS. v. 4 ; xviii. 18 ; xxxii. 4 ; xl. 3 ; VS. 
 xviii. 56 ; KfS. xviii. 6. 19 ; in Ap£S. iv. 
 12. 10 it appears as bhrgubhir dravinoda 
 vasubhir afiroan atharvabhih, in the second 
 part VS. comes nearest, but has nah, 
 pritasya, and d gameh. B£S. x. 42 places 
 this verse after the next, and both in 
 close proximity to TS. v. 5. 8. 
 
 3 See Ap£S. xvii. 12. 12 ; B£S. x. 49 ; A£S. v. 
 
 9. 1 ; vii. 9. 1 ; with dhdt the verse 
 
 is found in KS. xl. 6 ; as here in AB. ii. 
 
4G3] 
 
 Miscellaneous Rules 
 
 [ — v. 6. 10 
 
 v. 6. 9. a That 1 fire which is kept in the pan is consecrated of fires ; if 
 lie were to put it down their embryos would be liable to abortion, and that 
 would be like descending after consecration. He sets it on a throne, 2 to sup- 
 port and prevent the falling of embryos, and he makes thus a consecration. 
 
 b (The fire) in the pan is an embryo, the sling is the womb ; if he were 
 to remove the pan from the sling, he would strike the embryo from the 
 womb ; the sling has six ropes ; man is sixfold [1], the body, the head, four 
 limbs; verily in himself he bears it. 
 
 c The fire is Prajapati, his breasts are the pan and the mortar ; his 
 offspring live on them ; in that he puts down the pan and the mortar, with 
 them the sacrificer milks the fire in yonder world. 
 
 d The fire is the year, its bricks are arranged threefold, those of 
 Prajapati, of Visnu [2], of Vi<;vakarman ; the Prajapati (bricks) are the 
 days and nights ; in that he keeps (the fire) in the pan, he puts down the 
 Prajapati (bricks) ; in that he takes up the kindling-sticks, and the trees 
 are Visnu’s, verily he puts down the Visnu (bricks) ; in that he piles the 
 fire with bricks, and Vi^vakarman is this (earth), verily he puts down the 
 V^vakarman (bricks). Therefore they say, ‘ Threefold is Agni.’ 
 
 e This thus should the sacrificer himself pile ; if another pile his fire, 
 if he should not prosper him with sacrificial gifts, he would appropriate his 
 fire ; him who piles his fire he should prosper with sacrificial gifts ; verily 
 thus he preserves his fire. 
 
 v. 6. 10. Prajapati 3 piled the fire as the year by the seasons ; by the spring 
 he piled its front half, by the summer its right wing, by the rains its tail, 
 by the autumn its left wing, by the winter its middle. By the Brahman 
 class he piled its front half, by the lordly class its right wing, by cattle its 
 tail, by the people its left wing, by hope its middle. He who knowing thus 
 piles the fire piles it with the seasons ; verily he wins all [1] ; they hearken 
 to him who has piled the fire, he eats food, he is resplendent. The first 
 layer is this (earth), the mortar the plants and trees ; the second is the 
 atmosphere, the mortar the birds ; the third is yonder (sky), the mortar the 
 Naksatras; the fourth the sacrifice, the mortar the sacrificial fee ; the fifth 
 
 38. 6, 7 ; in b KS. has anutaksisuh , as cor- 
 rected by Caland, AB. has achidrokthd 
 kavayah gansan • in c AB. has nithan nesat. 
 
 1 Cf. for § 1, KS. xix. 11 ; KapS. xxxii. 1 ; 
 MS. iii. 2. 1. This section contains mis- 
 cellaneous matter ; (1) the placing of the 
 pan on a throne is explained, cf. TS. v. 
 2. 1. 5; (2) the ropes of the sling are 
 mentioned, cf. TS. v. 1. 10. 8 ; (3) the 
 mortar and pan are explained, cf. TS. v. 
 2. 8. 7 ; 9. 1. (4) the threefold character 
 
 of the fire is briefly explained ; (5) the 
 need of Daksinas is insisted on. 
 
 2 The reading dsandi is certain ; KS. has the 
 
 obvious asandyam, and the only possible 
 explanation is that asandisadayati was 
 felt as like gvetikurute as a sort of com- 
 pound, ‘ he-puts-on-a-chair.’ The word 
 dsandlsad may have helped the formation. 
 
 3 Cf. KS. xxii. 4; MS. iii. 4. 8. This section 
 
 contains a general celebration of the fire 
 piling. 
 
v. 6. 10 — ] 
 
 [464 
 
 The Piling of the Fire Altar 
 
 the sacrificer, the mortar offspring ; if he were to pile it with three layers, 
 he would obstruct the sacrifice, the fee, the self, offspring ; therefore should 
 it be piled with five layers ; verily he preserves all. In that there [2] are 
 three layers, (it is) since Agni is threefold ; in that there are two (more), the 
 sacrificer has two feet, (it is) for support ; there are five layers, man is five- 
 fold ; verily he preserves himself. There are five layers, he covers (them) 
 with five (sets of) mortar, these make up ten, man has ten elements ; 1 he 
 preserves man in his full extent. Again the Viraj has ten elements, the 
 Viraj is food ; verily he finds support in the Viraj and the eating of food. 
 The sixth layer is the year, mortar is the seasons ; there are six layers, six 
 (sets of) mortar, they make up twelve, the year has twelve months ; verily 
 he finds support in the year. 
 
 The Horse Sacrifice (continued) 
 
 v. 6. 11. The 2 red, the dark red, the jujube red, these are for Prajapati ; 
 the brown, the reddish-brown, the parrot brown, these are for Rudra. The 
 white, the white-eyed, the white-necked, these have the fathers as their 
 deities. Three black barren cows are for Varuna, three white barren cows 
 for the Sun ; the dusky-spotted 3 hornless ones are for Mitra and Brhaspati. 
 v. 6. 12. The 4 dappled, the one with cross-lines dappled, the one with 
 dappled marks running up, these are for the Maruts ; the bright, 5 the 
 ruddy woolled, the white, are for Sarasvati ; the piebald, the grey piebald, 
 the slightly piebald, these are for the All-gods ; three dark batTen cows are 
 for Pusan, three ruddy barren cows for Mitra ; the red- spotted hornless 
 ones are for Indra and Brhaspati. 
 
 v. 6. 13. The 6 white limbed, the one with white limbs on one side, 7 the one 
 with white limbs on both sides, these are for Indra and Vayu ; the one 
 with white ear-holes, that with one white ear-hole, the one with both white 
 ear-holes, they are for Mitra and Varuna ; the one with a pure tail, the one 
 with a completely pure tail, the one with a tail in lumps, 8 these are for the 
 Atjvins ; three barren cows of varied colours are for the All-gods, three white 
 for the supreme lord ; the white-spotted hornless ones are for Soma and Pusan. 
 
 1 No doubt as in the comm, the seven Pranas 
 
 in the head, two avancau, and the 
 navel. 
 
 2 Cf. KSAijvamedha, ix. 1 ; MS. iii. 13, 3 ; 
 
 VS. xxiv. 2. 3. In this section, as in TS. 
 
 v. 5. 11-24 KS. differs from TS. only in 
 
 readings. There are ten sets of eighteen 
 
 each, half of the animals being fastened 
 
 on the south, half on the northern stakes ; 
 
 seo B£S. xv. 23. 
 
 3 i.e. with a mark painted on the forehead, 
 according to the comm. 
 
 * Cf. KSA9vamedha, ix. 2 ; MS. iii. 13. 3, 5; 
 VS. xxiv. 2, 4. 
 
 6 lavanavarnah according to the comm. 
 
 0 Cf. ICSA9vamedha, ix. 3 ; MS. iii. 13. G ; 
 VS. xxiv. 5. 
 
 7 The comm, explains as white on one place, 
 
 not on another, of the limb, and so on. 
 
 8 fuklafukla, comm. 
 
465] The Animal Victims at the Horse Sacmjiee [ — v. 6. 18 
 
 v. 6. 14. The 1 humped, the bull, the dwarf (animal), these are for Indra 
 and Varuna ; the one with white hump, the white-backed, the white-rumped, 
 these are for Indra and Brhaspati ; the white-footed, the white-lipped, the 
 white-browed, these are for Indra and Visnu; the three white-flecked 2 
 barren cows are for Vi^vakarman ; the three with piebald bellies are (to be 
 offered) to Dhatr ; the white-spotted hornless ones are for Indra and 
 Pusan. 
 
 v. 6. 15. Three 3 long-eared 4 ones are for Yama; three white-footed 5 for 
 Soma ; three ichneumons are (to be offered) to Agni, the youngest ; three 
 ruddy eighteen-month-old (sheep), these are for the Vasus; three red galli- 
 nules, these are for the Rudras ; the brown-spotted hornless ones are for 
 Soma and Indra. 
 
 v. 6. 16. Three 6 small-eared 7 are for Visnu; three with red-tipped ears 8 
 are (to be offered) to Visnu, the wide strider ; three with dewlaps 9 are (to be 
 offered) to Visnu, the wide goer ; three of two and a half years old are for 
 the Adityas ; three of three years old are for the Angirases; the yellow- 
 spotted hornless ones are for Indra and Visnu. 
 
 v. 6. 17. To 10 Indra, the king, are (to be offered) three white-backed ; to 
 Indra, the overlord, three with white humps ; to Indra, the self-ruler, 
 three with white buttocks ; three four-year-old 11 (cows) are for the Sadhyas ; 
 three draught cows are for the All-gods ; the black-spotted hornless ones are 
 for Agni and Indra. 
 
 v. 6. 18. To 12 Aditi are (to be offered) three ruddy-spotted; 13 to IndranI 
 three black-spotted ; to Kuhu three red-spotted ; three calves to Raka ; three 
 heifers to Sinivali ; the red-spotted hornless ones are for Agni and Visnu. 
 
 1 Cf. KSAijvamedha, ix. 4; MS. iii. 16. 7, 8 ; 
 VS. xxiv. 6, 7. 
 
 8 sidhma denotes a white spotted beast, with 
 patches like those of leprosy ; cf. sidh- 
 mala, ‘ leprous ’, Vedic Index, ii. 449. 
 
 3 Cf. KSA9vamedha, ix. 5 ; MS. iii. 13. 4. 
 
 * The version of the comm, chinnakarnah is 
 wholly improbable ; the ‘ eared ’ ones are 
 ones with distinctive, long ears ; cf. its 
 use in TS. i. 8. 9. 3 ; AV. v. 13. 39 (of the 
 hedgehog) ; Bhask. has mahakarnd ity eke. 
 
 5 fvetapadah is the version of the comm. The 
 
 acc. form is illogical and may be com- 
 pared with paianga (for whose origin cf. 
 Wackernagel, Altind. Gramm, ii. i. 201, 
 202), sdranga, pifdnga. 
 
 6 Cf. KSAgvamedha, ix. 6 ; MS. iii. 13. 5 ; 
 
 VS. xxiv. 4. 
 
 7 The use of funthakarna in MS. and VS. shows 
 
 with the context that ears must be alluded 
 
 23 [h.o.s. 19J 
 
 to ; the comm, have dvestitakamd alpakdyd 
 ity eke. 
 
 8 VS. (xxiv. 4) has addhydlohakartiah, MS. 
 
 adhirudhdkarnah, the sense must be un- 
 certain ; the comm, have karnopari prraru- 
 dhakarndh. 
 
 9 The comm, has lambamdnapuchah, ‘ with 
 
 dangling tail’, not 0 kurcah as Weber sug- 
 gested and as Bhask. has; the sense is 
 uncertain. The comm, on K£S. xvi. 1. 38 
 gives lapsuda as kurca, and <^B. vi. 2. 2. 15 
 supports this. 
 
 10 Cf. KSA9vamedha, ix. 7 (which inter- 
 
 changes the last sentence of 17 and 
 16). 
 
 11 Explained in the comm, as three and a half 
 
 years old, pasthauhi denotes ‘ four years 
 old see Vedic Index, i. 511 ; ii. 515. 
 
 18 Cf. KSA9vamedha, ix. 8. 
 
 13 The accent is that of Panini, vi. 2. 3. 
 
[466 
 
 v. 6. 19 — ] The Horse Sacrifice 
 
 v. 6. 19. Three 1 reddish-brown ones are for Soma ; to Soma, the king, are 
 (to be offered) three dappled ones ; the cloud -formed are for Parjanya ; 
 three goats with dewlaps 2 are (to be offered) to Indram ; three ewes are 
 for Aditi ; those of auspicious mark and hornless are for sky and earth, 
 v. 6. 20. There 3 are three black-spotted for Varuna; to Varuna, the king, 
 are (to be offered) three red-spotted ; to Varuna, destroyer of foes, three 
 ruddy-spotted ; three of varied colours are for the All-gods ; three dappled 
 for all the deities ; the white-spotted hornless ones are for Indra and Surya. 4 
 v. 6. 21. To 5 Soma, self-ruler, there are (to be offered) two oxen which 
 drag the cart ; to Indra and Agni, the givers of force, two camels ; 6 to 
 Indra and Agni, givers of might, two sheep 7 that drag the plough ; two 
 heifers are for earth ; to the quarters are (to be offered) two mares ; 
 two heifers are for earth; two females are for the Viraj ; 8 two heifers are 
 for earth ; two oxen that drag the carriage 9 are (to be offered) to Vayu ; 
 two black, barren cows are for Varuna; two bulls with high horns, 
 destructive, 10 are for the sky. 
 
 v. 6. 22. In 11 the morning eleven beasts of the ox kind are offered ; the 
 goat with spots, the blue jay, the Vidigaya, 12 these are for Tvastr. For 
 
 1 Cf. KSA^amedha, ix. 9 ; VS. xxiv. 6. 
 
 2 KS. has malangah as read here in most 
 
 MSS. and clearly in the comm., which 
 has mahakdydh ; the word must be 
 genuine, but its sense uncertain ; it must 
 denote a mark of some sort ; mangdlah of 
 some MSS. is not really a Vedic word 
 before the Sutra period. For the forma- 
 tion cf. pifdnga, sdrdnga, &c., above 15. 
 
 3 Cf. KSAijvamedha, ix. 10. 
 
 4 aindrdsaurdh, comm, 
 
 6 Cf. KSAijvamedha, x. 1 ; B^S. xv. 23, where 
 on the ground of the reading of the catur- 
 vinfatim pafun, and the note of the Sutra 
 regarding the number of animals, Caland 
 suggests a lacuna here. Cf. xv. 26. 
 
 6 The comm, renders merely as fakatavahinoh 
 
 sahakdritvena purogamiyugavodhdrau ; for 
 the camel see Vedic Index, i. 104. 
 
 7 These are small oxen like sheep according 
 
 to the comm. They and the rest are let 
 go after the Paryagnikarana ; see B^S. 
 xvi. 28 and TS. vii. 4. 12 ; p. 611, n. 1. 
 
 8 KS. has vairdje for vairdji ; the comm, ex- 
 
 plains purusi as man and woman, and so 
 also Bhiiskara; but that will not do, unless 
 Sayana on TB. iii. 9. 8 is right in seeing 
 in the freeing there of the purusa a refer- 
 ence to this passage, which is not very 
 
 likely. Mahabharata, xii. 25. 42 gives 
 wddhastriyah as offered, which raises the 
 same point ; see Eggeling, SBE. xliv, 
 xxviii, n. 1. 
 
 9 So the comm, as opposed to a mere wagon 
 
 (anas) for goods. 
 
 10 ‘ Round whom people die ’ is the natural 
 
 sense (cf. the daiva parimara of £A. iv. 1 1 ; 
 the brahmanah parimara of AB. viii. 28 ; 
 TU. iii. 10. 4). The comm, thinks it 
 means cattle, whose oldest and younger 
 offspring both die. aradya is dub. 
 
 11 Cf. KSAijvamedha, x. 2. This section 
 
 contains the names of the animals to 
 be offered on the third, the Atiratra, 
 day of the A 9 vamedha ; it is not in- 
 cluded in the set of Aikada 9 ins which 
 fill TS. v. 6. 11-20 (the term is found in 
 Ap£S. xx. 13. 13, and Garbe (iii. 316) 
 interprets it incorrectly as covering 21- 
 24), or in the Dvandins of TS. v. 6. 21 
 (cf. Ap£S. xx. 15. 5) ; the animals in 
 this case fall to be offered at the great 
 stake, the Agnistha, unlike those of the 
 Aikada 9 ins, sets of eighteen apiece ; see 
 TB. iii. 9. 1 and 2. 
 
 12 A kind of cock, according to the comm. ; 
 
 KS. has kikidimvidigayah with a dual, 
 which makes the animal into one ! 
 
467 ] The Animal Victims at the Season Sacrifices [ — v. 7 . l 
 
 Surya there are nine white barren cows to be offered ; those for Agni, 
 Indra and Agni, and the A 9 vins are offered at the great stake, 
 v. 6. 23. There 1 are three reddish-brown ones for spring ; three dappled 
 ones for summer ; three piebald (deer) for the rains ; three dappled for 
 autumn; three with dappled thighs for winter; three smeared over 2 for 
 the cool season ; to the year are (offered) those with hanging bellies. 3 
 
 PRAPATHAKA VII 
 
 The Piling of the Fire Altar (continued) 
 
 v. 7. 1. a ‘He 4 who piles the fire without regard to the deity falls a victim 
 to the deities ; he becomes poorer ; he who (piles it) according to the deity 
 does not fall a victim to the deities ; he becomes richer. With a Gayatri 
 (verse) 5 addressed to Agni should he stroke the first layer ; with a Tristubh 
 the second ; with a Jagati the third ; with an Anustubh the fourth ; with 
 a Pankti the fifth ; verily he piles the fire according to the deity. He falls 
 not a victim to the deities ; he becomes richer. This is the dividing of the 
 sacrificial food ; the food is cattle, and he piles it with cattle [1]. 
 
 b He who piles the fire after announcing to Prajapati does not go to 
 ruin. The horses should stand on either side, on the left the black, on the 
 right the white ; having offered them he should put down the bricks ; 
 
 1 Cf. KSAijvamedha, x. 3. These are the 
 beasts for the sacrifices every two months 
 to the seasons and the year ; see Ap£S. 
 xx. 23. 10-12, who treats of it just 
 before the end of the Aijvamedha. 
 
 9 The sense is uncertain; the comm, has 
 samkirnavarnah, and this agrees with the 
 fact that the rest of the animals are 
 described by colours, and discredits the 
 identification with apiripta suggested in 
 MW. 
 
 5 Perhaps rather ‘ with hanging dewlaps 
 
 4 In TS. v. 7. 1-10 the fire ritual is resumed 
 from v. 6. 10. This section gives (1 ) a sup- 
 plement to TS. v. 2. 10 as to the Mantras 
 for each piling ; it is based on TB. iii. 11. 
 6. 3, where, and not in TS., the Mantras 
 make their appearance ; (2) it supple- 
 ments TS. v. 2. 6 by the description of 
 the part played by the horses in the rite ; 
 
 (3) it describes the giving of a gold 
 
 vessel to the Brahman, see Ap£S. xvii. 
 23. 5. 
 
 ‘ The verses are — 
 
 (1) agne devan ihd vaha jajndno vrktabarhise I 
 dsi hota na idyah II 
 
 (2) aganma maha manasd ydvistham yo dldaya 
 
 samiddha sve durone I 
 citrabhdnu rodasl antar uni svahutam vif- 
 rdtah pratyancam II 
 
 (3) medhakardm vidathasya prasadhanam agnim 
 
 hotdram paribhdtamam matirn I 
 team drbhasya harisah samandm it team 
 mahi vrnate naro nanyam tvat II 
 
 (4) manusrdt tvd ni dhimahi I manvsvat sam 
 
 idhimahi I ague manusvdd angirah I devan 
 devdyate yaja II 
 
 (5) agnir hi vajinam vife I daddti vi<p:dcar*anih I 
 
 agni raye svdbhuvam I sa prito ydti varyam, I 
 isam stotfbhya a bhara. 
 
 They are again referred to in TS.v. 7. 9. L 
 
[468 
 
 v. 7 . l — ] The Piling of the Fire Altar 
 
 that is the form of Prajapati, the horse is connected with Prajapati ; verily 
 having announced to Prajapati in real presence he piles the fire, he does not 
 go to x-uin ; the white horse is the form of day, the black of night ; the 
 bricks are the form of day [2], the mortar of night; when about to put 
 down the bricks he should stroke the white horse, when about to put down 
 the mortar he should stroke the black ; verily with the days and nights he 
 piles it. 
 
 c A golden vessel full of honey he gives, (saying), ‘ May I be possessed 
 of honey ’ ; with (a verse) addressed to Surya, containing the word 
 ‘brilliant’, 1 he should gaze (on it); verily it becomes brilliant in the 
 midday ; he causes the horse to sniff it ; Indra is yonder sun, Prajapati 
 is he ; the horse is connected with Prajapati ; verily he wins him 
 straightway. 
 
 v. 7. 2. a To 2 * thee, 0 Agni, the bull, the wise, 
 
 I have come, generating thee ever new ; 
 
 Be our household rites not halting ; 
 
 With thy keen holy power sharpen us. s 
 
 The bricks are cattle, in each layer he puts down a bull (brick) ; verily in 
 his sacrifice he makes a pairing for propagation ; therefore in every herd 
 there is a bull. 
 
 b The image of the year 
 Which men revere in thee, O night, 
 
 Making his offspring rich in heroes, 
 
 May he obtain all life. 
 
 He puts down this Prajapati (brick) [1] ; the sole eighth day is this 
 (earth) ; in that food is made on the sole eighth day, he wins it thereby ; 
 this is the wish cow of Prajapati ; verily by it the sacrificer in yonder 
 world milks the fire. 4 
 
 1 The verse is given in full at TS. ii. 4. 14 p. 
 
 2 This section contains more disconnected 
 
 fragments : (1) the putting down of a 
 
 bull brick in each layer is prescribed ; 
 (2) the putting down of a Prajapatya 
 brick is laid down, supplementing TS. v. 4. 
 1, as the previous part supplements v. 1. 
 10 ; (3) the lighting of the fire with sticks 
 is prescribed, supplementing TS. v. 4. 1 ; 
 (4) the deposit of five Ajyani bricks, one 
 in the centre and one on each quarter, 
 is prescribed, in each case the Mantras 
 being cited in full ; (5) the Agrayana 
 offering is mentioned with its deities. 
 For (1) see Ap£S. xvi. 33. 7 ; xvii. 9. 3 ; 
 M£S. vi. 1. 8 ; for (2) see Ap9S. xvi. 9. 3 ; 
 
 PGS. iii. 2. 2; AGS. ii. 15. 9; MGS. ii. 
 
 8. 4 ; for ;3) see Ap^S. xvi. 11. 1 ; M£S. 
 vi. 1. 4 ; for (4) see Ap^S. xvii. 9. 4 ; 
 PGS. iii. 1. 2 ; GGS. iii. 8. 10 ; KhGS. iii. 
 3. 7 ; for (5) see Ap^S. vi. 30. 8 ; A£S. ii. 
 
 9. 10; B^S. iii. 12 ; Hillebrandt, Ritual- 
 litteratur, pp. 119, 120. 
 
 3 Also in KS. xl. 2, which has nau. 
 
 4 This is as regards a and b identical with 
 
 A V. iii. 10. 3, which however ends with 
 updsmahe ; MP. ii. 2. 18 has yajamahc ; 
 PGS. iii. 2. 2 pratimd yd tam ratrim upds- 
 mahe ; the second half- verse differs, which 
 explains the difficulty of construction ; 
 tayd must be understood. 
 
469] 
 
 Miscellaneous Rites 
 
 [— v. 7. 2 
 
 c With the light wherewith the gods went upward, 
 
 Wherewith the Adityas, the Vasus, the Rudras, 
 
 Wherewith the Ahgirases attained greatness, 
 
 With that let the sacrificer go in prosperity. 1 
 
 The fire is piled for the world of heaven [2] ; (with the words) ‘ With 
 the light wherewith the gods went upwards ’, he lights the fire in the pan ; 
 verily he puts down the bricks connected with the trees, to win the world 
 of heaven. 
 
 d (Homage) to the hundred-weaponed, him of a hundred powers, 
 
 Him of a hundred aids, the overcomer of hostility, 
 
 To Indra who shall lead us over all obstacles 
 Through autumns without fail. 2 
 
 c The four paths going to the gods 
 Which stretch between sky and earth, 
 
 To him, O gods, do ye all accord us 
 
 Who brought to them unfailing power and untirelessness [3]. 3 
 
 / Summer, winter, and spring for us, 
 
 Autumn, the rains be favourable for us ; 
 
 May we enjoy the favour and protection 
 Of these seasons through a hundred autumns. 4 
 
 g To the Idu year, the complete year, the year 
 Pay ye honour great ; 
 
 In their lovingkindness that are worthy of sacrifice 
 May we long be unfailing, unsmitten. 5 
 
 h Better than good have the gods brought together ; 
 
 With thee as aid may we win thee ; 
 
 Do thou, wonder-working, O drop [4], enter us, 
 
 Be propitious and kindly to our children, our descendants. 6 
 
 1 Also in KS. xxii. 10 ; MS. ii. 7. 12, the latter 
 having yajamanah and yaniu. a is found 
 in AY. xi. 1. 37 with dyarn for urdhvah. 
 
 • Found in KS. xiii. 15, but in c that has 
 ’nayat for ajltdn and ends vigtasya duritasya 
 pdram. For the want of accent on nesat, 
 Weber ( Ind . Stud. xiii. 93) compares TS. 
 i. 5. 10 a ; iv. 3. 11 k. 
 
 3 In KS. xiii. 15 a slightly similar line is 
 
 found. This occurs in SMB. ii. 1. 10, 
 which has ajijim diahdh ; AY. vi. 55. 1 is 
 generally parallel. 
 
 4 Also in 9GS. iv. 18. 1 (with t a) ; SMB. ii. 
 
 1. 11 ; a somewhat similar line occurs in 
 
 AV. vi. 55. 2; PGS. iii. 2. 2 has a 
 different b and ends with vasema. KS. 
 xiii. 15 has vasanto grismo madhumanti 
 varsag garad hemantas suvite dadhata. 
 
 5 In AV. vi. 55. 3 the first is ida ; in SMB. ii. 
 
 1. 12 id ; PGS. iii. 2. 2 has the five sam, 
 pari, ida, id, and vatsaraya ; AV. in d has 
 dpi bhadre saumanase syama. KS. xiii. 15 
 has sam, pari, ida, anu, ud. Cf. Vedic 
 Index, ii. 412. 
 
 6 This occurs in TB. ii. 4. 8. 7 ; KS. xiii. 15 
 
 in c and d reads sa nah pito madkumdft 
 d vigeha givas tokdya lame na edhi. Cf. also 
 SMB. ii. 1. 13. 
 
v. 7. 2 — ] The Piling of the Fire Altar [470 
 
 i He puts down these unfailing (bricks), they are the gods uncon- 
 quered ; verily he enters them ; he is not conquered. 1 
 
 k The theologians say, ‘ Since the months, the half-months, the seasons, 
 the years cook the plants, then why is the offering of first-fruits made to 
 other deities ? ’ The gods conquered these (plants) ; if he were to offer 
 to the seasons, he would cause strife with the gods ; having offered the 
 offering of first-fruits, he offers these libations ; verily he delights the 
 half-months, the months, the seasons, the year ; he does not cause strife 
 with the gods. ‘ Better than good have the gods brought together ’, he 
 says, for the eating of the offering, to prevent the defeat of the sacrificer. 2 
 
 v. 7. 3. a Thou 3 art the thunderbolt of Indra, slaying foes ; 
 
 Guarding our bodies, lying in wait ; 
 
 He who in east, south, west, 
 
 In the north, as a foe plots against us, 
 
 May he strike on this rock. 4 
 
 The gods and the Asuras were in conflict ; the Asuras sought to force 
 them from the quarters ; the gods repelled them with arrow and thunder- 
 bolt ; in that he puts down the thunderbolt (bricks), he repels his foes with 
 arrow and thunderbolt ; in the quarters [1] he puts down ; verily he puts 
 round him those citadels of the gods, which guard the body. 
 b O Agni and Visnu, 
 
 May these songs gladden you in unison ; 
 
 Come ye with radiance and strength. 5 
 
 The theologians say, ‘ Since they do not offer to any deity, then what 
 deity has the stream of wealth'?’ Wealth is Agni, this stream is his; 
 wealth is Visnu, this stream is his ; with a verse addressed to Agni and 
 Visnu he offers the stream of wealth ; verily he unites them with their 
 proper portions ; verily also [2] he makes this libation to have an abode ; 
 he wins that for desire of which he makes this offering. The fire is Rudra ; 
 now two are his bodies, the dread the one, the auspicious the other ; in that 
 he offers the Qatarudriya, he soothes with it his dread form ; in that he offers 
 
 1 fiyato is presumably from jyai, but the play 
 
 on the two roots is noteworthy. 
 
 2 For the Agrayana, where the verse is used, 
 
 see Ap9S. xi. 30. 8 ; TB. i. 6. 1. 9. Its 
 presence here is quite out of place. 
 
 3 This section (1) prescribes the Mantras 
 
 for the VajrinI bricks, which naturally 
 
 follow TS. v. 4. 1 ; (2) describes at length 
 the Vasor Dhara, see TS. v. 4. 8 ; (3) pre- 
 scribes certain gifts for the priests. See 
 for (l)Ap9S. xvii. 9. 5, 6; if five are 
 
 used, which is not done here, uparistad 
 is used for the zenith ; B£S. xv. 24 ; for 
 (2) see Ap9S. xvii. 17. 8 ; B^S. x. 54 ; 
 for (3) see Ap^S. xvii. 17. 10. 
 
 4 Each is laid down in a quarter with the 
 proper verse. For tanupa nah of the Pada, 
 which should be °panah, see Weber, Ind. 
 Stud. xiii. 68 ; above 4. 2. 11 c; 3. 13 o. 
 
 6 Found also in full above at TS. iv. 7. 1 a ; 
 the repetition is here significant. 
 
471 ] 
 
 Miscellaneous Rites 
 
 [ — v. 7. 4 
 
 the stream of wealth, he delights with it his auspicious form. He, who 
 knows the support of the stream of wealth [3], finds support. If there is 
 any butter left over, in it he should cook a mess for the Brahmans, four 
 Brahmans should eat it; the Brahman is Agni Yai^vanara, Va^vanara is 
 the form dear to Agni ; verily he establishes it in his dear form. He 
 should give four cows ; verily with them the sacrificer in yonder world 
 milks the fire. 
 
 v. 7. 4. a * To 1 thought I offer with mind, with ghee ’, 2 he says ; the oblation 
 to Vi^vakarman is called the undeceivable ; the foe cannot deceive him who 
 has piled ; verily also he wins the gods. 
 
 b ' O Agni, to-day (with these words) 3 he offers with a Pahkti verse, 
 and by the Pankti and the libation he grasps the beginning of the sacrifice. 
 
 c ‘ Seven are thy kindling-sticks, O Agni ; seven thy tongues he says ; 4 * 
 verily he wins the Hotr’s offices. Agni went away from the gods, desiring 
 a portion [1] ; to him they assigned this as a portion ; that is the Agnihotra 
 of Agni ; then is he born indeed when he is completely piled. Verily to 
 him on birth he gives food ; he delighted delights him, he becomes richer. 
 
 d The theologians say, ‘ Since it is as the Garhapatya that (the fire) is 
 piled, then where is its Ahavaniya'? ’ ‘ Yonder sun he should reply, for in 
 
 it they offer to all the gods [2]. He who knowing thus piles the fire 
 straightway makes pleased the gods. 
 
 e O Agni, the glorious, lead him to glory ; 
 
 Bring hither the fame that is Indra’s ; 
 
 May he be head, overlord, resplendent, 
 
 Most famed of his equals. 6 
 
 With look auspicious first they underwent 
 
 Fervour and consecration, the seers who found the heavenly light ; 
 
 Thence was born the kingly power, might and force ; 
 
 May the gods in unison accord that to us. 
 
 Disposer, ordainer, and highest [3] onlooker, 
 
 Prajapati, supreme lord, the ruler ; 
 
 The Stomas, the metres, the Nivids, mine they call ; 
 
 To him may we secure the kingdom. 6 
 
 1 In this section (1) is explained the Mantra in 
 
 TS. v. 5. 4. 3 ; (2) then a Mantra in TS. 
 iv. 4. 4. 7 ; (3) then one in TS. iv. 6. 5. 5 ; 
 then (4) the Ahavaniya in the case of the 
 fire rite is said to be the sun, and (5) the 
 Mantras and Brahmana of the Rastrablirt 
 
 bricks ; according to Ap<J3S. xvii. 15. 7, 
 
 between TS. iv. 6. 5 m and «, these two 
 
 verses (a and 6) are included with two 
 
 oblations ; for (5) see ibid. xvii. 10. 2. 
 
 2 See for another use of the verse and its full 
 
 text, TS. v. 5. 4. 3. 
 
 3 For the full text of this verse see TS. iv. 4. 
 
 4 w in another use. 
 
 4 For the text see TS. iv. 6. 5 n. This verse 
 
 follows on a and b in this use. See Bf S. 
 x. 52. 
 
 5 Cf. 9-iL xii. 15-18, an inferior version of 
 
 these lines. 
 
 6 The Pada a is b of TS. iv. 6. 2b; RV. x. 82. 
 
V. 7. 4 — ] 
 
 [472 
 
 The Piling of the Fire Altar 
 
 Turn towards me, come to me ; 
 
 May he be your ruler, your overlord ; 
 
 On his discernment do ye depend ; 
 
 Upon him henceforth do ye all serve. 
 
 He puts down these supporters of the realm ; this is the realm- 
 supporting piling of the fire ; verily with it he bestows on him the 
 kingly power, he becomes the kingly power, the kingly power does not 
 fall away from him. 
 
 v. 7. 5. a Just 1 as a son born dies, so dies he whose fire in the pan is 
 extinguished. If he were to make it by friction, he would divide (the 
 fire), he would produce a foe for him. It must again be kindled (with 
 wood) around ; verily he produces it from its own birthplace, he does not 
 produce a foe for him. Darkness seizes on him whose fire in the pan is 
 extinguished, darkness is death ; a black garment, a black heifer are the 
 sacrificial fees ; verily with darkness [1] he smites away the darkness 
 which is death. Gold he gives, gold is light ; verily with the light he 
 smites away the darkness ; moreover gold is brilliance ; verily he confers 
 brilliance upon himself. 
 
 b Like heavenly light, the heat ; hail ! Like heavenly light, the Arka ; 
 hail ! Like heavenly light, the bright ; hail ! Like heavenly light, the 
 light ; hail ! Like heavenly light, the sun ; hail ! 2 
 
 The fire is Arka, the horse sacrifice is yonder sun [2] ; in that he offers 
 these libations he unites the lights of the Arka and the horse sacrifice ; he 
 indeed is an offerer of the Arka and the horse sacrifice, for whom this is 
 done in the fire. 
 
 c The waters were first this world, the moving ; 3 Prajapati saw this 
 first layer, it he put down, it became this (earth). To him V^vakarman 
 said, ‘ Let me come to thee ’ ; £ There is no space here ’, he answered [3]. 
 He saw this second layer, he put it down, it became the atmosphere. The 
 
 2 ; for the nom. stomdh, cf. Keith on AA. 
 ii. 3. 8. 
 
 1 This section contains (1) the rule for the 
 restoration of an extinguished fire by 
 fetching it again from the Giirhapatya 
 and making it burn with wood ; (2) the 
 celebration of the union of the Arka 
 and A9vamedha, which is paralleled in 
 KS. xl. 13; VS. xviii. 60 (Mantra); 9B. 
 ix. 4. 2. 18-26 ; (3) the five layers of the 
 fire are explained ; including also notices 
 of the Di<;yii bricks (TS. iv. 4. 2 ; v. 3. 7); 
 this partly covers the ground of TS. v. 
 6. 10 and v. 6. 4. 2-6, which commences 
 
 similarly but goes on to emphasize the 
 creation of the quarters. 
 
 s Von Schroeder in KS. reads each as svarna- 
 gharmah &c., for no obvious reasons, and 
 clearly wrongly. Arka denotes the fire 
 sacrifice as opposed to the horse sacrifice. 
 See B9- x. 62 ad fin. ; and cf., for Arka, TS. 
 v. 3. 4. 6 ; 4. 8. 
 
 3 Cf. above, TS. vi. 6. 4. 2. The multiplication 
 of Prajapati here into Paramesthin and 
 Vi9vakarman is a confirmatory sign of 
 the supplementary character of the 
 narrative. 
 
473 ] 
 
 Miscellaneous Rites 
 
 [ — v. 7. 6 
 
 sacrifice said to Prajapati, ‘ Let me come to thee ’ ; ‘ There is no space 
 here’, he answered. He said to Viijvakarman, ‘Let me come to thee.’ 
 ‘ In what way wilt thou come to me?' ‘By the regional (bricks) ’, he 
 replied. He came with the regional (bricks), he put them down, they 
 became the regions [4]. The supreme lord said to Prajapati, ‘ Let me come 
 to thee ’ ; ‘ There is no space here ’, he answered. He said to Vi^vakarman 
 and the sacrifice, ‘ Let me come to you two ’ ; ‘ There is no space here 
 they answered. He saw this third layer, he put it down, it became yonder 
 (world). Aditya said to Prajapati, ‘ Let me come to thee ’ [5] ; ‘ There is no 
 space here’, he answered. He said to Vi^vakarman and the sacrifice, ‘Let 
 me come to you two ’ ; ‘ There is no space here ’, they answered. He said to 
 the supreme lord, ‘ Let me come to thee.’ ‘ In what way wilt thou come to 
 me 1 ’ ‘ By the space-filler ’, he replied. He came to him by the space- 
 filler ; therefore the space-filler is unexhausted, for yonder Aditya is 
 unexhausted [6], To them the seers said, ‘ Let us come to you.’ ‘ In 
 what way will ye come V ‘By greatness ’, they replied. To them they 
 came with two (more) layers ; (the fire) became one of five layers. He 
 who knowing thus piles the fire becomes greater, he conquers these worlds, 
 the gods know him ; moreover he attains community with these deities, 
 v. 7. 6. a The 1 fire is a bird ; if the piler of the fire were to eat of a bird, he 
 would be eating the fire, he would go to ruin. For a year should he observe 
 the vow, for a vow goes not beyond a year. 
 
 b The fire is an animal ; now an animal destroys him who moves up to 
 it face to face ; therefore he should go up to it from behind while it is 
 looking towards the front, to pi-event injury to himself. 
 
 c ‘ Brilliance art thou, grant me brilliance, restrain earth [1], guard me 
 from the earth. Light art thou, grant me light, restrain the atmosphere, 
 guard me from the atmosphere. Heavenly light art thou, grant me 
 heavenly light, restrain the heavenly light, guard me from the sky ’, he 
 
 1 This section contains further scattered com- 
 ments: (1) the rule against eating of bird’s 
 flesh is laid down ; (2) the rule that the 
 fire is to be stepped on from the west, 
 i.e. from behind, is insisted on, in sup- 
 plement to v. 2. 6. 1. (3) the Mantras 
 
 for the gold bricks are given ; cf. v. 2. 
 8. 1 ; KS. xl. 3; MS. ii. 7. 15; iii. 4. 7; 
 (4) the Mantras for the Rue bricks are 
 given; cf. KS. xl. 13 ; MS. ii. 7. 16 ; VS. 
 xviii. 46-48 (Mantras) ; MS. iii. 4. 8; 
 9B. ix. 4. 2. 12-14 (Brahmana) ; (5) the 
 Varuna verse for the stepping down on 
 the fire is mentioned ; cf. VS. xviii. 49 ; 
 
 24 [h.o.s. 19 ] 
 
 9B. ix. 4. 2. 15-17, and above v. 2. 6. 1 ; 
 (6) the use of an expiation in case of 
 sexual indulgence is prescribed ; (7) the 
 fire as the seasons is celebrated ; and (8) 
 a praise of the efficacy of the fire is 
 recorded. For (1) cf. Ap^S. xvii. 24.2; 
 B£S. x. 59 ; for (3) cf. Ap£S. xvi. 23. 8 ; 
 xvii. 1. 14 ; 4. 1 ; M£S. vi. 1.7; 2. 1, 3 
 (in the three separate places) ; for (4) 
 cf. Ap£S. xvii. 20. 17 ; B£S. x. 54, &c. ; 
 M£S. vi. 2. 6 ; K£S. xviii. 6. 6 ; for (5) 
 cf. Ap£S. xvi. 22. 1 ; B£S. x. 37, 39, 41, 
 44. 
 
V. 7. 6 — ] 
 
 [474 
 
 The Piling of the Fire Altar 
 
 says ; 1 by these are these worlds supported ; in that he puts them down, (it 
 is) for the support of these worlds. Having put down the naturally 
 perforated (bricks) he puts down the gold bricks ; the naturally perforated 
 are these worlds, gold is light ; in that having put down the naturally 
 perforated [2] he puts down the gold bricks ; verily he makes these worlds 
 full of light by means of them ; verily also by them these worlds shine forth 
 for him. 
 
 d Those flames of thine, 0 Agni, which rising in the sun, 
 With rays envelop the sky, 
 
 With all of them bring us to brilliance, to man. 2 
 Those flames of yours in the sun, O gods, 
 
 Those flames in cattle, in horses, 
 
 O Indra and Agni, with all of these 
 Grant us brilliance, O Brhaspati. 
 
 Grant us brilliance [3] in our Brahmans, 
 
 Place brilliance in our princes, 
 
 Brilliance in Vifyas and ^Judras ; 
 
 With thy flame grant me brilliance. 
 
 The glory and power of him who has piled the fire go apart twofold, 
 or to the fire which he has piled or to the man who has sacrificed. In that 
 he offers these libations, he places in himself power and fame. 
 
 e He who having piled the fire steps on it is liable to go to ruin. ‘ To 
 thee I come praising with holy power ’ ; 3 with this verse addressed to 
 Varuna [4] should he offer; that is the soothing of the fire and the 
 protection of himself. 
 
 f He who piles the fire is made into an offering ; just as an offering 
 spills, so he spills who having piled the fire approaches a woman ; 4 with 
 clotted curds for Mitra and Varuna he should sacrifice ; vei’ily he approaches 
 unity with Mitra and Varuna, to avoid his spilling. 
 
 g He who knows the fire to rest on the seasons, for him the seasons go 
 in order ; he finds support. The fire resting on the seasons is the year [5] ; 
 the head is the spring, the right side summer, the tail the rains, the left 
 side autumn, the middle winter, the layers the first half-months, the mortar 
 the second half-months, the bricks the days and nights ; this is the fire 
 resting on the seasons ; he who knows thus, for him the seasons go in 
 order ; he finds support. 
 
 1 The texts all differ somewhat in these Man- merely repeats KS. xvi. 16, which only 
 
 tras. covers n and o. 
 
 2 Two of these verses used here in con- 3 See for the whole verse, ii. 1. 1 1 to. 
 
 nexion with the Rue bricks are found 
 above in iv. 2. 9 n and o. MS. in the 
 third now verse has dlidraya for nas krdhi. 
 KS. has no parallel verse ; in xl. 13 it 
 
 4 See above v. 6. 8. 3 ; Ap£S. xvii. 24. 2-6 ; 
 B 9 S. x. 69. Here perhaps the verses ii. 
 6. 12 to and x lind their place. 
 
475] 
 
 [ — V. 7. 7 
 
 The Offering of Groats 
 
 h Prajapati, desirous of supremacy, put down the fire ; then did he 
 attain supremacy ; he who knowing thus piles the fire attains thus 
 supremacy. 
 
 v. 7. 7. 
 
 a What 1 has flowed from purpose, or heart, 
 
 Or what is gathered from mind or sight, 
 
 Follow to the world of good deed, 
 
 Where are the seers, the first-born, the ancient ones. 2 
 b This I place around thee, O abode, the treasure 
 Whom the all-knower hath brought here ; 
 
 After you the lord of the sacrifice will follow ; 
 
 Know ye him in the highest firmament. 3 
 c Know ye him in the highest firmament, 
 
 O gods associates, ye know his form ; 
 
 When he shall come [1] by the paths, god-travelled, 
 Do ye reveal to him what is sacrificed and bestowed. 4 
 d Move ye forward ; go ye along together, 
 
 Make ye the paths, god-travelled, 0 Agni ; 
 
 In this highest abode, 
 
 O All-gods, sit ye with the sacrificer. 5 
 e With the strew, the encircling-stick, 
 
 The offering-ladle, the altar, the grass (barhis), 
 
 With the Rc, bear this sacrifice for us 
 To go to the heaven to the gods.' : 
 
 / What is offered, what is handed over, 
 
 What is given, the sacrificial fee, 
 
 That [2] may Agni Vaifvanara 
 Place in the sky among the gods for us. 7 
 g That by which thou bearest a thousand, 
 
 Thou, 0 Agni, all wealth, 
 
 1 Cf. KS. xl. 13 ; YS. xviii. 58-65, with £B. ix. 
 
 5. 1. 42-51. This section gives the Man- 
 tras of ten libations made after the 
 offering of groats when the fire is un- 
 yoked (v. 5. 10. 7) ; its natural place, 
 according to the comm., is after iv. 7. 14 ; 
 see Ap£S. xvii. 23. 11 ; B9S. x. 59 ; K9S. 
 xviii. 6. 22. 
 
 2 KS. omits vd after manasah, spoiling the 
 
 metre ; VS. with KS. omit ye and insert 
 jagmuh after rsayah, and VS. has the 
 easier tad for tam. 
 
 3 AV. vi. 123. 1 has sadhasthah and r ah, and 
 
 so KS. ; it places fevadhim before avahat , 
 
 and with KS. has svasti for vo atra. The 
 change of number in this text is curious. 
 
 4 AV. vi. 123. 2 agrees generally but repeats 
 
 vi. 123. 1 a for c, and has j'inita smainam 
 . . . krnuta : it also makes sadhasthah 
 accented, and has lokam atra ; TB. iii. 7. 13. 
 3, 4 has etam janitat, xrkdh for devah ; VS. 
 has vida and kmavatha, and with KS. etam. ; 
 VS. has jdnatha, while KS. has ague for 
 devah. 
 
 5 Already in full at iv. 7. 13 A;. 
 
 6 Both KS. and VS. have naya for vaha. 
 
 7 VS. has dattam and piirtdm and daksindh with 
 
 yah. KS. has no such line. 
 
v. 7. 7 — ] The Piling of the Fire Altar [476 
 
 By that (path) do thou bear the sacrifice of ours, 
 
 To go to the gods in heaven. 1 
 h By that (path) by which, O Agni, the priests, busy, 
 
 Bear the fees, the sacrifice, 
 
 By that do thou bear this sacrifice of ours, 
 
 To go to the gods in heaven. 2 
 
 i By that (path) by which, 0 Agni, the doers of good deeds, 
 
 Obtain the streams of honey, 
 
 By that do thou bear this sacrifice of ours, 
 
 To go to the gods in heaven. 3 
 Tc Where are the streams that fail not 
 Of honey and of ghee, 
 
 May Agni Vai?vanara place us 
 In heaven among the gods. 4 
 
 v. 7. 8. a Thy 5 kindling-sticks, 0 Agni, thine abodes, 
 
 Thy tongues, O all-knower, thy light, 
 
 Thy cracklings, thy drops, 
 
 With these pile thyself, well knowing. 6 
 
 The fire is an extended 7 sacrifice ; what of it is performed, what not ? 
 What the Adhvaryu in piling the fire omits, that of himself he omits. 
 ‘ Thy kindling-sticks, O Agni, thine [1] abodes’, he says ; this is the self- 
 piling of the fire ; verily the fire piles the fire, the Adhvaryu omits nothing 
 from himself. 
 
 b To the four quarters let the fires advance ; 
 
 May he bear this sacrifice for us, well knowing ; 
 
 Making rich the ghee, immortal, full of heroes, 
 
 The holy power is the kindling-stick of the libations. 8 
 
 1 Found above at iv. 7. 13 l but with a dif- 
 ferent d ( devayano yd uttamah) ; VS. has 
 
 vahasi before sahdsram, and naya ; KS. 
 agrees with TS. 
 
 3 KS. has dakxindvantam , which is much sim- 
 
 pler ; yuktah the comm, takes as acc., 
 ‘ those duly paid ’. Not in VS. 
 
 3 KS. has naya. Not in VS. 
 
 * KS. has ( yatra dhara ) madhumatis sada syan- 
 
 danle aksildh ; VS. agrees. 
 
 0 This section deals with three separate 
 points : (1) the self-piling of the fire to 
 remedy defects of the sacrificial priest is 
 explained ; cf. KS. xl. 6 for the Mantra, 
 and TS. v. 2. 6. 1 ; (2) there is given a new 
 
 Mantra for the ceremony of putting down 
 the frog before the naturally perforated 
 brick in place of iv. 2. 9 k ; (3) the colours 
 of the bricks are mentioned ; in these two 
 cases the material given would naturally 
 find a place in v. 2. 8. For (1) see Ap£S. 
 xvi. 21. 6; B£S. x. 23, 28; for (2), see 
 Ap9S. xvi. 25. 1, 2 ; for (3) see Ap£S. 
 xvi. 34. 1, 2; 13. 6. 
 
 6 KS. has medavah, but meddyah seems the 
 
 more probable form. 
 
 7 This is a contraction of the longer phrase 
 
 found above, v. 4. 12. 3, and it is identi- 
 cal with that in v. 3. 1. 1. 
 
 8 Also in TB. ii. 8. 8. 10. 
 
477] 
 
 Miscellaneous Rites 
 
 [ — v. 7. 9 
 
 The tortoise is put clown for tho world of heaven ; ‘ To the four 
 quarters let the tires advance ’, he says [2] ; verily by it he recognizes the 
 quarters ; ‘ May he bear this sacrifice for us, well knowing he says, for 
 guidance to the world of heaven ; * The holy power is the kindling-stick of 
 the libations he says. By means of the holy power the gods went to the 
 world of heaven ; in that he puts down (the tortoise) with (a verse) con- 
 taining the word ‘ holy power by the holy power the sacrificer goes to the 
 world of heaven. 
 
 c The fire is Prajapati here ; cattle are the offspring ; the form the 
 metres ; all colours of bricks should he make ; verily by the form he wins 
 offspring, cattle, the metres ; verily also he piles it winning it for offspring, 
 cattle, the metres. 1 
 
 v. 7. 9. a In 2 me I take first Agni, 
 
 For increase of wealth, for good offspring with noble heroes ; 
 In me offspring, in me radiance I place ; 
 
 May we be unharmed in our body with good heroes. 3 
 b The immortal Agni who hath entered 
 Into us mortals within the heart, O fathers, 
 
 May we enclose him in ourselves ; 
 
 May he not abandon us and go afar. 4 
 
 1 According to Ap. there are bricks with lines 
 
 daksinavrt, savyarri, rjulekhd, and tnjdlikhita, 
 and the last kind occurs above, v. 2. 8. 4. 
 The last are put down in the centre ; 
 this agrees with v. 2. 8. 4 ; the rjulekhas on 
 the east or west, the daksindrrts on the 
 south, the savydvrts on the north. The 
 bricks are evidently of one shape, i. e. 
 square, though many different sizes are 
 given, pada°, aratnf, urrasthi i°, aniikamatrl. 
 According to Ap. xvi. 21. 9, 10 the direc- 
 tions as to pracih, pratlcih (and no doubt 
 others, udicth, &c.) refer to the direction of 
 the rotes of bricks ( ganesu fitivddah ), while 
 prdcim, &c., to the direction reckoned from 
 the face of the performer. This shows that 
 the directions are not in TS. references to 
 the order of the lines of the bricks as taken 
 by Eggeling in £B. (p. 406, n. 2). Burk 
 (ZDMG. lvi. 359) gives the sense as ‘with 
 the long side to the west’ ( praiyagayatdh 
 in comm.), but this does not suit square 
 bricks nor the wording of e.g. B^S. x. 35. 
 
 2 This section contains (1) an account of the 
 
 preparatory rite of taking the fire to one- 
 
 self which precedes the actual piling, 
 
 and also the verse for Agni’s self-piling, 
 which is omitted by one who himself 
 piles the fire, the piling being optional to 
 Adhvaryu or sacrificer ; cf. KS. vii. 12 ; 
 MS. i. 6. 1 ; VS. xiii. 1 (Mantra) ; 9 B. vii. 
 4. 1. 1, 2 (Brahmana) ; (2) two theological 
 doubts as to the reason why mud and 
 water are used to make a fire ; and (3) 
 a final explanation of the gold bricks, 
 including an explanation of the use of 
 the verses mentioned in v. 7. 1. 1. See 
 for (1) Ap9S. xvi. 21. 6 ; B£S. x. 23, 28, 
 40 ; M£S. vi. 1. 5 ; K£S. xvii. 3. 27 ; for 
 (3) Ap<pS. xvii. 10. 2, who puts them 
 after the Rastrabhrts (v. 7. 4 e). 
 
 3 All differ in this line ; VS. agrees in a and 
 
 b, but has only after them mam u derdtah 
 sacantam ; KS. rdyds posena saha varcasehd 
 devah I mayi prajam mayi pustim dadhdmi 
 mddema fatahimas sutArah II MS. adds ahdm 
 before ogre, and in b has saha prajayd 
 xarcasa dhanena ; in o it has ksatram and 
 ruyah, in d it agrees with KS. 
 
 4 This is AV. xii. 2. 33, which ends amfto 
 
 martyesu, and in c and d reads mayy aham 
 tarn pdrigrhnami devam I md so ’smart dviksat 
 
V. 7. 9 — ] 
 
 [478 
 
 The Piling of the Fire Altar 
 
 If the Adhvaryu without taking the fire in himself were to pile it, he 
 would pile his own fire also [1] for the sacrificer. Now cattle depend upon 
 the fire ; cattle would be likely to depart from him. ‘ In me I take first 
 Agni he says ; verily in himself he supports his own fire, cattle depart not 
 from him. 
 
 b The theologians say, ‘ Since clay and water are not food for Agni, 
 then why is he piled with clay and water ? ’ In that he joins with water 
 [2] and all the deities are the waters, verily he unites him with the waters. 
 In that he piles with clay and Agni Vaiijvanara is this earth, verily he piles 
 Agni with Agni. 
 
 c The theologians say, ‘ Since the fire is piled with clay and water, 
 then why is it called the fire ? ’ In that he piles with the metres and the 
 metres are fires, therefore is it called fire. Moreover Agni Va^vanara 
 is this (earth) ; in that [3] he piles with clay, therefore is it called the fire. 
 
 d He puts down golden bricks ; gold is light ; verily he confers 
 light upon him ; again gold is brilliance ; verily he confers radiance upon 
 himself. He, who piles (the fire) with faces on all sides, eats food in all 
 his offspring, conquers all the quarters. In the east he puts down a Gayatrl, 
 a Tristubh on the south, a Jagati on the west, an Anustubh on the north, 
 a Pankti in the middle ; this is the fire with faces on all sides : he, who 
 knowing thus piles it, eats food in all his offspring, conquers all the 
 quarters ; verily also he weaves quarter in quarter ; therefore quarter is 
 woven in quarter. 
 
 v. 7. 10. Prajapati 1 created the fire ; it created ran away east from him ; 
 he cast the horse at it, it turned to the south ; he cast the ram at it, 
 it turned to the west ; he cast the bull at it, it turned to the north ; he 
 cast the goat at it, it ran upwards. He cast the man at it. In that he 
 puts down the heads of animals, he piles it [1], winning it on every side. 
 The heads of animals are bricks, breath supporting, full of sight ; in that 
 he puts down the heads of animals, the sacrificer breathes with them 
 in yonder world ; verily also these worlds shine forth for him by them. 
 He puts them down after smearing with mud, for purity. The fire is an 
 animal, animals are food, the heads of animals are this fire ; if he desire of 
 a man, ‘ May his food be less’ [2], he should put down for him the heads 
 of animals more closely together ; his food becomes less ; if he desire of 
 a man, ‘ May his food be similar (to what he has now) ’, he should put them 
 down for him at a mean distance ; verily his food becomes the same ; 
 if he desire of a man, ‘May his food become more’, he should put them 
 
 ma vaydm tdm. KS. has in c almdni pari nimasihd ned eso, and ends pdrdyat. 
 
 grnimahe and maxso, adding ma vaydm elam 1 This section exemplifies the reference to 
 avahdya paragdma ; MS. has almdni parigrh- the heads of the victims in v. 2. 9. 
 
479] The Horse Sacrifice [ — v. 7 . 13 
 
 down separating them at the ends of the pile; verily at the ends also 
 he wins food for him ; his food becomes more. 
 
 The Horse Sacrifice ( continued ) 
 
 v. 7. 11. Flies 1 with the teeth; frogs with the grinders; the eater with 
 the gnawer ; strength with the digester ; the wild with the knee-cap ; 
 clay with the gums ; Avaka grass with pieces of gravel ; with the Avakas 
 gravel ; with the hump the tongue ; with the shouter the palate, Sarasvatl 
 with the tongue tip. 2 
 
 v. 7. 12. Strength 3 with the jaws ; the waters with the mouth ; the 
 Adityas with the hair ; support with the lower lip ; the existent with 
 the upper ; the clearness with what is between ; by the gloss the external 
 (radiance) ; by the knob the thundering ; by the eyes Surya and Agni ; 
 by the two pupils the two lightnings ; the lightning-stroke by the brain ; 
 might by the marrow parts. 4 
 
 v. 7. 13. Tortoises 5 with the hooves; with the flesh of the hooves francolin 
 partridges ; the Saman with the dewclaws ; speed with the legs ; health 
 with the two knees ; strength with the two Kuhas ; fear with the two 
 movers ; the secret with the two sides ; the Alvins with the two shoulders ; 
 Aditi with the head ; Nirrti with the bald head. 6 
 
 1 Cf. KSAijvamedha. xiii. 1 ; MS. iii. 15. 1 ; 
 
 VS. xxv. 1. With this and the next 
 thirteen (11-24) Anuvakas the ceremony 
 of offering the diverse members of the 
 horse to the various deities is dealt with ; 
 cf. Ap^S. xx. 21. 9 ; M£S. ix. 2. 5 ; B£S. 
 xv. 35. KS. agrees generally as in v. 5. 
 11-24; 6. 11-23. It is perhaps best not 
 to take these as Mantras (for e. g. 17, 21, 
 22 render this doubtful) : they are rather 
 Brahmana passages. But see 20 ad fin. 
 
 2 The exact sense of the parts enumerated is not 
 
 always clear, and the comm, is, as usual, 
 of little use : samsiidd is samtataksarano 
 
 ndsikddih ; jambila the place within where 
 
 the grass is deposited ! barsvd the root- 
 
 flesh of the teeth, fdrkarah bones like 
 gravel, avakdh flesh like faivala ; avakrandd 
 the place of pronunciation of ka, &c. 
 ( kddhika as read in the MSS. known to 
 Weber and BI. alike). Bhaskara, whom 
 the comm, generally agrees with, has 
 anlahkayikah. In each case we must 
 supply a verb of offering, either in the 
 first person if they are to be regarded as 
 
 Mantras, or third if Brahmana. In the 
 latter case the text doubtless closely 
 follows the Mantra. 
 
 3 Cf. KSA 9 vamedha, xiii. 2 ; MS. iii. 15. 
 
 1, 2 ; VS. xxv. 1, 2. 
 
 4 According to the comm, upaydmd is the 
 
 earth, which is sensible, as it is a support ; 
 sad is the sky as the good sit there ! 
 anukdpi is the atmosphere ; prakafd is the 
 internal place of radiance (Mahldhara 
 takes it as gloss on the lower part of the 
 body; Griffith, ‘bright look’). KS. has 
 the natural vidyutam with MS. Bhaskara’s 
 versions are evidently followed by the 
 comm. 
 
 5 Cf. KSA 9 vamedha, xiii. 3 ; MS. iii. 15. 3 ; 
 
 VS. xxv. 3. 
 
 6 KS. has achardbhih, unknown also ; faphala- 
 
 mdnsdni ( faphalamula° , Bhaskara) is the 
 commentator’s version ; it has guhabhydm 
 for kuhdbhyam ( hastayor madhyasamdhi, 
 comm.), nirjdlmdkafirsnd, while MS. has 
 nirjalpakena ; to the comm, kusthikd is 
 prakostharogyajanuni janglidbhydm adhah 
 prade^ah ; guha is very strange ; the 
 
V. 7. 14 — ] 
 
 The Horse Sacrifice 
 
 [480 
 
 v. 7. 14. The 1 yoke-thong with the pits of the legs ; the yoke with the 
 bent part ; thought with the neck ; sounds with the breaths ; with the 
 gloss skin ; with the Parakafa the interior ; with hair the flies ; Indra with 
 the hard-working bearing part ; Brhaspati with the seat of the birds ; 
 the chariot with the cervical vertebrae. 2 
 
 v. 7. 15. Indra 3 and Varuna with the two buttocks; Indra and Agni 
 with the flesh below the buttocks ; Indra and Brhaspati with the two 
 thighs ; Indra and Visnu with the knees ; Savitr with the tail ; the 
 Gandharvas with the penis ; the Apsarases with the testicles ; the purifying 
 with the anus ; the strainer with the two Potras ; 4 the going with the two 
 Sthuras ; the going to with the two centres of the loins, 
 v. 7. 16. For 5 Indra the breast, for Aditi the flanks, for the quarters the 
 cervical cartilages ; the clouds with the heart and its covering ; atmosphere 
 with the pericardium ; the mist with the flesh of the stomach ; IndranI 
 with the lungs ; ants with the liver ; the hills with the intestines ; the 
 ocean with the stomach; Vai$vanara with the fundament. 6 
 v. 7. 17. For 7 Pusan the rectum; for the blind serpent the large entrails; 
 serpents with the entrails ; seasons with the transverse processes ; 8 sky with 
 the back ; for the Vasus the first vertebra ; for the Rudras the second ; for 
 the Adityas the third ; for the Angirases the fourth ; for the Sadhyas 
 the fifth ; for the All-gods the sixth. 
 
 comm, has guharii ( goharii , Bhaskara) ; VS. 
 has nirjarjalpena and rkscddbliih (‘ heel 
 ropes Griffith) ; MS. atsarabhih , of which 
 KS. is a Prakritized variant. 
 
 1 Cf. KSAijvamedha, xiii. 4 ; VS. xxv. 2. 3. 
 
 2 grdhrdh is kaksdh according to the comm. ; 
 
 prakafa is here ‘ external form ’ ( contra 
 in v. 7. 12) ; Griffith makes vdhena 
 ‘shoulder’, and fakunisddena ‘quick 
 spring ’ ; the place is presumably at the 
 rear, where the birds sit — the comm, 
 make the birds ‘ strong men ’, and the 
 vertebrae a part of the chariot stand 
 (rathavahanacle fa). Bhaskara has aksdh, 
 which is probably a case of the older 
 sense of aksa seen in AA. i. 2. 2 ; £A. ii. 
 4, as ‘ collar bone ’, and apparently he 
 considers that the men who are fakundh = 
 faktdh are dhirdh ! usnilidh are firovestanasa- 
 drfdh kefanivahdh. 
 
 3 Cf. KSAcjvamedha, xiii. 5 ; VS. xxv. 7. 
 
 4 The comm, gives potra, sthura, and kustha 
 
 (gustha in KS.) as parts of the flesh near 
 the anus ; the sense of fikhanda rests on 
 him also; in vii. 3. 16 fikhandubhydm is 
 glossed by Urdlmakefdh, ‘ mane ’, but the 
 
 sense here is more probable. Bhaskara, 
 however, has kegacude, and for potrabhyam 
 the sense ghonasthini, for sthura and kustha, 
 pdd° and hastdpardrdhamani. 
 
 5 Cf. KSAijvamedlia, xiii. 6 ; MS. iii. 15. 7 ; 
 VS. xxv. 8. 
 
 c The comm, calls kroda a part of the neck ; 
 MS. has pulildtd , KS. pulitatd • bhasmand is 
 rendered by the comm, as firnatrnddi (cf. 
 the disease bhasmagni, a disease in which 
 the fire within burns the food to ashes, 
 instead of digesting it, Wise, Hindu Medi- 
 cine, pp. 327, 330), and it is true that the 
 use of bhasad above in VS. and MS. points 
 to this rendering, though here the same 
 sense as bhasad seems natural. Bhasman 
 of course suits Vaijvanara well. Bhaskara 
 has anena dabhyatrnddi, which is nonsense. 
 
 7 Cf. KSA 9 vamedha, xiii. 7 ; MS. iii. 15. 9 ; 
 
 VS. xxv. 6, 7. The use of the cases in the 
 nom., gen., and dat. suggests that the 
 Mantras are paraphrased here, not 
 textually reproduced. 
 
 8 For the Klkasa and the Prstis see Vedic 
 
 Index, ii. 358 seq. 
 
[ — V. 7. 23 
 
 481] The Offering of the Horse 
 
 v. 7. 18. Force 1 with the neck; Nirrti with the bones; Indra with the 
 hard-working bearing part; for Rudra the moving shoulder; 2 for day 
 and night the second (part) ; for the half-months the third ; for the months 
 the fourth ; for the seasons the fifth ; for the year the sixth, 
 v. 7. 19. Joy 3 with the delighter ; love with the two Pratyasas ; 4 fear with 
 the two Qitimans ; command with the two Pra<jasas ; sun and moon with the 
 two kidney parts ; the dark and the light with the two kidneys ; the 
 dawning with the form ; the setting with the formless, 
 v. 7. 20. Day 5 with the flesh ; night with the fat ; the waters with the 
 juice ; ghee with the sap ; ice 6 with the fat ( vdsd ) ; hail with the rheum 
 of the eyes; with tears hoar-frost; sky with the form; the Naksatras 
 with the shadow ; earth with the hide ; the skin with the skin ; to it 
 brought up hail ! To it slaughtered hail ! To it offered hail ! 
 v. 7. 21. For 7 Agni the first rib; for Sarasvati the second; for Soma the 
 third ; for the waters the fourth ; for the plants the fifth ; for the year 
 the sixth ; for the Maruts the seventh ; for Brhaspati the eighth ; for 
 Mitra the ninth ; for Varuna the tenth ; for Indra the eleventh ; for the 
 All-gods the twelfth; for sky and earth the side; for Yama the side 
 bone. 8 
 
 v. 7. 22. For 9 Vayu the first rib ; for Sarasvant the second ; for the moon 
 the third ; for the Naksatras the fourth ; for Savitr the fifth ; for Rudra 
 the sixth ; for the serpents the seventh ; for Aryaman the eighth ; for Tvastr 
 the ninth ; for Dhatr the tenth ; for IndranI the eleventh ; for Aditi the 
 twelfth ; for sky and earth the side ; for Yarn! the side bone, 
 v. 7. 23. The 10 path with the two parts near the kidneys ; continuance with 
 the two sinew parts ; parrots with bile ; jaundice with the liver ; the 
 Hallksnas with the evil wind ; Kuzmas with dung ; the worms with the 
 contents of the intestines ; dogs with the cutting up ; serpents with 
 
 1 Cf. KSA(jvamedha, xiii. 8. 
 
 2 For vahena cf. above, 14. Tho vicala skandhahis 
 
 the atyantacancalo 'vayavah of the shoulder. 
 
 3 Cf. KSAcvamedha, xiii. 9. 
 
 * The untranslated words are all chosen to 
 
 fit the deity : they are said to be pairs 
 of parts in the neighbourhood of the 
 pudendum, which is the nandathu. 
 Bhaskara as usual confines his efforts to 
 grammatical explanations. 
 
 5 Cf. KSAcvamedha, xiii. 10; VS. xxv. 9. 
 
 The end at least is Mantra. 
 
 * VS. has cindm and pntsvdh, KS. prusvdm ; the 
 
 comm, makes cdrma the paksapatala and 
 
 ehavl the beauty of theeyes,or,asBhaskara, 
 of the form. 
 
 25 [h.o.s. i»] 
 
 7 Cf. KSAt;vamedha, xiii. 11; MS. iii. 15. 4 ; 
 
 VS. xxv. 4. 
 
 8 The right side ribs seem to be the meant ; 
 
 the other two texts, MS. and VS., have 
 thirteen a side, and omit the patura, 
 which is described as the bone in which 
 the ribs are bound ; perhaps the back- 
 bone regarded on one side, and supple- 
 mented by the other side in v. 7. 22. KS. 
 has pdthorah. Bhaskara renders it as 
 sarrapafuvidharano ’sthivifesah. 
 s Cf. KSAijvamedha, xiii. 12; MS. iii. 15. 5; 
 VS. xxv. 4. 
 
 10 Cf. KSAcvamedha, xiii. 13. 
 
V. 7. 23 — ] 
 
 The Horse Sacrifice 
 
 [482 
 
 the smell of the blood ; birds with the smell of the cooking ; ants with 
 the fragments. 1 
 
 v. 7. 24. With 2 strides the courser hath strode out, 
 
 In unison with the All-gods worthy of sacrifice ; 
 
 Do thou bear us to the world of good deeds ; 
 
 May we rejoice in thy strength, 
 
 v. 7. 25. a Thy 3 back is the sky ; thy place earth ; thy breath the atmosphere ; 
 thy birthplace the ocean. 4 
 
 b Thine eye the sun ; thy breath the wind ; thine ear the moon ; thy 
 joints the months and the half-months ; thy limbs the seasons ; thy 
 greatness the year. 5 
 
 v. 7. 26. Agni 6 was the animal ; with it they sacrificed ; it won this world 
 where Agni is ; this is thy world, thou wilt win it, and so snuff (it). 
 
 Vayu was the animal ; with it they sacrificed ; it won this world 
 where Vayu is ; this is thy world, therefrom will I obstruct thee if thou 
 dost not snuff (it). 
 
 Aditya was the animal ; with it they sacrificed ; it won this world 
 where Aditya is ; this is thy world, thou wilt win it if thou dost 
 snuff it. 7 
 
 1 According to the comm, yakdn means here 
 a colour ! kiifmdn appears also in KS. 
 and YS. xxv. 6, and neither Silyana nor 
 Mahldhara explains. Bhaskara also omits 
 an explanation, though he knows the 
 sense of yakdn. 
 
 s Cf. KSA9vamedha, v. 16. It may be noted 
 that Ap^S. xx. 21. 10 has a use for this 
 section as a thirty-sixth A^astomlya, 
 the rest being provided by ydd dkrandah, 
 &c. (already used in xx. 12. 10) ; for B£S. 
 xv. 24 see the next note. This section is 
 so manifestly out of place as one of the 
 fourteen which are rubricated (see p. 479, 
 n. 1) that it is very difficult to resist 
 the conclusion that the fourteen arc 
 really v. 7. 11-23 and i. 4. 36, and then 
 i. 4. 35, and that this section is not part 
 of the preceding thirteen. This is strongly 
 supported by Bhaskara who (ix. 271) 
 expressly states that i. 4. 36 is the four- 
 teenth, i. 4. 35 the fifteenth (cf. TB. iii. 
 9. 11), and that this is said over the 
 heart of the horse. Cf. p. 62, n. 1. 
 
 3 Cf. KSA9vamedha, v. 5. These Mantras 
 
 are explained in TB. iii. 9. 4. 8 as said 
 
 over the horse with others ; in Ap£S. 
 xx. 21. 6 they accompany an oblation ; 
 in B^S. 24 the priest goes to the lake 
 on the south with this, 24, and vii. 5. 19; 
 cf. xv. 34, where the same sets are used ; 
 xv. 5, where they accompany the washing 
 of the horse. Bhaskara says 24 and 25 
 are said over the heart of the horse. 
 
 4 This phrase is found above as the first part 
 
 of iv. 1. 2 n. 
 
 5 There is no exact parallel to this except in 
 
 KS. 
 
 6 Cf. KSA9vamedha, v. 4; YS. xxiii. 17. 
 
 According to TB. iii. 9. 4. 8 the horse is 
 expected to smell the food brought up to 
 it, and this verse is used if it fails to do 
 so ; cf. K^S. xx. 6. 8. BgS. xv. 27 pre- 
 scribes that the sets (each being repeated 
 for Vayu and Aditya) of the Mantras 
 should be used first to invite, then to 
 invite again, and then a third time ; here 
 the proksanl waters are smelt. Bhaskara 
 totally ignores this section, or the MSS. 
 are defective in it. 
 
 7 The worlds are indicated by gestures, though 
 
 etdm simply is used throughout. 
 
KANDA VI 
 
 The Explanation of the Soma Sacrifice 
 
 PRAPATHAKA I 
 
 The Exposition of the Soma Sacrifice 
 
 vi. 1. 1. He 1 makes a hall with beams pointing east. 2 The gods and men 
 divided the quarters, the gods (obtained) the eastern, the Pitrs the southern, 3 
 men the western, the Rudras the northern. In that he makes a hall with 
 beams pointing east, the sacrificer approaches the world of the gods. He 
 covers it over, for the world of the gods is hidden from the world of men. 
 ‘ It is not easy ’, they say, ‘ to go from this -world ; for who knows if he is 
 in yonder world or not.’ He makes at the corners 4 apertures [1], for the 
 winning of both worlds. He shaves his hair and beard, he trims his nails. 
 The hair and the beard are d«ad and impure skin, and by thus destroying 
 the dead and impure skin he becomes fit for the sacrifice and approaches the 
 sacrifice. The Angirases going to the world of heaven placed in the waters 
 consecration and penance. He bathes in the -waters ; verily visibly he secures 
 consecration and penance. He bathes at a ford, 5 for at a ford did they place 
 (consecration and penance) ; he bathes at a ford [2] ; verily he becomes a ford 
 for his fellows. He sips water ; verily he becomes pure within. He con- 
 secrates him with a garment ; the linen garment has Soma for its deity. 0 He 
 who consecrates himself approaches Soma as his deity. He says, ‘ Thou art 
 the body of Soma; guard my body.’ He approaches his own deity; verily 
 also he invokes this blessing. (Of the garment) the place where the border is 
 belongs to Agni, the wind-guard to Vayu, the fringe to the Pitrs, the fore- 
 
 1 Cf. KS. xxiii. 1 ; KapS. xxxv. 7 ; MS. ii. 6. 
 
 1, 2, 3 ; BfS. x. 1; pB. iii. 1. 1. 6-3. 24. 
 This chapter explains the Mantras given 
 in TS. i. 2. 1. 
 
 2 The vanfas are the beams running hori- 
 
 zontally, and forming the roof. The four 
 
 corner-posts are first connected by cross- 
 beams so as to form the lintels of the 
 eastern and western doors : upon these 
 
 then are laid beams, which are covered 
 over by mats or something similar. The 
 central beam is the pracinavanfa par 
 excellence, and it may be that it was 
 raised so that the roof was not flat, but 
 
 like that of an ordinai-y thatched cottage. 
 Cf. Sayana here ; BpS. x. 1 ; MpS. ii. 1. 
 1 ; AppS. x. 1 seq. ; KpS. vii. 1. 20; 
 Eggeling, SBE. xxvi. 3, n. 2. 
 
 3 daksina is certainly correct, for daksinam, a 
 
 very easy correction, is wrongly accented. 
 
 4 diksu, literally ‘ in the quarters ’, for the 
 
 hut or hall is a microcosm. 
 
 5 This seems to point to the early sanctity of 
 
 fords, which later developed into the 
 pilgrimages of Hinduism. 
 
 6 With the double sense that it is propitious 
 
 through having Soma as its deity. 
 
vi. 1. 1 — ] The Exposition of the Soma Sacrifice [484 
 
 edge 1 to the plants [3], the warp to the Adityas, the woof to the All- gods, 
 the meshes to the Naksatras. The garment is thus connected with all the 
 gods ; in that he consecrates him with the garment, verily with all the 
 gods he consecrates him. Man has breath without ; his eating is his 
 breath, he eats ; verily he consecrates himself with breath. He becomes 
 satiated. As great as is his breath, with it he approaches the sacrifice. 
 Ghee 2 pertains to the gods, sour cream to the Pitrs, well-seasoned butter to 
 men [4], fresh butter is connected with all the gods ; verily in anointing 
 with fresh butter he satisfies all the gods. The man who is consecrated 
 has fallen from this world and yet not gone to the world of the gods ; fresh 
 butter is as it were midway ; therefore he anoints with fresh butter, along 
 the hair, with a Yajus, for destruction. 3 Indra slew Vrtra ; his eyeball 
 fell away ; it became collyrium. When he anoints, verily he takes away 
 the eye of his enemy. He anoints his right eye first [5], for men anoint 
 the left first. He does not rub (the ointment) on, 4 for men rub (the 
 ointment) on. Five times he anoints ; the Paiikti has five syllables, 5 the 
 sacrifice is fivefold ; verily he obtains the sacrifice. He anoints a li mi ted 
 number of times, for men anoint an unlimited number of times. He 
 anoints with (a stalk) 6 which has a tuft, for men anoint with (a stalk) 
 
 1 The iii. 1. 2. 18 has quite a different 
 
 set of names, viz. parydsa, ‘ woof ’, 
 anuchada, ‘ warp ’ ; KS. xxiii. 1 has titsa, 
 riivi, praghdta, vdtapd ; otavah , tantavah, 
 atlrukah; MS. has nothing corresponding. 
 The version of praghata is borrowed from 
 Eggeling (SBE. xxvi. 10, 11), who thinks 
 it is the closely woven part at either end 
 of the cloth whence the loose threads 
 of the nmi or unwoven fringe (thrum) 
 come out. atikdfa is a metaphorical ex- 
 pression, not a technical term of weaving. 
 
 2 KS. and MS. give the list differently ; KS. 
 
 xxiii. 1 as ghrta for the gods, nispakva for 
 
 men, dyuta for the Gandharvas, and 
 
 svayamvilina for Aditya, while navanita is 
 
 neutral ; MS. iii. 6. 2 as ghrta for the 
 gods, dyuta for men, nispakva for the 
 Gandharvas, a.ndsvayamvilina for the Pitrs, 
 and navanita for all the gods. In <^B. iii. 
 1. 3. 8 the Madhyamdina recension has 
 beside ghee, phdnta, explained as the first 
 particles of butter that appear in churn- 
 ing : the Kanva has djijam nispdntam in- 
 stead. In AB. i. 3 the series is djya and 
 the gods, surablii ghrta and men, dyuta 
 and the Pitrs ; and navanita and foetuses 
 
 (garbha). Cf. Eggeling, SBE. xxvi. 14, 
 n. 1. 
 
 3 anulomum refers to the natural direction 
 
 of the hair, vyavrttyai, because all human 
 acts must differ from the divine. Cf. 
 £B. iii. 1. 2. 4. 
 
 4 dhdv is thus taken by the comm. ; the usual 
 
 meaning ‘ wash the teeth ’ is perhaps less 
 likely. MS. iii. 6. 2 asserts that data 
 dhdcati ; so also the Sutras. 
 
 5 This is rather curious, for the ordinary 
 
 paTikti as a metre is five sets of eight 
 syllables. So that aksara then must be 
 taken rather as ‘ element ’ ; the paTtkti 
 is of five elements. Probably the sense 
 is syllable, the Paiikti being the 6+5 
 metre usually called Padapankti. The 
 sacrifice is pdhkta as fivefold, and as con- 
 nected with the paTikti metre, but the 
 sense can hardly be expressed in a 
 translation. In 9®. iii. 1. 3. 17 the 
 sacrifice is puTikta as connected with the 
 seasons. 
 
 6 mka as opposed to falafi, which is used by 
 
 men, according to KS. and MS. Accord- 
 ing to 9®. iii* !• 3. 13 a reed-stalk 
 
 (faresika) is used. 
 
485] 
 
 The Preparation of the Sacrifice 
 
 [ — vi. 
 
 1 . 2 
 
 which has no tuft ; (verily he anoints them) for discrimination. If he were 
 to anoint with (a stalk) having no tuft, he would be as it were a thunder- 
 bolt. He anoints with one which has a tuft, for friendship [6]. Indra slew 
 Vrtra, he died upon the waters. Of the waters what was fit for sacrifice, 
 pure, and divine, that went out of the waters, and became Darbha grass. 
 In that he purifies (the sacrificer) with bunches of Darbha grass, verily he 
 purifies him with the waters which are fit for sacrifice, pure, and divine. 
 He purifies (him) with two (stalks) ; 1 verily he purifies him by days and 
 nights. He purifies (him) with three (stalks) ; three are these worlds ; 
 verily he purifies him by these worlds. He purifies (him) with five stalks 
 [?]; the Pankti has five syllables, the sacrifice is fivefold ; verily he purifies 
 him by the sacrifice. He purifies (him) with six (stalks) ; six 2 are the 
 seasons ; verily he purifies him by the seasons. He purifies (him) with 
 seven (stalks) ; seven are the metres ; verily he purifies him by the metres. 
 He purifies (him) with Nine (stalks) ; nine are the breaths in man ; verily 
 he purifies him along with his breaths. He purifies (him) with twenty-one 
 (stalks) ; there are ten fingers and ten toes, and the body is the twenty- 
 first; 3 he thus completely purifies the man [8]. He says, ‘ Let the lord of 
 thought purify thee ’ ; the mind is the lord of thought ; verily by the 
 mind he purifies him. He says, ‘ Let the lord of speech purify thee ’ ; verily 
 by speech he purifies him. He says, ‘ Let the god Savitr purify thee ’ ; 
 verily being instigated by Savitr, he purifies him. He says, ‘ O lord of the 
 purifier, with thy pui'ifier, lor whatsoever I purify myself, that may I have 
 strength to accomplish.’ Verily does he invoke this blessing, 
 vi. 1. 2. All 4 the gods who purified themselves for the sacrifice waxed great. 
 He who knowing thus purifies himself for the sacrifice waxes great. 
 Having purified him without he makes him go within. Verily having puri- 
 fied him in the world of men, he leads him forward purified to the world 
 of the gods. ‘ He is not consecrated by one oblation ’, they say ; verily he 
 offers four with the dipping-ladle for consecration ; the fifth he offers with 
 the offering-ladle ; the Pankti has five syllables, the sacrifice is fivefold ; 
 verily he wins the sacrifice. ‘ To the purpose, to the impulse, to Agni, 
 [1] hail ! ’ he says, for with purpose does a man employ the sacrifice, 
 planning to sacrifice. ‘ To wisdom, to thought, to Agni, hail ! ’ he says, for 
 
 1 The options vary considerably ; in £B. iii. 
 1. 3. 19 seq. they are one, three (the three 
 breaths), seven (the seven breaths), or 
 twenty-one. KS. gives two ( prana and 
 
 apana ) ; three (prana, vydna, apana ) ; five 
 (man is paTikta) ; seven (the metres) ; 
 nine (the breaths), or twenty-one. MS. 
 
 iii. 6. 3 has two (two purifiers) ; three 
 
 (prana, apana, vydna) ; seven (metres) ; 
 twenty -one. 
 
 2 For the numbers of the seasons cf. Vedic 
 
 Index, i. 110, 111. 
 
 3 Cf. the enumeration in AA. i. 1. 2 ; 2. 2. 
 
 4 Cf. KS. xxiii. 2 ; KapS. xxxv. 8 ; MS. iii. 6. 
 
 ■4, 5 ; £B. iii. 1- 4- 6-23. This Brahmana 
 explains TS. i. 2. 2. 1. 
 
vi. 1. 2 — ] The Exposition of the Soma Sacrifice 
 
 [486 
 
 by wisdom and thought man approaches the sacrifice. ‘ To Sarasvatl, to 
 Pusan, to Agni, hail ! ’ he says. Sarasvatl is speech, Pusan the earth ; verily 
 with speech and the earth he performs the sacrifice. ‘ O ye divine, vast, 
 all-soothing waters he says. The waters of the rain [2] are the divine, 
 vast, all-soothing waters ; if he said not that praise, the divine waters would 
 descend in anger on this world. He says, ‘ O ye divine, vast, all-soothing 
 waters/ Verily he makes them soothing for this world ; accordingly being 
 soothed they approach this world. ‘ Heaven and earth ’, he says, for .the 
 sacrifice is in heaven and earth. ‘ Wide atmosphere he says, for the 
 sacrifice is in the atmosphere. ‘ May Brhaspati rejoice in our oblation ’ [3], 
 he says. Brhaspati is the holy power (Brahman) 1 of the gods ; verily by 
 the holy power he wins this sacrifice for him. If he were to say vidheh 2 
 then he would stumble on the sacrificial post ; he says vrdhatu ; verily he 
 avoids the sacrificial post. Prajapati created the sacrifice. Being created it 
 went away. It crushed the Yajus, it crushed the Saman ; the Rc raised it ; 
 in that the Rc raised (it), hence the elevating 3 offering has the name. With 
 a Be [4] he sacrifices, to support the sacrifice. ‘ It was the Anustubh among 
 the metres which supported it ’, they say. Therefore he sacrifices with an 
 Anustubh, to support the sacrifice. ‘ It was the twelve “ calf-binders ” 
 which supported it’, they say. Therefore with twelve those who know 
 the ‘ calf-binders 4 consecrate. This Rc is an Anustubh ; the Anustubh 
 is speech ; in that he consecrates him with this Rc, he consecrates him 
 with the whole of speech. ‘ Let every (man) of the god who leads ’, he says. 
 By that (the Rc) is connected with Savitr. ‘ (Let every) man choose the 
 companionship ’ [5], he says. By that (the Rc) has the Pitrs for its deity. 5 
 ‘ Every man prayeth for wealth ’, he says. By that (the Rc) is connected 
 with the All-gods. ‘ Let him choose glory that he may prosper ’, he says. 
 By that (the Rc) is connected with Pusan. This Rc indeed is connected 
 with all the gods. In that he consecrates with this Rc, he consecrates him 
 with all the gods. The first quarter- verse is of seven syllables ; the other 
 
 1 The term here must have the sense of 
 ‘spiritual power’ vaguely conceived. 
 
 There is no doubt a play also on the 
 fact that Brhaspati is the Brahman 
 priest of the gods (KB. vi. 13 ; £B. i. 7. 4. 
 21 ; 99S. iv. 6. 9) ; cf. Geldner, Ved. Stud. 
 ii. 144) ; above, p. 99, n. 2. 
 
 3 This is not either in MS., KS., or VS., and 
 
 must be the reading of a lost 9‘ l khii. 
 
 The comm, of course renders vidheh as 
 vidadhdtu ; for those who read vidheh must 
 have meant by it ‘ Brhaspati, offer for us 
 with the oblation ’. For the nom., cf. 
 
 Keith, JRAS. 1908, p. 1124 ; above, TS. i. 
 4. 19 ; p. 58, n. 1. 
 
 3 This verse vifve, &c., is especially styled the 
 
 elevating, as raising the sacrificer from 
 this to the other world. £B. iii. 1. 4. 1 
 applies the term (with older form audgra- 
 bhana ) to all five oblations. 
 
 4 The verse contains only twelve words, and 
 
 apparently the twelve calf-binders are 
 the twelve words used to bind the sacri- 
 fice (cf. comm.). 
 
 6 That is because marta, ‘ man ’, recalls Pitr. 
 
487] 
 
 The Advance to the Place of the Sacrifice [ — vi. 1 . 3 
 
 three are of eight syllables. The three approach the eight ; the four the 
 eight. 1 Because it has eight syllables [6] it is a Gayatrl. Because it has 
 eleven syllables it is a Tristubh. Because it has twelve syllables, it is 
 a Jagati. This Rc indeed is all the metres. In that he consecrates him 
 with this Rc, he consecrates him with all the metres. The first quarter- 
 verse is of seven syllables ; the Qakvarl is of seven syllables, the Qakvarl 
 is cattle ; verily he wins cattle. The first quarter-verse is defective by 
 one syllable. Therefore men live on what of speech is defective. He offers 
 with a full (verse) to win Prajapati ; full as it were is Prajapati. He offers 
 with a defective (verse), for the creation of offspring, for from what is 
 defective 2 Prajapati created offspring. 
 
 vi. 1. 3. The 3 Rc and the Saman, unwilling to remain with the gods for the 
 sacrifice, taking the form of a black antelope 4 departed and remained away. 
 The (gods) reflected, * He whom they shall resort to will become all this 
 world.’ 5 They called to them, and they depositing their might in day 
 and night came up to them. This is the colour of the Rc, the white of 
 the skin of the black antelope ; the black is the colour of the Saman. 
 ‘Ye are images of the Rc and Saman ’, he says ; verily he wins the Rc and 
 the Saman [1]. The white of the black antelope skin is the colour of the 
 day, the black of the night. Whatever is imbued in those two, he wins. 
 He consecrates (him) with a black antelope skin. The black antelope 
 skin is the form of the holy power ; verily he consecrates him 
 with the holy power. ‘ O god, this prayer of him who imploreth ’, he 
 says. That is according to the text. 6 The man who is consecrated 
 is a foetus ; the clothing is the caul ; he covers. Therefore [2] foetuses 
 are born covered (with the caul). He should not uncover before the 
 purchasing of the Soma. If he were to uncover before the purchasing 
 of the Soma, the foetuses of offspring would be liable to miscarriage. 
 He uncovers when the Soma has been purchased ; verily he is bom. 
 It is also as when one uncovers to a superior. 7 8 The Angirases going to 
 the world of heaven divided their strength. What was left over became 
 Qara grass ; Cara grass is strength. In that the girdle is of Qara grass [3], 
 
 1 i. e. 3 + 8=11; 4 + 8=12; u pa + i is a 
 
 technical expression for ‘ be added to ’. 
 
 8 Cf. AA. i. 1. 2 ; BR. iv. 339. Oldenberg 
 
 ( Prolegomena , p. 372) uses this statement as 
 
 showing that the ‘ orthoepic diaskeuasis ’ 
 
 of the RV. was not yet carried out before 
 
 the text of the Sanhitas was produced. 
 TS. v. 1. 9. 1 may be also compared. 
 
 8 Cf. KS. xxiii. 4 ; KapS. xxxv. 8 ; MS. iii. 6. 
 6, 7 ; <pB. iii. 2. 1. 1-31. This explains 
 TS. i. 2. 2. 
 
 * For the construction see Weber, IS. xiii. 
 Ill, who cites v. 2. 6. 5 ; vi. 1. 5. 6 ; 2. 4. 
 2, 4 ; 7. 1 ; vii. 1. 6. 2, 3, 4 ; TB. i. 1. 3. 3 ; 
 AB. vi. 35. 
 
 6 For the construction cf. Keith, JRAS. 
 1910, pp. 525, 873. 
 
 6 The sense seems to be simply that the 
 
 verse is of clear meaning, needing no 
 comment. 
 
 7 Sayana explains by a reference to the 
 
 removal of the curtains which separate 
 
[488 
 
 vi. i . 3 — ] The Exposition of the Soma Sacrifice 
 
 he wins strength. He girds it in the middle ; verily he gives him strength 
 in the middle. Therefore in the middle men enjoy strength. The part 
 of man above the navel is pure, that below is impure. In that he girds 
 him in the middle he discriminates between the pure and impure parts. 
 Indra hurled his thunderbolt against Vrtra ; it divided into three parts; 
 one-third the wooden sword, one-third the chariot, and one-third the sacri- 
 ficial post [4]. The internal arrows 1 which were split ( aclryanta ) became 
 Qara grass, and that is why Qara grass is so called. The thunderbolt is 
 Qara grass ; hunger indeed is the foe of man. In that the girdle is of Qara 
 grass, he clearly drives away the enemy hunger from the middle (of man’s 
 body). It is threefold. The breath is threefold ; verily he places the 
 threefold breath in the middle of the sacrificer. It is broad, for the discrimi- 
 nation of the strands. He consecrates the sacrificer with a girdle, with 
 a yoke his wife, for the sake of offspring [5]. The sacrifice reflected on 
 the gift (to the priests). 2 He had intercourse with her. Indra perceived 
 this and reflected, ‘ He who will be born from this union will be this 
 world.’ He entered her ; from her verily was Indra born ; he reflected, 
 ‘ He who hence other than I will be born will be this world ’. Stroking 
 her womb he split it, she became barren after birth, and that is the 
 origin of the (cow) which is barren after birth [6]. 3 He wrapped it (the 
 yoni) in his hand, he deposited it among the wild beasts, it became the 
 horn of the black antelope. ‘ Thou art the birthplace of Indra ; harm me 
 not ’, (with these words) he hands the horn of the black antelope. Verily 
 he makes the sacrifice united with the womb, the gift with the womb, Indra 
 with the womb, for union with the womb. ‘ For ploughing thee, for good 
 crops’, he says. Therefore plants grow up without ploughing. ‘ For those 
 of good fruits thee, for the plants’, he says. Therefore plants bear fruit. If 
 he were to scratch himself with his hand [7] his offspring would be liable 
 to the itch ; if he were to smile, they would become naked. 4 He scratches 
 
 a prince from the people in his palace 
 when he gives an audience. Bhask. has 
 piijyagurvadiham pratiprdvrtam vaso 'pornute. 
 The practice, however obscure, must 
 rather be to the removal of some gar- 
 ment as a token of respect to a superior, a 
 practice of common occurrence in other 
 parts of the world. 
 
 1 The bolt is conceived, it seems, as con- 
 taining arrows within it, which become 
 ^ara grass or reeds, used for arrows. 
 For the reed arrows of the Indians cf. 
 Veilic Index, ii. 357. 
 
 5 For the daksind and its demoralizing effect 
 on the Vedic priest and poet, cf. Bloom 
 
 field, Religion of the Veda, pp. 71 seq . ; Vedic 
 Index, ii. 82, 83. 
 
 3 suta vafd seems naturally to mean * barren, 
 
 after bearing’, in this case Indra. The 
 ^B. iii. 2. 1. 27, 28 has a form of the 
 legend by which Indra is born as the 
 one and only offspring of Yajna and Vac. 
 
 4 i. e. as the comm, puts it, would have no 
 
 clothes, because of their poverty. The 
 accusatives in nagnam-bhavukdh and pd- 
 manam-bhavukdh are interesting; usually 
 they are explained as based on the 
 analogy of similar accusatives with 
 forms of kr when the accusative is 
 predicative (cf. Macdonell, Ved. Oramm. 
 
489] 
 
 [ — vi. 1. 4 
 
 The Deer-skin , the Horn, the Staff 
 
 himself with the horn of the black antelope and smiles, holding it for the 
 protection of his offspring. He should not let go the horn of the black antelope 
 before the bringing of the gifts (to the priests). If he were to let go the 
 horn of the black antelope before the bringing of the gifts, the womb of his 
 offspring will be liable to miscarriage. When the gifts have been brought, 
 he casts away the horn of the black antelope in the pit. 1 The pit is the 
 womb of the sacrificer ; the horn of the black antelope is the womb ; vei'ily 
 he places womb in womb, that the sacrificer may have a womb, 
 vi. 1 . 4. Speech 2 went away from the gods, not being willing to serve for 
 the sacrifice. She entered the trees. It is the voice of the trees, the voice 
 that is heard in the drum, the lute, and the flute. 3 In that he offers the 
 staff of the initiated, he wins speech. The (staff) is of Udumbara wood; the 
 Udumbara is strength ; verily he wins strength. It is level with his mouth ; 
 verily from the mouth (downwards) he wins strength for him. Therefore 
 from the mouth they enjoy strength [1]. After the buying of the Soma 
 he hands the staff to the Maitravaruna (priest). For the Maitravaruna 4 
 first assigns to the priests their utterance, and the priests plant it in the 
 sacrificer. ‘ Hail ! with my mind the sacrifice ’, he says ; for man approaches 
 the sacrifice with his mind. ‘ Hail ! from heaven and earth ’, he says ; for 
 the sacrifice is in heaven and earth. ‘ Hail ! from the broad atmosphere ’, 
 he says ; for the sacrifice is in the atmosphere. ‘ Hail ! from the wind the 
 sacrifice I grasp ’, he says [2]. The sacrifice is he who blows here ; 5 verily 
 he clearly wins him. He clenches his fist ; he restrains his speech, for the 
 support of the sacrifice. ‘ This Brahman 6 has consecrated himself he says 
 
 p. 165, n. 1), while Delbruck ( Vergl . Synt. 
 iii. 21) adds cases like RV. iii. 53. 8 : 
 rupdm-rupam maghdva bobhavlti when 
 riipdm, a nominative, was taken as an 
 accusative (cf. n. 5, p. 487). On the other 
 hand, Finck (Berl. Philol. Wochensch. 1901, 
 p. 500) compares the English ‘ it is me ’, 
 and suggests that like ‘ me ’ the accusa- 
 tive represents a reaction from the 
 nominative or predicative. Cf. Wacker- 
 nagel, Altind. Gramm, ix. i. 203. This 
 suggestion can hardly be deemed accept- 
 able, when the influence of analogy is 
 so obvious and easy an explanation. 
 
 1 The catvala is a deep pit, the earth from 
 which is used for the uttaravedi or high 
 altar. It is just outside the Mahavedi, 
 a little north-west of the north-east 
 corner: see Caland and Henry, L’Agni- 
 stoma, pi. iv. 
 
 3 Cf. KS. xxiii. 4, 6 ; KapS. xxxvi. 1-3 ; MS. 
 iii. 6, 8-10 ; £B. iii. 2. 1. 32-2. 27. This 
 26 [h.o.s. 19] 
 
 explains TS. i. 2. 2. 3-3. 3. 
 
 3 Cf. Levi, La doctrine du sacrifice, p. 34, who 
 
 quotes PB. vi. 5. 10-13. 
 
 4 Cf. for this priest, Weber, IS. ix. 188-190; 
 
 x. 140 seq. 
 
 5 i. e. the wind who purifies (jpu). Cf. AA. 
 
 ii. 1. 1. 
 
 6 £B. iii. 2 . 1. 39, 40, expressly holds that 
 
 brdhmana is to be used even of a rdjanya 
 or a vaitpja, as the origin of a man is 
 uncertain, for the Raksases pursue 
 women on earth and implant their seed 
 therein. But a man is born a Brahmana 
 by the sacrifice, even if he be a Rajanya 
 or a Vai<jya. The B£S., in a passage 
 mentioned by Caland and Henry 
 (V Agnistoma, p. 20, n.), allows the use of 
 the proper terms. For the activity of 
 the Raksases, cf. the discussion of gan- 
 dharva by Pischel, Ved. Stud. i. 77 seq . ; 
 ii. 233, 234, and Oldenberg, Religion des 
 Veda, p. 249, n. 1, and the further treat- 
 
[490 
 
 vi. l. 4 — ] The Exposition of the Soma Sacrifice 
 
 thrice in a whisper ; verily he proclaims him to the gods. Thrice aloud (he 
 says it) ; verily he proclaims him to both gods and men. He should not 
 utter speech until the Naksatras appear. If he were to utter speech 
 before the Naksatras appear, he would divide the sacrifice [3]. When 
 the Naksatras have arisen, he utters speech, ‘ Prepare the fast food.’ The 
 consecrated is bound by a vow of sacrifice ; verily with regard to the sacri- 
 fice does he utter speech. Should he utter speech, 1 he should then repeat 
 a Rc addressed to Visnu. Visnu is the sacrifice ; verily he unites the 
 sacrifice with the sacrifice. ‘ The thought divine we meditate he says. 
 Thus he makes smooth the sacrifice. ‘ May it guide us safely according as 
 we will’, he says. Verily he wins the dawn [4]. The theologians say, ‘ Should 
 an offering be made in the house of one who is consecrated, or should an 
 offering not be made ? ’ The man who is consecrated is the oblation, and 
 if he were to sacrifice he would offer a part of the sacrificer ; if he were not to 
 sacrifice, then he would omit a joint of the sacrifice. 2 ‘ The gods, mind born, 
 mind using ’, he says. The gods, mind born, mind using, are the breaths ; 
 verily in them he sacrifices secretly, and the sacrifice is both offered as 
 it were and yet not offered. Now the Raksases are fain to hurt him who is 
 consecrated while he sleeps. Agni [5] indeed is the slayer of the Raksases. 
 ‘ O Agni, be thou wakeful. Let us be glad ’, he says ; verily having made 
 Agni his guardian, for the smiting away of the Raksases, he sleeps. Now, 
 if a man who is consecrated sleeps, he does something that as it were is 
 contrary to his vow. ‘ Thou, O Agni, art the guardian of vows ’, he says. 
 Agni indeed is among the gods the guardian of vows; verily he causes 
 him to take up his vow again. ‘ Among the gods and men ’, he says ; for 
 he, being a god [6], is (guardian of vows) among men. 3 ‘ Thou art to be 
 invoked at our sacrifices ’, he says ; for him they invoke at the sacrifices. 
 Now power and the gods depart from the man who is consecrated when he 
 is asleep. ‘All the gods have surrounded me’, he says ; verily he unites him 
 with both power and the gods. 4 If he were not to utter that formula ( yajus ), 
 so many cattle would be as he might consecrate himself for. ‘ O Soma, 
 give so much [7] and bear more hither he says ; verily he obtains 
 innumerable cattle. ‘Thou art gold; be for my enjoyment’, he says; 
 
 ment by Windisch, Buddha's Geburt, 
 pp. 12-14 ; Keith, JRAS. 1910, p. 213. 
 
 * i. e. other than that allowed when the 
 Naksatras have appeared. 
 
 2 The result is that he does not sacrifice in 
 the ordinary way the new and full moon 
 sacrifices, but he sacrifices in the breaths 
 (prana), an idea not rare ; cf. AA. iii. 
 2. 6 ; QA. viii. 11. 
 
 3 It seems pretty clear that the Brahmana 
 
 regards the word deva in devd a as standing 
 for devah, not for deve, which it must 
 really do, and the mistake of the Pada is 
 therefore a very old one. 
 
 4 It is clear that this Mantra in the view of the 
 
 Brahmana does not apply to the taking of 
 the Daksinas, but is said on waking. 
 
 
491] The Prayanlya Offering [ — vi. 1.5 
 
 verily he takes each according to its deity . 1 He says, ‘ To Vayu thee, to 
 Varuna thee ! ’ If he did not so specify them, he would put the gifts out 
 of correspondence with the deities, and would be brought low to the deities . 2 * 
 Because he thus specifies them, he puts the gifts in correspondence with 
 the deities, and is not brought low to the deities. ‘ O divine waters, son of 
 the waters ’, he says. ‘ That divine part of yours, which is pure and fit for 
 the sacrifice, may I not step upon that he says in effect. ‘ The unbroken 
 web of earth may I follow ’, he says ; verily making a bridge he crosses over, 
 vi. 1 . 5. The 3 gods, having fixed up a place of sacrifice, could not distinguish 
 the quarters. They ran up to one another, (saying) ‘ By thee shall we 
 distinguish them, by thee.’ They fixed upon Aditi, (saying), ‘ By thee 
 shall we distinguish them.’ She said, ‘ Let me choose a guerdon. Let 
 the opening oblation in the sacrifice be mine, and the concluding oblation 
 be mine.’ Therefore the opening oblation of the sacrifice belongs to Aditi, 
 and the concluding oblation belongs to Aditi . 4 He offers to five gods ; there 
 are five quarters, (and so it serves) for the distinction of the quarters [ 1 ]. 
 Now the Pankti is of five elements, the sacrifice is fivefold ; verily he wins 
 the sacrifice. They made sacrifice to Pathya Svasti. The eastern quarter 
 they distinguished by her, by Agni the southern, by Soma the western, 
 by Savitr the northern, by Aditi the zenith. He offers to Pathya Svasti ; 
 verily he distinguishes the eastern quarter. Having offered to Pathya 
 Svasti, he offers to Agni and Soma. Agni and Soma indeed are the 
 eyes of the sacrificer ; verily he sees with them [2]. Having offered 
 to Agni and Soma, he offers to Savitr ; verily on the instigation of 
 Savitr he sees. Having offered to Savitr, he offers to Aditi ; Aditi 
 indeed is this (earth) ; verily taking his stand on it he sees. Having offered 
 to Aditi, he repeats the verse to the Maruts. The Maruts are the subjects 
 of the gods. As the subjects of the gods are in harmony, so he brings the 
 human subjects into harmony . 5 In that he repeats the verse to the Maruts, 
 
 1 enah refers to the cattle which serve in the 
 
 rite. Those which are lost, dead, &c., he 
 devotes to the several gods, the living 
 and whole ones to the several priests. 
 See KS. xxiii. 6 ; MS. iii. 6. 10, where 
 the sense is made clear. 
 
 2 For d-vrfcyate with the dat., Delbriick 
 
 (AUind. Synt. p. 143) sees an equivalent 
 of an ablative, • he is removed from the 
 
 gods’. This is doubtful: the dative 
 
 seems used rather in the sense ‘ fall a 
 victim to ’ the gods. Cf. TS. v. 3. 7. 2 ; 
 Oldenberg, SBE. xlvi. 19 seq. ; Rgveda- 
 Noten, i. 23, 24, with Charpentier, VOJ. 
 
 xxv. 377, n. 4 ; 384, n. 2 (on AV. xv. 2, 1 ; 
 12. 6), who seems to waver in his in- 
 terpretation. Cf. p. 139, n. 4. 
 
 3 Cf. KS. xxiii. 8; KapS. xxxvi.5, G ; MS. iii. 
 
 7. 1, 2; £B. iii. 2. 3. 1-23. 
 
 4 The prayanlya, is an offering preliminary to 
 
 the purchase of Soma, its udayanlyd an 
 offering after the sacrificial bath has 
 taken place ; cf. ^)B. iv. 5. 1. 2 ; Caland 
 and Henry, L’Agnistoma, pp. 28, 29 ; 
 Eggeling, SBE. xxvi. 48, n. 1. 
 
 5 For the Maruts as the subjects of the gods, 
 
 cf. Bloomfield, SBE. xlii. 663, and for vif, 
 see Geldner, Ved. Stud. ii. 303 ; Vedic Index, 
 
[492 
 
 vi. i. 5 — ] The Exposition of the Soma Sacrifice 
 
 it is to bring subjects into harmony. The theologians say, ‘ The opening obla- 
 tion should be performed with a fore-offering, but without an after-offering ; 
 the concluding oblation should be performed with an after-offering [3], 
 but without a fore-offering.’ These are the fore-offerings, and these the 
 after-offerings, and this is the course of the sacrifice. 1 This is not to be 
 followed. The fore-offerings are the self ; the after-offerings the offspring. 
 If he were to omit the fore-offerings, he would omit the self ; if he were to 
 omits the after-offerings, he would omit offspring. In so far as the w T hole 
 of the sacrifice 2 is not performed, in so far does the sacrifice come to ruin, 
 and the sacrificer comes to ruin along with the sacrifice [4]. Verily the 
 opening oblation should be performed with both fore- and after-offerings, 
 and the concluding oblation should be performed both with fore- and after- 
 offerings. He does not omit the self, nor offspring ; the sacrifice does not 
 come to ruin, nor the sacrificer. He offers the concluding oblation in the 
 scrapings of the opening oblation ; 3 this is the course of the sacrifice. 
 Now if he were to make the Yajya verses of the opening libation the 
 Yajya verses of the concluding libation, he would mount to the other 
 world away from this, and would be liable to die. The Puronuvakya verses 
 of the opening libation should be made the Yajya verses of the concluding 
 libation ; verily he finds support in this world. 
 
 vi. 1. 6. Kadru 4 and Suparni had a dispute (for the stake of) each other’s 
 form. 5 Kadru defeated Suparni. She said, ‘ In the third heaven from 
 here is the Soma; fetch it, and by it buy your x'elease.’ Kadru is this 
 (earth), Suparni yonder (heaven), the descendants of Suparni the metres. She 
 said, ‘ For this do parents rear children; “in the third heaven from here 
 is the Soma ; fetch it, and by it buy your release ” [1], so has Kadru said 
 to me.’ The Jagati flew up, of fourteen syllables, but returned without 
 obtaining it ; it lost two syllables, but returned with the (sacrificial) 
 animals and consecration. Therefore the Jagati is the richest in cattle 
 of the metres, and consecration waits upon a man who is rich in cattle. 
 
 ii. 305. The acc. is governed by dnu, but 
 it approximates to the acc. absol. found, 
 e.g. by Geldner ( Ved . Stud. iii. Ill, n. 3), 
 in RV. For the verse see RV. viii. 7. 11 ; 
 TS. i. 5. 11. 4, &c. 
 
 1 That is, the fore-offering and the opening li- 
 bation should be connected, and the latter 
 should not be accompanied by an after- 
 offering. But this is deliberately rejected. 
 
 a The constr. is intelligible, but loose. 
 
 8 MS. iii. 7. 2 has niskasa, which may be the 
 more correct reading, as it is supported 
 by KS. xxiii. 10. The £B. iii. 2. 3. 21 
 
 recognizes the practice of making the 
 second rite a repetition of the first, but 
 ibid. 22 condemns it. 
 
 4 Cf. KS. xxiii. 10 ; xxiv. 1 ; KapS. xxxvii. 2; 
 
 MS. iii. 7. 3, 4 ; £B. iii. 2. 4. 1-6 ; 3. 1. 
 13-16. 
 
 5 i. e. they staked themselves on the issue 
 
 (regarding a horse’s tail, see Suparnd- 
 dhydya, iii. 6. 1 ; iv. 7. 1), not that they 
 disputed what was the more beautiful. 
 Cf. 9B. iii. 6. 2. 2 seg . ; Oldenberg, ZDMG. 
 xxxvii. 67 seq. ; Weber, IS. viii. 31. For 
 the question of the Suparnddhydya, see 
 
[ — vi. l. 6 
 
 493J The Strife of Kadrii and Suparnl 
 
 The Tristubh flew up, of thirteen syllables, but returned without obtaining 
 it ; it lost two syllables, but returned with the (sacrificial) gifts [2] and 
 penance. Therefore in the world of the Tristubh, the midday oblation, 1 
 the gifts are brought. ‘ That in truth is penance they say, ‘ if a man gives 
 his wealth.’ The Gayatri flew up, of four syllables, together with a female 
 goat with light. Then the goat won (Soma) for her, and so the goat has 
 the name. 2 The Gayatri brought back the Soma and the four syllables, and 
 so became of eight syllables. The theologians say [3], 4 For what reason 
 is it that the Gayatri, the smallest of the metres, holds the forefront of the 
 sacrifice ? ’ Because it brought down the Soma, it held the forefront of 
 the sacrifice ; therefore it is the most glorious (of the metres). By the feet 
 it grasped two of the oblations, and by the mouth one. The one it gi’asped 
 by the mouth it sucked ; therefore two oblations are made of the pure 
 Soma, 3 the morning and midday oblations ; therefore at the third oblation 
 they pour out the dregs of the Soma ; for they regard it as sucked as it were 
 [4]. He removes any admixture so that it may be pure; verily also he makes 
 ready it (the if Isa). When the Soma was being borne away, the Gandharva 
 Viijvavasu stole it. It was for three nights stolen : therefore after purchase 
 the Soma is kept for three nights. The gods said, 4 The Gandharvas love 
 women ; 4 let us redeem it with a woman.’ They made speech unto a 
 woman of one year old, and with her redeemed it. She adopted the form 
 of a deer and ran away from the Gandharvas [5] ; that was the origin of 
 the deer. The gods said, 4 She has run from you ; she comes not to us ; let 
 us both 6 summon her.’ The Gandharvas uttered a spell, the gods sang, she 
 went to the gods as they sang. Therefore women love one who sings ; 
 enamoured are women of him who thus knows. So if there is in a family 
 one person who knows thus, men give their daughters in wedlock to that 
 family, even if there be other (wooers) in plenty [6].° He buys Soma 
 with a (cow) one year old ; verily he buys it with the whole of speech. 
 Therefore men utter speech when one year old. He buys with a cow which 
 has no horns, small ears, is not one-eyed or lame, and has not seven hooves ; 
 verily he buys it with all. If he were to buy it with a white cow, the 
 
 Hertel, YOJ. xxiii. 300 seq.; Keith, JRAS. 
 1911, pp 987, 1001. 
 
 1 For the metres and the Savanas, see esp. 
 
 Bloomfield, JAOS. xvi. 5 seq. 
 
 2 jyotisd is taken with the second sentence by 
 
 the comm, and makes sense thus. Still 
 it can be taken with the first part, the 
 ajd being radiance. 
 
 3 See Hillebrandt, Ved. Myth. i. 204 seq. 
 
 1 SeeRV. x.85. 22; MacdonelI,Fed. Myth.]). 137. 
 5 The vi denotes rivalry : Delbriick, Altind. 
 
 Synt. p. 464. 
 
 6 So the comm. It might mean that, even if 
 the family is a large one, the presence 
 in it of one wise man leavens it 
 adequately to give it a pre-eminence in 
 marriage matters. Bhask. suggests that 
 the proviso means either that no other 
 virtues produce this result, or that several 
 so endowed greatly enhance the position 
 (utd yad = kirn tu). There is no real 
 suggestion of polyandry. 
 
vi. l. 6 — ] The Exposition of the Soma Sacrifice [494 
 
 sacrificer would become leprous. 1 If he were to buy with a black one, it 
 would be a funeral cow, 2 and the sacrificer would be likely to die. If with 
 one of both colours, it would be one sacred to Vrtrahan, and he would either 
 overcome his foe or his foe him. 3 He buys with a ruddy, yellow-eyed one. 
 This is the form of Soma ; verily he buys it with its own deity, 
 vi. 1. 7. That 4 became gold. Therefore they purify gold forth from the 
 waters. 5 The theologians say, ‘ How is it that offspring are produced 
 through that which is boneless, and yet are born with bones 1 ’ Because 
 he offers the gold, placing it in the ghee, therefore are offspring produced, 
 through that which is boneless, and yet are born with bones. The ghee is 
 Agni’s loved abode, the gold is radiance. ‘ This is thy body, O pure one. 
 This is thy splendour ’, he says ; verily he unites Agni with his radiance and 
 his body [1] ; verily also he makes him ready. If he were to deposit (the 
 gold) without fastening it on, then the foetuses of offspring would be liable 
 to miscarriage. He deposits it fastening it on, to secure the foetuses. He 
 fastens it so that it cannot be untied, for the production of offspring. 
 The cow with which the Soma is bought is speech. ‘ Thou art the strong ’, 
 he says ; for what he strengthens in his mind, 6 that he expresses in speech. 
 ‘ Grasped by mind ’, he says ; for by mind is speech grasped. ‘ Acceptable 
 to Visnu ’, he says [2]. Visnu is the sacrifice ; verily he makes her accept- 
 able to the sacrifice. ‘ Through the impulse of thee, of true impulse ’, 
 he says ; verily he wins speech which is impelled by Savitr. As each part 
 is performed, the Raksases are fain to injure the sacrifice ; the path of 
 Agni and Surya is one which the Raksases cannot injure. ‘ I have 
 mounted the eye of the sun, the pupil of the eye of Agni ’, he says. He 
 mounts the path which is not injured by the Raksases [3]. The cow with 
 which the Soma is bought is speech. ‘ Thou art thought, thou art mind ’, 
 
 1 This is probably what is meant, the same 
 
 thing being denoted by kilasa, &e. 
 
 2 anustdrani, the cow killed at the burial rite, 
 
 with which are covered the limbs of the 
 dead man ; cf. RV. x. 16. 7 ; Oldenberg, 
 Religion des Veda, p. 576, n. 5. See also 
 TS. vi. 1. 7. 5. 
 
 3 The point is that the cow would at once 
 
 impart victory and defeat, the defeat of 
 
 Vrtra, the victory of Indra, and there 
 
 would be no certainty of secuiing the 
 victory. All the authorities (Hillebrandt, 
 Ved. Myth. i. 25-29) agree on the colour 
 of the cow as like the colour of Soma, 
 and as red or brownish-red ( babhru ). Cf. 
 £B. iii. 3. 1. 13-16. The reference to 
 seven hooves is of course to the fact that 
 
 some animals have one of the feet with a 
 single hoof, instead of a double one with 
 a clear division as usual, dkama is a 
 little obscure ; the Kanva recension of 
 the £B. has anupdrstakarnd, perhaps ‘with 
 unperforated ears \ The rendering ‘not 
 earless’ of Eggeling, SBE. xxvi. 63, is 
 difficult, and it may be better to assume 
 that it means ‘ with unmutilated ears’. 
 
 4 Cf. KS. xxiv. 3 ; KapS. xxxvii. 4 ; MS. iii. 
 
 7.5,6; <|3B. iii. 2. 4.9-21. It comments 
 on TS. i. 2. 4. 
 
 5 Cf. Zimmer, Altindisches Leben, p. 50. 
 
 6 ju here has the sense of a thought meditated 
 
 on, and so made effective by issuing in 
 speech, an idea familiar to modern 
 psychology. 
 
495 ] 
 
 The Soma Cow 
 
 [ — vi. i. 8 
 
 lie says ; verily he instructs her. Therefore children are born instructed. 
 
 ‘ Thou art thought he says ; for what one thinks in the mind one expresses 
 in speech. ‘ Thou art mind ’, he says ; for what one grasps by the mind one 
 performs. ‘ Thou art meditation ’, he saj's ; for what one meditates with 
 the mind one expresses in speech [4]. ‘ Thou art the gift (to the priests) 
 
 he says ; for (the cow) is the gift. ‘ Thou art of the sacrifice ’, he says ; 
 verily he makes her fit for the sacrifice. ‘ Thou art of kingly power ’, he 
 says, for she is of kingly power. ‘ Thou art Aditi, double-headed ’, he 
 says. In that to Aditi belong the opening and the concluding oblations of 
 the sacrifices, therefore does he say that. 1 2 If (the cow) were not bound, she 
 would be unrestrained ; if she were bound by the foot, she would be the 
 funeral cow,- and the sacrificer would be likely to perish [5]. If she were 
 held by the ears, she would belong to Vrtrahan, and the sacrificer would 
 oppress another, or another would oppress him. ‘ May Mitra bind thee by 
 the foot’, he says. Mitra is the auspicious one of the gods; verily with 
 his help he binds her by the foot. ‘ May Pusan guard the ways ’, he says. 
 Pusan is this (earth); verily he makes her lady of this (earth), for the gaining 
 thereof. ‘For Indra the guardian!’ he says; verily he makes Indra her 
 guardian [6]. ‘May thy mother approve, thy father’, he says; verily he 
 buys with her approved. 3 ‘ Go, 0 goddess, to the god ’, he says ; for she 
 is a goddess, and Soma is a god. ‘ To Indra Soma ’, he says ; for the 
 Soma is borne to Indra. If he were not to say that text, the cow with 
 which the Soma is bought would go away. * May Rudra guide thee 
 hither’, he says. Rudra is the harsh [7] one of the gods; verily he places 
 him below her, for guiding hither. 4 * He does as it were a harsh thing when 
 he recites that (text) of Rudra ’s. ‘In the path of Mitra’, he says, for 
 soothing. He buys indeed by speech when he buys by the cow with which 
 the Soma is bought. ‘ Hail ! Return with Soma as thy comrade, with 
 wealth ’, he says ; verily having purchased by means of speech, he restores 
 speech to himself. The speech of him who knows thus is not likely to fail, 
 vi. 1. 8. He 6 follows six steps. Speech does not speak beyond the sixth 
 day. He wins speech in the size in which she is found in the path of the 
 year. 6 He offers in the seventh footprint. The Qakvarl has seven feet, 
 
 1 Differently explained in £15. iii. 2. 4. 16, as 
 
 due to the fact that by speech one puts 
 the wrong thing first, and so on. The 
 version here is much more simple. 
 
 2 See vi. 1.6; p. 494, n. 1. 
 
 3 i. e. he buys the Soma, with the permission 
 
 of the relatives of the cow. The instr. is 
 
 properly used as the price, but it is an 
 
 example of the ease by which an instru- 
 
 mental absolute could be developed. See 
 Speijer, Sanskrit Syntax, § 372. Cf. p. 626, 
 n. 11. 
 
 4 For dvrttyai, corresponding to d vartayatu, cf. 
 
 TS. vi. 1. 8; p. 496, n. 2. 
 
 6 Cf. KS. xxiv. 4; KapS. xxxvii. 5 ; MS. iii. 7. 
 6, 7 ; <j)B. iii. 3. 1. 1-11. This section 
 comments on TS. i. 2. 5. 
 
 6 i. e. there are only six Prsthya Stotras in 
 
vi. i . 8 — ] The Exposition of the Soma Sacrifice 
 
 [496 
 
 the Cakvarl is cattle ; verily he wins cattle. There are seven domesticated 
 animals, and seven wild ; there are seven metres to win both sets of animals. 
 ‘ Thou art a Yasvi, thou art a Rudra he says ; verily thus by her 
 form he expounds her greatness [l]. 1 ‘ May Brhaspati make thee rejoice 
 
 in happiness he says. Brhaspati is the holy power of the gods ; verily 
 by means of the holy power he wins cattle for him. ‘ May Rudra with 
 the Vasus be favourable to thee’, he says, for the sake of protection. 2 
 ‘ I pour thee on the head of the earth, on the place of sacrifice ’, he 
 says ; for the place of sacrifice is the head of the earth. ‘ On the abode 
 of the offering he says ; for the foot of the cow by which the Soma is 
 bought is the abode of the offering. * Rich in ghee ; hail ! ’ [2], he says. 
 Because it was from her foot that ghee was pressed out, he says thus. 
 If the Adhvaryu were to offer a libation where there were no fire, the 
 Adhvaryu would become blind, and the Raksases would destroy the sacri- 
 fice. He offers after putting down the gold ; verily he offers in that 
 which has fire, 3 the Adhvaryu does not become blind, and the Raksases 
 do not destroy the sacrifice. As each part is performed, the Raksases are 
 fain to injure the sacrifice. ‘The Raksas is enclosed, the evil spirits are 
 enclosed’, he says, 4 for the smiting away of the Raksases [3]. ‘Thus I cut 
 the necks of the Raksas’; ‘Who hateth us and whom we hate’, he says. 
 There are two persons, one whom he hates and one who hates him ; verily 
 successively he cuts their necks. The foot of the cow with which the 
 Soma is bought is cattle ; he pours (the dust of the footprint) so far as it is 
 mixed with the ghee ; 5 verily he wins cattle. (Saying) ‘ Ours be wealth ’, 
 he pours it; verily the Adhvaryu [4] does not deprive himself of cattle. 
 Saying ‘ Thine be wealth ’, he hands it to the sacrificer, and so bestows 
 wealth on the sacrificer. Saying ‘ Thine be wealth ’, (the sacrificer hands it) 
 to his wife. For a wife is the half of oneself, and to do so is as it were to 
 
 the Sattra called the Gavam Ayana ; see 
 Hillebrandt, Rituallitteratur, pp. 155, 157. 
 
 1 i. e. the cow has these various forms, and 
 
 these express her greatness. 
 
 2 dvrttyai or dvrtyai may equally well be read, 
 
 for MSS. are not reliable on such a point 
 (< dvrtyai may always be merely graphic 
 for dvrttyai ), and the exact sense must be 
 doubtful. Cf. vi. 1. 7.8; 11.1; p. 499, n. 5. 
 
 3 That is, on the footstep on which the piece 
 
 of gold has been placed, gold and fire 
 being, as is natural, equated : cf. Olden- 
 berg, Religion des Veda, p. 89. 
 
 4 gfivah is of course the ordinary form in the 
 
 Veda of grivd, ‘ neck ’ ; and the comm, is 
 needlessly troubled by seeking to find in 
 it, as opposed to Raksas, the distributive 
 
 as opposed to the collected use. For grivah 
 see Hoernle, JRAS. 1906, pp. 916 seq. 
 It might also be rendered ‘throat’, but 
 ‘ neck ’ is equally plausible. 
 
 6 The reading is a little uncertain ; the MSS. 
 have yavattmutam or yavatmutam or ydvat- 
 yiitam ; but BS. vi. 13 ; Ap£S. x. 23. 3 
 have tmutam .pretty clearly, and that 
 must be regarded as the traditional read- 
 ing : ghrtendplutam is the rendering of the 
 comm., and it makes good sense. There 
 is of course the possibility of reading 
 yuvat-mutam (cf. ji-muta). BR. and OB. 
 render mit Felt getrdnkt, suggesting tyiitam 
 from liv. Bhask. has mava bandhane ; and 
 and muv seems the root ; yavatmutam 
 being the correct reading. 
 
497] 
 
 The Measuring out of the Soma [ — vi. 1.9 
 
 deposit it in one’s house. 1 ‘ Let me attend on thee with Tvastr’s aid ’, 2 he 
 says. Tvastr is the maker of the forms of offspring, of pairings ; verily 
 he places form in cattle. For this world the Garhapatya fire is piled up ; for 
 yonder world the Ahavaniya. If he were to cast it on the Garhapatya fire, 
 he would be rich in cattle in this world ; if on the Ahavaniya, he would 
 be rich in cattle in yonder world ; he casts it on both ; verily he makes him 
 rich in cattle in both worlds. 
 
 vi. 1. 9. The 3 theologians say, ‘Should the Soma be clarified or not?’ 
 Soma indeed is the king of plants ; whatever falls upon it is swallowed 
 by it. 4 * If he were to clarify it, it would be as when one expels from the 
 mouth what has been swallowed ; if he were not to clarify it, it would be 
 as when something falls upon the eye and moves to and fro ; the Adhvaryu 
 would be hungry, the sacrificer would be hungry. ‘ O Soma-seller, purify the 
 Soma ’, he should say ; so whether it be the one [1] or the other, he involves 
 the Soma-seller in both (faults), and therefore the Soma-seller is hungry. 
 Aruna Aupave<ji said, 6 ‘ At the buying of the Soma I win the third pressing.’ 
 He measures (the Soma) on the skin of beasts ; verily he wins cattle, for 
 cattle are the third pressing. If he desire of a man, ‘ May he be without 
 cattle ’, he should measure it for him on the rough side. 0 The rough side 
 indeed is not connected with cattle ; verily he becomes without cattle. If he 
 desire of a man, ‘ May he be rich in cattle ’ [2], he should measure for him 
 on the hairy side. That indeed is the form of cattle ; verily by the form he 
 obtains cattle for him ; verily he becomes rich in cattle. He buys it at 
 the end of the waters ; verily he buys it with its sap. ‘ Thou art a home- 
 dweller ’, he says ; verily he makes it at home. ‘ Thy libation is bright ’, 
 he says ; for bright is its libation. He advances (for it) with a cart ; verily 
 he advances to its mightiness. 7 He advances with a cart [3], therefore 
 what lives 8 on the level is to be borne by a cart. Where, however, they 
 bear it on their heads, therefore what lives on the hill is to be borne on 
 
 1 tote is traditionally referred to the wife ; see 
 
 £B. iii. 3. 1. 11 and Eggeling, SBE. xxvi. 
 61, n. 2. It is a curious form, Prakritic for 
 tava tava ; p. 25, n. 3. The comparison of 
 the wife and the house is a precursor of 
 the later use of ‘ house ’ for wife. 
 
 2 On te here — the other Sanhitas have tea — 
 
 cf. Oldenberg, Sgveda-Noten , i. 28, n. 5. 
 
 3 Cf. KS. xxiv. 5; KapS. xxxvii.6; ^B. iii. 3.2. 
 
 5-19. This section comments on TS. i. 2. 6. 
 
 * The kingship is here as usual connected 
 
 with the swallowing of the people ; cf. 
 £B. iii. 3. 2. 8. For the danger of purify- 
 ing the Soma, cf. Caland and Henry, 
 
 L'Agnistoma, p. 30. 
 
 27 [h.o.s. 19 ] 
 
 5 Like most of Aruna's observations, it has 
 
 little point. Apparently the explanation 
 is that which follows : viz. he measured 
 the Soma on a skin and so won cattle, 
 and they are equivalent to the third 
 pressing which is accompanied by the 
 savaniya and anubandhyd animals ; cf. 
 Hillebrandt, Rituallitteratur, p. 125. For 
 Aruna see Vedic Index, i. 35. 
 
 6 That is the side without hair, at first sight 
 
 rather a curious description. 
 
 7 As a token of respect he uses a cart. 
 
 8 jivana seems to be an adj. rather than a 
 
 noun, though the abstract is possible. 
 The reference to giraii is inteiesting as 
 
[498 
 
 vi. l. 9 — ] The Exposition of the Soma Sacrifice 
 
 the head. With a verse, ‘That god, Savitr’, in the Atichandas metre 1 he 
 measures. The Atichandas is all the metres ; verily with all the metres 
 he measures it. The Atichandas is the highest of the metres. In that he 
 measures with a verse in the Atichandas metre, he makes it the highest of 
 its peers. With each (finger) separately [4] he measures ; verily he 
 measures it with each fresh in turn; therefore the fingers have various 
 strengths. He presses down the thumb on them all; therefore it has 
 equal strength with the other fingers ; therefore all it accompanies. If he 
 were to measure with all (the fingers), the fingers would grow united ; with 
 each separately he measures ; therefore they grow separate. He measures 
 five times with the Yajus. 2 The Pankti has five syllables, the sacrifice is 
 fivefold ; verily he wins the sacrifice. (He measures) five times in silence 
 [5]. They make up ten. The Viraj has ten syllables, the Viraj is food; 
 verily by the Viraj he wins proper food. In that he measures with the 
 Yajus, he wins the past; in that he measures in silence, the future. Now 
 if there were only so much Soma as that which he measures, there would 
 be enough for the sacrificer only, and not also for the priests in the Sadas. 
 With the words, ‘ For offspring thee!’ he draws (the cloth for the Soma) 
 together; verily he makes the priests in the Sadas share in it ; with a garment 
 he ties it up ; the garment is connected with all the gods [6] ; verily he unites 
 it with all the gods; the Soma is cattle; (with the words) ‘For expiration 
 thee ’, he ties it ; verily he confers expiration upon cattle. (With the words) 
 ‘For cross-breathing thee’, he looses it ; verily he confers cross-breathing 
 upon cattle ; therefore the vital breaths do not desert a sleeper, 
 vi. 1. 10. If 3 he were to barter (it) in response (to the words), ‘Let me buy 
 with one-sixteenth (of the cow) from thee, with one-eighth ’, he would 
 make the Soma not worth a cow, the sacrificer not worth a cow, the Adhvaryu 
 not worth a cow, but he would not depreciate 4 the mightiness of the cow. 
 ‘ With a cow let me buy from thee verily he should say ; verily he makes 
 the Soma worth a cow, the sacrificer worth a cow, the Adhvaryu worth 
 a cow, yet still he does not depreciate the mightiness of the cow. He 
 
 a reminiscence of the hilly country where 
 the Sonia is usually supposed to have 
 grown (Vedic Index, ii. 475). The constr. 
 is intelligible but condensed. 
 
 1 Every metre over forty-eight syllables is 
 
 Atichandas. 
 
 2 The exact nature of the measuring is not 
 
 specified : as the thumb is used with 
 each, clearly one finger must have been 
 used twice, hut which is not decided; 
 see Caland and Henry, p. 42. 
 
 3 With this and TS. vi. 1. 11 cf. KS. xxiv. 6 ; 
 
 KapS. xxxvii. 7 ; MS. iii. 7. 7, 8 ; £ 15 . iij. 
 3. 3. 1-11. This section comments on 
 TS. i. 2. 7. Cf. Hillebrandt, Ved. Myth. i. 
 69-82. 
 
 4 The ndva tiret here with nd-dva tirati below is 
 at first sight strange : but the sense must 
 be as translated ; cf. Delbruck,yl2hnd. Sj/nf. 
 p. 275. In KS. xxiv. 6 the context is 
 different and the contrast is between 
 ava tirati and na ava tirati. The comm, 
 misunderstands the passage. 
 
499] 
 
 The Buying of the Soma [ — vi. 1 . 11 
 
 buys (it) with a she-goat ; verily he buys it full of fervour ; he buys (it) 
 with gold; verily he buys it bright [1] ; he buys (it) with a milch cow; 
 verily he buys it with milk for the mixing ; he buys (it) with a bull ; 
 verily he buys it with Indra; 1 he buys (it) with a draught ox, the draught 
 ox is the bearer ; verily by the bearer he buys the bearer 2 of the sacrifice ; he 
 buys with two as a pair, to win a pair ; he buys with a garment, the garment 
 is connected with all the gods ; verily he buys it for all the gods. These 
 make up ten. 3 The Viraj has ten syllables, the Viraj is food ; verily by the 
 Viraj he wins proper food [2]. ‘ Thou art the bodily form of penance, 
 
 Prajapati’s kind ’, he says ; verily the Adhvaryu makes atonement to the 
 cattle, that he may not be cut off. He attains prosperit}’’, he obtains cattle 
 who knows thus. ‘ The bright with the bright for thee I buy ’, he says ; 
 that is according to the text. The gods retook by force the gold where- 
 with they purchased the Soma, saying, ‘ Who shall barter brilliance? ’ The 
 gold by which [3] he buys the Soma he should retake by force ; verily he 
 bestows brilliance upon himself. ‘ Ours be light, darkness be on the Soma- 
 seller ’, he says ; verily he places light in the sacrificer, and bestows darkness 
 on the Soma-seller. If he were to strike (the Soma-seller) without inter- 
 twining (the flock of wool), then the serpents would bite during that year. 
 ‘ Thus do I intertwine the necks of the biting serpents ’, he says ; the 
 serpents do not bite that year, he pierces the Soma-seller with darkness. 
 ‘ 0 Svana [4], Bhraja ’, he says ; they indeed in yonder world guarded the 
 Soma ; from them they grasped the Soma ; if he were not to indicate to 
 them those that serve as the price of Soma, he would not have purchased 
 the Soma, and they would not guard the Soma for him in yonder world. 
 In that he indicates to them those that serve as the price of Soma, he really 
 purchases the Soma, and they guard the Soma for him in yonder world, 
 vi. 1. 11. The 4 Soma when bought and tied up is connected with Varuna. 
 ‘ Come as a friend to us, creating firm friendships \ he says, for atonement. 5 
 ‘ Enter the right thigh of Indra ’, he says ; the gods placed the Soma which 
 they purchased in the right thigh of Indra ; now the sacrificer is Indra ; 
 therefore he says thus. ‘ With life, with fair life ’, he says ; verily seizing the 
 gods [1] he rises up. ‘ Fare along the wide atmosphere ’, he says ; for Soma 
 
 1 Indra being constantly described as a bull. 
 
 2 vdhni is of course possible, though the cor- 
 
 rection vdhnim is very easy, and on this 
 point the MSS. are worthless. The neuter, 
 however, has rather a more general sense 
 than the masc. would have given. 
 
 3 The comm, explains mithunabhydm as vatsataro 
 
 vatsatari ca, and makes up the ten by 
 
 adding a cow ( dhend ) with its calf; cf. 
 
 Caland and Henry, V Agnistoma, p. 44. 
 
 4 Cf. TS.vi. 1. 10; KS. xxiv. 6, 7; £B. iii.3.3. 
 
 10-4. 24. This comments on TS. i. 2. 7-9. 
 
 5 The reading of the MSS., ABCDW, chityai 
 
 suggests to Weber the possibility of 
 derivation from cha, but the omission 
 of the t is absolutely regular in MSS. 
 and of no moment ; see Whitney, Sansk. 
 Gramm. § 232 ; above, vi. 1. 8 ; p. 496, n. 2. 
 
[500 
 
 vi. l. 11 — ] The Exposition of the Soma Sacrifice 
 
 has the atmosphere for its deity. ‘ Thou art the seat of Aditi. Sit on the 
 seat of Aditi ’, he says ; that is according to the text. He severs it indeed 
 when he makes what is connected with Varuna connected with Mitra ; 
 he sets it down with a verse addressed to Varuna ; verily he unites it 
 with its own deity. He covers it round with a garment, the garment is 
 connected with all the gods ; verily with all [2] the gods he unites it, and 
 thus (it serves) for the smiting away of the Raksases. ‘ He hath stretched 
 the atmosphere within the woods ’, he says ; for within the woods he stretched 
 the atmosphere. ‘ Strength in horses he says ; for (he placed) strength in 
 horses. ‘ Milk in kine he says ; for (he placed) milk in kine. ‘ Skill 
 in the heart’, he says ; for (he placed) skill in the heart. ‘ Varuna, Agni in 
 dwellings’, he says; for Varuna (placed) Agni in dwellings. ‘ The sun in 
 the sky’ [3], he says ; for (he placed) the sun in the sky. ‘ The Soma in the 
 hill’, he says; the hills are the pressing-stones; he places the Soma in 
 them, who sacrifices ; thei’efore he says thus. ‘ Thee, all-knowing god ’ 
 with this verse addressed to Surya he fastens the black antelope skin, to 
 smite away the Raksases. ‘ Come hither, O ye oxen, strong to bear the yoke 
 he says ; that is according to the text. ‘ Move forward, 0 lord of the world ’, 
 he says ; for he is the lord of creatures [4] ; 1 to all thy stations ’, he says ; for 
 he moves forward to all his stations. ‘ Let no opponent find thee ’, he says ; 
 since the Gandharva Vitjvavasu stole the Soma when it was being carried 
 below, he says that, to prevent its being stolen. ‘ Thou art the good luck of 
 the sacrificer ’, he says ; verily thus the sacrificer grasps the sacrifice, that it be 
 not interrupted. The Soma when bought and tied up 1 indeed approaches the 
 sacrificer in the shape of Varuna [5]. ‘ Honour to the radiance of Mitra and 
 Varuna’, he says, for atonement. They bring forward the Soma, it rests 
 with Agni, they in uniting overpower the sacrificer. Now the consecrated 
 person has for long been holding himself ready for the sacrifice. 2 In that 
 he offers an animal to Agni and Soma, that is a buying-off of himself; 
 therefore of it he should not eat ; for as it were it is a buying-off of a man. 3 
 Or rather they say, ‘By 4 Agni and Soma Indra slew Vrtra ’. In that he offers 
 
 1 The sense is not, as at first sight, ‘ when ’, 
 the sentence being an instance of the use 
 of the past part. pass, as equivalent to 
 a finite verb : the real subject is krltdh 
 soma upanaddho, and the predicate is= ‘ as 
 Vanina approaches ’, and in the relative 
 clause the substantive verb is as usual 
 omitted. In abhy aiti it is noteworthy 
 
 that both prefixes are accented contrary 
 
 to the normal TS. rule, when the second 
 prefix is d ; see Macdonell, Ved. Oram. 
 p. 107 ; Weber, IS. xiii. G2 seq. 
 
 3 This is an excursus dealing with the Agnl- 
 somlya animal offering, which precedes 
 the pressings ; see Hillebrandt, Ritual- 
 litteratur, p. 128. 
 
 3 This is, of course, one of the passages which 
 
 can be cited for a peculiar theory of the 
 sacrifice, and as a proof of human sacrifice 
 for which animal sacrifice is substituted ; 
 for parallels, see Levi, La doctrine du 
 sacrifice, pp. 132 seq. The magic effect of 
 the meal in either case is noteworthy. 
 
 4 The comm, citing TS. ii. 5. 2 renders this a3 
 
501] 
 
 The Moving Forward of the Soma [ — vi. 2. 1 
 
 an animal to Agni and Soma, it slays hostile things for him ; therefore he 
 should eat of it. He honours it with a verse addressed to Varuna ; verily he 
 honours it with its own deity. 1 
 
 PRAPATHAKA II 
 
 The Exposition of the Soma Sacrifice ( continued ) 
 
 vi. 2. 1 . If 2 he should otter hospitality after unyoking both (the oxen), he 
 would break up the sacrifice. 3 If (he should offer) before he has unyoked 
 both, it would be as when hospitality is ottered to one who has not yet 
 arrived. One ox is unyoked, one ox is not unyoked ; then he offers 
 hospitality, for the continuance of the sacrifice. The wife (of the sacrificer) 
 holds on (to the cart) ; for the wife is mistress of the household gear ; 
 verily he otters what is approved by the wife. The share of the wife in 
 the sacrifice makes a pair ; 4 so the wife also [1] grasps the sacrifice that it 
 may not be interrupted. With whatever retinue the king comes, to all of 
 them hospitality is ottered ; the metres are the retinue of King Soma. 
 ‘Thou art the hospitality of Agni. For Visnu thee!’ he says; thus he 
 otters (hospitality) to the Gayatri. ‘Thou art the hospitality of Soma. 
 For Visnu thee ! ’ he says ; thus he offers (hospitality) to the Tristubh. 
 4 Thou art the hospitality of the stranger. For Visnu thee ! ’ he says ; thus 
 he offers (hospitality) to the Jagati [2]. 4 For Agni thee, giver of wealth, 
 
 for Visnu thee!’ he says; thus he otters (hospitality) to the Anustubh. 
 4 For the eagle, bringer of the Soma, thee, for Visnu thee !’ he says; thus 
 he otters (hospitality) to the Gayatri. He offers five times. The Pankti has 
 five syllables, the sacrifice is fivefold ; verily he wins the sacrifice. The theo- 
 logians say, 4 For what reason is the Gayatri offered to on either side of the 
 ottering of hospitality 1 ’ Because the Gayatri brought the Soma down 5 [3] ; 
 therefore is it ottered to on both sides of hospitality, before and after. Hospi- 
 tality is the head of the sacrifice, the sacrificial cake is offered on nine potsherds. 
 
 dat., but the connexion seems to require 
 ‘ by \ If it is merely ‘ for ’, it is less natu- 
 ral to say that an animal offered to Agni 
 and Soma would be vdrtraghna, which the 
 comm, correctly renders as vairighatl. 
 
 1 i. e. every time the Adhvaryu approaches 
 the Soma ; see Caland and Henry, L' Agni- 
 stoma, p. 56. 
 
 3 Cf. KS. xxiv. 8 ; KapS. xxxviii. 1 ; MS. iii. 
 7. 9 ; £13. iii. 4. 1. 1-18. This section 
 comments on TS. i. 2. 10. 
 
 3 The rule is also approved in AB. i. 14. 5, 
 but is disputed in £ 15 . ; see Caland and 
 Henry, V Agnistoma, p. 54. 
 
 1 i. e. according to the comm, the Yajna and 
 the wife are the pair, yajndsya is ap- 
 parently a part, gen., rather than the 
 gen. usual later with At, which is hardly 
 Vedic. 
 
 5 a is not compounded with aharat ; precisely 
 so also in TS. vi. 1. 6. 4, according to the 
 Pada MSS. C and D. 
 
[502 
 
 vi. 2. l — ] The Exposition of the Soma Sacrifice 
 
 therefore the head has nine apertures. 1 The sacrificial cake is offered on 
 nine potsherds. The three sets of three potsherds are commensurate with the 
 Trivrt Stoma, the Trivrt is brilliance ; verily he places brilliance in the head 
 of the sacrifice. The sacrificial cake is offered on nine potsherds. The three 
 sets of three potsherds are commensurate with the threefold breath, the breath 
 is threefold [4] ; verily in order he places the threefold breath in the head 
 of the sacrifice. Now the Saccharum spontaneum shoots are the eyelashes 
 of Prajapati, and his lids are pieces of sugar-cane. 2 In that the strew is of 
 Saccharum spontaneum and the dividing-stakes of sugar-cane, verily he 
 brings together the eye of Prajapati. Now the libations made by the gods 
 the Asuras tore 3 and ate. The gods saw the Gmelina arhorea tree. (Thinking) 
 ‘ It is fit for work ; by it one can perform work ’, they made the enclosing- 
 sticks of Gmelina arhorea wood [5], and by them they smote away the 
 Raksases. In that the enclosing-sticks are made of Gmelina arhorea wood, 
 it is for the smiting away of the Raksases. He makes them touch, that 
 the Raksases may not go through them. He does not place one in front, 
 for the sun which rises in front smites away the Raksases. He places the 
 kindling-sticks erect ; verily from above he smites away the Raksases ; (he 
 places one) with a Yajus, the other in silence, to make a pair. He places 
 two ; the sacrifice has two feet ; (verily they serve) for support. The 
 theologians say [6], ‘ There are both Agni and Soma here; why is 
 hospitality offered to Soma and not to Agni?’ In that having kindled 
 fire he places it on the fire, by that verily is hospitality offered to Agni. 
 Or rather they say, ‘ Agni is all the gods.’ In that he kindles fire after 
 placing the oblation, he thus produces all the gods for the oblation when it 
 has been placed. 
 
 vi. 2. 2. The 4 gods and the Asuras were in conflict. The gods fell out among 
 themselves. Being unwilling to accept one another’s pre-eminence, they sepa- 
 rated in five bodies, Agni with the Yasus, Soma with the Rudras, Indra with 
 the Maruts, Varuna with the Adityas, Brhaspati with the All-gods. They re- 
 flected, ‘ Our foes, the Asuras, we are profiting in that we are falling out among 
 ourselves; let us remove (from us) and deposit together those bodies which are 
 dear to us ; from these shall he depart who [1] first of us is hostile to another.’ 
 Therefore of those who perform the Tanunaptra rite he who fii’st is hostile 
 goes to destruction. In that he divides up the Tanunaptra, (it serves) for 
 
 1 See Keith’s note on AA. i. 4. 1. the MSS. The comm, renders nihfabdam, 
 
 2 tirdfci must have some sense of this sort as which is clearly wrong ; Bhask. gives 
 
 the tirdfc i are compared with the vidhrfi. niskrsya as one rendering. Cf. vi. 2. 4 ; 
 
 The comm, has only carmaputike. p. 605, n. 2. 
 
 3 niskdvam is clearly a gerund of nis-sku, and 4 Cf. KS. xxiv. 9 ; KapS. xxxviii. 2 ; MS. iii. 
 
 should be written nihslcavam, the usual 7. 10 ; <JB. iii. 4. 2. 1-8. 22. This section 
 
 loss of the double sibilant occurring in comments on TS. i. 2. 10. 2-11. 2. 
 
503] The Tanunaptra Rite [ — vi. 2 . 2 
 
 the overcoming of the foe ; he himself prospers, his foe is defeated. He 
 divides five times ; for five times did they divide. Then again the Pankti 
 has five syllables, the sacrifice is fivefold ; verily he wins the sacrifice. 
 ‘ For him who rusheth on I seize thee’, he says ; he who rushes on is the 
 breath [2] ; verily he delights the breath. ‘ For him who rusheth around ’, 
 he says ; he who rushes around is the mind ; verily he delights the mind. 
 ‘ For Tanunapat he says ; for they divided up these bodies. ‘ For the 
 mighty ’, he says ; for they divided them up for strength. ‘ For the greatest 
 in strength he says ; for they divided up the greatest part of themselves. 
 * Thou art unsurmounted, the unsurmountable ’, he says ; for that is unsur- 
 mounted and unsurmountable. ‘The force of the gods’ [3], he says; for 
 that is the force of the gods. ‘ Guarding from imprecations, impervious 
 to imprecations ’, he says ; for that guards from imprecations and is 
 impervious to imprecations. ‘ May the lord of consecration approve my 
 consecration ’, he says ; that is according to the text. The gods making 
 the ghee a weapon smote Soma ; now they come near the Soma as it were, 
 when they perform the Ttlnunaptra. ‘ May thy every shoot, 0 god Soma, 
 swell ’, he says. Whatever [4] of it becomes spoiled 1 or is lost, that he 
 purifies by it. ‘ May Indra swell for thee ; do thou swell for Indra’, he says ; 
 verily he makes to swell both Indra and Soma. ‘ Make thy comrades to 
 swell with wealth and skill ’, he says. The priests are his comrades; verily 
 he makes them to swell. ‘ With good fortune may I accomplish thy press- 
 ing, 0 god Soma’ [5], he says; verily he invokes this blessing (on himself). 
 Those who make the Soma to swell fall away from this world, for the 
 Soma when made to swell has the atmosphere as its deity. ‘ Desired are 
 riches exceedingly, for food, for prosperity ’, he says ; verily by paying 
 homage to heaven and earth they find support in this world. The gods and 
 the Asuras were in conflict. The gods in fear entered Agni ; therefore they 
 say, ‘ Agni is all the gods ’. They [6], making Agni their protection, overcame 
 the Asuras. Now he as it were enters Agni who undergoes the intermediate 
 consecration, (and it serves) for the overcoming of his foes ; he prospers 
 himself, his foe is overcome. He protects himself by the consecration, his 
 offspring by the intermediate consecration. The girdle he makes tighter; 
 for his offspring are closer to him than himself. He drinks warm milk, 
 and rubs himself with bubbling water 2 ; for fire 3 is extinguished by cold, 
 (and these serve) for kindling. ‘Thy dread form, O Agni’, he says; verily 
 with its own deity he consumes the hot milk, for unity, for atonement. 
 
 1 The comm, renders apuvdydte as fusyati : it 2 For the madantl water see Caland and 
 
 is of course a derivative from apvd (RV. Henry, V Agnistoma, pp. 62, 72. 
 
 x. 103. 12, &e.), and the sense is clearly as 3 i. e. the udardyni must be kept warm, 
 rendered. 
 
vi. 2 . 3 — ] The Exposition of the Soma Sacrifice 
 
 [504 
 
 vi. 2. 3. The 1 Asuras had three citadels ; the lowest was of iron, then there 
 was one of silver, then one of gold. The gods could not conquer them ; 
 they sought to conquer them by siege ; therefore they say — both those who 
 know thus and those who do not — ‘ By siege they conquer great citadels/ 
 They made ready an arrow, Agni as the point, Soma as the socket, Visnu 
 as the shaft. 2 They said, ‘ Who shall shoot it?’ [1] ‘ Rudra they said, 
 
 ‘ Rudra is cruel, let him shoot it.’ He said, * Let me choose a boon ; let me 
 be overlord of animals.’ Therefore is Rudra overlord of animals. Rudra 
 let it go ; it cleft the three citadels and drove the Asuras away from these 
 worlds. The observance of the Upasads is for the driving away of foes. 
 One should not offer another libation in front ; if he were to offer another 
 libation 3 in front [2], he would make something else the beginning. He 
 sprinkles clarified butter with the dipping-ladle to proclaim the sacrifice. 4 
 He makes the offering after crossing over 5 * without coming back ; verily he 
 drives away his foes from these worlds so that they come not back. Then 
 returning he offers the Upasad libation ; verily having driven away his foes 
 from these worlds and having conquered he mounts upon the world of his 
 foes. Now the gods by the Upasads which they performed in the morning 
 drove away the Asuras from the day, by the Upasads (performed) in the 
 evening (they drove away the Asuras) from the night. In that both 
 morning and evening Upasads [3] are performed, the sacrificer drives away 
 his foes from day and night. The Yajyas used in the morning should be 
 made Puronuvakyas at night, for variety. He performs three Upasads, these 
 worlds are three; verily he delights these worlds; they together 0 make 
 six, the seasons are six ; verily he delights the seasons. He performs twelve 
 at an Ahina Soma sacrifice, the year consists of twelve months ; verily he de- 
 lights the year. They make twenty-four [4], the half-months number twenty- 
 four ; verily he delights the half-months. He should perform an awl-shaped 7 
 intermediate consecration who wishes, f May there be prosperity for me in 
 this world ’, (that is) one to begin with, then two, then three, then four ; 
 
 1 Cf. KS. xxiv. 10 ; xxv. 1 ; KapS. xxxviii. 3, 
 
 4 ; MS. iii. 8. 1, 2; £B. iii. 4. 4. 3-20, 26, 
 27 ; AB. i. 23, 26. For other versions 
 of the Upasads, cf. Levi, La doctrine du 
 sacrifice, pp. 45 seq. ; Muir, Sansk. Texts," 1 
 ii. 388 seq. 
 
 2 For the exact sense of these terms cf. Vedic 
 
 Index, i. 81 ; Eggeling, SBE. xxvi. 108, n. 2. 
 8 The usual form of Havis sacrifices with 
 Prayaja and so on is not to be followed. 
 
 4 That is, the Srauva Aghilra takes place ; cf. 
 
 Caland and Henry, V Agnistoma, p. 68. 
 
 B This refers to crossing the space between the 
 
 Ahavanlya and the Vedi from north to 
 south. For the Upasad he returns to the 
 north. 
 
 0 i. e. the morning and evening celebration. 
 
 7 dnigrci is explained by the comm, as dra+ 
 agra, dra being a baUvardapratodana. But 
 the Pada MSS. resolve it as ara + agra no 
 doubt correctly. The real sense of dra, 
 Pusan’s weapon, is probably ‘ awl ’ or 
 ‘gimlet’ (Vedic Index, i. 61). The reference 
 is to the making of the number of teats of 
 the cow used for the milk required for 
 the Diksa. 
 
505] 
 
 The Intermediate Consecration 
 
 [ — vi. 2. 4 
 
 this indeed is the awl-shaped intermediate consecration ; verily there is 
 prosperity for him in this world. He should perform an intermediate 
 consecration broader at the top than below who wishes, ‘ May there be 
 prosperity for me in yonder world (that is) four to begin with, then three, 
 then two, then one ; this indeed is the intermediate consecration broader 
 at the top than below ; verily there is prosperity for him in yonder world, 
 vi. 2. 4. They 1 go to the world of heaven who perform the Upasads. Of 
 them he who takes out (a little food) is left behind ; one 2 must take out 
 carefully, (thinking) ‘ I have not taken out anything.’ He who is left 
 behind wearied among those who go on their own mission sticks behind 
 and lives at (home). Therefore after once taking out, one should not take 
 out a second time. One should take out of curd, that is the symbol of 
 cattle ; verily by the symbol he wins cattle [1]. The sacrifice went away 
 from the gods in the form of Visnu, and entered the earth. The gods 
 sought him grasping hands. Indra passed over him. He said, ‘ Who has 
 passed over me ? ’ ‘I am he who smites in the stronghold ; who art thou ? » 
 1 1 am he who brings from the stronghold.’ He said, ‘ Thou art called he 
 who smites in the stronghold. Now a boar, 3 stealer of the good, [2] keeps 
 the wealth of the Asuras which is to be won beyond the seven hills. Him 
 smite, if thou art he who smites in the stronghold.’ He plucked out 
 a bunch of Darbha grass, pierced the seven hills, and smote him. He said, 
 ‘ Thou art called he who brings from the stronghold ; bring him.’ So the 
 sacrifice bore off the sacrifice for them ; in that they won the wealth of the 
 Asuras which was to be won ( vedyam ), that alone is the reason why the Vedi 
 is so called. The Asuras [3] indeed at first owned the earth, the gods had so 
 much as one seated can espy. The gods said, ‘ May we also have a share in 
 
 1 Cf. KS. xxv. 2, 6 ; KapS. xxxviii. 5 ; xxxix. 
 
 3, 4 ; MS. iii. 8. 3, 5 ; £B. iii. 5. 1. 7-10. 
 
 2 This passage is not easy, but the sense 
 
 seems clearly that a diksita can only have 
 a little extra sustenance ( dadhi ), practi- 
 cally what he can regard as nil. The 
 difficulty is in the sentence ending nist- 
 ydya sahd vasati. The comm, takes it as 
 referring to such cases as when a pilgrim 
 misses the Prayaga samkranti but puts 
 in the rest of the pilgrimage, and he 
 renders nistydya as paredyur nirgatya tlrthe 
 gated, whence Weber suggests the reading 
 nihstyaya (cf.TS. vi. 2. 1. 5 nihskdvam for the 
 MSS. niskdmm). In that case the words 
 must be pressed to give the sense, ‘ having 
 aroused himself comes to dwell along 
 with (those who have gone on).’ This 
 renders tdsmat a little unnatural : one 
 28 [h.o.s. 19 ] 
 
 rather expects a sentence which would 
 give a ground for tasmdt. Bhask. has 
 svdrthdn nirgatya vifrdmya . . . punas 
 smrthena ikibhutah. BR. take nistydya for 
 ni-stydya, and if this is correct, then the 
 rendering above must be approximately 
 the sense, though it is u not easy. Vasati, 
 however, does seem to contrast with 
 yaldm, and the metaphor from a coagu- 
 lating drop is not an impossible one. 
 silnniyam is an early instance of °niya as 
 gerund (Whitney, Sansk. Gramm. § 963 6, 
 calls niya late, but it is recognized in Roots, 
 <£c., p. 91). 
 
 3 For the story cf. Macdonell, Ved. Myth. 
 p. 141 ; Levi, Le doctrine du sacrifice, p. 141. 
 In MS. iii. 8. 3 emukham is a clear mis- 
 reading for emusam, for the boar is emusah 
 in KS. 
 
[506 
 
 vi. 2. 4 — ] The Exposition of the Soma Sacrifice 
 
 the earth ? ’ ‘ How much shall we give you 1 ’ ‘ Give us as much as this 
 
 Salavrkl 1 can thrice run round.’ Indra taking the form of a Salavrki 
 thrice ran round on all sides the earth. So they won the earth, and in that 
 they won it therefore is the Yedi so called [4]. All this earth is the 
 Vedi, but they measure off and sacrifice on so much as they deem they can 
 use. The back cross-line is thirty feet, the eastern line 2 is thirty-six feet, 
 the front cross-line is twenty-four feet. These make up tens; 3 the Viraj 
 has ten syllables ; the Viraj is food ; verily by the Viraj he wins food. 
 He digs up (the earth) ; verily he digs away whatever in it is impure. 
 He digs up ; therefore the plants perish. He spreads the sacrificial 
 strew ; therefore the plants again revive. He spreads over the strew 
 the upper strew. The strew is the people ; the upper strew is the sacrificer ; 
 verily he makes the sacrificer higher than the man who does not sacrifice : 
 therefore the sacrificer is higher than the man who does not sacrifice, 
 vi. 2. 5. If 4 a weak man take up a burden, he breaks up into pieces. If 
 there were twelve Upasads in the one-day rite, and three in the Ahina, the 
 sacrifice would be upset. There are three Upasads in the one-day rite, 
 twelve in the Ahina, to preserve the strength of the sacrifice ; thus it is in 
 order. One teat (of the cow) is used for a child, for that is fortunate. 5 So 
 he takes one teat for his milk drink, then two, then three, then four. That 
 [1] is the razor-edged drink by which he drives away his foes when born 
 and repels them when about to be born ; verily also with the smaller he 
 approaches the greater. He takes the four teats first for his drink, then 
 three, then two, then one. That is the drink called ‘ of a beatific back ’, 
 full of fervour, and of heavenly character ; verily also is he propagated with 
 children and cattle. Gruel is the drink of the Rajanya; gruel is as it 
 were harsh ; the Rajanya is as it were harsh [2], it is the symbol of the 
 thunderbolt, (and serves) for success. Curds (is the drink) of the Vaigya, 
 it is the symbol of the sacrifice of cooked food, (and serves) for prosperity. 
 Milk (is the drink) of the Brahman, the Brahman is brilliance, milk is 
 
 1 A mysterious animal ; see Veclic Index, ii. 
 
 185, 447 ; below, TS. vi. 2. 7. 5. 
 
 2 The praci is the line running along the 
 
 centre of the altar from west to east 
 (whence its name) ; see the plan in SBE. 
 
 xxvi. 475. Full details of the measure- 
 
 ments of the altars are not found until 
 the gulba Sutras ; that of Ap. (v. 1 seq.) is 
 given in full with a translation by Burk, 
 ZDMG. lv and lvi. Needless to say these 
 figures do not prove any knowledge of the 
 Pythagorean theorem ! See Keith, JRAS. 
 1009. pp. 690 seq. ; 1910, pp. 519-521. 
 
 3 dd(a-da(a must mean ‘ by tens’, as the total 
 
 is 90, not 100. 
 
 4 Cf. TA. ii. 8; B?S. vi. 6; ApgS. x. 15; 
 
 Mgs. ii. 1. 2 ; Kgs. vii. 4. 27, 28 ; Caland 
 and Henry, L’Agnistoma, p. 22. 
 
 0 This is obscure. The comm, has vatsasya 
 bhdgo yah stanas tasminn apy alparii payo 
 yajamanaf caturthe parydye svTkaroti. vatsa, 
 ‘calf’, in the masc. is extraordinary, but 
 the rendering ‘ child ’, which is conceiv- 
 able, is also curious, nor in either case is 
 bhdgi intelligible. Bhask. has na kevalaiii 
 gosvdml yajamdna era. 
 
507] 
 
 The Milk Drink 
 
 [ — vi. 2. 6 
 
 brilliance ; verily by brilliance he endows himself with brilliance and milk. 
 Again by milk foetuses grow ; the man who is consecrated is as it were a 
 foetus ; in that milk is his drink, verily thus he causes himself to grow. 
 Manu was wont thrice to take drink, the Asuras twice, the gods once [3], 
 Morning, midday, evening, were the times of Manu’s drinking, the symbol 
 of the sacrifice of cooked food, (serving) for prosperity. Morning and 
 evening were those of the Asuras, without a middle, a symbol of hunger ; 
 thence were they overcome. Midday and midnight were those of the gods ; 
 thence they prospered and went to the world of heaven. Now with regard 
 to his drinking at midday and at midnight, it is in the middle that people 
 feed themselves ; verily he places strength in the middle of himself, for the 
 overcoming of his foes. He prospers himself [4], his foe is overcome. Now 
 the man who is consecrated is a foetus, the consecration -shed is the womb 
 (in which he is). If the man who is consecrated were to leave the con- 
 secration-shed, it would be as when a foetus falls from the womb. He must 
 not leave, to guard himself. The fire here 1 is a tiger to guard the house. 
 Therefore if the man who is consecrated were to leave (the shed), he would 
 be likely to spring up and slay him. He must not leave, to protect himself. 
 He lies on the right side ; that is the abode of the sacrifice ; verily he 
 lies in his own abode. He lies turned towards the fire ; verily he lies 
 turned towards the gods and the sacrifice. 
 
 vi. 2. 6. On 2 a place of sacrifice where the sacrifice faces the east should he 
 make him to sacrifice for whom he wishes, ‘ May the higher sacrifice conde- 
 scend to him, may he gain the world of heaven.’ That is the place of 
 sacrifice where the sacrifice faces the east, where the Hotr as he recites the 
 Prataranuvaka gazes upon the fire, water, and the sun. To him the higher 
 sacrifice condescends, he gains the world of heaven. On a contiguous 
 ( apta ) place of sacrifice should he make him to sacrifice who has foes. He 
 should make it touch the road or a pit so that neither a wagon nor a chariot 
 can go between [l]. 3 That is a contiguous place of sacrifice. He conquers 
 (apnoti) his foe, his foe conquers him not. On a place of sacrifice which is 
 elevated in one place he should make him to sacrifice who desires cattle. 
 The Angirases produced cattle from a place of sacrifice elevated in one 
 place. It should be elevated between the seat and the oblation- holders 
 That is a place of sacrifice elevated in one place ; vei’ily he becomes 
 possessed of cattle. On a place of sacrifice which is elevated in three 
 places should he make him to sacrifice who desires heaven. The Angirases 
 went to the world of heaven from a place of sacrifice elevated in three 
 
 1 i. e. the Ahavanlya. devayajanas is described. 
 
 2 Cf. KS. xxv. 3 ; KapS. xxxviii. 6 ; MS. iii. 3 For the construction, see Delbruck, Altind. 
 
 8. 4; SB. ii. 10. A series of different Synt. p. 427. 
 
[508 
 
 vi. 2 . 6 — ] The Exposition of the Soma Sacrifice 
 
 places. It should be elevated between the Ahavanlya fire and the oblation- 
 holder [2], between the oblation-holder and the seat, and between the seat 
 and the Garhapatya fire. That is a place of sacrifice elevated in three 
 places ; verily he goes to the world of heaven. On a place of sacrifice 
 which is firm should he make him to sacrifice who desires support. That is 
 a place of sacrifice which is firm, which is level on all sides ; verily he finds 
 support. Where diverse plants are intertwined, there should he make him 
 sacrifice who desires cattle. That is the form of cattle ; verily by the form 
 he wins cattle for him [3] ; verily he becomes possessed of cattle. On 
 a place of sacrifice seized by destruction should he make him to sacrifice 
 for whom he desires, ‘ May I cause his sacrifice to be seized by destruction.’ 
 That is a place of sacrifice seized by destruction where there is a bare 
 patch of level ground ; verily he causes his sacrifice to be seized by 
 destruction. On a place of sacrifice which is distinctly marked should 
 he cause him to sacrifice regarding whom they have doubts as to (admitting 
 him to) common meals or to marriage. 1 It should be sloping east of the 
 Ahavanlya and west of the Garhapatya. That is a place of sacrifice which 
 is distinctly marked, he is distinguished from his evil foe, they doubt not of 
 him for common meal or wedding. On a place of sacrifice which is artificial 
 should he make him sacrifice who desires wealth. Man must be made ^ 
 verily he prospers. 
 
 vi. 2. 7. The 2 high altar taking the form of a lioness went away and 
 remained between the two parties. The gods reflected, ‘ Whichever of the 
 two she joins, they will become this.’ They called to her ; she said, 1 Let 
 me choose a boon ; through me shall ye obtain all your desires, but the 
 oblation shall come to me before (it comes to) the fire.’ Therefore do 
 they besprinkle the high altar before (they sprinkle) the fire, for that was 
 its chosen boon. He measures (it) round with the yoke-pin [1], that is its 
 measure ; verily also by what is fitting he wins what is fitting. ‘ Thou art 
 the abode of riches (vitta) for me’, he says, for being found ( vitta ) she 
 helped them ; 3 ‘ thou art the resort of the afflicted for me he says, for 
 she helped them in affliction ; ‘ protect me when in want’, he says, for she 
 protected them when in want ; * protect me when afflicted ’, he says, for 
 she protected them when afflicted. ‘ May Agni, named Nabhas, know (thee) 
 [2], O Agni Angiras ’, (with these words) he thrice strokes with (the wooden 
 
 KS. and KapS. have udake vd pdttre vti vivd/ie 
 vd. MS. has only the two alternatives 
 here. This passage is of great interest as 
 anearlyproof of socialdistinctionsregard- 
 ing food and marriage ; cf. Weber, Ind. 
 Stud. x. 47, 77, 78. The distinction between 
 talpa and vivaha in PB. xxiii. 4. 2 is diffi- 
 cult, and very possibly merely secondary. 
 
 3 Cf. KS. xxv. 6 ; KapS. xxxix. 3 ; MS. iii. 8. 
 5 ; £B. iii. 5. 1. 21-2. 7. This section 
 comments on TS. i. 2. 12. 1, 2. 
 
 3 vitta is curious as the other tiktdn is accus. 
 In KS. and MS. they are both nomina- 
 tives, ait and avindata respectively being 
 supplied to explain the second half of 
 the compound. 
 
509] 
 
 The High Altar and the Sprinkling [ — vi. 2 . 8 
 
 sword) ; verily he wins the fires that are in these worlds. He strokes 
 in silence for the fourth time, verily he wins that which is not indicated. 
 
 ‘ Thou art a lioness ; thou art a buffalo ’, he says, for it (the high altar) 
 taking the form of a lioness went away and remained between the two 
 parties. ‘ Extend wide ; let the lord of the sacrifice extend wide for thee ’, 
 he says ; verily he enriches the sacrificer with offspring and cattle. ‘ Thou 
 art firm ’ [3], (with these words) he strikes (the earth) together, for firmness. 
 ‘ Be pure for the gods ; be bright for the gods ’, (with these words) he 
 moistens it and scatters (sand) on it, for purity. 1 May the cry of Indra 
 guard thee in front with the Vasus’, he says; verily he sprinkles it from 
 the quarters. ‘ Since the high altar has gone 1 to the gods, here must we 
 conquer ’ (thought) the Asuras, and with bolts ready they advanced on the 
 gods. Them the cry of Indra with the Vasus repelled in front [4] ; the swift 
 of mind with the Pitrs on the right, the wise one with the Rudras behind, 
 and Viijvakarman with the Adityas on the left. In that he sprinkles the 
 high altar, verily thus does the sacrificer repel his foes from the quarters. 
 Indra gave the Yatis 2 to the Siilavrkas ; them they ate on the right of the 
 high altar. Whatever is left of the sprinkling waters he should pour on the 
 right of the high altar ; whatever cruel is there that he appeases thereby. 
 He should think of whomever he hates ; verily he brings affliction upon him. 
 vi. 2. 8. The 3 high altar said, ‘ Through me ye shall obtain all your desires.’ 
 The gods desired, ‘ Let us overcome the Asuras our foes.’ They sacrificed 
 (with the words), ‘ Thou art a lioness, overcoming rivals ; hail ! ’ They over- 
 came the Asuras, their foes. Having overcome the Asuras, their foes, they felt 
 desire, ‘ May we obtain offspring.’ They sacrificed (with the words), ‘ Thou 
 art a lioness, bestowing fair offspring ; hail ! ’ They obtained offspring. 
 They having obtained offspring [1] felt desire, ‘ May we obtain cattle.’ They 
 sacrificed (with the words), ‘Thou art a lioness, bestowing increase of wealth ; 
 hail ! ’ They obtained cattle. Having obtained cattle, they felt desire, ‘May 
 we obtain support.’ They sacrificed (with the words), ‘ Thou art a lioness, 
 winning (the favour of) the Adityas ; hail ! ’ They found support here. 
 
 1 Delbriick ( Altind . Stfnt. pp. 597, 598) takes 
 
 this as an aor. and this rendering makes 
 fair sense ; when the altar goes to the 
 
 gods, the Asuras feel that they must 
 fight now or never. Weber gives as 
 alternatives the 3rd sing. pres, intens. (for 
 varvartti ) or 3rd sing. plup. atm. (for °rtaia), 
 the latter being quite impossible ; the 
 former is, however, quite possible in sense 
 — ‘ since it is approaching we must now 
 fight.’ But it is also possible that it is 
 simply vavartti, 3rd sing, of vrt. as a third 
 
 class verb, which gives the same sense as 
 Weber without a breach of grammar, and 
 even upava-vartti is conceivable in the 
 same sense. The verb should be accented 
 in view of ced, and it is no doubt merely 
 a blunder that it is not. 
 
 2 On the Yatis, cf. von Schroeder, YOJ. xxiii. 
 
 9-17, who compares them with Shamans. 
 
 3 Cf. KS. xxv. 6, 7 ; KapS. xxxix. 3-5 ; MS. iii. 
 
 8. 5, 6; (JR iii, 5. 2. 11-18. This section 
 comments on TS. i. 2. 12. 2, 3, and cf. ii. 
 6 . 6 . 1 , 2 . 
 
[510 
 
 vi. 2. 8 — ] The Exposition of the Soma Sacrifice 
 
 Having found support here, they felt desire, ‘ May we approach the 
 deities for blessings.’ 1 They sacrificed (with the words), ‘ Thou art a 
 lioness ; bring the gods to the pious [2] sacrificer ; hail ! ’ They approached 
 the deities for blessings. He sprinkles five times ; the Pankti has five 
 syllables, the sacrifice is fivefold ; verily he wins the sacrifice. He 
 sprinkles transversely; therefore cattle move their limbs transversely, for 
 support. ‘For beings thee!’ (with these words) he takes up the ladle; 
 of the gods that are that is the share ; verily he therewith delights them. 
 He puts round the enclosing-sticks of Butea frondosa, for the holding apart 
 of these worlds [3]. Agni had three elder brothers. 2 They perished when 
 carrying the offering to the gods. Agni was afraid, ‘ This one here will 
 come to ruin.’ He went away. The (night) he spent among the trees was 
 with the Butea frondosa ; the (night) among the plants was with the 
 Sugandhitejana ; the (night) among the cattle was between the horns of 
 a ram. The gods sought to start him forth. They found him, and said to 
 him [4],‘ Return to us ; bear the offering for us.’ He said, ‘Let me choose 
 a boon. Whatever of the offering when taken up falls outside the enclosing- 
 sticks, let that be the portion of my brothers.’ Therefore whatever of the 
 offering when taken up falls outside the enclosing-sticks, that is their 
 portion ; verily therewith he delights them. He reflected, ‘ My brothers of 
 old perished because they had bones. I will shatter bones.’ The bones he 
 shattered became the Butea frondosa, the flesh which died on them bdellium. 
 In that he brings together these paraphernalia, verily thus he brings Agni 
 together. ‘ Thou art the rubble of Agni ’, lie says, for the paraphernalia 
 are the rubble of Agni. Or rather they say, ‘ These enclosing-sticks of 
 Butea frondosa which lie around 3 are in truth his brothers.’ 
 vi.2.9. He 4 loosens the knot; verily he sets them free from the noose of Varuna; 
 verily he makes them fit for the sacrifice. Having sacrificed with a verse 
 to Savitr, he brings forward the oblation-holders ; verily on the instigation 
 of Savitr he brings them forward. The axle which is tied on both sides is 
 Varuna of evil speech ; if it were to creak, it would creak against the house 
 of the sacrificer. ‘ With fair voice, O god, do thou address the dwelling’, he 
 says ; the dwelling is the house ; (verily it serves) for atonement. The wife 
 (of the sacrificer) [1] anoints (them), for the wife is every one’s friend, for 
 friendship. The share of the wife in the sacrifice makes a pair ; verily also the 
 wife grasps the sacrifice that it may not be interrupted. 5 Now the Raksases 
 
 1 This is not quite clear: the comm, of Calcutta ed.) is clearly correct : it is the 
 
 course renders it by isyamdndh, which is old form. 
 
 absurd. * Cf. KS. xxv. 8 ; KapS. xl. 1 ; MS. iii. 8. 7; 
 
 2 For Agni and his brothers cf. also BD. vii. £B. iii. 5. 3. 7-25. The verses com- 
 
 61 seq. with Macdonell’s notes. mented on are in TS. i. 2. 13. 1, 2. 
 
 * fere, the reading of the MSS. ( fcrate in the 0 See TS. vi. 2. 1. 1. 
 
511] 
 
 The Oblation-holders 
 
 [ — vi. 2. 10 
 
 following in its track seek to injure the sacrifice ; he makes a libation in 
 the two tracks with Rc verses addressed to Visnu. The sacrifice is Visnu ; 
 verily he drives away the Raksases from the sacrifice. If the Adhvaryu 
 were to pour the libation in (a place) without fire, the Adhvaryu would 
 become blind, the Raksases would injure the sacrifice [2]. He puts gold 
 down on it before making the libation; 1 verily he makes the libation in that 
 which has fire ; the Adhvaryu does not become blind, the Raksases do not 
 injure the sacrifice. ‘Come ye two forward, ordaining the offering’, he 
 says ; verily he makes them go to the world of heaven. ‘ There rejoice on 
 the height of the earth ’, he says, for the place of sacrifice is the height of 
 the earth. Now the oblation-holder is the head of the sacrifice. ‘ From the 
 6ky, O Visnu, or from the earth ’ [3], with this Rc verse which contains 
 a blessing 2 he strikes in the prop of the southern oblation-holder ; verily 
 the sacrificer at the beginning of the sacrifice wins blessings. Now Danda 
 Aupara split bj r the Vasat call the axle of the third oblation-hokler : the third 
 cover put on the oblation-holder (serves) to make up the third oblation-holder. 
 The oblation-holder is the head of the sacrifice. ‘ Thou art the forehead of 
 Visnu: thou art the back of Visnu’, he says. Therefore so often is the 
 head divided. ‘ Thou art the string of Visnu ; thou art the fixed point of 
 Visnu’, he says, for the oblation-holder is connected with Visnu as its deity. 
 Now the knot which he first ties, if he were not to unloose it, the Adhvaryu 
 would perish from suppression of urine ; therefore it must be unloosed, 
 vi. 2. 10. ‘ On 3 the impulse of the god Savitr ’, (with these words) he takes 
 up the spade, for impelling. ‘ With the arms of the At^vins ’, he says, for 
 the Aijvins were the priests of the gods. ‘ With the hands of Pusan ’, he 
 says, for restraint. Now the spade is as it were a bolt ; ‘ Thou art the 
 spade ; thou art the woman ’, he says, to appease it. Now, as each part is 
 performed, the Raksases seek to injure the sacrifice ; ‘ The Raksas is encom- 
 passed, the evil spii'its are encompassed ’, he says, to smite away the 
 Raksases [1]. ‘ Here do I cut off the neck of the Raksas, who hateth 
 
 us, and whom we hate he says ; 4 there are two people, he whom he 
 hates and he who hates him ; verily straightway he cuts their necks. 
 
 ‘ To sky thee, to atmosphere thee, to earth thee ! ’ he says ; verily he 
 anoints it for these worlds. He anoints from the top downwards ; therefore 
 [2] men live on strength from the top downwards. Now he does a cruel 
 
 1 The gold piece is placed in the track so as to on are in TS. i. 3. 1. 
 
 make a fire there. 4 This is a clear case where the Brahmana 
 
 2 aftrpadaya is the clearly correct reading : cf. differs from the text of TS. i. 3. 1 and 
 
 comm, on TPr. v. 10. where the change is for the worse. So 
 
 2 Cf. KS. xxv. 10 ; KapS. xl. 3 ; MS. iii. 8. 9 ; TS. vi. 3. 9. 2. 
 
 £B. iii. 6. 1. 4-25. The verses commented 
 
vi. 2 . lo — ] The Exposition of the Soma Sacrifice [512 
 
 deed in that he digs ; he pours down water, for atonement. He pours down 
 (water) mixed with barley ; barley is strength, the Udumbara is strength ; 
 verily he unites strength with strength. (The post) is of Udumbara wood 
 of the height of the sacrificer. As great as is the sacrificer, so much strength 
 does he put in it. ‘ Thou art the seat of the Pitrs ’, (with these words) he 
 spreads the strew, for what is dug in has the Pitrs for its deity [3], If he 
 were to set it up without strewing, it would be dug in and have the Pitrs for 
 its deity; he sets it up after strewing ; verily he sets it up in this (earth), 
 and makes it firm-rooted. 1 ‘ Support the sky, fill the atmosphere he says, 
 for the distinction of these worlds. ‘ May Dyutana Maruta set thee up ’, 
 he says ; Dyutana Maruta was wont to set up the Udumbara (post) of the 
 gods ; verily [4] by him he sets this (post) up. ‘ Thee that art winner of 
 Brahmans, winner of nobles ’, he says ; that is according to the text. * With 
 ghee, O sky and earth, be filled ’, (with these words) he sacrifices on the 
 Udumbara (post) ; verily with moisture he anoints sky and earth. He 
 makes it run right to the end ; verily completely does he anoint the 
 sacrificer with brilliance. ‘ Thou art of Indra ’, (with these words) he puts 
 down the covering, for the seat has Indra as its deity. ‘ The shade of all 
 folk ’, he says, for the seat is the shade of all folk. (A roof of) nine 
 coverings 2 [5] should he fix for one who desires brilliance, commensurate 
 with the Trivrt Stoma ; the Trivrt is brilliance ; verily he becomes brilliant ; 
 one of eleven coverings (he should fix) for one who desires power; the 
 Tristubh has eleven syllables, the Tristubh is power ; verily he becomes 
 powerful. (A roof of) fifteen coverings (he should fix) for one who has 
 foes ; the thunderbolt is fifteenfold ; (verily it serves) for the overcoming of 
 foes. (A roof of) seventeen coverings (he should fix) for one who desii’es 
 offspring ; Prajapati is sixteenfold ; (verily it serves) to gain Prajapati. 
 (A roof of) twenty-one coverings (he should fix) for one who desires 
 support; the Ekavih^a is the support of the Stomas ; (verily it serves) for 
 support. The Sadas is the stomach, the Udumbara is strength, in the middle 
 he fixes (the post) of Udumbara wood ; verily he places strength in the 
 midst of offspring ; therefore [6] in the middle they enjoy strength. In the 
 world of the sacrificer are the southern coverings, in that of his foe are the 
 northern ; he makes the southern the higher ; verily he makes the sacrificer 
 higher than the man who does not sacrifice ; therefore the sacrificer is 
 higher than the man who does not sacrifice. He fills up the crevices, 3 for 
 
 1 svaruham is rendered by Sayana svasambad- 2 The form navachadi is no doubt descriptive 
 dham. The word is analysed in the Pada with chadis, to be supplied. In KS. tho 
 
 as sva-ruham, but it is possible that sva- plural is used, which throws sdiinnitam 
 
 druham is the form; cf. AV. xiii. 1. 9, out of the construction. 
 
 dr iih ‘ shoot \ Cf. TS. vi. 3. 4. 2. 3 antarvartdn is clearly read as antarvattdn by 
 
513 ] 
 
 The Sadas and the Sounding -holes [ — vi. 2. ll 
 
 distinction ; therefore people depend on the forest. 1 May our songs, O lover 
 of song he says ; that is according to the text. ‘ Thou .art the string of Indra ; 
 thou art the fixed point of Indra’, he says; for the Sadas has Indra for its deity. 
 Now the knot which he first ties, if he were not to unloose it, the Adhvaryu 
 would perish through suppression of urine ; therefore it must bo unloosed, 
 vi. 2. 11. The 1 oblation-holder is the head of the sacrifice, the sounding- 
 holes are the vital airs. They are dug in the oblation-holder ; therefore 
 the vital airs are in the head. They are dug below ; therefore the vital 
 airs are below the head. ‘ I dig those which slay the Raksas, which slay 
 the spell, and which are of Visnu’, he says, for the sounding-holes have 
 Visnu for their deity. The Asuras in retreat dug in spells against the vital 
 airs of the gods ; they found them at the distance of an arm ; 2 therefore 
 they are dug an arm’s length deep. ‘ Here do I cast out the spell [1] which 
 an equal or an unequal hath buried ’, he says ; there are two sorts of men, 
 the equal and the unequal ; verily whatever spell they dig against him he thus 
 casts out. He unites them ; 3 therefore the vital airs are united within. 
 He does not combine them ; therefore the vital airs are not combined. He 
 pours water over ; therefore the vital airs are moist within. (The water) 
 he pours is mixed with barley [2] ; barley is strength, the sounding-holes 
 are the vital airs ; verily he places strength in the vital airs. He spreads 
 over the strew ; therefore the vital airs are hairy within. He besprinkles 
 (the holes) with butter ; butter is brilliance, the sounding-holes are the 
 vital airs ; verily he places brilliance in the vital airs. The pressing-boards 
 are the jaws of the sacrifice ; he does not join them, for the jaws are not 
 joined ; or rather at a long Soma sacrifice they should be joined, for firmness. 
 The oblation-holder is the head of the sacrifice [3], the sounding-holes are 
 the vital airs, the pressing-boards the jaws, the skin the tongue, the 
 pressing-stones the teeth, 4 the Ahavanlya the mouth, the high altar the 
 nose, the Sadas the stomach. When he eats with his tongue on his teeth, 
 (the food) goes to the mouth ; when it goes to the mouth, then it goes to the 
 stomach ; therefore they press (the juice) with the pressing-stones on the 
 oblation-holder over the skin, sacrifice in the Ahavanlya, retire towards the 
 west, and consume (the Soma) in the Sadas. He who knows the milking 
 of the Viraj 5 in the mouth of the sacrifice milks her ; the Viraj is this (cow), 
 
 Sayana who paraphrases it as chaditdm an- 
 taralachidresu irnupulaih pidhanam. Bhask. 
 gives a variety of views, including our one 
 aranyakatrnakuldndm (v. 1. mulanam) iyam 
 samjna. 
 
 1 Cf. KS. xxv. 9 ; KapS. xl. 2 ; MS. iii. 8. 8 ; 
 £B. iii. 5. 4. 1-24. The verses com- 
 mented upon are in TS. i. 3. 2. 
 
 29 [h.o.s. i»] 
 
 2 Three vitastis is the length according to the 
 
 comm. 
 
 3 i. e. the holes are connected below, but not 
 
 at the top. 
 
 * The inversion of order is curious and is not 
 in the parallel in the KS. It occurs, 
 below also ; see TS. vi. 3. 3.6. 
 
 5 So the sacrifice is called because the Res in 
 
[514 
 
 vi. 2 . 11 — ] The Exposition oj the Soma Sacrifice 
 
 the skin is its hide, the pressing-boards its udder, the sounding-holes its 
 teats, the pressing-stones its calves, the priests the milkers, Soma the 
 milk. He, who knows thus, milks her. 
 
 PRAPATHAKA III 
 
 The Exposition of the Soma Sacrifice (continued) 
 
 vi. 3. 1. From 1 the pit he scatters (earth) on the altars; the pit is the 
 birthplace 2 of the sacrifice ; (verily it serves) to unite the sacrifice with its 
 birthplace. The gods lost by conquest the sacrifice ; they won it again 
 from the Agnidh’s altar ; the Agnidh’s altar is the invincible part of the 
 sacrifice. In that he draws oft’ the altar fires from that of the Agnidh, 
 he renews the sacrifice from the invincible part of it. Conquered as it 
 were they go who creep to the Bahispavamana (Stotra) ; when the 
 Bahispavamana has been sung [1], he says, ‘Agnidh, draw ofl the fires, 
 spread the strew, make ready the sacrificial cake.’ Verily having re- won 
 the sacrifice they keep renewing it. At two pressings he draws off by 
 means of embers, at the third with (flaming) splinters, to give it glory; 
 verily he completes it. 3 The altars guarded the Soma in yonder world ; 
 they took away the Soma from them ; they followed it and surrounded it. 
 He who knows thus [2] wins an attendant. They were deprived of the 
 Soma drink ; they besought the gods for the Soma drink ; the gods said to 
 them, ‘ Take two names each ; then shall ye gain it, or not/ 4 Then the 
 altars became fires (also) ; therefore a Brahman who has two names is 
 likely to prosper. Those which came nearest gained the Soma drink, viz. 
 the Ahavanlya, the Agnidh’s altar, the Hotr’s, and the Marjallya ; there- 
 fore they sacrifice on them. He leaves them out in uttering the cry for 
 sacrifice, 6 for [3] they were deprived of the Soma drink. The gods drove 
 away the Asuras who were in front by the sacrifices which they offered on 
 the eastern side, and the Asuras who were behind by those which they 
 offered on the western side. Soma libations are offered in the east, seated 
 
 to the west he besprinkles the altars ; verily from behind and from in front 
 the sacrificer smites away his enemies ; therefore offspring are engendered 
 behind, and are brought forth in front [4]. The altars are the breaths; if 
 
 the Agnistoma’s twelve Stotras amount to 
 ninety ( = 10 x 9), and the Viraj is figured 
 as a cow, which clearly represents the 
 earth ; cf. iyam vai viral. 
 
 * Cf. KS. xxvi. 1 ; KapS. xl. 4 ; MS. iii. 8. 
 10; 9®- 6. 2. 19-25. The verses 
 
 commented on are in TS. i. 8. 3. 
 
 2 purisam dddyottaravedydh karandt (Sayana). 
 
 3 faldkabhih is explained as ‘ flaming handfuls 
 
 of grass ’. 
 
 4 Some obtain the Soma, some not. On 
 
 double names cf. Vedic Index , i. 444. 
 
 6 i. e. the instruction of the Hotr, which is 
 followed by the actual sacrifice of the 
 Adhvaryu. In the case of the other 
 altars the verses are the only ceremony ; 
 see ad fin. 
 
515] The Altars and the Vaisarjana Offerings [ — vi. 3 . 2 
 
 the Adhvaryu were to go past the altars to the west, he would mingle the 
 breaths, he would be liable to die. The Hotr is the navel of the sacrifice ; 
 the expiration is above the navel, the inspiration is below ; if the Adhvaryu 
 were to go past the Hotr to the west, he would place the expiration in the 
 inspiration, he would be liable to die. The Adhvaryu should not accompany 
 the song ; the Adhvaryu’s strength is his voice ; if the Adhvaryu were to 
 accompany the song, he would confer his voice on the Udgatr [ 5 ], and his 
 voice would fail. The theologians say , 1 'The Adhvaryu should not go beyond 
 the Sadas to the west before the Soma offering is completed. Then how is 
 he to go to offer the sacrifices in the southern fire ? Because that is the end 
 of the fires. But how are the gods to know whether it is the end or not ? ’ 
 He goes round the Agnidh’s altar to the north and offers the sacrifices in 
 the southern fire ; verily he does not mingle the breaths. Some of the 
 altars are besprinkled, some not ; those which he besprinkles he delights ; 
 those which he does not besprinkle he delights by indicating them, 
 vi. 3. 2. The 2 Vaisarjana 3 offerings are made for the world of heaven. He 
 offers in the Garhapatya 4 with two verses; the sacrificer has two feet; (verily 
 it serves) for support. He offers in the Agnidh’s fire ; verily he approaches 
 the atmosphere ; he offers in the Ahavaniya ; verily he makes him go to the 
 world of heaven. The Raksases sought to harm the gods as they were going 
 to the world of heaven ; they smote away the Raksases through Soma, the 
 king, and making themselves active 5 went to the world of heaven, to 
 prevent the Raksases seizing them. The Soma is ready at hand ; so he 
 offers [ 1 ] the Vaisarjanas, to smite away the Raksases. ‘Thou, 0 Soma, 
 brought about by ourselves ’, he says, for he is the one who brings about by 
 himself ; ‘ from hostility brought about by others ’, he says, for the Raksases 
 are brought about by others ; 6 ‘ thou art the giver of wide protection ’, he 
 
 1 The interpretation given here is that of the 
 comm. The last sentence evidently 
 answers the third, but the reason for the 
 third being an apparent answer to the 
 difficulty of the second is not clear : 
 Sayana makes it : laukikagamanatvad (lira 
 anujndsyanti. 
 
 5 Cf. KS. xxvi. 2 ; KapS. xl. 5 ; MS. iii. 9. 1 ; 
 QB. iii. 6. 3. 2-21. The verses com- 
 mented on are in TS. i. 3. 4. 
 
 3 The name is due to the fact that the in- 
 
 termediate consecration is about to be 
 over. 
 
 4 This is the old Ahavaniya which when the 
 
 move from the Praclnavai^a takes place 
 
 becomes the new Garhapatya ; as being at 
 the door of the Praclnavai^a it is often 
 
 called the (^alamukhlya ; cf. Caland and 
 Henry, L’ Agnistoma, p. 178. 
 
 6 apturn of course is to be read, and not dplum 
 as in the Pada MSS. C, D first hand, and 
 in the comm, in B. There is nothing to 
 show in what sense aptu was taken by 
 the Brahmana. 
 
 6 It is quite uncertain what sense was put on 
 tanukft by the Brahmana. Sayana ex- 
 plains that the god is even better at the 
 game of rending the tand than the Rak- 
 sases, but the contrast with anyakrtani 
 means apparently that tanukft means 
 making by oneself’, and evidently the 
 view taken by the Brahmana was that 
 the dvesansi were made by Soma, or by 
 others. But anyakrtani is nonsense. 
 
[516 
 
 vi. 3 . 2 — ] The Exposition of the Soma Sacrifice 
 
 says; in effect he says, ‘give us wide (protection).’ ‘May the active one 
 gladly partake of the ghee he says ; verily he makes the sacrificer active 
 and causes him to go to the world of heaven, to prevent the Raksases 
 seizing him. They take up the Soma [2], the pressing-stones, the cups for 
 Vayu, 1 the wooden trough ; they lead forth the wife (of the sacrificer), they 
 make the carts move along with them ; verily whatever is his he goes with 
 it to the world of heaven. He offers in the Agnldh’s fire with a verse 
 containing the word ‘ lead ’, 2 for leading to the world of heaven. He places 
 on the Agnldh’s altar the pressing-stones, the cups for Vayu, and the 
 wooden trough, for they take it away from them ; if he were to put it 
 with them, it would become spoiled. He makes it go forward with a verse 
 addressed to Soma ; verily by means of its own [3] divinity he makes it go 
 forward. ‘ Thou art the seat of Aditi ; do thou sit on the seat of Aditi ’, 
 he says ; that is according to the text. Hitherto the sacrificer has guarded 
 the Soma. ‘ This, 0 god Savitr, is the Soma of you (gods) ’, he says ; verily 
 instigated by Savitr, he hands it over to the gods. ‘ Thou, O Soma, god to 
 the gods, hast thou gone ’, he says, for it being a god [4] goes to the gods. 
 ‘ I here, man to men ’, he says, for he being a man goes to men. If he 
 were not to say that formula, the sacrificer would be without offspring or 
 cattle. ‘ With offspring, with increase of wealth ’, he says ; verily he abides 
 in this world with offspring and with cattle. ‘ Homage to the gods ’, he says, 
 for homage is the due of the gods ; ‘ svadha to the Pitrs ’, he says, for the 
 svadha call is the due of the Pitrs [5]. ‘ Here (may) I (be free) from Varuna’s 
 noose ’, he says; vei'ily he is freed from Varuna’s noose. ‘ 0 Agni, lord of 
 vows,’ (he says). ‘ One should recover one’s former body ’, they say, ‘ for who 
 knows if the richer, when his will is accomplished, 3 will restore it or not.’ 
 The pressing-stones are the troop of thieves of King Soma; him, who 
 knowing thus, places the pressing-stones on the Agnidh’s altar, the troop of 
 thieves finds not. 
 
 vi. 3. 3. Having 4 sacrificed with a verse addressed to Visnu, he approaches 
 the post. The post has Visnu for its deity; verily he approaches it with 
 its own deity. ‘ I have passed by others, I have not approached others ’, 
 he says, for he passes by others, and does not approach others. ‘ I have 
 found thee nearer than the farther, farther than the near ’, he says, for he 
 finds it nearer than the farther, farther than the near. ‘I welcome thee 
 
 1 These are wooden, mortar-shaped cups. intelligible, * when his will has come to 
 
 Apparently all the Soma cups are meant ; pass.’ 
 
 cf. 9B. iv. 1. 3. 7-10. * Cf. KS. xxvi. 3, 4 ; KapS. xlii. 3. 4 ; MS. iv. 
 
 2 This verse is not in the TS. but is RV. i. 189. 5. 8 ; 6 . 2 ; 9 B. iii. 6 . 4. 1-27. The 
 
 1 ; VS. v. 36. It is said by the sacrificer. verses commented on are in TS. i. 3. 5. 
 
 * sve vdfe bhute is a curious phrase but easily 
 
517] The Cutting of the Sacrificial Post [ — vi. 3. 3 
 
 that art of Visnu, for the sacrifice to the gods’ [1], he says, for he welcomes 
 it for the sacrifice to the gods. ‘ Let the god Savitr anoint thee with 
 honey he says ; verily he anoints it with glory. ‘ O plant, guard it ; 
 O axe, harm it not he says ; the axe is the thunderbolt ; (verily it serves) for 
 atonement. The brilliance of the tree which fears the axe falls away with 
 the first chip ; the first chip which falls he should take up ; verily he takes 
 it up with its brilliance [2]. These worlds are afraid of the falling forward 1 
 of the tree. ‘ With thy top graze not the sky, with thy middle harm not the 
 atmosphere he says ; verily he makes it tender for these worlds. ‘ 0 tree, 
 grow with a hundred shoots (with these words) he sacrifices on the stump ; 
 therefore many (shoots) spring up from the stump of trees. ‘ May we grow 
 with a thousand shoots ’, he says ; verily he invokes this blessing. He 
 should cut it so that it will not touch the axle 2 [3]. If he were to cut it so 
 that it would touch the axle, the cattle 3 of the sacrificer would be liable to 
 perish. If he desire of any one, ‘ May he be without support he should 
 cut for him a branch ; this among trees is not supported ; verily he is without 
 support. If he desire of any one, ‘ May he be without cattle he should cut 
 for him (a post) without leaves and with a withered top ; this among trees 
 is without cattle ; verily he becomes without cattle. If he desire of any 
 one, ‘ May he be rich in cattle he should cut for him one with many 
 leaves and many branches ; this [4] among trees is rich in cattle ; verily 
 he becomes rich in cattle. He should cut one that is supported for one who 
 desires support ; this among trees is supported which grows from its own 
 birthplace on level ground and is firm. He should cut one which leans 4 
 towards the west, for it is leaning over for the sacrifice. He should cut 
 one of five cubits 5 for him of whom he desires, ‘ May the higher sacrifice 
 condescend to him ’ ; the Pankti has five syllables, the sacrifice is fivefold, 
 the higher sacrifice condescends to him [5]. (He should cut one) of six cubits 
 for one who desires support ; the seasons are six ; verily he finds support in 
 the seasons. (He should cut one) of seven cubits for one who desires 
 cattle ; the Qakvari has seven feet, the Qakvari is cattle ; verily he wins 
 cattle. (He should cut one) of nine cubits for one who desires brilliance, 
 commensurate with the Trivrt Stoma ; the Trivrt is brilliance ; verily he 
 
 1 W eber suggests prapatah for prayatah ; Bhask. 
 
 renders pracalatah, and the accent is 
 normal ; Whitney, Sansk. Gramm. § 445. 
 
 2 That is, the strip should not reach the 
 
 axle of the cart. 
 
 3 adhaisam evidently means the animals which 
 
 go below the pole of the chariot (?sa), 
 govatsadikam as Sayana has it. 
 
 4 upanatah has here the precise sense of the 
 
 past participle passive with a finite verb 
 understood and is not an equivalent of 
 upanamati. 
 
 6 The sense ‘ cubit ’ is approximate ; the aratni 
 is very variously given in point of length; 
 Sayana here equates it with 24 angulis, 
 and in the epic its length varies from 
 1 foot to 24 inches ; see also Vedic Index, 
 ii. 512. 
 
vi. 3. 3 — ] The Exposition of the Soma Sacrifice 
 
 [518 
 
 becomes brilliant. (He should cut one) of eleven cubits for one who desires 
 power ; the Tristubh has eleven syllables, the Tristubh is power ; verily he 
 becomes powerful. (He should cut one) of fifteen cubits for one who has 
 foes ; the thunderbolt is fifteenfold ; (verily it serves) for the overcoming 
 of foes. (He should cut one) of seventeen cubits for one who desires 
 offspring ; Prajapati is seventeenfold ; (verily it serves) to gain Prajapati. 
 (He should cut one) of twenty-one cubits for one who desires support ; the 
 Ekavin^a is the support of the Stomas ; (verily it serves) for support. It 
 has eight corners ; the Gayatri has eight syllables, the Gayatri is brilliance, 
 the Gayatri is the beginning of the sacrifice ; 1 verily it is commensurate 
 with brilliance, the Gayatri, the beginning of the sacrifice, 
 vi. 3. 4. ‘To 2 earth thee ! To atmosphere thee ! To sky thee ! ’ he says ; 
 verily for these worlds he anoints it. He anoints from the foot upwards, for 
 upwards as it were is the world of heaven. Cruel as it were is that which 
 he does when he digs ; he pours water over, for expiation ; he pours (water) 
 mixed with barley; barley is strength. The post is of the height of the sacri- 
 ficer. As great as is the sacrificer, so much strength does he put in it [1]. 
 ‘ Thou art the seat of the Pitrs ’, (with these words) he spreads the strew, 
 for what is dug in has the Pitrs for its deity. 3 If he were to set it up 
 without strewing, it would be dug in and have the Pitys for its deity ; he 
 sets it up after strewing ; verily he sets it up in this (earth). He throws 
 down the splinter of the post ; verily he sets it up with its glory. ‘ Thee 
 to the plants with fair berries ’, (with these words) he fixes on the top [2] ; 
 therefore at the top plants bear fruit. He anoints it, butter is glory. The 
 corner near the fire 4 is of the same height as the sacrificer ; in that he anoints 
 the corner near the fire, he anoints with brilliance the sacrificer. He anoints it 
 to the end ; verily completely does he anoint the sacrificer with brilliance. 
 He rubs it all around ; verily he places brilliance in him completely. 
 < Support the sky, fill the atmosphere, with thy base make firm the earth ’, 
 he says, for the separation of these worlds. With a verse addressed to 
 Visnu [3] he arranges it ; the post has Visnu for its deity ; verily he arranges 
 it with its own deity. He arranges it with two (verses) ; the sacrificer has 
 two feet ; (verily it serves) for support. If he desire of a man, ‘ May 
 I deprive him of brilliance, of the deities, of power he should move the 
 
 1 The inversion of the position of the subject 
 
 is again noteworthy ; cf. TS. vi. 2. 11. 4. 
 
 2 Cf. K.S. xxvi. 5, 6 ; KapS. xli. 3. 4 ; MS. iii. 
 
 9. 3, 4 ; £B. iii. 7. 1. 5-32. The verses 
 commented on are in TS. i. 3. 6. 
 
 3 The Pluti seen here by Weber is really a 
 
 mode of indicating the Kampa ; see 
 Liiders, Die Vyusa-Qiksha, p. 68, n. 1. 
 
 Bhask. recognizes a Vedic long vowel. 
 Cf. TS. vi. 2. 10. 3. 
 
 4 The Yupa is dug in at the centre of the 
 Avata or pit, and the pit is in front (to 
 the east) of the Ahavaniya, half inside 
 the Uttaravedi, half outside. The refer- 
 ence in agnistha is therefore to the corner 
 which stands within the Ahavaniya. 
 
519] 
 
 The Setting Up of the Sacrificial Post [ — vi. 3 . 4 
 
 corner near the fire to one side or the other of the Ahavanlya ; 1 verily 
 he deprives him of brilliance, of the deities, of power. If he desire of a 
 man, ‘ May I unite him with brilliance, with the deities, with power’ [4], he 
 should set up for him the corner (of the post) near the fire in a line with the 
 Ahavanlya; verily he unites him with brilliance, with the deities, with power. 
 4 Thee that art winner of Brahmans, winner of nobles ’, he says ; that is 
 according to the text. He winds round (the grass) ; the girdle is strength, 
 the post is of the same height as the sacrificer; verily he unites the 
 sacrificer with strength. He winds (it) round at the level of the navel ; 2 
 verily at the level of the navel he bestows upon him strength ; therefore 
 at the level of the navel men enjoy strength. If he desire of a man, ‘ May 
 I deprive him of strength ’ [5], he should put (it) on either upwards or 
 downwards ; verily he deprives him of strength. If he desire, ‘ May Parjanya 
 rain’, he should put it on downwards; verily he brings down rain; if he desire, 
 4 May Parjanya not rain ’, he should put it on upwards ; verily he holds up 
 rain. What is dug in belongs to the Pitrs, what is above the part dug in 
 up to the girdle belongs to men, the girdle belongs to the plants [6], what 
 is above the girdle up to the top to the All-gods, the top to Indra, the rest 
 to the Sadhyas. The post is connected with all the gods ; verily in setting 
 up the post he delights all the gods. By means of the sacrifice the gods 
 went to the world of heaven ; they reflected, 4 Men will equal us ’ ; they 
 blocked the way by the post 3 and went to the world of heaven ; the Rsis 
 discerned that (world) by means of the post, and that is why it is called 
 post [7]. In that he sets up the post, (it is) to discern the world of 
 heaven. He puts (it) up to the east (of the fire), for before 4 the sacrifice it 
 is proclaimed, for what is not proclaimed is that of which when it is passed 
 men say, 4 This should have been done.’ The Sadhya gods despised 5 the 
 sacrifice ; the sacrifice touched them not ; what was superabundant in 
 the sacrifice touched them. The superabundant part of the sacrifice is the 
 producing of fire and casting it on the fire ; the superabundant part [8] of 
 the post is the part above the top ; that is their share ; verily by it he 
 delights them. The gods when the Soma sacrifice was complete cast the 
 offering-spoons (into the fire) and the post ; they reflected, 4 Here we are 
 
 1 The post should be exactly in a line with 
 
 the Ahavanlya, and clearly the idea is that 
 he should remove it so as to be either 
 north or south of the line. The rare 
 ndvayati has reduced Sayana to na pra- 
 payet ! Bhask. has no version. 
 
 2 luvidaghne is the Kanva version of £B., 
 
 Eggeling, SBE. xxvi. 172, n. 1. 
 
 3 This seems to be the sense here at least : 
 
 in £B. iii. 2. 2. 2 ; 7. 1. 27 Eggeling 
 
 prefers 4 scatter ’, see SBE. xxvi. xxix, 
 36, n. 1. Whitney, AJP. iii. 402, prefers 
 ‘ set up an obstacle, block, or bar the 
 way \ 
 
 4 The purastat has clearly the two different 
 senses of place (in the vidhi) and of time 
 in the arthavada, the place being derived 
 from the time. 
 
 6 They thought it too little and wanted some- 
 thing over (ati). Cf. AA. ii. 3. 3. 
 
[520- 
 
 vi. 3 . 4 — ] The Exposition of the Soma Sacrifce 
 
 making a disturbance of the sacrifice ’ ; they saw a ransom in the bunch 
 of grass for the offering-spoons, in the chip 1 for the post. When the Soma 
 sacrifice is complete he casts (in the fire) the bunch of grass, he offers the chip, 
 to avoid disturbing the sacrifice. 
 
 vi. 3. 5. The 2 Sadhya gods were in this world and nothing else living. 3 
 They offered 4 Agni as a sacrifice to Agni, for they found nothing else to 
 offer ; thence indeed these creatures were born ; in that he casts the fire on 
 the fire after producing it, (it serves for) the propagation of offspring. Now 
 the fire is Rudra, the beast the sacrificer ; if he were to produce the fire after 
 offering the beast, he would place the sacrificer in the power of Rudra [1], 
 and he would be liable to die. Or rather they say, ‘All the gods are the fire, 
 the beast the offering ’. 5 In that he produces the fire after offering the beast, 
 he brings forth all the gods for the offering which is made ready. The fire 
 should be produced, after bringing up (the beast). The offering is then 
 neither finished nor not begun. ‘ Thou art the birthplace of Agni ’, he 
 says, for that is the birthplace of Agni. ‘Ye are the two male ones’, 
 he says, for they are the two male ones [2]. ‘ Thou art Urvafjl, thou art 
 
 Ayu’, he says, to make a pair. ‘Anointed with ghee do ye produce a 
 male he says, for they 6 produce a male who (produce) Agni. ‘ Be born 
 with the Gayatri metre ’, he says ; verily he produces him with the metres. 
 ‘ Recite for Agni as he is being produced he says ; he 7 recites a verse to 
 Savitr ; verily, instigated by Savitr, he produces him. c Recite for him who 
 is born ’ [3], ‘ For him who is being cast forward recite he says ; verily 
 as each part is performed he completes him. He 7 recites all Gayatri verses ; 
 Agni has the Gayatri as his metre ; verily he unites him with his own 
 metre. The fire is in front ; having produced fire he casts it forward ; 
 the two uniting overpower 8 the sacrificer ; ‘ Be of one mind with us ’, he 
 
 1 The svaru is not the first splinter (prathama- 
 
 fakcda) as Sayana says : he has forgotten 
 his own comment above on netrndm, TS. 
 i. 3. 6e, where he correctly distinguishes 
 the prathamafakala, the svaru, and the 
 casala. Cf. Schwab, p. 74 n. 
 
 2 Cf. KS. xxvi. 7 ; KapS. xli. 5 ; MS. iii. 9. 
 
 5, 6 ; £B. iii. 7. 3. 1-8; 4. 1. 20-24. The 
 verses commented on are in TS. i. 3. 7. 
 
 3 misdt is no doubt correct; Sayana has appar- 
 
 ently isat glossed as pranijatam, but Bhask. 
 has misdt. KS. reads svdm and MS. has a 
 different term. For misat see AA. ii. 4. 1. 
 
 4 The sense of dlabh is wide enough to cover 
 
 all from the updkarana to the death of the 
 
 animal, as is shown by the succeeding 
 
 argument. The double dat. is note- 
 
 worthy ; for the dative of the person to 
 whom the offering is made, see Delbriick, 
 Altind. Synt. p. 141 ; for a double dat. 
 see TS. ii. 1. 2. 3. 
 
 6 The argument ends here ; it would have 
 
 been more natural had it ended at jana- 
 yati. As Sayana points out, the next 
 sentence meets this argument : as the 
 updkarana has taken place, the offering is 
 ready. 
 
 0 i.e. the two Aranis. 
 
 7 i.e. the Hotr. His verses are, for the man- 
 
 thana, RV. i. 24. 3 seq. ; for Agni when 
 born, i. 74. 3 seq. ; for the praharana, vi. 16. 
 41 ; see TS. iii. 5. 11.8. 
 
 8 This is clearly the sense of abhi sam bhu ; 
 
 cf. AA. i. 3. 8; ii. 3. 7; JR AS. 1911, 
 
521] 
 
 The Producing of the Fire [ — vi. 3 . 6 
 
 says, to appease (them). He offers after casting (the fire) forward ; verily 
 he gives him food on birth ; he offers with melted butter ; the melted 
 butter is the dear home of Agni ; verily he unites him with his dear home, 
 and also with brilliance. 
 
 vi. 3. 6. ‘ For 1 food thee ! ’ (with these words) he takes up the strew, for 
 he who sacrifices strives ( ichdte ) as it were. ‘Thou art the impeller’, he 
 says, for he brings them 2 up. ‘ To the gods the servants of the gods have 
 come’, he says, for being the servants of the gods they go to the gods. 
 * The priests, the eager ones ’, he says ; the priests are the priests, the eager 
 ones, therefore he says thus. ‘O Brhaspati, guard wealth’ [1], he says; 
 Brhaspati is the holy power (Brahman) of the gods ; verily by the holy 
 power he wins cattle for him. ‘ Let thy oblations taste sweet ’, he says ; 
 verily he makes them sweet. ‘ O god Tvastr, make pleasant our possessions ’, 
 he says ; Tvastr is the form-maker of the pairings of cattle ; verily he places 
 form in cattle. ‘ Stay, ye wealthy ones ’, he says ; the wealthy ones are 
 cattle ; verily he makes cattle abide for him. ‘ On the impulse of god 
 Savitr ’ [2], (with these words) he takes up the rope, for instigation. ‘ With 
 the arms of the Acyvins ’, he says, for the Atjvins were the Adhvaryus of the 
 gods. ‘ With the hands of Pusan ’, he says, for restraining. ‘ O offering to 
 the gods, I seize thee with the noose of sacred order ’, he says ; sacred order 
 is truth ; verily with truth which is sacred order he seizes it. He winds 
 (the rope) round transversely, 3 for they fasten a (beast) for killing in front ; 
 (verily it serves) for distinction. ‘ Fear not men ’, (with these words) he 
 fastens it, for security. * For the waters [3] thee, for the plants thee 
 I sprinkle ’, he says, for from 4 the waters, from the plants, the beast is 
 bom. ‘Thou art a drinker of the waters’, he says, for he is a drinker 
 of the waters who is offered in sacrifice. ‘ 0 ye divine waters, make it 
 palatable, a very palatable offering for the gods ’, he says ; verily he makes 
 
 p. 957 ; Oertel, Trans. Connecticut Acad. xv. 
 189 ; above, p. 190, n. 2. 
 
 1 Cf. KS. xxvi. 7, 8 ; KapS. xli. 5, 6 ; MS. iii. 
 
 9. 5, 6; £B. iii. 7. 3. 9-4. 6. The verses 
 commented on are in TS. i. 3. 7 and 8. 
 
 2 This refers clearly to several victims, and 
 
 the victims are identified with the daivir 
 vifah. It will be seen that the TS. here 
 does not adopt the order of the text in 
 TS. i. 3. 7, but puts the Agnimanthana 
 before the ceremonies connected with the 
 driving up of the victims. 
 
 3 This is not clear: Sayana says it is = vakraya, 
 
 a reference to the mode of binding, begin- 
 ning with the right front foot and ending 
 with the head (it is not so in Ki^S. vi. 3. 
 30 [h.o.s. is] 
 
 27 ; see Eggeling, SBE. xxvi. 180, n. 2). 
 This may be correct, but the rest of the 
 sentence is doubtful ; the comm, is no 
 doubt correct in treating the reference as 
 one to the ordinary killing for food as 
 opposed to the sacrifice, and he renders 
 it as meaning that in such a case the 
 slaughterers stand in front of the beast 
 and put a noose over its neck. This 
 gives a welcome sense, though prati muc 
 in this usage would seem to require 
 some case other than an accusative. 
 Bhask. has pratipam pratikulam prdna- 
 vrttef firo ’titya grivdyam pratimuncali. 
 
 4 Probably the sense of ‘ from ’ is meant by 
 the text. 
 
vi. 3. 6 — ] The Exposition of the Soma Sacrifice [522 
 
 it palatable. From above he sprinkles (it) ; verily he makes it pure from 
 above ; he makes it drink ; verily within he makes it pure ; from below he 
 besprinkles (it) ; verily all over he makes it pure. 
 
 vi. 3. 7. By 1 means of Agni as Hotr the gods defeated the Asuras. 
 ‘Recite for Agni as he is kindled’, he says, for the overcoming of foes. 
 He recites seventeen kindling- verses ; Prajapati is seventeenfold ; (verily 
 it serves) to win Prajapati. He recites seventeen; there are twelve 
 months and seven seasons, that is the year ; offspring are born in the 
 course of the year ; (verily it serves) for the propagation of offspring. 
 The gods, after reciting the kindling-verses, could not discern the sacrifice ; 
 Prajapati silently performed [1] the libation of ghee ; then did the gods 
 discern the sacrifice; in that silently he performs the libation of ghee, 
 (it serves) for the revelation of the sacrifice. The sacrifice was with the 
 Asuras ; the gods took it by the silent offering ; in that silently he performs 
 the libation of ghee, he takes away the sacrifice of his foe. He rubs the 
 enclosing-sticks ; verily he purifies them. Thrice each he rubs them, for 
 the sacrifice is thrice repeated ; 2 also (it serves) to smite away the 
 Raksases. They make up twelve; 3 the year has twelve [2] months; 
 verily he delights the year, verily also he endows him 4 with the year, for 
 the gaining of the world of heaven. The libation of ghee is the head of the 
 sacrifice, the fire is all the gods ; 5 in that he performs the libation of ghee, 
 verily the sacrificer at the beginning of the sacrifice wins all the gods. The 
 libation of ghee is the head of the sacrifice, the beast is the body ; having 
 performed the libation of ghee he anoints the beast ; verily on the body of 
 the sacrifice [3] he places the head. ‘ Let thy breath be united with the 
 wind he says ; the breath has the wind for its deity ; verily he offers its 
 breath in the wind. ‘Thy limbs with the sacrificers, the lord of the 
 sacrifice with his prayer ’, he says ; verily he causes the lord of the sacrifice 
 to obtain its blessing. Vi^varupa, Tvastr’s son, vomited over the beast 
 from above ; therefore they do not cut off (portions) from the beast 
 above ; in that he anoints the beast from above, verily he makes it 
 pure [4]. He chooses the priests, verily he chooses the metres, he chooses 
 seven ; there are seven tame animals, seven wild ; there are seven metres, 
 (and so it serves) to win both. He offers eleven fore-sacrifices ; ten are the 
 
 1 Cf. KS. xxvi. 8, 9 ; KapS. xli. 6, 7 ; MS. iii. 
 
 9. 5, G, 8; 9B. iii. 7. 4. 7-8. 1. 5. The 
 verses commented on are in TS. i. 3. 
 8 . 1 . 
 
 2 The reference here is to the frequent three- 
 
 fold repetitions in the sacrifice, according 
 to Siiyana, or perhaps rather to the three 
 
 Savanas, each being in some sort a repe- 
 tition. Cf. TS. vi. 3. 8. 1. 
 i. e. with the three stirrings of the fire. 
 
 4 The sacrificer (Siiyana) rather than the 
 victim. 
 
 6 For the variation of order cf. TS. vi. 2. 
 11. 4. 
 
523] 
 
 The Slaying of the Victim 
 
 [ — vi. 3 . 9 
 
 vital airs of the beast, the body 1 is the eleventh ; verily his fore-offerings are 
 of the same size as the beast. One (of them) lies around the omentum ; 
 verily the body lies around the body. 1 The axe is a thunderbolt, the splinter 
 of the sacrificial post is a thunderbolt, the gods by making a thunderbolt 
 of the ghee smote Soma. ‘ Anointed with ghee, do ye guard the beast ’, 
 he says ; verily, overpowering it by means of the thunderbolt, he offers it. 
 vi. 3. 8. He 2 encircles (it) with fire ; verily he makes it completely offered, 
 that nothing may be lost, for that which falls of the oblation is (thus) not 
 lost. He encircles (it) with fire thrice, for the sacrifice is thrice re- 
 peated ; also (it serves) to smite away the Raksases. The theologians say, 
 * Should the beast be grasped hold of, or not?’ Now the beast is led 
 to death ; if he were to grasp hold of it, the sacrificer would be likely to 
 die. Or rather they say, ‘ The beast is led to the world of heaven ’ [1] ; if 
 he w r ere not to grasp hold of it, the sacrificer would be bereft of the world 
 of heaven.’ He grasps hold (of it) by means of the omentum-forks ; that is 
 as it were neither grasped nor yet not grasped. 3 ‘ Give directions, O Hotr, 
 for making ready the oblations to the gods he says, for an act that is 
 directed 4 is carried out. ‘ Ye wealthy ones, do ye kindly resort to the lord 
 of the sacrifice ’, he says ; that is according to the text. With the fire he 
 goes in front, to smite away the Raksases. ‘ Guard from contact with 
 earth ’, (with these words) he casts down the strew [2], that nothing may 
 be lost, for that which falls on the strew is not lost ; verily also he places it on 
 the strew. The Adhvaryu turns away from the beast as it is slaughtered ; 
 verily he conceals himself from cattle, that he may not be cut off. He 
 attains fortune, and obtains cattle who knows thus. The wife is led 
 forward from the back place ; ‘ Homage to thee, 0 extended one ’, he says ; 
 the extended are the rays of the sun [3] ; verily he pays homage to them. 
 ‘ Come forward, irresistible ’, he says ; the resisting is the foe ; (verily it 
 serves) to beat away the foe. ‘ Along the stream of ghee, with offspring, 
 with increase of wealth ’, he says ; verily he invokes this blessing. ‘ O ye 
 waters, goddesses, purifying ’, he says ; that is according to the text, 
 vi. 3. 9. When 5 the beast is offered in sacrifice, pain seizes its vital airs. 
 ‘ Let thy speech swell, let thy breath swell ’, he says ; verily he removes 
 the pain from the vital airs. From the vital airs the pain enters the 
 
 1 cllmd here has no doubt this its normal 
 early sense. The KS. says expressly that 
 the omentum ( vapa ) is the atman of the 
 
 victim, while the last Apr! verse is that 
 of the sacrificer. 
 
 3 Cf. KS. xxvi. 8 ; KapS. xli. 6; MS. iii. 9. 7; 
 
 £B. iii. 8. 1. 6-2. 4. The verses com- 
 
 mented on are in TS. i. 3. 8. 1, 2. 
 
 3 Exactly the same construction is found in 
 TS. vi. 3. 5. 2. 
 
 * This seems to be the sense, as Sayana 
 takes it. 
 
 6 Cf. MS. iii. 10. 2 ; £B. iii. 8. 2. 5-29. The 
 verses commented on are in TS. i. 3. 9. 
 
vi. 3. 9 — ] 
 
 [524 
 
 The Exposition of the Soma Sacrifice 
 
 earth ; (with the words) ‘ Hail to the and night ! ’ he pours it down ; 
 verily he removes the pain of the earth by day and night. ‘ 0 plant, 
 protect him ‘ 0 axe, harm him not’, he says; the axe is a thunderbolt [1] ; 
 (verily it serves) for atonement. He cuts from the sides, for men cut from 
 the middle ; he cuts crossways, for men cut along ; for distinction. ‘ Thou 
 art the share of the Raksases (with these words) he casts the strew, having 
 anointed it on the thick part ; verily with the blood he propitiates the 
 Raksases. ‘ This Raksas here I lead to the lowest darkness, who hateth us 
 and whom we hate ’, he says ; there are two (kinds of) persons, he whom 
 he [2] hates and he who hates him; both these he leads to the lowest 
 darkness. 1 ‘For food (ise) thee!’ (with these words) he draws out the 
 omentum, for he who sacrifices strives as it were. 2 If he were to pierce (it), 
 Rudra would be likely to slay his cattle ; if he were not to pierce (it), it 
 would not be fixed ; 3 with one he pierces, with the other not, for support. 
 
 ‘ In ghee, 0 sky and earth, be covered he says ; verily with fat he anoints 
 sky and earth. ‘ Uncut [3] with wealth of heroes (give us) riches’, he says ; 
 that is according to the text. Now cruel as it were is what he does when he 
 draws out the omentum. ‘ Fare along the broad atmosphere ’, he says, for 
 atonement. Now he who grasps hold of the beast as it is led to death falls 
 away from this world ; he takes again hold of the omentum-forks ; verily he 
 finds support in this world. With the fire he goes in front, to smite away 
 the Raksases ; verily also with the oblation he follows the deities [4]. He 
 should not pass 4 over the last of the embers ; if he were to pass over the last 
 of the embers, he would despise the deities. ‘ 0 Vayu, taste the drops’, he 
 says; therefore the drops are produced separately. The omentum is the 
 chief part of cattle, the strew the chief of plants ; verily he unites the chief 
 with the chief ; verily also in the plants he establishes cattle. ‘ Give 
 directions 5 for the Svaha cries ’, he says [5], for the completion of the 
 sacrifice. The speckled butter is the expiration and inspiration of cattle, 
 the omentum is the body ; having poured butter on the speckled ghee, 6 he 
 pours on the omentum ; verily in the body of cattle he deposits expiration 
 and inspiration. ‘ Hail ! Go to Urdhvanabhas, the offspring of the Maruts ’, 
 he says ; Urdhvanabhas, the offspring of the Maruts, used to cast forward 
 
 1 Here the Brahmana does not exactly follow 
 
 the Sahhita. So TS. vi. 2. 10. 2 ; above, 
 p. lxxv. 
 
 3 So above, TS. vi. 3. 6. 1. 
 
 3 There are two forks (jrapani), and one of 
 
 them is to be dug in, and the other not, 
 else the omentum would not be held 
 firm ; the forks have one a single point, 
 
 the other is bifurcate, and is used for 
 the foot of the omentum. 
 
 4 The meaning is that the omentum is to be 
 cooked on the last of the embers. 
 
 6 The Maitravaruna gives the direction to 
 the Hotr for the Yajya verse of the last 
 of the fore-sacrifices. 
 
 6 The (JJB. iii. 8. 2. 24 evidently has precisely 
 this passage in mind, for it advocates the 
 opposite order of sprinkling or basting, 
 and says a Caraka teacher cursed Yajfia- 
 valkya on this point. 
 
525] 
 
 [ — vi. 3 . 10 
 
 The Offering of the Omentum 
 
 the omentum-forks of the gods ; verily through him he casts them forward. 
 He casts them forward in opposite directions; 1 therefore expiration and 
 inspiration are in opposite directions. 
 
 vi. 3. 10. Having 2 offered in sacrifice the beast, he strews over (it) a cake ; 
 verily he sacrifices it with its sap. Having performed the rite with the 
 omentum, he performs with the cake ; the cake is strength ; verily he places 
 strength in the midst of cattle ; verily also he closes the cut in the beast. 
 Having made offering of the speckled ghee, he thrice asks, ‘ Is the oblation 
 cooked, Qamitr ? ’ for the gods found truth in three (cookings). He who 
 says what is not cooked is cooked (is burdened) with sin. 3 The speckled 
 butter is the expiration and the inspiration of cattle [1] ; when the beast is 
 offered the body comes into the heart ; in that he sprinkles the heart with 
 speckled ghee, he thus places expix-ation and inspiration in the body of 
 cattle. By means of the beast the gods went to the world of heaven. 
 They reflected, ‘ Men will mount after us.’ They cut off its head and made 
 its sap stream forth ; it became the Praksa (tree) ; that is the natui'e of the 
 Praksa. 4 In that there is a branch of the Plaksa above the strew, so he cuts 
 off from the victim when it has its sap [2]. As the beast is borne along 
 the Raksases follow after it ; he takes it between the sacrificial post and 
 the Ahavanlya, to smite away the Raksases. When the beast is offered its 
 mind departs. ‘ Recite to Manota for the oblation which is being divided ’, 
 he says ; 5 verily he secures its mind. He cuts off eleven portions ; ten are 
 the vital airs of the beast, the body is the eleventh, he cuts off as much as 
 is the size of the beast [3]. 6 First he makes a portion of the heart, then of 
 the tongue, then of the breast : what he conceives with the heart, that he 
 says with the tongue ; what he says with the tongue, that he utters from 
 the breast. That is the order in the case of the beast. If he cuts off thus 
 
 and then cuts from the rest at will, still the cutting off from that animal 
 has been made in order. In the middle he makes a portion of the intestines, 
 for breath is in the middle ; he makes a portion of the upper part [4], for 
 
 1 One is cast down with point to the east, 
 the two-pronged fork ; the other, the one- 
 pronged, with point to the west. 
 
 8 Cf. MS. iii. 10. 2, 3 ; £B. iii. 8. 3. 1-19. 
 
 3 The instr. here reminds one of RV. iii. 19. 
 
 3 (TS. i. 3. 14 s), sa tejiyasd mdnasa tvotah, 
 
 which is almost as it stands a case of an 
 instr. of description (Speijer, Sansk. Synt. 
 § 67) comparable with the later use of the 
 abl. But it is not necessary to press this 
 
 view, for aha can easily be supplied, and 
 so in RV. we can understand ‘ he wins ’ 
 or something similar, as does Oldenberg 
 in his note. 
 
 4 For the Plaksa and its variant Praksa, cf. 
 Vedic Index, ii. 54. In <JB. iii. 8. 3. 12 it 
 is glossed as prakhya, on the ground of the 
 identity of khya and ksa, for which see 
 Keith, Aitareya Aranyaka, pp. 59, 231. 
 
 6 The Hotr is made to recite the hymn, RV. 
 vi. 1. 1-13, which contains the word 
 manota (used of Agni) ; see Eggeling, SBE. 
 xxvi. 203, n. 4. 
 
 6 Cf. TS. vi. 3. 7. 5. In the following I have 
 borrowed Eggeling’s rendering of ava- 
 dyati : the portion cut off is the heart, 
 not part of the heart. 
 
[526 
 
 vi. 3. 10 — ] The Exposition of the Soma Sacrifice 
 
 breath is in the upper part; whether he does one, or the other, there is 
 variation in both cases. 1 A Brahman on birth is born with a threefold 
 debt, of pupilship to the Rsis, of sacrifice to the gods, of offspring to the 
 Pitrs. He is freed from his debt who has a son, is a sacrificer, and who 
 has lived as a pupil : this (debt) he performs ( dvadayate ) by these cuttings- 
 off‘ and that is why the cuttings-off ( avadana ) have their name. The gods 
 and the Asuras were in conflict. The gods said to Agni, ‘ With thee as our 
 hero let us overcome the Asuras’ [5], He said, ‘Let me choose a boon; 
 let me have a choice part of the beast.’ He chose that choice part (of 
 the beast), the shoulder from the fore part, the intestines from the middle, the 
 hip from the hind part. Then the gods prospered, the Asuras were defeated ; 
 in that he makes portions of three members 2 it is for the overcoming of 
 his foe ; he prospers himself, his foe is defeated. He cuts off transversely ; 
 therefore cattle move forward their limbs transversely, for support. 3 
 vi. 3. 11. He 4 * covers the dipping-spoons with fat; cattle are distinguished 
 by fat ; verily he bestows on cattle their distinguishing mark. He covers 
 (them) after putting (the fat) on the soup ; the soup is the sap of cattle ; 
 verily he bestows sap upon cattle. He stirs the oblation of fat with the 
 rib ; 6 the rib is the middle of cattle, the fat is the sap of cattle ; in that he 
 stirs the oblation of fat with the rib, he places sap in the middle of cattle. 
 Now they kill [1] the beast when they dispose 6 of it ; the expiration has 
 Indra for its deity, the inspiration has Indra also. ‘ May Indra’s expiration 
 be set in every limb he says ; verily he bestows expiration and inspiration 
 upon cattle. ‘ 0 god Tvastr, let much be united for thee he says ; for 
 cattle have Tvastr as their deity. ‘ When ye that are various become of 
 one form he says ; for they being various become then of one form. 
 
 Over thee as thou goest among the gods [2] for help let thy comrades and 
 thy father and mother rejoice ’, he says ; verily he makes him, approved by 
 his mother 7 and his father, go to the world of heaven. With a half-verse 
 he offers the oblation of fat ; the half- verse is yonder (sky) and the half-verse 
 is this (earth) ; verily with sap he adorns both. He offers to the quarters ; 
 
 1 Apparently this means that there is an 
 
 option to choose the top or the middle 
 of the intestines, as reasonable variants, 
 not as identical. 
 
 2 That is the technical name of the part for 
 
 Agni Svistakrt. 
 
 3 Sayana quotes a Sutra : daksinam dos savyu 
 
 fronir gudatrtiyam iti sauvistakrtuni. Cf. 
 9B. iii. 8. 8. 27. 
 
 4 Cf. MS. iii. 10. 4; $B. iii. 8. 3. 20-87. The 
 
 verses commented on are in TS. i. 3. 10. 
 
 6 pdrfvtna seems to have this sense which 
 
 Sayana gives it. But in £B. iii. 8. 8. 24 
 it is taken by Eggeling as = a crooked 
 knife, and this may be correct. 
 
 6 The word owes its use to the usual pretence 
 
 that the animal is persuaded to acquiesce 
 in its death. The mode of death was 
 strangling; see Schwab, Das altindische 
 Thieropfer, p. 106. 
 
 7 maid is read in C as a quasi-compound de- 
 
 rived from the irregular matd pitarah of 
 the text. 
 
527] 
 
 [ — vi. 4. 1 
 
 The After- Sacrifices 
 
 verily with sap he adorns the quarters ; verily from the quarters he wins 
 strength and sap. The speckled butter is the expiration and the inspiration 
 of cattle ; cattle have the lord of the forest [3] for their deity ; in that 
 having made offering of the speckled butter he says, 1 ‘ Recite for the lord 
 of the forest, give directions for the lord of the forest’, he bestows expiration 
 and inspiration upon cattle. Of each he divides the divided pieces ; 2 there- 
 fore cattle have various forms. He moistens (it) with soup ; soup is the sap 
 of cattle ; verily he bestows sap upon cattle. He invokes the Ida ; the Ida is 
 cattle ; verily he invokes cattle. Four times he invokes [4], for cattle have 
 four feet. If he desire of a man, ‘ May he have no cattle ’, he should take 
 for him (a piece) without fat ; cattle are distinguished by fat ; verily by 
 means of their distinctive mark he deprives him of cattle, and he has no 
 cattle. If he desire of a man, ‘ May he have cattle he should take for 
 him (a piece) with fat ; cattle are distinguished by fat ; verily by means of 
 their distinctive mark he wins cattle for him, and he has cattle. Prajapati 
 created the sacrifice ; he first created the butter [5], in the middle the beast, 
 last the speckled butter ; therefore the fore-sacrifices are performed with 
 butter, the beast (is offered) in the middle, and the after-sacrifices with 
 speckled butter. Therefore that is mixed as it were, for it was created 
 last. He offers eleven after-sacrifices ; ten are the vital airs of the beast, 
 the body is the eleventh ; he offers as many after-sacrifices as is the size 
 of the beast. Now they kill the beast when they dispose of it ; the 
 speckled butter is the expiration and the inspiration of cattle ; in that he per- 
 forms the after-sacrifices with speckled butter, verily he bestows expiration 
 and inspiration upon cattle. 
 
 PRAPATHAKA IV 
 
 The Exposition of the Soma Sacrifice ( continued ) 
 
 vi. 4. 1. By 3 means of the sacrifice Prajapati created offspring ; verily he 
 created them by the subsidiary sacrifices ; in that he offers the subsidiary 
 sacrifices, verily thus the sacrificer creates offspring. He cuts off from the 
 hind portion, for from the hind portion offspring are bom ; he cuts off from 
 the thick side, 4 for offspring are born from the thick side ; he cuts off 
 
 1 The first order is to the Maitravaruna for brandt, Das altirulische Neu- und Vollmonds- 
 
 the Puronuvakya, the second to the Hotr opfer , pp. 122 seq. 
 
 for the Yajya, according to Sayana. In 3 Cf. £B. iii. 8. 4. 1-5. 10. The verses com- 
 9B. iii. 8. 3. 34 Eggeling inverts the mented on are in TS. i. 3. 11. 
 
 orc j er _ 4 For a similar use of sthavimatah, cf. TS. vi. 3. 
 
 J For this cf. <pB. i. 8. 1. 13 seq. with Egge- 9. 2, where Sayana explains that it is the 
 
 ling’s note, SBE. xii. 219, n. 3 ; Hille- saptaml case. 
 
[528 
 
 vi. 4. l — ] The Exposition of the Soma Sacrifice 
 
 without confusion, to prevent confusion of the vital airs. He does not turn 
 (it) round ; if he were to turn (it) round, disease 1 would be likely to seize 
 his offspring. ‘ Go to the ocean, hail ! ’ he says ; verily thus he produces 
 seed [1], ‘Go to the atmosphere, hail!’ he says; verily by means of 
 the atmosphere he begets offspring for him, for in accord with the 
 atmosphere offspring are born. ‘ Go to god Savitr, hail ! ’ he says ; 
 verily, instigated by Savitr, he begets offspring for him. ‘ Go to day 
 and night, hail ! ’ he says ; verily by means of day and night he 
 begets offspring for him, for in accord with day and night offspring are 
 born. ‘Go to Mitra and Varuna, hail!’ he says [2]; verily he bestows 
 expiration and inspiration on offspring when born. ‘ Go to Soma, hail ! ’ 
 he says, for offspring have Soma for their deity. ‘Go to the sacrifice, 
 hail ! ’ he says ; verily he makes offspring fit for the sacrifice. ‘ Go to the 
 metres, hail ! ’ he says ; the metres are cattle ; verily he wins cattle. ‘ Go 
 to the sky and the earth, hail ! ’ he says ; verily on either side he supports 
 offspring when horn with the sky and the earth. ‘ Go to the clouds [3] of 
 the sky, hail ! ’ he says ; verily he procures rain for offspring when born ; 
 ‘Go to Agni Vai^vanara, hail!’ he says; verily he establishes in this 
 (world) offspring when born. He makes a portion of the vital airs, who 
 makes a portion of the intestines ; ‘ Give me mind and heart ’, he says ; 
 verily he summons the vital airs according to their places. When the 
 beast is offered, pain reaches its heart ; it gathers round the heart-spit [4]. 
 if he were to place the heart-spit on the earth, he would cause pain to the 
 earth ; if on the waters, he would cause pain to the waters ; he places it in 
 the meeting-place of dry and wet, 2 to appease both. He should think of 
 whomsoever he hates ; verily he causes him pain. 
 
 vi. 4. 2. The 3 gods divided the sacrifice on the Agnldh’s altar : of what was 
 left over they said, ‘ Let this remain here.’ That is why the Vasativari 
 (waters) have their name. 4 But in the morning they could not arrange (to 
 divide it) ; they placed it in the waters, they became the Vasativaris. He 
 takes the Vasativaris; the Vasativaris are the sacrifice; verily having 
 taken from the beginning the sacrifice he stays (with it). If the sun set, 
 on one who has not taken (the waters), his sacrifice would not be begun [1], 
 and he would split the sacrifice. He should either take waters with radiance 
 
 1 uddvartdh is explained as a disease by Bhask. 
 
 and Sayana, and in Si^ruta it is a disease 
 marked by retention of the faeces, ud with 
 vrt denoting ‘ secrete ’ or ‘ excrete ’ (see 
 BR. s. v.) If this is correct, the use of a 
 medical metaphor in ulsanna ( yajna ) is 
 
 comparable ; cf. pp. 418, n. 2 ; 439, n. 7. 
 
 a i.e. a place where water and land just meet: 
 
 if that cannot be found a pouring of 
 water will remedy the defect; cf. Schwab, 
 Das altindische Thierop/er, pp. 161, 162. 
 s Cf. $B. iii. 9. 2. 2-17. 
 
 4 vasativaritvdm is curious, as the term is 
 regularly vasativari, as below, grhitd-vasati- 
 varikah. Cf. Weber, Ind. Stud. xiii. 22, 
 n. 6 ; 47, n. 2. 
 
529] The Vasatlvarl Waters [ — vi. 4 . 2 
 
 in them, 1 or having deposited gold he takes 2 them with light in them, or he 
 should take them from the tank of a Brahman who performs many sacrifices, 
 for he is one who has taken the Vasatlvaris. He takes the Vasativaris ; the 
 Vasativaris are cattle; verily having taken cattle from the beginning he 
 stays (with them). If he were to take them along the stream, his cattle 
 would be likely to wander from him ; he takes them standing against the 
 stream ; verily he obstructs cattle and seizes them for him. Indra [2] slew 
 Vrtra; he died upon the waters ; of them what was pure, fit for sacrifice, 
 and divine, that was set free. 3 They became the Vahantis. He takes of the 
 Vahantls ; verily he takes those of waters which are pure, fit for sacrifice, 
 and divine. He should not passover the nearest Vahantis; if he were to 
 pass over the nearest Vahantis, he would despise the sacrifice. He should 
 not take of stagnant (waters) ; the stagnant (waters) are seized by Varuna; 
 if he were to take of stagnant (waters) [3], he would cause Varuna to 
 seize his sacrifice. If it is done by day, the night enters the waters ; 
 therefore the waters appear dusky by day ; if it is done by night, the 
 day enters the waters ; therefore the waters appear shining by night ; he 
 takes (them) at the union of shade and light ; verily for him he secures the 
 colour of day and night. ‘ These waters are rich in oblation ’, he says ; 
 verily he takes them made into an oblation. e Rich in oblation be [4] the 
 sun ’, he says ; verily he takes them with light in them. He takes with an 
 Anustubh ; the Anustubh is speech ; verily with the whole of speech he 
 takes them. He takes with a verse of four feet, he places them thrice, 4 
 they make up seven, the Qakvarl has seven feet, the Qakvarl is cattle ; 
 verily he wins cattle. For this world the Garhapatya is established, for 
 yonder the Ahavanlya ; if he were to place (them) on the Garhapatya, he 
 would have cattle in this world, if on the Ahavanlya, in yonder [5] world 
 he would have cattle. He places (them) on both ; verily he makes him 
 have cattle in both worlds. He carries (them) round everywhere, to smite 
 away the Raksases. ‘Ye are the share of Indra and Agni’, he says ; that 
 is according to the text. He places (them) on the Agnidh’s altar ; the 
 Agnklh’s altar is the invincible part of the sacrifice ; verily he places 
 (them) on the invincible part of the sacrifice. Wherever in the performance 
 of a sacrifice nothing is done, in that (place) the Raksases infest the 
 sacrifice. In that he takes of the Vahantis, that part of the sacrifices 
 lies being performed, to prevent the infestation of the Raksases, for they 
 
 1 ulkayd dyotitah (Sayana). Bhask. gives the 2 The change to grhnati is curious — possibly 
 
 alternative that the verse used is TS. i. the sentence is a mere interpolation. 
 
 4. 3: hence the waters are jyotisydh. 3 i.e. the flowing water. 
 
 The lack of Yisarga in C and D (Pada 4 The Garhapatya, the Uttaravedi, and the 
 
 MSS. of Weber) and in the Mysore ed. is Agnldhrlya. 
 
 simply a stupid blunder. 
 
 31 [h.o.s. 19 ] 
 
vi. 4 . 2 — ] The Exposition of the Soma Sacrifice [530 
 
 do not move them, but they lie around until the third pressing, for the 
 continuity of the sacrifice. 
 
 vi. 4. 3. The 1 theologians say, ‘ He indeed would be an Adhvaryu who in 
 making Soma descend should make it descend for all the gods.’ ‘ To the 
 heart thee ! ’ he says ; verily he makes it for men ; ‘ To mind thee ! ’ he 
 says ; verily he makes it for the Pitrs ; ‘ To the sky thee ! To the sun 
 thee !’ he says ; verily he makes it for the gods ; so many are the gods ; verily 
 he makes it descend for them all. Before the utterance of speech [1] 
 he begins the morning litany ; verily he wins all that there is of speech. 
 ‘ The waters ’ is the first thing he utters ; 2 the waters are the sacrifice ; 
 verily over the sacrifice he utters speech. He recites all (kinds of) metres ; 
 the metres are cattle; verily he wins cattle. For one who desires brilliance 
 he should conclude with a Gayatri verse, for one who desires power with 
 a Tristubh verse, for one who desires cattle with a Jagati verse, for one 
 who desires support with an Anustubh verse, for one who desires the 
 sacrifice with a Pankti verse, for one who desires food with a Viraj verse. 
 
 ‘ Let Agni (kindled) with the kindling-stick hear my appeal ’, he says [2] ; 
 verily, instigated by Savitr, having made proclamation to the gods, he goes 
 for the waters. ‘ 0 Hotr, give directions for the waters ’, he says ; 3 for an 
 action which is directed is done. ‘ O bowl priest of the Maitravaruna, run 
 hither’, he says; Mitra and Varuna are the leaders of the waters; verily 
 with them he goes for them. ‘ O ye divine waters, child of the water’, he 
 says ; verily by the oblation requiting them he seizes them : then he takes of 
 them made into an oblation and covered with ghee [3]. * Thou art the 
 
 dragger ’, he says ; verily he removes dirt from them. 1 1 draw you for the 
 sustenance of the ocean ’, he says ; therefore the waters though eaten and 
 drunk do not waste away. The pit is the birthplace of the sacrifice, the 
 V asativaris are the sacrifice ; bringing the bowls of the Hotr and the 
 Maitravaruna into contact he pours in the Vasativaris reciprocally, 4 * so that 
 the sacrifice may have its birthplace ; verily he produces it from its own 
 birthplace. ‘ O Adhvaryu, didst 6 thou seek the waters ? ’ he says ; ‘they came 
 to me ; look upon them ’, in effect he says. If it is an Agnistoma, he makes 
 a libation ; if an Ukthya, he rubs (butter) on the enclosing-sticks ; if it is 
 an Atiratra, he goes forward uttering a text, to distinguish the sacrifices. 
 
 1 Cf. £B. iii. 9. 3. 2-33. The verses com- 
 
 mented on are in TS. i. 3. 13. 
 
 3 i. e. he commences with dpo revatlh, RV. x. 
 
 30. 12 (mangled in Sayana’s comm, in 
 
 Bibl. Ind .) ; so Caland and Henry, pp. 131, 
 
 132. Bhiisk., however, has dpo daivih. 
 
 3 i. e. the Adhvaryu bids the Ilotr recite the 
 verse, RV. x. 80. 1. 
 
 * i. e. he pours from one to the other and vice 
 
 versa. 
 
 6 The imperfects have a perfectly clear sense, 
 and are not used as = aorists; cf. Del- 
 briick, Altind. Synt. p. 279. 
 
531] The Measuring of the Soma [ — vi. 4 . 5 
 
 vi. 4. 4. ‘ On 1 the instigation of god Savitr’, 2 (with these words) he takes up 
 the pressing-stone, for instigation ; ‘ with the arms of the Alvins he says ; 
 for the A 9 vins were the Adhvaryus of the gods ; ‘ with the hands of Pusan 
 he says, for support. The Soma is cattle, theUpar^u pressing-(stone) is cross- 
 breathing ; in that he measures I’ound the Upanyu pressing-(stone), he confers 
 cross-breathing upon cattle. ‘ To Indra thee ! To Indra thee ! ’ (with these 
 words) he measures, for the Soma is taken for Indra. Five times he measures 
 with the text [1] ; the Pahkti has five syllables, the sacrifice is fivefold ; 
 verily he wins the sacrifice. Five times (he measures) in silence ; these make 
 up ten ; the Viraj has ten syllables, the Viraj is food ; verily he wins food 
 by the Viraj. 1 Ye are savoury, conquerors of Vrtra ’, he says ; this is the 
 Soma-drinking of the waters ; he who knows thus reaches not destruction 
 in the waters. ‘ With thy light which is in the sky’, he says; verily from 
 these worlds he gathers him [2]. Soma, the king, reflected on the quarters, 
 he entered the quarters ; ‘ forward, behind, upward, downward ’, he says ; 
 verily from the quarters he gathers him ; verily also he wins the quarters 
 for him. ‘ O mother, come forth ’, he says ; women are likely to desire him 
 who knows thus. ‘ Thy unerring, watchful name, O Soma ’, he says [3] ; 
 this is Soma’s Soma-drinking ; he who knows thus reaches not destruction 
 from Soma. When they press Soma they kill him ; he 3 keeps back shoots ; 
 verily he protects him. The shoots are the vital airs, Soma is cattle ; he 
 later lets go the shoots ; verily he bestows vital airs upon cattle ; two by 
 two he lets them go ; therefore the vital airs are in pairs, 
 vi. 4. 5. The 4 Upjin^u cup is breath ; in that the cups are drawn beginning 
 with the Upaii 9 u, they follow on breath. Aruna Aupave 9 i 5 used to say, 
 ‘At the morning pressing I establish the sacrifice and then I proceed with it 
 when it has been established.’ He first presses eight times ; the Gayatri has 
 eight syllables, the morning pressing is connected with the Gayatri ; verily 
 thereby he obtains the morning pressing. (He presses) eleven times on the 
 second occasion ; the Tristubh has eleven syllables, the midday pressing is 
 connected with the Tristubh [1] ; verily thereby he obtains the midday 
 pressing. (He presses) twelve times on the third occasion ; the Jagati has 
 twelve syllables, the third pressing is connected with the Jagati ; verily 
 thereby he obtains the third pressing. This is what he calls the estab- 
 lishment of the sacrifice, to prevent loss ; for what falls when the sacrifice 
 
 1 Cf. MS. iv. 5. 4; £B. iii. 9. 4. 3-21. The 
 verses commented on are in TS. i. 4. 1. 
 
 1 In TS. i. 4. 1 only a dade is read, the rest 
 being understood. 
 
 5 The Pratiprasthatr is meant, not the Adh- 
 varyu. 
 
 4 KS. xxvii. 1 ; KapS. xlvii. 1 ; MS. iv. 5. 5 ; 
 
 £B. iv. 1. 1. 1-26 ; 2. 21-24. The verses 
 commented on are in TS. i. 4. 2. 
 
 5 For this teacher, see TS. vi. 1. 9. 2. He 
 evidently held the view of three rounds 
 with different numbers of striking of the 
 plants, 8, 11, and 12. For the perfect see 
 Delbriick, Altind. Synt. pp. 299, 502, 503. 
 
[532 
 
 vi. 4. 5 — ] The Exposition of the Soma Sacrifice 
 
 is established is not lost. Or rather they say, ‘ The Gayatri is not open 
 to question 1 at the morning pressing ’ ; he who knows thus is not liable 
 to question from his foe ; therefore eight times in each case 2 should he 
 press [2]. The theologians say, * Other cups are drawn with a strainer ; 
 what strainer has the Upan^u?’ ‘Speech is the strainer’, he should 
 reply. ‘ Be pure for the lord of speech, 0 strong one he says ; verily by 
 speech he purifies him. ‘ With the shoots of the male’, he says, for the 
 shoots of the Soma are the shoots of the male ; ‘ purified by the arms ’, he 
 says, for by the arms he purifies him ; ‘ thou art the god, purifier of gods’, 
 he says, for he being a god [3] is the purifier of gods; ‘to those thee 
 whose portion thou art’, he says, for he draws him for those whose 
 portion he is. ‘ Thou art he who is appropriated ’, he says ; verily he 
 makes 3 breath his own ; ‘ make our food full of sweetness for us ’, he says ; 
 verily he makes all food sweet for him ; ‘ to all the powers of sky and 
 earth thee ! ’ he says ; verily upon both gods and men he bestows the 
 vital airs. ‘ May mind enter thee ! ’ he says [4] ; verily he attains mind. 
 ‘ Fare along the broad atmosphere he says, for the breath has the atmo- 
 sphere as its deity. ‘ Hail ! Thee, of kindly nature, to the sun ! ’ he says ; 
 the gods of kindly nature are the breaths ; verily in them he secretly 
 offers. ‘ To the gods that drink the rays thee ! ’ he says ; the gods that 
 drink the rays are the rays of the sun ; that is their share ; verily thereby 
 he delights them. If he desire, ‘May Parjanya rain’ [5], he should rub 
 (the cup) with the (palm of) the hand downwards ; verily he brings down 
 the rain. If he desire, ‘ May it not rain ’, he should rub with the hand 
 upwards ; verily he keeps up the rain. If he practise witchcraft, ‘ Slay 
 N.N. ; then will I sacrifice to thee ’, he should say ; verily desiring the 
 libation he slays him. If he be far away, he should stand until he is 
 weary ; 4 verily he follows his breath and slays him. If he practise 
 witchcraft [6], he should put (it) down (with the words), ‘ I set thee 
 down on the breath of N.N.’ ; the breath is restless ; 5 verily he brings 
 his breath to rest. He purifies by means of six shoots ; the seasons are 
 six ; verily he purifies him by means of the seasons ; thrice he purifies ; 
 these worlds are three ; verily he purifies him by means of these worlds. 
 The theologians say, ‘ For what reason is it that three animals take by the 
 
 1 The Pada makes ativdde locative ; Sayana 
 thinks ativada has the sense of adhikdksa- 
 
 rayukiataya pafhyamdnatvam, but this is not 
 certain : it may be merely that ativada 
 has the same sense as in dnativdduka. 
 
 1 That is, in all three cases, only eight 
 
 strikings should take place. 
 
 s The aor. has here its present sense. 
 
 * Bhask. explains ydvantam kalam nirucchvdsas 
 sthdtum na faknuydt tdvantam kalam ucchva- 
 san tisthet. 
 
 6 Sayana makes the breath of the sacrificer 
 the subject, but this seems needless : 
 breath is properly restless, i. e. in swift 
 movement, and if it is settled, i. e. stilled, 
 then death follows. 
 
533] 
 
 The Soma Cups 
 
 [ — vi. 4. 7 
 
 hand ? ’ In that thrice he draws separately the Upan^u with his hand, 
 therefore there are three animals which take by the hand, man, the 
 elephant, and the ape. 
 
 vi. 4. 6. Whatever 1 the gods did as the sacrifice, that the Asuras did. 
 The gods saw that the sacrifice must be established in the Upafnyu 
 (cup), and they established it in the Uparuju. The Asuras grasping 
 the thunderbolt attacked the gods ; the gods in fear ran up to Indra ; 
 Indra obstructed them 2 by means of the Antaryama (cup), and that is 
 why the Antaryama has its name, ‘ the obstructor ’. In that the Antaryama 
 cup is drawn, verily thus the sacrificer obstructs his foes. ‘ Through thee 3 
 I interpose sky and earth [1], I interpose the broad atmosphere’, he says; 
 verily with these worlds the sacrificer obstructs his foes. The gods reflected, 
 4 Indra hath now become what we are ’ ; they said, ‘ O bounteous one, 
 give us a share ’ ; ‘ In unison with the gods, the lower and the higher he 
 replied ; to both (the sets of) gods, the lower and the higher [2], he gave 
 a share. ‘ In unison with the gods, the lower and the higher he says ; 
 to both (the sets of) gods, the lower and the higher, he gives a share. 
 4 O bounteous one, do thou rejoice in the Antaryama ’, he says ; verily 
 he does not cut off the sacrificer from the sacrifice. ‘Thou art taken 
 with a support he says, for the support of inspiration. If both (cups) 
 were drawn without a filter, inspiration would follow expiration, he would 
 be likely to die. The Antaryama is drawn with a filter [3], to separate 
 expiration and inspiration. The Upaniju and the Antaryama (cups) are 
 expiration and inspiration, the Upah^u pressing-(stone) is cross-breathing. 
 If he desire of a man, ‘ May he be likely to die ’, he should set them down for 
 him without being in contact ; verily he severs his expiration and inspiration 
 from cross-breathing ; swiftly he dies. If he desire of a man, ‘ May he live 
 all his days ’, he should set them down for him in contact ; verily he connects 
 his expiration and inspiration with cross-breathing ; he lives all his days. 4 
 vi. 4. 7. The 5 cup for Indra and Vayu is speech; in that the cups are 
 drawn beginning with that to Indra and Vayu, verily they follow speech. 
 The gods said to Vayu, ‘ Let us slay Soma, the king ’ ; he replied, ‘ Let me 
 
 1 Cf. KS. xxvii. 2; KapS. xlii. 2; MS. iv. 5. 
 6, 7 ; 9B. iv. 1. 2. 1-20, 27. The verses 
 commented on are in TS. i. 4. 3. 
 
 1 The Asuras are referred to, not the Devas, 
 with whom the acc. could hardly be con- 
 strued. 
 
 3 This interpretation is different from that 
 adopted in TS. i. 4. 3 6. It has the disad- 
 vantage of making te have the sense of 
 
 4 through thee ’, which of course can be 
 
 given to it from the broad sense of the 
 
 ethic dative ; ef. Delbriick, Altind. Synt. 
 p. 147. 
 
 4 The £B. iv. 1. 2. 19 gives an opinion of the 
 
 Carakas, which contemplates different 
 formulae for the two cups, Uparnju and 
 Antaryama. That is not a reference to 
 the Sanhitas so far known. 
 
 5 Cf. KS. xxvii. 3 ; KapS. xlii. 4 ; MS. iv. 5. 
 
 8 ; 915 . iv. 1. 3. 1-10. The verses com- 
 mented on are in TS. i. 4. 4. 
 
[534 
 
 vi. 4 . 7 — ] The Exposition oj the Soma Sacrifice 
 
 choose a boon; let your cups be drawn with mine first.’ Therefore the 
 cups are drawn with those for Indra and Vayu first. They slew him; he 
 became putrid ; the gods could not endure him, they said to Vayu, ‘ Make 
 him sweet for us’ [1] ; he replied, ‘ Let me choose a boon ; let your vessels 
 be said to have me as their deity.’ Therefore, being of various deities, they 
 are said to have Vayu as their deity. Verily did Vayu make him sweet for 
 him ; therefore what becomes putrid they hang out in a windy place, for 
 Vayu is its purifier, its sweetener. They could not find its distribution ; Aditi 
 said, ‘ Let me choose a boon ; then shall ye distribute through me, verily 
 with me as deity may your Soma (draughts) be set down’ [2]. ‘Thou art 
 taken with a support ’, he says, and thereby have they Aditi for their deity, 
 for those vessels that are made of wood are born from her womb, those that 
 are made of clay are clearly hers ; therefore he says thus. Speech afore- 
 time 1 spoke without discrimination ; the gods said to Indra, ‘ Do thou 
 discriminate this speech for us ’ ; he replied, ‘ Let me choose a boon ; let this 
 (cup) be drawn for me and for Vayu together.’ Therefore the cup is drawn 
 together for Indra and Vayu. 2 Indra approaching it in the midst dis- 
 criminated it ; therefore is speech spoken distinctly. Therefore is it drawn 
 once, in the middle, for Indra, and twice for Vayu, for he chose two boons, 
 vi. 4. 8. The 3 gods said to Mitra, ‘ Let us slay Soma, the king ’ ; he replied, 
 ‘ Not I ; for I am the friend of all ’ ; they answered, ‘ Still we will slay 
 him ; he replied, ‘ Let me choose a boon ; let them mix 4 the Soma for me 
 with milk.’ Therefore they mix with milk (the Soma) for Mitra and 
 Varuna. From him cattle departed (saying), ‘He that was a friend hath 
 done a cruel deed ’ ; a cruel deed as it were [1] does he do who sacrifices 
 with Soma ; from him cattle depart. In that he mixes with milk (the 
 Soma) for Mitra and Varuna, he unites Mitra with cattle, and the sacrificer 
 with cattle. Aforetime indeed was Mitra thus aware, ‘ When I have done 
 this cruel deed, cattle will depart from me ’ ; therefore he chose thus. 
 The gods said to Varuna, ‘With thee as helper we will slay Soma, the 
 king ’ ; he replied, 1 Let me choose a boon, for me [2] and Mitra together let 
 this (cup) be drawn.’ Therefore it is drawn for Mitra and Varuna together ; 
 therefore with a king as helper 5 they slay a king, with a Vai^ya a Vai^ya, 
 
 1 pdraci may mean ‘ turned away ’, but the 
 
 sense ‘formerly’ seems legitimate, though 
 it is not rocognized by PW. or OB. 
 
 2 This compound is found also in TS. vi. 4. 
 
 8. 4, and Weber compares vdyosavitrah, 
 vii. 5. 22. 1 ; Ind. Stud. xiii. 102. 
 
 3 Cf. KS. xxvii. 4 ; KapS. xlii. 4 ; MS. iv. 5. 
 
 8; £B. jv. 1. 4. 7-10. The verses com- 
 
 mented on are in TS. i. 4. 5. 
 
 4 The MSS. have frinan; the other texts 
 
 prindn, and in view of the palaeography 
 of fnnan iti and frinann iti there can be no 
 doubt of the real text ; see Weber, Ind. 
 Stud. xiii. 97 ; above, p. lxxiii. 
 
 5 The sense is clear, but KS. has a different 
 
 version and MS. no parallel. Bhask. has 
 yatlid Rdmo Rdvanam VibhUanena. 
 
535] 
 
 The A gvins Cup [ — vi. 4 . 9 
 
 with a Qudra a Qfidra. This was not day or night, but undiscriminated ; 
 the gods said to Mitra and Varuna, ‘ Make this to shine forth for us ’ ; they 
 replied, ‘ Let us choose a boon ; let one cup only be di'awn before ours.’ 
 Therefore the cup for Indra and Vayu is drawn before that for Mitra and 
 Varuna, for the Upan$u and the Antaryama (cups) are expiration and inspira- 
 tion. 1 Mitra produced the day, Varuna the night ; then indeed did this shine 
 forth ; in that (a cup) is drawn for Mitra and Varuna, (it is) for shining forth, 
 vi. 4. 9. The 2 head of the sacrifice was cut ; the gods said to 3 the Alvins, 
 ‘Ye are physicians; do ye replace the head of the sacrifice’; they replied 
 ‘ Let us choose a boon ; let there be drawn a cup for us also herein.’ For 
 them they drew this cup for the Alvins ; then indeed did they replace the 
 head of the sacrifice ; in that (the cup) for the Alvins is drawn, (it is) to 
 restore the sacrifice. The gods said of these two, ‘ Impure are they, wandering 
 among men [1] and physicians.’ Therefore a Brahman should not practise 
 medicine, for the physician is impure, unfit for the sacrifice. Having purified 
 them by the Bahispavamana (Stotra) they drew for them this cup for the 
 Afvins ; * therefore (the cup) for the Alvins is drawn when the Bahispava- 
 mana has been sung. Therefore by one who knows thus the Bahispavamana 
 should be performed ; verily he purifies himself. Their skill as physicians 
 they deposited in three places, in Agni a third, in the waters a third, in the 
 Brahman a third. Therefore one should put beside him a pot of water [2] 
 and sit on the right hand of a Brahman when practising medicine ; all 
 medicine 5 he performs thereby, his remedy becomes effective. The theo- 
 logians say, ‘ For what reason are cups for two deities drawn in one 
 vessel, but offered in two?’ In that (the cups) are drawn in one vessel, 
 therefore there is one breath within ; they are offered in two vessels, 
 therefore the breaths outside are in pairs. Those that are for two deities 
 are the breaths, the Ida is cattle ; if he should summon the Ida before those 
 that are for two deities [3], he would obstruct his breaths by cattle, he 
 would be likely to perish. Having eaten those for two deities, he summons 
 the Ida ; verily having placed the breaths in himself he summons the Ida. 
 (The cup) for Indra and Vayu is speech, that for Mitra and Varuna is the 
 eye, that for the A<jvins is the ear ; he eats in front that for Indra and Vayu, 
 therefore in front he speaks with speech ; in front that for Mitra and 
 Varuna, therefore in front he sees with the eye ; moving all round, that 
 
 1 This explains that these two cups are of 3 The sense might of course be, ‘ they said 
 course before all because of their special to those two’, &e., but there is no good 
 
 position ; see TS. vi. 4. 5 (upanpu), 6 (an- reason to take this view. 
 
 taryama). 4 Cited in Ap£S. xii. 17. 10. 
 
 5 Cf. KS. xxvii. 4, 5 ; KapS. xlii. 5 ; MS. iv. 5 The sentence really ends at bhesajdm, the 
 6. 1 . 2 ; 9 ®- 3V - !• 5 . 1 , 13, 14. The apodosis being tena karoti : Weber's divi- 
 
 verses commented on are in TS. i. 4. 5, 7. sion at eva is erroneous. 
 
[536 
 
 vi. 4. 9 — ] The Exposition of the Soma Sacrifice 
 
 for the Acjvins ; therefore on all sides he hears with the ear. Those for two 
 deities are the breaths [4], he sets down full 1 vessels; therefore the breaths 
 are full within ; wherever in the performance of the sacrifice nothing is 
 done, in that place the Raksases attack the sacrifice ; in that he sets down 
 full vessels the part of the sacrifice being performed is deposited 2 3 to 
 prevent the entry of the Raksases. He sets down in the north track 
 of the southern oblation-cart ; verily he places speech in speech. They lie 
 (there) until the third pressing, for the continuity of the sacrifice, 
 vi. 4. 1 0 . Brhaspati 3 was the Purohita of the gods, Qanda and Marka of 
 the Asuras ; the gods had the holy power (Brahman), the Asuras had the 
 holy power (Brahman) ; they could not overcome one another ; 4 the gods 
 invited Qanda and Marka ; they replied, ‘ Let us choose a boon ; let cups 
 be drawn for us also herein.’ For them they drew these cups for Qukra 
 and Manthin ; then did the gods prosper, the Asuras were defeated. He for 
 whom knowing 5 thus these Qukra and Manthin (cups) are drawn, prospers 
 himself, his foe [1] is defeated. Having driven away these two, the gods 
 offered to themselves, 6 to Indra. ‘ Driven away are Qanda and Marka 
 together with N.N.’, he should say of whom he hates ; with him whom 
 he hates he thus drives them away. ‘ This is the first preparer, all- 
 maker (with these words) they offered to themselves, to Indra, these 
 (cups), for Indra kept making these forms. The Qukra is yonder sun, 
 the Manthin is the moon ; they depart towards the east, closing their 
 eyes 7 [2] ; therefore men do not see them as they go east. Turning back 
 towards the west they sacrifice ; therefore men see them going west. The 
 Qukra and the Manthin are the eyes of the sacrifice, the high altar is the 
 nose. They offer having gone round (the altar) on both sides ; therefore 
 the eyes are on either side of the nose ; therefore the eyes are held apart 
 by the nose ; they walk round on all sides, to smite away the Raksases. 
 Now the offerings the gods made on the east, with them they drove away 
 the Asuras who were in front [3] ; with those on the west they drove 
 
 1 arikldni refers to tlie fact that in the case of 
 the cup for Indra and Vayu there is in- 
 
 serted a portion of the sacrificial cake, 
 milk in that for Mitra and Varuna, and 
 parched grain in that for the A 9 vins. 
 
 3 faye here is clearly equal to a passive of 
 
 sddayati. 
 
 3 Cf. KS. xxvii. 8; MS. iv. 6. 3 ; £B. iv. 2. 1. 
 1-6, 11, 16-18, 27. The verses com- 
 mented on are in TS. i. 4. 8 and 9. 
 
 * For the idiom any'o ’nydm, see Wackernagel, 
 Altind. Gramm. II. i. 322, 323 : this is clearly 
 a case of semi-stereotyping, for the plural 
 
 is natural. 
 
 5 The gen. here is not a clear case of an in- 
 
 strumental genitive, as the possessive 
 relative is present, and the analogy of 
 blirdtrvyate grhnlydt shows that the priest 
 is the actor, not the sacrificer. 
 
 6 svaktydya is Sayana’s view, but this is 
 
 hardly possible : Indra is the chief of 
 the gods here as the Mantra below 
 shows. It is cited in full in TB. i. 1. 1. 
 5 ; Ap(jlS. xii. 23. 8, and is found with 
 differences of form in VS. vii. 14, 15. 
 
 7 This must be the sense, though Sayana refers 
 
 it to taking the cups above and below. 
 KS. has apigfhya and MS. apidhaya. 
 
537] 
 
 The A gray ana Cup 
 
 [ — vi. 4. 1 1 
 
 away the Asuras who were behind ; other sacrifices are made in the east, 
 the Qukra and Manthin on the west; verily behind and in front the 
 sacrificer drives away his foes ; therefore offspring are engendered behind 
 and are brought forth in front. In accordance with the Qukra and Manthin 
 are offspring born, the eaters and the eaten. ‘ Engendering heroic off- 
 spring come forth, Qukra, with pure radiance ’ [4], ‘ Engendering prolific 
 offspring, come forth, Manthin, with mixed radiance ’, he says ; 1 the eaters 
 are those who are heroic, the eaten those that are prolific. The offspring of 
 him who knows thus becomes an eater, not eaten. The eye of Prajapati 
 swelled; it fell away, it entered the Vikankata, it did not stay in the 
 Vikankata; it entered barley, it stayed in barley; that is why barley has 
 its name [5], In that the Manthin vessel is of Vikafikata and he mixes 
 with groats, verily thus he gathers together the eye of Prajapati. The 
 theologians say, ‘ For what reason does the Manthin vessel not go to the 
 Sadas V ‘ It is the vessel of misfortune ’, he should say ; if it were to 
 go there, the Adhvaryu would be blind, he would be ruined ; therefore 
 it does not go there. 
 
 vi. 4. 11. Whatever 2 the gods did at the sacrifice the Asuras did. The 
 gods saw the cups with the Agrayana at their head ; they drew them ; then 
 indeed did they reach the top ; he for whom knowing thus the cups are 
 drawn with the Agrayana at their head reaches the top of his equals. With 
 a verse containing the word ‘ destructive ’ he should draw for him who has 
 a rival; verily having destroyed 3 his rival he reaches the top of his equals. 
 
 < Ye gods that are eleven in the sky ’, he says [1] ; so many are the deities ; 
 verily he draws it for all of them. ‘ This is thy birthplace ; to the 
 All-gods thee ! ’ he says, for it has the All-gods for its deity. Speech 
 departed from the gods, not being willing to remain for the sacrifice ; when 
 speech had departed the gods silently drew the cups; speech reflected, 
 ‘ They are excluding me ’ ; it went into the Agrayana ; that is why the 
 Agrayana has its name [2]. Therefore in the Agrayana speech is uttered. 
 In that the former cups are drawn in silence, that is as when the hunter 
 lets go (his arrow), (thinking), ‘ So far off is my mark, 4 at so far I shall not 
 
 1 For the use of these verses see Ap£S. xii. 
 22. 8 : they accompany the circumambu- 
 
 lation of the Adhvaryu and the Prati- 
 prasthatr ; they occur in the proper place 
 in KS. iv. 4 ; MS. i. 3. 12, and also in TB. 
 i. 1. 1. 2. 
 
 3 Cf. KS. xxvii. 9 ; MS. iv. 6. 4 ; 9 B. iv. 2. 2. 
 1-4, 9, 11. The verses commented on are 
 
 inTS. i. 4. 10 and 11. According to Ap^S. 
 xii. 14. 1 the Agrayana goes first if the 
 Jagatsaman is used, the Aindravayava 
 32 [h.o.s. 19 ] 
 
 if the Bathantara, the £ukra if the 
 Brhat. 
 
 3 ruj with the gen. is noteworthy if the pas- 
 
 sage is so to be taken : cf. Panini, ii. 3. 
 54, who allows it in the impersonal 
 usage, wh ile the Bhattikavya, viii. 1 20, uses 
 it in the ordinary usage. Possibly here, 
 however, graham, is to be understood. 
 The verse with rugna is TS. i. 4. 11 a. 
 
 4 akhah is taken by Sayana as a pit ( garta ) 
 
 artificially made where the hunter could 
 
[538 
 
 vi. 4. 11 — ] The Exposition of the Soma Sacrifice 
 
 miss.’ The Adhvaryu taking the Agrayana, commencing the sacrifice, utters 
 his speech ; thrice he utters ‘ Him ’ ; verily thus he chooses the Udgatrs ; 
 the Agrayana is Prajapati ; in that he utters ‘ Him ’ after taking the Agra- 
 yana, verily thus Prajapati sniffs 1 offspring [3] ; therefore the cow sniffs the 
 calf on birth. The Agrayana is the self of the sacrifice ; at each pressing 
 he draws it ; verily he continues the sacrifice in itself. He brings (it) up 
 from above ; 2 verily thus he impregnates seed ; he takes (it) from below ; 
 verily he generates it. The theologians say, ‘ For what reason does the 
 Gayatri, the least of the metres, support 3 the pressings 1 ’ ‘ The Agrayana 
 
 is the calf of the Gayatri ; verily turning back towards it it supports all 
 the pressings. Therefore a cow turns back towards the calf which is 
 taken away. 
 
 PRAPATHAKA V 
 
 The Exposition of the Soma Sacrifice [continued) 
 
 vi. 5. 1. Indra 4 raised his bolt to hurl at Vrtra ; Vrtra was afraid of the bolt 
 when raised to be hurled ; he said, ‘ Hurl it not at me ; there is this strength 
 in me, that will I bestow on thee ’ ; on him he bestowed the Ukthya. At him 
 he raised (the bolt) to hurl a second time ; he said, ‘ Hurl it not at me ; there 
 is this strength in me, that will I bestow on thee’ [1] ; on him he bestowed 
 again the Ukthya. At him he raised (the bolt) to hurl a third time ; Visnu 
 supported him (saying), ‘ Smite ’ ; he said, ‘ Hurl it not at me ; there is this 
 strength in me, that will I bestow on thee ’ ; he bestowed on him again the 
 Ukthya. Him when he had lost his magic power he slew, for the sacrifice 
 was his magic power. In that the Ukthya is drawn, verily the sacrificer thus 
 appropriates the power [2] and strength of his foe. * To Indra thee, to him 
 of the Brhat, the strong ’, he says, for to Indra he gave it ; ‘to him thee ! 
 To Visnu thee!’ he says ; in that Visnu supported him (saying), ‘Strike’, 
 he gives Visnu a share therein. Thrice he draws, for thrice he gave to 
 him. ‘ This is thy birthplace ; thou art the renewed offering’, 5 he says, for 
 repeatedly [3] he draws from it. The Ukthya is the eye of the sacrifice ; 
 therefore the Somas follow the Ukthya when offered ; therefore the 
 
 lie in wait at a convenient distance for 
 shooting, it is to be presumed. The word 
 is mentioned in Panini, iii. 3. 125, Vartt. 
 
 1, while Panini himself gives akhana. The 
 sense ‘ mark ’ is seen in akhana, CU. i. 
 
 2. 7, 8, &c. 
 
 1 For the ‘sniff kiss’ see Hopkins, JAOS. 
 xxviii. 120-134. 
 
 2 i. e. it is poured down through the filter 
 
 and taken from below it. 
 
 3 In the Baliispavamana, the Madliyanidina, 
 
 and the Arbhavapavamaua Stotras. 
 
 4 See TS. i. 4. 12. 1, and cf. ii. 4. 12. 3-5 ; 
 
 KS. xxvii. 10 ; KapS. iv. 6. 5 ; <JIB. iv. 2. 
 3. 10 ; v. 5. 1. 1-5. 
 
 6 These words are not in i. 4. 12. 1. They 
 are in KS. iv. 6 ; MS. i. 3. 14. 
 
539] 
 
 The Ukthya and the Dhruva Cups [ — vi. 5 . 3 
 
 body follows the eye ; therefore as one goes many follow ; therefore one 
 becomes superior among many ; therefore one wins many wives. If the 
 Adhvaryu desire, * May I bestow upon myself the glory of the sacrifice 
 standing between the Ahavanlya and the oblation-holder he should pour 
 (it) down [4] ; verily he bestows upon himself the glory of the sacrifice. If he 
 desire, ‘ May I bestow upon the sacrificer the glory of the sacrifice ’, he 
 should pour (it) down standing between the Sadas and the oblation-holder; 
 verily he bestows upon the sacrificer the glory of the sacrifice. If he desire, 
 ‘ May I bestow upon the Sadasyas 1 the glory of the sacrifice he should 
 pour (it) down, grasping the Sadas ; verily he bestows upon the Sadasyas the 
 glory of the sacrifice. 
 
 vi. 5. 2. The 2 Dhruva (cup) is the life of the sacrifice ; it is drawn the last 
 of the cups ; therefore life is the last of the breaths. ‘ The head of the sky, 
 the messenger of earth ’, he says ; verily he makes him the head of his 
 equals. ‘ Vai<jvanara, born for holy order’, he says, for life has Vai<jvanara 
 as its deity. It is drawn with Vai^vanara on both sides; therefore there 
 are breaths on both sides, below and above. The other cups that are drawn 
 make a half, the Dhruva makes a half ; therefore [1] the breath below is 
 a half of the other breaths. The other cups are deposited on strewn 
 (ground), the Dhruva on unstrewn ; therefore in bone some creatures find 
 support, in flesh others. The Asuras from above desired to turn round the 
 earth ; the gods made it firm ( adrhhan ) with the Dhruva ; that is why the 
 Dhruva has its name ; in that the Dhruva is set down from above, 3 (it 
 serves) for firmness. The Dhruva is the life of the sacrifice, the Hotr is 
 the body ; in that he pours the Dhruva down into the goblet of the Hotr, 
 so he places life in the body of the sacrifice [2]. ‘ Before the Uktha it 
 
 should be poured down they say, for in front one enjoys life ; ‘ In the 
 middle it should be poured down ’, they say, for the middle one enjoys 
 life ; ‘ In the latter part it should be poured down ’, they say, for with the 
 last one enjoys life. He pours (it) down while the verse 4 to the All-gods is 
 being recited ; offspring are connected with the All-gods ; verily he confers 
 life upon offspring. 
 
 vi. 5.3. By 5 means of the sacrifice the gods went to the world of heaven ; 
 they reflected, ‘ Men will follow after us here ’ ; they blocked (the way) 
 by the year and went to the world of heaven. It the Ksis discerned by 
 
 1 The priests within the Sadas. 4 See Apt^S. xiii. 16. 1-6 ; the verse is RV. vi. 
 
 J Cf. KS. xxviii. 1 ; KapS. xliv. 1 ; MS. iv. 6. 50. 14. 
 
 6 ; <pB. iv - 2 - 4 - 1-8, 15, 23, 24. The 6 Cf. KS. xxviii. 2 ; KapS. xliv. 2 ; MS. iv. 6. 
 
 verses commented on are in TS. i. 4. 13. 7 ; 4V - 8. 1. 4-20. The verses com- 
 
 It is deposited in the northern of the obla- mented on are in TS. i. 4. 14. 
 
 tion-(cart)-holders. 
 
vi. 5 . 3 — ] The Exposition of the Soma Sacrifice [540 
 
 means of the season-cups ; in that the season-cups are drawn, (they serve) 
 to reveal the world of heaven. Twelve are drawn ; the year consists of 
 twelve months ; (verily they serve) to reveal the year. The first two are 
 drawn together, the last two together ; therefore the seasons are in pairs. 
 The season-vessel has mouths on both sides, for who [1] knows where is 
 the mouth of the seasons ? ‘ Give directions for the season six times he 
 
 says, 1 the seasons are six ; verily he delights the seasons ; ‘ For the seasons ’, 
 four times ; verily he delights four-footed cattle ; twice again he says, 
 ‘ For the season ’ ; verily he delights two-footed (cattle). ‘ Give directions 
 for the season ’, six times he says ; ‘ For the seasons four times ; therefore 
 four-footed cattle depend upon the seasons ; twice [2] again, ‘ For the 
 season’, he says ; therefore bipeds live upon quadrupeds. ‘ Give directions 
 for the season’, six times he says; ‘For the seasons’, four times; twice 
 again, ‘For the season’; verily the sacrificer makes himself a ladder and 
 bridge to attain the world of heaven. One should not follow the other ; if 
 one were to follow the other, season would follow season, the seasons would 
 be confused [3] ; therefore in order 2 the Adhvaryu sets out by the southern 
 (door), the Pratiprasthatr by the northern ; therefore the sun goes south for 
 six months, north for six months. 3 ‘ Thou art taken with a support ; thou 
 art Samsarpa ; to Ahhaspatya thee ! ’ he says ; ‘ There is a thirteenth 
 month ’, they say ; verily he delights it. 
 
 vi. 5. 4. The 4 season-cups are drawn for the world of heaven ; Indra and 
 Agni are the light ; in that he draws the cup for Indra and Agni with the 
 season-vessel, verily he places light above it, to light up the world of heaven. 
 Indra and Agni are the bearers of force among the gods ; in that (the cup) for 
 Indra and Agni is drawn, verily he wins force. He draws (the cup) for the 
 All-gods with the Qukra- vessel ; people are connected with the All-gods, 
 the Qukra is yonder sun, in that he draws (the cup) for the All-gods with the 
 
 1 The Adhvaryu and the Pratiprasthatr do it 
 
 thrice each. The sense of rtund presya is 
 apparently that given, being addressed to 
 the Maitravaruna, by the Adhvaryu or 
 Pratiprasthatr. Caland and Henry take 
 rluna as au moment liturgique in the Praisa 
 itself in its variant forms and in the 
 Sutra, but this seems clearly wrong: 
 the season accompanies Indra in the 
 
 drinking, and the rtu is the complement 
 of sajur in the Mantra hotrat sajur diva 
 a prthivyd rtund somam pibatu. The use of 
 
 rtubhih is not explained by the Sutras. 
 Baudh. lias pdtrayor mukhe ’ vdhmukham 
 aparydvrtya rtubhih presyati saptamddisu 
 dvayor adhvaryur aha. Cf. Eggeling, SBE. 
 
 xxvi. 319 n.; xliii. 248, n. 3. 
 
 2 prdsiddham seems adverbial ; the reference 
 
 is to the mode of egress from the oblation- 
 shed of the Adhvaryu and the Prati- 
 prasthatr. The former keeps to the south 
 side of the door, the latter to the north 
 as they go to sacrifice in the Ahavaniya. 
 
 3 Probably from solstice to solstice, not ‘in 
 
 the south ’, ‘ in the north ’, from equinox 
 to equinox (cf. Vedic Index, i. 422-426). 
 
 1 Cf. KS. xxviii. 2 ; KapS. xliv. 2 ; MS. iv. 6. 
 8 ; £B. iv. 3. 1. 21-27. The (Jukra-vessel 
 is of course that in which the 9 u kra cup 
 has been drawn. The verses commented 
 on are in TS. i. 4. 15, 16. 
 
541] The Cups for the Maruts and Mahendra [ — vi. 5 . 6 
 
 Qukra- vessel, yonder sun [1] rises turned to all people ; therefore each one 
 thinks, ‘ Towards me hath it arisen.’ He draws (the cup) for the All-gods 
 with the Qukra-vessel ; people are connected with the All-gods, the Qukra 
 is brilliance ; in that he draws (the cup) for the All-gods with the Qukra- 
 vesscl, verily he bestows brilliance upon people. 
 
 vi. 5. 5. Indra 1 in league with the Maruts slew Vrtra at the midday 
 pressing; in that (the cups) for the Maruts are drawn at the midday 
 pressing, they are drawn for the sacrificer 2 as slaying the foe. Of him, 
 when he had slain Vrtra, the seasons were confused ; with the season- 
 vessel he drew (the cups) for the Maruts ; then indeed did he discern the 
 seasons ; in that (the cups) for the Maruts are drawn with the season-vessel, 
 (they serve) to reveal the seasons. (The cups) for the Maruts are a weapon 
 which the sacrificer hurls at his foe; with the first [1] he raises it aloft, 
 with the second he hurls it; with the third he lays (him) low. (The cups) 
 for the Maruts are a weapon which the sacrificer makes ready ; the first is 
 a bow, the second a bowstring, the third an arrow ; with the first he fits 
 the arrow, with the second he lets it go, with the third he pierces. Indra 
 having slain Vrtra went to the furthest distance, thinking, ‘I have done 
 amiss ’ ; he became of bay colour, he saw these (cups) for the Maruts, to 
 save himself; 3 he drew them [2] ; verily with the first he won expiration, 
 with the second inspii’ation, himself with the third ; (the cups) for the 
 Maruts are drawn to save the self of the sacrificer ; verily he wins 
 expiration with the first, inspiration by the second, and himself with the 
 third. Indra slew Vrtra; the gods said of him, ‘Great hath he become 
 who hath slain V rtra ’ ; that is why Mahendra (great Indra) has his name. 
 He drew this libation for Mahendra, having slain Vrtra and being above 
 the other deities ; in that (the cup) for Mahendra is drawn, so the sacrificer 
 draws this libation, being above other people. He draws with the Qukra- 
 vessel ; (the cup) for Mahendra has the sacrificer as its deity, the Qukra is 
 brilliance; in that he draws (the cup) for Mahendra in the Qukra-vessel, verily 
 he bestows brilliance on the sacrificer. 
 
 vi. 5. 6. Aditi, 4 desirous of offspring, cooked a Brahman’s mess for the 
 Sadhya gods ; to her they gave the remains, she ate it, she became 
 pregnant, of her the four Adityas were born. A second (mess) she 
 cooked ; she reflected, ‘ They have been born for me from the remains ; 
 if I eat first, then stronger ones will be bora from me ’ ; she ate first, 
 
 1 Cf. KS. xxviii. 3 ; KapS. xliv. 3 ; MS. iv. 6. usual cumbrous with yad ( grhyante being 
 
 8; 9^. iv. 3. 3. 6-17. The verses com- understood, as above in §§ 1, 2). 
 
 mented on are in TS. i. 4. 17-21. 4 Cf. KS. xxviii. 6; KapS. xliv. 6 ; MS. iv. 6. 
 
 * For the gen. see TS. vi. 4. 10. 1. 9 ; iv- 3. 5. 4-18. The verses com- 
 
 s pnnayitfn, Sayana ; ‘die Person rettend’, mented on are in TS. i. 4. 22. 
 
 OB. and MW. ; the construction is as 
 
[542 
 
 vi. 5 . 6 — ] The Exposition of the Soma Sacrifice 
 
 she became pregnant, from her was born an egg which miscarried. She 
 cooked a third (mess) for the Adityas [1], (saying) ‘ Let this labour be for 
 enjoyment to me ’ ; they said, ‘ Let us choose a boon ; let him who shall be 
 born hence be one of us ; let him who shall be prosperous among his 
 offspring be for our enjoyment ’ ; then was born the Aditya Vivasvant, men 
 are his offspring here, among them he alone is successful who sacrifices, he 
 serves for enjoyment of the gods. The gods kept Rudra away from the 
 sacrifice [2], he followed the Adityas ; they took refuge in (the cups) for 
 two deities, them they did not give up ; therefore men do not give up even 
 one worthy of death who has come for help. Therefore (the cup) for the 
 Adityas is drawn from those for two deities ; in that they were born from 
 the remnant, therefore it is drawn from the remnant. He draws with three 
 verses ; mother, father, son, verily that is this pairing ; the amnion, embryo, 
 the chorion, verily that is this [3] pairing. The Aditya (cup) is cattle ; curds 
 are strength ; he mixes with curds in the middle ; verily he places strength in 
 the middle of cattle ; (with curds) to be coagulated with boiled milk, for purity. 
 Therefore the raw milks the cooked. The Aditya (cup) is cattle ; he draws 
 after covering (the cup) ; verily he draws securing cattle for him. The Aditya 
 (cup) is those cattle ; Agni is Rudra here ; he draws after covering ; verily he 
 shuts off cattle from Rudra [4]. (The stone) for pressing out the Upancu 
 (cup) is this Aditya Vivasvant ; it lies round this Soma diink until the third 
 pressing. ‘ O bright Aditya, this is thy Soma' drink he says ; verily he 
 unites the Aditya Vivasvant with the Soma drink. ‘ With the rain of the 
 sky I mix thee ’, (with these words) he should mix for one who desires 
 rain ; verily he wins l'ain. If it should fall quickly, Parjanya would be 
 likely to rain ; if long, (he would) not (be likely). He does not place (the 
 cup) down, for from that which is not depressed 1 offspi'ing are px'oduced. 
 He should not utter the secondary Vasat; 2 if he were to do so, he would 
 let Rudra go after his offspring ; after saci’ificing he should not look after 
 (it) ; if he were to look after (it) his eye would be likely to be destroyed ; 
 therefore he should not look after (it). 
 
 vi. 5. 7. He 3 draws (the cup) for Savitr from the Agrayana with the 
 Antaryama-vessel ; the Agrayana is Prajapati ; (verily it serves) for the 
 begetting of offspring. He does not place (the cup) down, for from that 
 which is not depressed offspring are produced. He does not utter the 
 secondary Vasat; if he were to do so, he would let Rudra go after his 
 offspring. Savitr is among the gods he who is connected with the Gayatri ; 
 
 1 garbhdfayavyatirilUasthdnepdtitat, Sayan a. The s See Hillebrandt, Rituallitteratur, p. 102; 
 sense, however, is clearly not this. Baudh. Eggeling, SBE. xxvi. 351. 
 
 has apatitdd ucchritad dlii prajanandt or s Cf. KS. xxviii. 7 ; KapS. xliv. 7 ; MS. iv. 7. 
 kvacit ksiptdt. The passage recurs in TS. 1 ; £B. iv. 4. 1. 1-14. The verses com- 
 
 vi. 5. 7. 1. mented on are in TS. i. 4. 23, 26. 
 
543] The Cups for Savitr and the Vessels of the Gods [ — vi. 5 . 8 
 
 in that the Agrayana (is drawn), it is drawn in the world of the Gayatrl ; in 
 that he draws (the cup) for Savitr from the Agrayana with the Antaryama- 
 vessel, verily he draws it off from its own birthplace. The All-gods [1] 
 could not perform the third pressing : they led Savitr who shares in the 
 first pressing to the third pressing ; then indeed they performed the third 
 pressing. In that (the cup) for Savitr is drawn at the third pressing, 
 (it serves) for performing the third pressing. He draws (the cup) for the 
 All-gods from the tub with the Savitr-vessel ; people are connected with the 
 All-gods, the tub is connected with the All-gods, Savitr rules instigations ; 
 in that he draws (the cup) for the All-gods from the tub with the Savitr- 
 vessel. verily instigated by Savitr he produces offspring for him [2], He 
 draws Soma in Soma ; verily thus he impregnates seed. ‘ Thou givest good 
 protection, and art well established he says, for he draws Soma in Soma, for 
 support. In this same cup (offering) is made for men, gods, and Pitrs ; * Thou 
 givest good protection, and art well established ’, he says; verily thereby he 
 makes (it) for men ; * The great ’, he says ; verily thereby he makes (it) for 
 the gods ; ‘ Homage ’, he says ; verily thereby he makes (it) for the Pitrs ; so 
 many are the gods ; verily he draws it for them all. ‘ This is thy birthplace ; 
 to the All-gods thee !’ he says, for it is connected with the All-gods, 
 vi. 5. 8. The 1 Upainju is the breath ; in that the first and the last cups are 
 drawn with the Upah^u- vessel, verily they follow forward the breath, they 
 follow back the breath. The Agrayana is Prajapati, the Uparuju is the breath, 
 the wives 2 produce offspring; in that he draws (the cup) for (Tvastr) with 
 the wives from the Agrayana with the Upahtju- vessel, (it serves) for the pro- 
 duction of offspring. Therefore offspring are born in accordance with the 
 breath. The gods desired 3 that the wives should go to the world of heaven 
 [1] ; they could not discern the world of heaven, they saw this (cup) for the 
 wives, they drew it ; then indeed did they discern the world of heaven ; in 
 that (the cup) for the wives is drawn, (it serves) to I’eveal the world of 
 heaven. Soma could not bear being drawn for women ; making the ghee a 
 bolt they beat it, they drew it when it had lost its power ; therefore women 
 are powerless, have no inheritance, and speak more humbly than even a bad 
 man 4 [2]. In that he mixes (the cup) for (Tvastr) with the wives with ghee, 
 he overpowers it with a bolt and draws it. ‘ Thou art taken with a 
 support ’, he says ; the support is this (earth) ; therefore offspring are born 
 on this (earth). ‘ Of thee, pressed by Brhaspati ’, he says ; Brhaspati is the 
 
 1 Cf. KS. xxviii. 8; KapS. xliv. 8 ; MS. iv. 7. conceivable. 
 
 4 ; <pB. iv. 4. 2. 9-18. The verses com- 3 The desiderative here must apparently be 
 
 mented on are in TS. i. 4. 27. equivalent to a desiderative of the causa- 
 
 2 Sayana takes patrith as the subject, and this tive ; cf. above TS. i. 5. 2. 3. 
 
 is perfectly possible, though two acc. are 4 Cf. Vedic Index, i. 485. 
 
[544 
 
 vi. 5. 8 — ] The Exposition of the Soma Sacrifice 
 
 holy power of the gods ; verily by the holy power he produces offspring 
 for him. ‘ O drop ’, he says ; the drop is seed ; verily thus he impregnates 
 seed. ‘ Possessing power 7 he says [3] ; power is offspring ; verily he pro- 
 duces offspring for him. ‘ 0 Agni he says ; the impregnator of seed is 
 Agni ; ‘ With the wives he says, for pairing ; ‘ in unison with the god Tvastr 
 drink the Soma ’, he says ; Tvastr is the maker of the forms of pairings of 
 animals ; verily he places form in animals. The gods sought to slay 
 Tvastr ; he went to the wives, they would not give him up ; therefore [4] 
 men do not give up even one worthy of death who has come for help. 1 2 
 Therefore in (the cup) for the wives for Tvastr also a drawing is made. He 
 does not put (the cup) down, for from what is not depressed offspring are 
 produced. 3 He does not utter the secondary Vasat ; if he were to do so, he 
 would let Rudra go after his offspring ; if he were not to do so, the Agnklh 
 would consume the Soma before it had been appeased ; he says the secondary 
 Vasat muttering, he does not let Rudra go after his offspring, the Agnidh 
 consumes the Soma after it has been appeased. ‘ O Agnidh, sit on the 
 lap of the Nestr; 0 Nestr, lead up the wife’, he says: verily the Agnidh 
 impregnates the Nestr, the Nestr the wife. He 4 causes the Udgatr to look 
 (at the wife) ; the Udgatr is Prajapati ; (verily it serves) for the production 
 of offspring. He causes water to follow along ; verily thus he pours seed ; 
 along the thigh he causes it to flow, for along the thigh is seed poured ; 
 baring the thigh he causes it to flow, for when the thigh is bared, they 
 pair, then seed is poured, then offspring are born. 
 
 vi. 5. 9. Indra 5 slew Vrtra; he forced out his skull-bone, it became the 
 wooden tub, from it the Soma flowed, it became (the cup) for the jmker 
 of bays ; he reflected regarding it, ‘ Shall I offer, or shall I not c offer ? ’ 
 He reflected, ‘ If I shall offer, I shall offer what is raw ; if I shall not offer, 
 I shall make confusion in the sacrifice.’ He decided to offer : Agni said, 
 ‘ Thou shalt not offer 7 what is raw in me ’ ; he mixed it with fried grains 
 [1], and when it had become cooked he offered it. In that he mixes (the 
 cup) for the yoker of bays with fried grains, (it serves) to make it cooked ; 
 verily he offers it when it has become cooked. He mixes with many ; so 
 
 1 Both Baudh. and Weber’s MSS. ACDW 
 
 read indriydvah, no doubt correctly in 
 accord with the surrounding vocatives, 
 against TS. i. 4. 27 ; cf. Weber, Ind. Stud. 
 xiii. 96, 97. 
 
 2 Also in TS. vi. 5. 6. 2. If a reference to 
 
 sanctuary is meant it is doubtful ; merely 
 protection of even a criminal seeking 
 help may be meant. 
 
 3 See above TS. vi. 5. 6. 5 ; 7. 1. 
 
 * The Nestr is meant ; see for this rite B<J!S. 
 
 viii. 5 ; Ap£S. xiii. 14. 11 ; KQS. x. 6. 20. 
 
 5 Cf. KS. xxviii. 9 ; KapS. xliv. 4 ; MS. iv. 7. 
 4 ; <J!B. iv. 4. 3. 2-12. The verses corre- 
 sponding are in TS. i. 4. 28. 
 
 0 The interrogative with mu and the injunc- 
 tive is perfectly intelligible, but Delbriick 
 ( Alttnd . Synt. pp. 368-360) does not men- 
 tion it. It is not in KS. or MS. 
 
 7 The future here (also in KS.) is clearly an 
 imperative; cf. Delbriick, Altind. Synt. 
 p. 293. 
 
545] 
 
 The Repeated Draining of the Cups [ — vi. 5. 10 
 
 many are his (cows) yielding his wishes in yonder world. Or rather they 
 say, ‘ (The fried grains) for the yoker of bays are the dappled (cows) of Indra 
 yielding wishes ’ ; therefore he should mix with many. The bays of Indra, 
 which drink the Soma, are the Rc and the Saman, the enclosing-sticks are 
 their bridles ; if he should offer without removing the enclosing-sticks, 
 he would offer fodder to them still bridled [2] ; he offers after removing 
 the enclosing-sticks ; verily he offers fodder to them with their bridles 
 removed. It is the Unnetr who offers ; the Adhvaryu when he has uttered 
 ‘ Godspeed ! ’ is as one who has finished his journey ; if the Adhvaryu were 
 to offer, it would be as when one yokes again (a horse) unyoked. He offers 
 after putting it on his head, for from the head it sprung ; he offers after 
 striding, for Indra slew Vrtra after striding; (verily it serves) for attain- 
 ment. (The grains) for the yoker of bays are cattle ; if he were to crush 
 (them), few [3] cattle would attend and wait on him; if he were not to 
 crush them, many cattle would attend, but not wait on him ; 1 in his mind 
 he crushes them together, and effects both ; many cattle attend and wait 
 on him. They await the invitation from the Unnetr ; verily they win the 
 Soma-drinking that is here. He throws down (the remnants) on the high 
 altar ; the high altar is cattle, (the grains) for the yoker of bays are cattle ; 
 verily they make cattle find support in cattle. 
 
 vi. 5. 10. Offspring 2 and cattle are bom through the cups, goats and sheep 
 through the Uparuju and Antaryama, men through the Qukra and Man thin, 
 whole-hooved animals through the season-cups, kine through the Aditya 
 cup. The Aditya cup is drawn with the largest number 3 of Res ; therefore 
 kine are the most numerous of cattle ; in that he thrice draws apart with 
 his hand the Upan<ju (cup), therefore the female goat gives birth to two or 
 three, but sheep are more numerous. The Agrayana is the father, the tub 
 is the son ; if the Agrayana is exhausted, he should draw from the tub ; 
 that is as when a father [1] in destitution has recourse to his son. If the 
 tub is exhausted, he should draw from the Agrayana ; that is as when 
 a son in destitution has recourse to his father. The Agrayana is the self of 
 the sacrifice ; if the cup or the tub should be exhausted, he should draw 
 from the Agrayana; verily from the self he develops the sacrifice. The 
 Agrayana is drawn (with a verse) in which there is no discriminating 
 mark; 4 he draws with a pot, he offers with (the vessel) for Vayu; 
 therefore [2] (a man) is a slayer of a Brahman 5 (through slaying) an 
 
 1 KS. makes the difference between sam^aru- 
 
 kah and asam$arukah. 
 
 2 Cf. KS. xxvii. 9 ; MS. iv. 6. 4 ; £B. iv. 5. 5. 
 
 1-10 ; 2. 2. 5 is only slightly parallel to 
 
 §§ 1, 2. The Agrayana is dealt with in 
 
 33 [h.o.s. 19 ] 
 
 TS. i.4. 10, 11 andi.4. 10 is here alluded to. 
 
 3 See TS. i. 4. 22, which has more verses than 
 
 for the other cups. 
 
 4 See TS. i. 4. 10 a, where no god is specified. 
 
 5 Sayana here with his jdrajanyo garbho bhar- 
 
vi. 5. 10 — ] The Exposition of the Soma Sacrifice [546 
 
 embryo which has not been discriminated. They go to the final bath; 
 they deposit the pots, but lift up (the vessels) for Vayu ; therefore they 
 deposit a daughter on birth, a son they lift up. 1 In that he utters the 
 Puroruc, 2 it is as when one brings (something) to a superior; in that he 
 draws the cup, it is as when having brought (something) to a superior one 
 proclaims (it) ; in that he puts it down, it is as when having deposited 
 something with a superior one goes away. Whatever of the sacrifice is 
 accompanied by a Saman or Yajus, is loose ; whatever by a Re is firm ; 
 they are drawn with a support in front to the accompaniment of a Yajus, 
 (they are drawn) with a support behind 3 to the accompaniment of a Rc, 
 for the support of the sacrifice. 
 
 vi. 5. 11. Some 4 vessels are used (repeatedly), others not. With those that 
 are employed once only ( paracindni ) he conquers yonder world, for yonder 
 world is as it were turned away ( pardn ). 5 With those which are used 
 again he conquers this world, for this world is repeated as it were again 
 and again. Some vessels are used (repeatedly), and others not. Through 
 those that are used once only the plants fade ; through those which are 
 used again [1] the plants revive again. Some vessels are used repeatedly, 
 others not. Through those which are used once only the wild animals go 
 to the forest; through those which are used again the domestic animals 
 come back again to the village. He who knows the foundation of the cups 
 becomes possessed of a (sure) foundation. The hymn called the Ajya 
 (Qastra), that is the foundation of the cups ; in that he recites muttering, 
 that [2] is (the foundation) of the Upahfu and the Antaryama (cups) ; in 
 that (he recites) aloud, that is (the foundation) of the other cups ; he who 
 
 tdram praty avijnatas tena garbhenotpannam 
 brahma jahati is absolutely no help, and 
 cannot have understood the reference. 
 KS. and MS. have bhrunaha, which is 
 much easier. The text here if not due 
 to the later confusion of bhrurui and 
 brahma in this compound may be a sign 
 that the doctrine was then held that 
 before a garbha was born it could be ex- 
 pected to be born in any caste form 
 (cf. the question of gandharva, Hillebrandt, 
 Veil. Myth. i. 427 seq. ; Pischel, Veil. Stud. i. 
 79 ; ii. 246 ; Oldenberg, Religion des Veda, 
 p. 249). In £15. iv. 5. 2. 10 avijflata de- 
 notes one neither clearly male or female. 
 In MS. there should be read, for vijnata 
 sthulyd, ( a)vijnata sthdlya : the correction 
 is certain on comparison of KS. 
 
 1 This phrase, found also in KS. and MS., 
 does not refer to the exposure of female 
 
 children as formerly held ; see Vedic Index, 
 i. 487, and contrast Weber, Ind. Stud. ix. 
 481. 
 
 2 That is, according to the comm., the part 
 
 recited before upaxjamagrhito ’si ; e.g. in 
 TS. i. 4. 4 a : a vayo bhusa. 
 
 3 These phrases refer to the position of upa- 
 
 yd mdgrhito ’si before the Yajus and after 
 the Rc. 
 
 4 Cf. MS. iv. 8. 8. For § 3, cf. above, ii. 3. 2. 6 ; 
 
 for § 4, £B. iv. 2. 4. 18 ; AB. ii. 23. 
 
 5 The idea is that the use is a thing gone by 
 
 ( paracma ) and the case of repetition is one 
 where the next use is pra (forward). The 
 repeated ones are the Upah9u and An- 
 taryama cups ; similarly these cups are 
 drawn with wooden vessels such as 
 those used for Viiyu (vdyavya), while the 
 Agrayana and the Ukthya, &c., with pots 
 ( [sthali ). 
 
547] The Repeated Use of Certain Gups [ — vi. 6. l 
 
 knows thus becomes possessed of a foundation. He who knows the pairing 
 of the cups is propagated with offspring, with cattle, with pairings. Some 
 cups are drawn with pots, some with (vessels) for Vayu ; that is the pairing 
 of the cups. He who knows thus is propagated with offspring, with cattle, 
 with pairings. Indra forcibly drank the Soma of Tvastr; he went to 
 pieces on all sides [3] ; he found no stay in himself ; he saw these cakes 
 as an addition to the pressing, them he offered, and with them he made 
 a stay in himself; therefore as additional to the pressing the cakes are 
 offered ; therefore as additional to the pressing he should partake of the 
 cakes ; verily he makes a stay in himself, and the Soma does not flow through 
 him. The theologians say, ‘ Neither by Rc nor by Saman is the five made 
 up; what then is the fivefold character of the sacrifice?’ Fried grains, 
 mush, rice grains, the cake, clotted milk, thereby the five is made up ; that 
 is the fivefold character of the sacrifice. 
 
 PRAPATHAKA VI 
 
 The Exposition of the Daksind and other Offerings 
 
 vi. 6. 1. The 1 sacrifices with the gifts are offered for the world of heaven. 
 He offers with two (verses) on the Garhapatya ; the sacrificer has two feet ; 
 (verily it serves) for support. He offers in the Agnidh’s altar; verily 
 he ascends the atmosphere. He approaches the Sadas; verily he makes 
 him go to the world of heaven. He offers in the Garhapatya with verses 
 addressed to Surya ; verily he makes him mount yonder world. He offers 
 in the Agnldh’s altar with a verse containing the word ‘ Lead ’, for leading 
 to the world of heaven. ‘ Go to the sky, fly to heaven (with these words) 
 he takes out the gold after the offering [1] ; verily he makes him go to the 
 world of heaven. ‘ With my form I approach your form he says ; for by 
 his form he approaches their form, in that (he approaches) with gold. 
 
 ‘ May Tutha, all knowing, allot to you he says ; Tutha, all knowing, was 
 wont to allot the gifts of the gods ; verily thereby he divides them. ‘ This 
 gift of thine, 0 Agni [2], cometh, impelled by the Soma’, he says, for his gift 
 comes impelled by the Soma. * Lead it by the path of Mitra ’, he says, for 
 atonement. ‘Go ye on by the path of holy order, of brilliant gifts’, he 
 says ; holy order is truth ; verily with truth, with holy order, he divides 
 them. ‘ Leading prosperity by the path of the sacrifice ’, he says, for the 
 gifts go by the path of the sacrifice. ‘ May I win a Brahman to-day [3], 
 a seer and sprung from seers he says ; the learned man is a Brahman, a 
 
 1 Cf. KS. xxviii. 4 ; KapS. xliv. 4 ; MS. iv. 8. 2, 3 ; £B. iv. 3. 4. 6-22. The verses commented 
 on are in TS. i. 4. 43. 
 
vi. 6. 1 — ] The Exposition of the Soma Sacrifice [548 
 
 seer and sprung from seers ; therefore he says thus. £ Gaze on the heaven, 
 gaze on the atmosphere’, he says; verily he makes him go to the world of 
 heaven. ‘ Join those in the seat he says, for friendship. ‘ Given by us. 
 go to the gods, full of sweetness ; enter the giver he says ; ‘ we here are 
 givers; do ye there enter us, full of sweetness’ [4], he says in effect. He 
 gives gold ; gold is light ; verily he places light before, to light up the 
 world of heaven. He gives to the Agnidh ; verily he delights the seasons 
 headed by Agni ; he gives to the Brahman priest, for instigation ; he gives 
 to the Hotr ; the Hotr is the self of the sacrifice ; verily he unites the self 
 of the sacrifice with the gifts. 
 
 vi. 6. 2. He 1 offers the Samistayajuses, for the completion of the sacrifice. 
 Whatever is harsh or injured in the sacrifice, what he passes over, what he 
 does not pass over, what he does redundantly, what he does not do, 2 all that 
 he propitiates with them. He offers nine ; nine are the breaths in man, the 
 sacrifice is commensurate with man ; all the sacrifice he delights thus. He 
 offers six with Res ; the seasons are six ; verily he delights the seasons ; 
 he offers three with Yajuses [1] ; these worlds are three ; verily he delights 
 these worlds. ‘ O sacrifice, go to the sacrifice ; go to the lord of the 
 sacrifice ’, he says ; verily he makes it go to the lord of the sacrifice. 
 ‘ Go to thine own birthplace ’, he says ; verily he makes it go to his 
 own birthplace. ‘ This is thy sacrifice, 0 lord of the sacrifice, with its 
 utterance of hymns and producing noble heroes ’, he says ; verily he 
 confers strength upon the sacrificer. Vasistha Satyahavya asked 3 Deva- 
 bhaga, ‘ When thou didst cause to sacrifice the Srnjayas, with many 
 sacrificers, didst thou cause the sacrifice to rest upon the sacrifice [2] 
 or on the lord of the sacrifice ? ’ He replied, 4 ‘ On the lord of the sacrifice.’ 
 ‘ But in truth Srnjayas have been defeated ’, he said, ‘ the sacrifice should have 
 been made to rest on the sacrifice, to prevent the defeat of the sacrificer.’ 
 ‘Ye gods, that find the way, finding the way, go on the way’, he says; 
 verily he makes the sacrifice to rest upon the sacrifice, to prevent the 
 defeat of the sacrificer. 
 
 1 Cf. MS. iv. 8. 4 ; <?B. iv. 4. 4. 1-14. The 
 
 verses commented on are in TS. i. 4. 44. 
 
 2 The contrast of aiikaroti and napi karoti is 
 
 curious: the comm, illustrates the former 
 by the performance of the fourth ( barhis ) 
 Prayaga at the Avabrthesti contrary to 
 
 the rule that in the case that fore-offer- 
 ing is not used ; the latter he explains 
 absurdly as the omission of a prescribed 
 element, adding that api is kruratfindm 
 samuccayarthah. Probably it is merely an 
 old error for ati. 
 
 3 The alternatives are to stop at h or go on 
 
 with i and k, which are clearly one 
 Mantra only, as the last words here 
 prove. Sayana, however, takes the 
 alternative as stopping at g, which has 
 the words yajnapatim gacha. 
 
 4 Ho is Devabhaga, and the next sentence is 
 
 said by Vasistha ; so Bhask. Delbriick 
 ( Vergl . Synt. ii. 272) takes the whole as the 
 reply of Devabhaga and the first clause as 
 giving the reason for the defeat of the 
 Srnjayas, but this is less probable. 
 
549] 
 
 The Final Bath 
 
 [ — vi. 6. 3 
 
 vi. 6. 3. He 1 offers the Avabhrthayajuses; 2 whatever sin he has committed in 
 the year before, verily that thereby he propitiates. He goes to the waters for 
 the final bath; Varuna is in the waters; verily straightway he propitiates 
 Varuna. The Raksases, following along by the path, seek to injure the 
 sacrifice ; the Prastotr follows along with the Saman, the slayer of Raksases 3 
 is the Saman ; (verily it serves) for the smiting away of the Raksases. 
 Thrice he performs the finale ; these worlds are three ; verily from these 
 worlds [1] he smites away the Raksases. Each one performs the finale ;. 
 for each one is infested by the Raksases, for the smiting away of the 
 Raksases. * King Varuna hath made a broad (path) he says, for support. 
 ‘ A hundred remedies are thine, O king, a thousand ’, he says ; verily 
 he makes medicine for him. * The noose of Varuna is overcome ’, he says ; 
 verily he overcomes the noose of Varuna. He makes offering over the 
 strew, for the support of the oblations ; verily also he offers in what has fire. 4 
 He offers the fore-offerings omitting 5 that to the strew [2]; the strew 
 is offspring; verily he frees offspring from Varuna’s noose. He offers the 
 two portions of butter; verily he does not obstruct the two eyes of the 
 sacrifice. He sacrifices to Varuna; verily he frees him from Varuna’s 
 noose. He sacrifices to Agni and Varuna; verily straightway he frees 
 him from Varuna’s noose. He offers two after-offerings, omitting that to 
 the strew ; the strew is offspring ; verily he frees offspring from Varuna’s 
 noose. He offers four fore-offerings and two after-offerings ; they make 
 up six, the seasons are six [3] ; verily he finds support in the seasons. 
 ‘ O bath, 0 flood ’, he says ; verily he propitiates by this utterance Varuna. 
 ‘ In the sea is thy heart, within the waters’, he says, for Varuna is in the 
 sea. ‘ Let the plants and the waters enter thee ’, 6 he says ; verily he 
 unites him with the waters and the plants. ‘ Ye divine waters, this is thy 
 foetus ’, he says ; that is according to the text. The Soma is cattle [4] ; if 
 he were to partake of the drops, 7 he would be possessed of cattle, but 
 Varuna would seize him ; if he were not to partake, he would have no 
 cattle, but Varuna would not seize him ; he should touch them only, he 
 
 1 Cf. KapS. xlv. 5 ; MS. iv. 8. 5 ; £B. iv. 4. 5. 
 
 1-22. From vdrtmana — cipakatyai is re- 
 peated in TA. v. 9. 3, 4. The verses 
 commented on are in TS. i. 4. 45. 
 
 2 i. e. the sacrifices of the Avabhrtha, accom- 
 
 panied by Yajus verses, arvadnam eka- 
 hdyanat shows an abl. denoting the extent 
 of priority; Delbrfick ( Altind . Synt. p. 113) 
 ignores this usage. 
 
 5 raksoha can be masc., but very possibly it is 
 really the form of the neut. pred. 
 
 4 The Darbha shoot has fire in it : hence 
 
 agnivati. 
 
 5 There are usually five, but now only four. 
 
 6 This is not, like the other verses cited, in 
 
 TS. i. 4. 45. 
 
 7 bhindunam is the reading of the MSS. and 
 
 is clearly correct ; it is found also in 
 Ap£S. xiii. 20. 11 ; B£S. viii. 20 has 
 bindun in Caland’s text. The vindunam 
 of the Bibl. Ind. ed., p. 718, is no doubt a 
 blunder ; the comm, has bhidyata iti vin- 
 davo jalakandh. See also TB. ii. 1. 7. Ip 
 BR. v. 289 ; Weber, Ind. Stud. xiii. 107. 
 
vi. 6. 3 — ] 
 
 The Exposition of the Soma Sacrifice 
 
 [550 
 
 becomes possessed of cattle, Varuna seizes him not. ‘ The noose of Varuna 
 is loosed he says ; verily is he freed from Varuna’s noose. They advance 
 without looking round, for concealment from Varuna. ‘ Thou art fuel ; 
 may we prosper ’, he says ; verily with the kindling-stick they approach 
 the fire in reverence. ‘ Thou art brilliance ; grant me brilliance ’, he says ; 
 verily he bestows brilliance upon himself. 
 
 vi. 6. 4. With 1 the wooden sword he digs up the altar, with the axle of 
 a chariot he measures. He sets up the sacrificial post ; verily gathering 
 together a threefold bolt he hurls it at his foe, to lay him low. If he were 
 to set it up within the altar, he would win the world of the gods ; if 
 outside the altar, the world of men ; he sets it up in the place where the 
 altar and the edge (outside) meet, for the winning of both worlds. He 
 should set (the set) up with the lower parts alike for one who desires the 
 world of the Pitrs, with the girdle part alike for one who desires the world 
 of men, with the top pieces alike for one who desires power, and all alike 
 for one who desires support ; the three in the middle alike for one who 
 desires cattle ; for through them [1] cattle attend (on him) ; verily he 
 becomes possessed of cattle. He should interlock 2 the others; verily 
 he interlocks him with offspring and cattle. If he desire of a man, 
 ‘ May he be liable to die ’, he should set it up for him in grave fashion, 3 
 the northern half the higher, then (the southern) the lower ; this is the 
 grave fashion; he for whom he sets it up thus swiftly dies. For him who 
 desires the heaven he should set it up with the southern half the higher, 
 then the (northern) half the lower ; verily the sacrificer makes it a ladder 
 and a bridge to attain the world of heaven [2]. In that on one post he 
 twines round two girdles, therefore one man wins two wives ; in that he 
 does not wind one girdle round two posts, therefore one wife does not find 
 two husbands. If he desire of a man, ‘ Be a girl born to him ’, he should 
 intertwine 4 (the girdles) near the ends ; verily a girl is born to him ; if he 
 desire of a man, ‘ Be a son born to him ’, he should cover it round right up 
 to the end ; verily a son is born to him [3]. The Asuras drove the gods to 
 the south, the gods repelled them by the Upa9aya (post) ; that is why the 
 
 1 Cf. KS. xxix. 8 ; MS. iv. 7. 9 ; £B. iii. 7. 1. 
 
 22 ; 2. 1-8. This section gives the pecu- 
 liarities of the eleven posts which may 
 
 optionally be substituted for the normal 
 one ; see Hillebrandt, Rituallitteratur, 
 pp. 136,137 ; Ap(JJS. xiv. 5-7 follows this 
 closely, and cf. B£S. xvii. 11-16. There 
 
 are two more posts, the Upa 9 aya, which 
 is not set up, and the Patnivata, used for 
 an offering to Tvastr with the wives. 
 
 2 i. e. make them touch each other. 
 
 3 gartamitam does not mean 1 in eine Grube 
 
 versenkt ’ as taken in Pet. Lexx., but is 
 clearly a noun, and the construction is 
 that of a cognate accusative; a grave is 
 constructed sloping to the south ; cf. <pB. 
 xiii. 8. 1. 7. 
 
 4 Cf. Schwab, Das altindische Thierop/er, p. 72, 
 
 and for the girdles, above, TS. vi. 3. 4. 5, 6. 
 
551] 
 
 The Saci'iftcial Posts and the Victims [ — vi. 6. 5 
 
 Upa^aya has its name. In that the Upafjaya lies near (upaedye) on the 
 south, (it serves) to drive away the foe. All the other posts have victims 
 (attached), the Upatyaya has none, its victim is the sacrificer; if he were not 
 to indicate (a victim), the sacrificer would be ruined. ‘ N.N. is thy victim ’, 
 (with these words) he should indicate whomsoever he hates ; whom he 
 hates [4], him he indicates as a victim to it. If he hates not, ‘ The mole 
 is thy victim ’, he should say ; he harms not domestic nor wild animals. 
 Prajapati created offspring ; he was destitute of proper food, he saw this set 
 of eleven, and therewith he won proper food. In that there are ten posts, 
 the Viraj has ten syllables, and the Viraj is food, he wins proper food by the 
 Viraj [5] ; thereby he milks the eleventh breast of her. In that the set of 
 eleven (is set up), a thunderbolt is set up ; it is liable to crush the sacrifice 
 face to face ; in that he sets up (the stake) (for Tvastr) with the wives, 1 (it 
 serves) to establish the sacrifice and to bind. 
 
 vi. 6. 5. Prajapati 2 created offspring ; he thought himself emptied, he saw 
 this set of eleven (victims), with it he bestowed life, power, and strength 
 upon himself ; he who sacrifices creates as it were offspring ; then he is as 
 it were emptied ; in that this set of eleven is (offered), with it the sacrificer 
 bestows life, power, and strength upon himself. With (the victim) for 
 Agni he scatters, with that for Sarasvati he makes a pairing, with that for 
 Soma he impregnates seed [1], with that for Pusan he propagates. There 
 is one for Brhaspati ; Brhaspati is the holy power (Brahman) of the gods : 
 verily with the holy power (Brahman) he produces offspring for him. 
 There is one for the All-gods ; offspring are connected with the All-gods ; 
 verily he produces offspring for him. By that for Indra he wins power, by 
 that for the Maruts the people, by that for Indra and Agni force and might. 
 That for Savitr is for instigation, that for Varuna to free oneself from 
 Varuna’s (noose). In the middle he offers that for Indra ; verily in the 
 middle he bestows power on the sacrificer [2]. In front of that for Indra 
 he offers that for the All-gods ; food is connected with the All-gods ; verily 
 he puts food in front ; therefore food is eaten in front. Having offered 
 that for Indra he offers that for the Maruts ; the Maruts are the people ; 
 verily he fastens the people to him. If he desire, ‘ May he who has 
 attained (power) be banished ; may he who is banished return (to power) ’, 
 in the place of that for Indra he should offer that for Varuna, in the place 
 
 1 Hardly for Agni as BR. and MW. take it. 
 
 The offering is given to Tvastr (vi. 6. 6. 2); 
 cf. for the ordinary rite, Hillebrandt, 
 Neu- und Vollmondsopfer, pp. 154, 155 ; 
 Schwab, Das altindische Thieropfer, p. 159. 
 
 2 Cf. KS. xxix. 9 ; KapS. xlvi. 2 ; MS. iv. 7. 8 ; 
 
 $B. iii. 9. 1. 5-25. This section gives the 
 
 eleven victims ; cf. B£S. xvii. 13, 14, where 
 the order is, on the north the victims 
 for Sarasvati, Pusan, the All-gods, Maruts, 
 Savitr ; on the south those for Soma, 
 Brhaspati, Indra, Indra and Agni, Varuna, 
 with that for Agni in the centre. 
 
vi. 6. 5 — ] The Exposition of the Soma Sacrifice [552 
 
 of that for Varuna that for Indra [3]. He who has attained (power) is 
 banished, he who is banished returns (to power). 1 If he desire, ‘ May the 
 people fall into confusion ’, he should interchange the animals ; verily he 
 causes the people to fall into confusion. If he should offer that to Varuna 
 along the stream of the waters, Varuna would seize his offspring ; he offers 
 (the victim) facing north on the south side 2 against the stream of the waters, 
 to prevent Varuna seizing his offspring. 
 
 vi. 6. 6. Indra 3 caused Manu to sacrifice with his wife ; after she had been 
 encircled with fire he let her go ; therewith Manu prospered ; in that he lets 
 go (the victim), (for Tvastr) with the wives, the sacrificer prospers with the 
 prosperity with which Manu prospered. From what is unsupported in 
 the sacrifice the sacrifice comes to ruin ; as the sacrifice comes to ruin the 
 sacrificer comes to ruin along with it ; in that he completes (the offering) 
 (for Tvastr) with the wives with butter, (it serves) to support the sacrifice, 
 and as the sacrifice finds support, the sacrificer finds support along with it. 
 The offering of the caul [1] has been performed, the offering of the cow is 
 not yet over, then he performs (the offering) (for Tvastr) with the wives ; 
 verily he performs it at the right moment ; then indeed comes the conclusion. 
 It is for Tvastr; Tvastr of the seed that is spilt moulds forms, him he 
 sets loose as a male among wives ; he for him moulds forms, 
 vi. 6. 7. They 4 kill the Soma in that they press it; in that there is 
 (an oblation) of Soma, that is as when they slay for the dead a barren cow. 5 
 If he were to offer in the northern half or the middle, he would cause 
 conflict with the gods ; he offers on the southern half ; this is the quarter of 
 the Pitrs ; verily in their own quarter he propitiates the Pitrs. They give 
 to the Udgatrs, (the oblation) of Soma has the Saman for its deity ; whatever 
 
 1 Cf. the strife of Varuna and Indra, Mac- 
 
 donell, Vedic Mythology, pp. 65, 66. 
 
 2 The meaning is that the animal to Varuna 
 
 is offered as the eleventh, and that is 
 on the south side of the middle post 
 (the Agnistha). As the posts slope off 
 towards the north , the offering as made at 
 the northern post would have been abhi- 
 vahatcih, ‘according to the stream.’ The 
 order is (Ap£S. xiv. 6. 13-15) that to 
 Agni at the Agnistha, then north one 
 to Sarasvati, then south one to Soma, 
 and so on, ending with the eleventh. 
 
 3 Cf. KS. xxx. 1 ; KapS. xlvi. 4 ; MS. iv. 8. 1. 
 
 In £B. i. 1.4. 16 there is a brief allusion 
 
 to the sacrifice of Indra’s wife. The 
 section gives the treatment of the offer- 
 ing to Tvastr, which is not slain but 
 
 allowed to go loose after the Paryagni 
 ceremony is over. It is performed after 
 the omentum of the cow ( vctfa ) is offered, 
 but before the other portions are dis- 
 posed of. The Yupa is set up before 
 the (^alamukhlya, without a top, navel- 
 high, on unstrewn ground, and the vic- 
 tim is a hairy uncastrated tawny bull ; 
 see Ap<pS. xiv. 7. 12-18 ; B^S. xvii. 15, 
 where the victim is a goat. 
 
 4 Cf. KS. xxix. 2, 4 ; KapS. xiv. 3, 5, 6 ; MS. 
 
 iv. 7. 2 ; 8. 6. This section gives some 
 details of the Soma oblation, the offering 
 of ghee, and the offering of a cow ; see 
 Ap<?S. xiii. 13. 14-14. 4 ; M<?S. ii. 6. 2. 1-8. 
 
 5 For this offering see Hillebrandt, Ritual- 
 
 litteratur, p. 88. 
 
553] 
 
 The Animal Offerings [ — v. i.6. 8 
 
 of the Saman they do amiss, that is the atonement for it. They look at 
 [1] (the victim) for Soma is a purifier; verily they purify themselves. 
 He who cannot see himself would be dead. Having made it full all round, 1 
 he should look at (it), for in it he sees himself ; verily also he purifies 
 himself. He whose mind is gone should look at (it), (saying), ‘ That mind 
 of mine which hath gone away, or which hath gone elsewhere, by means of 
 King Soma, we keep within us’; 2 verily he keeps his mind in himself [2], 
 his mind is not gone. At the third pressing the sacrifice departs from him 
 who has sacrificed to him who has not sacrificed ; he offers ehee with 
 
 ' o 
 
 a verse to Agni and Visnu ; all the deities are Agni, the sacrifice is Visnu ; 
 verily he supports the deities and the sacrifice. He sacrifices muttering, 
 for pairing. The theologians say, ‘ Mitra appropriates the well-performed 
 part of the sacrifice, Varuna the ill-performed; where then is the sacrifice, 
 and where the sacrificer? ’ In that he offers a cow to Mitra and Varuna, 
 by Mitra [3] he propitiates the well-performed part of the sacrifice, by 
 Varuna the ill-performed ; the sacrificer is not ruined. Even as men 
 plough the field with the plough, so do the Rc and the Saman plough 
 the sacrifice ; in that he offers a cow to Mitra and Varuna, verily he rolls 
 a roller 3 over the ploughed-up sacrifice, for atonement. The metres of 
 him who has sacrificed 4 are worn out, the cow is the sap of the metres ; 
 in that he offers the cow to Mitra and Varuna, he again delights the 
 metres, to drive away weariness ; verily also he bestows sap upon the metres, 
 vi. 6. 8. The 5 gods divided up power and strength ; what there was left 
 over became the Atigrahya cups, and that is why the Atigrahyas have their 
 name. In that the Atigrahyas are drawn, verily thus the sacrificer bestows 
 upon himself power and strength, brilliance by that for Agni, power by 
 that for Indra, splendour by that for Surya. The Atigrahyas are the 
 support of the sacrifice, the Prsthas 6 are the two wheels ; if he were not to 
 
 1 abhidadim is supported by the MSS. ( °dadhim 
 
 in D is a mere slip), and the comm, 
 which has diyate praksipyata djyam asminf 
 carau ; Ap£S. xiii. 14. 3 : ujyendbhidadim 
 krtvd. The subjects are the Udgatrs, 
 though some Sutras .give the Adhvaryus, 
 according to comm, on Ap. xiii. 14. 2. 
 
 2 In KS. and MS. yamdm gatam is read. 
 
 3 The comm, has gomayddi dravyam for mat- 
 
 yam, but the sense ‘ roller ’ is no doubt 
 more probable ; cf. PB. ii. 9. 2. 
 
 * This is not a case of a participle for a finite 
 verb, but it is a predicative participle 
 with the common omission of the 
 copula. 
 
 34 [h.o.s. 19] 
 
 5 Cf. KS. xxix. 7 ; KapS. xlv. 8 ; MS. iv. 7. 3 ; 
 
 £B. iv. 5. 4. 2-14. The Atigrahyas are here 
 briefly considered ; see TS. iii. 3. 1. 1, 2 ; 
 5. 10. 1. Ap., Bhar., and Hiranyakeijin 
 attach them to the Agrayana, Baudh. 
 xiv. 10 only mentions them in his supple- 
 mentary remarks, while £B. only admits 
 them in the Dvadacjahas ; see Caland and 
 Henry, V Agnistoma, p. 166 n. The TS. 
 orders it as part of the Agnistoma itself, 
 as well as in the Prsthya Sadaha and the 
 Vi 9 vajit. 
 
 6 i.e. the six Stotras. The reading is no 
 
 doubt pfsthye na ; prsthena in Bibl. Ind. is 
 a mere blunder. 
 
vi. 6. 8 — ] The Exposition of the Soma Sacrifice [554 
 
 draw them in the Prsthya (rite), the Prsthas would destroy the sacrifice in 
 front; if he were to draw them in the Ukthya [1], the Atigrahyas would 
 destroy the sacrifice behind ; but they should be drawn in the Vhyvajit 
 with all the Prsthas, so that the sacrifice may have all its strength. 
 Prajapati indicated the sacrifices to the gods, he put away their dear forms, 
 they became the Atigrahyas ; ‘ Bodiless is his sacrifice ’, they say, ‘ for 
 whom the Atigrahyas are not drawn.’ They should be drawn also in the 
 Agnistoma, so that the sacrifice may have its body. All the deities were 
 alike, and were not discriminated ; these gods [2] saw these cups and drew 
 them, Agni that for Agni, Indra that for Indra, Surya that for Surya ; 
 then indeed were they discriminated from the other gods ; he, for whom 
 knowing thus these cups are drawn, is discriminated from his evil foe. 
 ‘ These worlds must be made full of light, with like strength ’, they say ; 
 verily with that for Agni he bestows light on this world, with that for 
 Indra on the atmosphere, for Indra and Vayu are yoke-fellows ; with that 
 for Surya on yonder world [3] he bestows light; full of light these 
 worlds become for him ; he makes them of like strength. Bamba 1 and 
 Vi 9 vavayasa found these cups, and to them these worlds, the distant and 
 the near, became revealed ; to him, for whom knowing thus these cups are 
 drawn, these worlds, the distant and the near, become revealed, 
 vi. 6. 9. Whatever 2 the gods did at the sacrifice the Asuras did. The gods 
 caused the metres and the pressings to find support in the Adabhya ; then 
 the gods prospered, the Asuras were defeated ; he, for whom knowing thus the 
 Adabhya is drawn, prospers himself, his foe is defeated. Because the gods 
 deceived the Asuras with the Adabhya (undeceivable), that is why the 
 Adabhya has its name. He who knows thus deceives his foe; his foe 
 deceives him not [1], The Adabhya is the form of Prajapati, called the 
 freer ; he draws from (the Soma) which is tied up, for freedom ; he who 
 knows thus is set free from his evil foe. They kill the Soma in 
 that they press it ; in the slaying of the Soma the sacrifice is slain, with 
 the sacrifice the sacrificer. The theologians say, ‘ What is it that the 
 sacrificer does in the sacrifice whereby he goes alive to the world of 
 heaven 1 ’ The Adabhya is the taking alive ; he draws from (the Soma) 
 before pressing; verily he makes him go alive to the world of heaven. 
 
 1 For the two cf. Vedic Index, ii. 60. The 
 comm.’s version Bambdf ca Vifvavayaf ca 
 devdh is ludicrously wrong ; Weber notes 
 that lamba° is found in the Gana vanaspati 
 to Panini, vi. 2. 140. 
 
 * Cf. KS. xxx. 7 ; MS. iv. 7. 7 ; £B. xi. 6. 9. 
 1-12. For the verses see TS. vi. 3. 3, 4. 
 
 This section deals with the Adabhya 
 cup, which comes before the Upan^u, &c. 
 (TS. i. 4. 1). Like the Aruju (TS. vi. 6. 
 10) it is not an essential part of the sac- 
 rifice (Caland and Henry, L’Agnittoma, 
 p. 149 n.). 
 
555] 
 
 The Ahgu and Sodagin Cups [ — vi. 6. 1 1 
 
 Now they break the sacrifice asunder when they make it find support 
 in the Adabhya ; he lets go the shoots, for the continuance of the sacrifice, 
 vi. 6. 10. The 1 gods drew the cups in a line; Prajapati saw this Ahqu, 
 drew it, and therewith prospered. Verily he, for whom knowing thus 
 the An<?u is drawn, prospers. He draws from (the Soma) when it has been 
 once pressed, for once he prospered thereby. He draws with the mind, 
 for Prajapati is mind as it were; (verily it serves) to obtain Prajapati. 
 He draws with (a vessel) of Udumbara ; the Udumbara is strength ; verily 
 he wins strength ; it has four comers ; verily he finds support in the quar- 
 ters [1]. He who knows the foundation of the A119U becomes possessed 
 of a foundation. The Saman is that called the Vamadevya; singing in his 
 mind that foundation he draws ; verily he becomes possessed of a foundation. 
 If the Adhvaryu were not to make a success of drawing the Arnju, for both 
 the Adhvaryu and the sacrificer would it go ill ; if he were to make a success, 
 for both would it go well ; he draws without breathing ; this is its success. 
 He breathes 2 over gold ; gold is immortality, breath is life ; verily with 
 life he quickens immortality ; it is of a hundred (Krsnalas) in weight, man 
 has a hundred (years of) life, a hundred powers ; verily in life, in power he 
 finds support. 
 
 vi. 6. 11. Prajapati 3 assigned the sacrifices to the gods; he thought himself 
 emptied ; he pressed over himself the power and strength of the sacrifice 
 in sixteen ways ; 4 that became the Sodagin ; there is no 5 6 sacrifice called 
 Sodagin ; in that there is a sixteenth Stotra and a sixteenth Qastra, therefore 
 is it the Sodagin, and that is why the Sodaijin has its name. In that the 
 Sodagin is drawn, so the sacrificer bestows power and strength upon himself. 
 To the gods the world of heaven [1] did not become manifest ; they saw 
 this Sodagin, and drew it ; then did the world of heaven become manifest to 
 them ; in that the Sodagin is drawn, (it serves) for the conquest of the world 
 of heaven. Indra was the youngest of the gods, he had recourse to Prajapati, 
 
 1 Cf. KS. xxix. 6 ; KapS. xiv. 7 ; MS. iv. 7. 7. 
 
 For the verses see TS. iii. 3. 3, 4. This 
 section deals with the Ahcju cup. 
 
 2 If he must breathe, that is to say. 
 
 3 Cf. £B. iv. 5. 3. 1-8 ; PB. xii. 13. 1-33. For 
 
 the Sodacjin Graha see Ap£S. xiv. 2. 3 seq., 
 and cf! TS. i. 4. 37-42. 
 
 4 For akkhidat (read in AB. ; akhkhidat in 
 
 CDW.) cf. TS. ii. 1. 5. 1 ; 1. 4 ; a and pra 
 kkhidate iv. 5. 9. 2 ; akkhidrd, iii. 5. 8. 1. 
 The double aspirate must be rejected ; 
 see TPr. xiv. 8 with Whitney’s note ; 
 Weber, Ind. Stud. xiii. 107. 
 
 6 The denial of the Soda 9 in as a sacrifice (viz. 
 
 the fourth Sanstha) is very strange, as in 
 vii.4. 3. 5; 7.3 ; 10. 1 the Soda^n appears as 
 a full Sanstha ; cf. Ind. Stud. ix. 120, 121 ; 
 x. 352. Yet the suggestion of Weber that 
 a polemic against the view is meant is 
 supported by the comm, on PB. ix. 3. 1, 
 and the comm, here has sa ca somayaga- 
 vyatirikto yajnah kcifcin nutano na. Bhask. 
 makes sense by holding the sense to be 
 that this is the only Sodaijin. Px-obably the 
 sense is merely that the Soda 5 in is essen- 
 tially a mere variant of the Agnistoma. 
 But to read sa for na is very tempting 
 and the sense would run on well thus. 
 
[556 
 
 vi. 6. 11 — ] The Exposition of the Soma Sacrifice 
 
 he bestowed on him the Soda^in, he drew it; then indeed did he attain 
 the summit of the gods ; he for whom knowing thus the Sodaijin [2] is 
 drawn attains the summit of his equals. He draws at the morning pressing ; 
 the Soda^in is the thunderbolt, the morning pressing is the thunderbolt; verily 
 he draws it from its own birthplace. At each pressing he draws ; verily 
 from each pressing he produces it. At the third pressing he should draw (it) 
 for one who desires cattle ; the Sodatpn is the thunderbolt, the third pressing 
 is cattle ; verily by means of the thunderbolt he wins for him cattle from 
 the third pressing. He should not draw (it) in the Ukthya ; the Ukthas are 
 offspring and cattle ; if he were to draw (it) in the Ukthya [3], he would 
 consume his offspring and cattle. He should draw (it) for one who desires 
 cattle in the Atiratra ; the Soda^in is the thunderbolt ; verily having won 
 cattle for him by the thunderbolt, he calms them later with (the Qastras of) 
 the night. 1 He should also draw (it) in the Agnistoma for a Rajanya, for 
 a Rajanya sacrifices desiring distinction ; verily in the day rite he grasps 
 a bolt for him, and the bolt kindles him to prosperity, or it burns him ; 
 the twenty-onefold is the Stotra used, for support ; what is recited has 
 the word ‘ bay ’ in it ; 2 he obtains the dear abode of Indra [4]. The 
 smaller metres were among the gods, the larger among the Asuras; the 
 gods recited the larger metre with the smaller on either side ; then indeed 
 did they appropriate the world of the Asuras. In that he recites the larger 
 metre with a smaller metre on either side, verily thus he appropriates the 
 world of his foe. 3 4 They make six syllables redundant ; the seasons are six ; 
 verily he delights the seasons. They place four in front [5] ; verily he 
 wins four-footed cattle ; two last ; verily he wins two-footed (cattle) ; they 
 make up an Anustubh ; the Anustubh is speech, therefore speech is the 
 highest of the breaths. When the sun is half-set, he sets about the Stotra 
 of the Soda^n ; in this world Indra slew Vrtra; verily straightway he 
 hurls the bolt against his foe. The sacrificial fee is a reddish-brown horse ; 
 that is the form of the bolt ; (verily it serves) for success. 
 
 1 The Atiratra is one where there is an all- 
 
 night sitting and thirteen extra (^astras 
 and Stotras in addition to the sixteen of 
 the Soda^n ; Caland and Henry, L' Agni- 
 stoma, p. viii. 
 
 2 The £astra begins RV. i. 84. 2 (TS. i. 4. 38 a). 
 
 3 The 9' as * , ra contains a variety of metres, 
 
 RV. i. 16. 1-3 (Gayatri), i. 82. 1 and 3 and 
 
 4 (Pankti), viii. 12. 26-27 (Usnih) ; iii. 44. 
 1-3 (Brhatl). Of these the Paiiktis are 
 surrounded by Gayatri and Usnih verses. 
 The six syllables below arise from the 
 
 position that a set of 28 + 38 + 30 syllables 
 are to yield 32 + 32 + 32 ( = Anustubhs), 
 i. e. add 4 to the first and 2 to the last. 
 The Viharanaof the verses into Anustubhs 
 is described in A. 9 S. vi. 3. 12, 13 : the first 
 Pada of the Gayatri is followed by the 
 first of the Pankti ; the second by the 
 second, the third by the third, and a 
 fourth half-verse is made up by the last 
 two Padas of the Pankti, i.e. Gayatri and 
 Pankti yield a total of two Anustubhs. 
 
KANDA VII 
 
 The Explanation of the Soma Sacrifice ( continued ) 
 
 PRAPATHAKA I 
 
 The One Day Sacrifices 
 
 vii. 1. 1. Production 1 of offspring is light. 2 Agni is the light of the gods; 
 the Viraj is the light of the metres. The Viraj of speech ends in 
 Agni ; 3 it is produced according to the Viraj. Therefore it is called 
 light. Two Stomas bear the morning pressing, like expiration and inspira- 
 tion ; two the midday pressing, like eye and ear ; two the third pressing, 
 like speech and support. This sacrifice is commensurate with man, and is 
 perfect [l]. 4 5 Whatever desire a man has, he wins by it, for one wins all by 
 that which is perfect. By means of the Agnistoma Prajapati created off- 
 spring ; by means of the Agnistoma he grasped them. When he grasped them 
 the mule escaped. Following it he took its seed, and placed it in the ass. 
 Therefore the ass has double seed. They also say, ‘ He placed it in the mare.’ 
 Therefore the mare has double seed. They also say, ‘ In the plants [2] he 
 placed it.’ Therefore plants, though not anointed, glisten. 6 They also say, 
 ‘ He placed it in offspring.’ Therefore twins are born. Therefore the mule 
 has no offspring, for his seed has been taken from him. Therefore he is not 
 suitable for the sacrifice, 0 but is suitable if there is a sacrifice when one 
 gives (to the priests) all one’s goods or a thousand, for he escaped. He who 
 knowing thus sacrifices with the Agnistoma begets unborn offspring and grasps 
 those that are born. Therefore they say, ‘ It is the best of sacrifices [3].’ 
 Prajapati indeed is the best, for he sacrificed with it first. Prajapati 7 desired, 
 
 ‘ May I have offspring.’ He meted out the Trivrt from his mouth. After 
 
 1 This section declares the importance and 
 
 glory of the Agnistoma, the first form of 
 the Jyotistoma. Cf. PB. vi. 1. 1-12. 
 
 2 i. e. among men. 
 
 3 i. e. because the last Stotra, the Yajna- 
 
 yajniya, is addressed to Agni ; see SV. i. 
 1. 1. 4. 1 ; ii. 1. 1. 20. 1. See for the 
 Stotras, Eggeling, SBE. xxvi. 325, n. 2 ; 
 the text of each is given by Caland and 
 Henry, V Agnistoma. 
 
 1 dsthuri means literally ‘ not having a single 
 horse’. The Vedic chariot required two 
 horses, and one is always regarded as 
 inadequate. Cf. Vedic Index, ii. 221 seq. 
 
 5 For all this cf. JB. i. 67 ; Oertel, Trans. 
 
 Connect. Acad. xv. 175 seq. The translation 
 here follows Geldner, Ved. Stud. iii. 176, 
 and Oertel, 176, n. 1, who compares 
 samanjan in KV. x. 45. 4. The version 
 of PW. ‘the wood (axle) of the chariot 
 creaks when it is not oiled ’ is certainly 
 impossible. The plants occur in MS. i. 8. 2 ; 
 KS. vi. 2, and the mention of them here 
 is possibly, as Oertel thinks, interpolated. 
 
 6 barhisi, literally ‘at the sacrificial strew’, 
 
 used curiously here to denote an ordinary 
 sacrifice as opposed to an extraordinary 
 one. 
 
 7 For this cf. Muir, Sanskrit Texts, i 2 . 15 seq. 
 
[558 
 
 vii. 1. 1 — ] 
 
 The One Day Sacrifices 
 
 it the god Agni was created, the Gayatrl metre, the Rathantara Saman, of 
 men the Brahman, of cattle the goat ; therefore are they the chief, for they 
 were produced from the mouth. From the breast and arms he meted out 
 the Pahcada9a Stoma. After it the god Indra was created, the Tristubh 
 metre, the Brhat [ 4 ] Saman, of men the Rajanya, of cattle the sheep. There- 
 fore they are strong, for they were created from strength. From the 
 middle he meted out the Saptada9a Stoma. After it the All-gods as deities 
 were created, the Jagatl metre, the Vairupa Saman, of men the Vai9ya, of 
 cattle cows. Therefore are they to be eaten, for they were created from 
 the receptacle of food. Therefore are they more numerous than others, for 
 they were created after the most numerous of the gods. From his feet he 
 meted out the Ekavir^a Stoma. After it the Anustubh metre [ 5 ] was 
 created, the Vairaja Saman, of men the Qudra, of cattle the horse. Therefore 
 the two, the horse and the Qudra, are dependent on others. Therefore the 
 Qudra is not fit for the sacrifice, for he was not created after any gods . 1 
 Therefore they depend on their feet, for they were created from the feet. 
 The Trivrt is the breaths ; the Pancada9a the half-months ; the Saptada9a 
 Prajapati ; 2 these worlds are three ; the Ekavir^a is the sun yonder. In this 
 they rest, in this they find support. He who knows thus rests on this, finds 
 support in this. 
 
 vii. 1 . 2 . At 3 the morning pressing he keeps glorifying the Trivrt Stoma by 
 the Gayatrl metre ; the Pancada9a Stoma by the Trivrt, which is splendour ; 
 the Saptada9a by the Paiicada9a which is force and strength; the Ekavir^a 
 by the Saptada9a which is connected with Prajapati and causes begetting. 
 Yerily thus Stoma glorifies Stoma; verily also Stoma leads Stoma forth. 
 As many as are the Stomas, so many are desires, so many the worlds, 
 so many the lights ; verily so many Stomas, so many desires, so many 
 worlds, so many lights does he win. 
 
 vii. 1 . 3 . The 4 theologians say, ‘He indeed would really sacrifice, who having 
 sacrificed with the Agnistoma should also sacrifice with the Sarvastoma.’ 
 If they omit the Trivrt Stoma, then his vital airs are omitted, but he 
 who offers the sacrifice does so with the wish, ‘ May it 5 be in my vital 
 airs. If they omit the Pancada9<a Stoma, his strength is omitted, but 
 he who offers the sacrifice does so with the wish, ‘May it be in my 
 
 1 Muir reads anvasrjyanta, but the sing, is 
 
 clearly in order, and is supported by the 
 comm. here. Bhaskara points out that 
 neither the horse nor the (ludra was 
 created along with the deities. 
 
 2 Cf. PB. iv. 6. 4. 
 
 3 This section briefly glorifies the four Stomas 
 
 of the Agnistoma. 
 
 * This section is intended to show that both 
 the Agnistoma and the Atiratra, which 
 is called Sarvastoma, as having all the 
 Stomas, including the Trinava and the 
 Trayastrir^a as well as the ordinary four, 
 should be celebrated (cf. PB. xx. 2. 11). 
 
 5 i. e. the sacrifice. 
 
559] 
 
 The Ahlna Sacrifices [ — vii. 1. 4 
 
 strength.’ If they omit the Saptada<?a Stoma [1], his offspring is omitted, 
 but he who offers the sacrifice does so with the wish, ‘ May it be in my 
 offspring.’ If they omit the Ekavirnja Stoma, his support is omitted, but 
 he who offers the sacrifice does so with the wish, ‘May it be in my 
 support.’ If they omit the Trinava Stoma, his seasons and the strength of 
 the Naksatras are omitted, but he who offers the sacrifice does so with the 
 wish, ‘May it be in my seasons and the strength of the Naksatras’ 1 [2]. 
 If they omit the Trayastrir^a Stoma, his deities are omitted, and he who 
 offers the sacrifice does so with the wish, ‘ May it be in my deities.’ He 
 who knows the lowest of the Stomas attaining the first place, 2 obtains him- 
 self the first place. The Trivrt is the lowest of Stomas, the Trivrt occupies 
 the first place. He who knows thus obtains the first place. 
 
 The Exposition of the Sattras 
 
 The Ahlna Sacrifices 
 
 vii. 1. 4. The 3 Angirases performed a sacrificial session. They went to the 
 world of heaven. Of them Havismant and Haviskrt were left behind. 
 They desired, ‘ May we two go to the world of heaven.’ They two saw this 
 two-night rite, they grasped it, and sacrificed with it. Then they went to 
 the world of heaven. He, who knowing thus offers the two-night sacrifice, 
 goes to the world of heaven. They went with the first day and arrived 
 with the second [1]. The first day is the Abhiplava, 4 the second the com- 
 plete ( gati ). The first day is the Jyotistoma form of the Agnistoma ; 5 with 
 it he wins splendour. The second day is an Atiratra with all the Stomas, that 
 he may obtain all and win all. On the first day the Saman is in the Gayatri 
 
 1 The Naksatras are twenty-seven and so are 
 connected with the Trinava Stoma where 
 the Stotriyas are made to be twenty- 
 seven in number. For the connexion of 
 the seasons and the Stoma cf. PB. iv. 1. 
 10 ; for the naksatriyu viraj cf. TB. i. 5. 
 1, 2; iii. 1. 1-6 £A. ii. 16. 
 
 4 This is a reference to the fact that in the 
 Atiratra there is in the last Sandhistotra 
 the Trivrt as the final element ; PB. ix. 
 1. 28 ; 2. 4. 
 
 3 Cf. PB. xx. 11. 1-11, which covers the same 
 ground in less detail. 
 
 ■* The Abhiplava Sadaha is a principal element 
 of a Sattra or sacrificial session : it con- 
 sists of a period of six days in which are 
 
 recited alternatively the Brhat and the 
 Rathantara Samans, as opposed to the 
 Prsthya Sadaha where there is a daily 
 
 change of Saman. Here Abhiplava ap- 
 plies to the first day of a two days’ 
 festival. Cf. Caland and Henry, L’ Agni- 
 stoma, p. x, and see BQS. xvi. 24. 
 
 5 Jyotistoma is more properly the generic 
 term which includes all the varieties, 
 Agnistoma, Ukthya, Sodayin, Atiratra, 
 Aptoryama, Atyagnistoma, Vajapeya. 
 The Agnistoma, the simplest form, has 
 twelve (Jlastras and twelve Stotras. The 
 Atiratra is more complicated and has 
 twenty-nine. The comm, on PB. thinks 
 that the Jyotistoma includes the Agni- 
 stoma because it has fifteen Stotras (i. e. 
 he takes it as an Ukthya). Here it has 
 its specific sense of a special form of 
 Agnistoma with a peculiar arrangement 
 of the Stomas, for which see TS. vii. 2. 
 4. 2; 4. 11. 1, 2. 
 
vii. 1. 4 — ] 
 
 The Ahlna Sacrifices [560 
 
 (metre). The Gayatri is brilliance and splendour; verily he bestows brilliance 
 and splendour on himself. On the second day (the Saman) is in the Tristubh 
 metre. The Tristubh is force and strength; verily he bestows force and 
 strength on himself. The Saman on the first day [2] is the Rathantara. 1 
 The Rathantara is this (earth) ; verily he stands firm on this (earth). (The 
 Saman) on the second is the Brhat. The Brhat is yonder (sky) ; verily he 
 stands firm on yonder (sky). They 2 3 say, ‘Where are the Jagati and the 
 Anustubh ? ’ On the first day the Saman is that of Vikhanas ; verily he 
 does not leave the Jagati. On the second it is the Sodafjin ; verily he does 
 not leave the Anustubh. Then they say, ‘ If the days fall in the same half- 
 month, then the strength of one day only will belong to the rite.’ The first 
 day takes place on the night of new moon ; the second on the next day , s 
 verily the days fall on separate half-months, and have the several strengths. 
 The first day has Havismant, the second Haviskrt in the finale, for support. 4 
 vii. 1. 5. This 5 was in the beginning the waters, the ocean. In it Prajapati 
 becoming the wind moved. He saw her, and becoming a boar he seized 
 her. Her, becoming Viijvakarma, he wiped. She extended, she became the 
 earth, and hence the earth is called the earth (lit. ‘the extended’). In her 
 Prajapati made effort. He produced the gods, Yasus, Rudras, and Adityas. 
 The gods said to Prajapati, ‘ Let us have offspring.’ He said [1], ‘ As I have 
 created you by penance, so seek ye offspring in penance.’ He gave to them 
 Agni as a support, saying, ‘ Strive with that support.’ They strove with 
 Agni as a support. After a year they produced one cow. They gave 
 it to the Yasus, Rudras, and Adityas, saying * Guard it.’ The Vasus, 
 Rudras, and Adityas guarded it. It produced for the Vasus, Rudras, 
 and Adityas (each) three hundred and thirty-three [2]. Thus she 
 became the thousandth. The gods said to Prajapati, ‘ Cause sacrifice to be 
 made to us with a thousand.’ He caused sacrifice to be made by the Vasus 
 with the Agnistoma. They won this world and gave (the thousandth). 
 
 1 For the Samans prescribed cf. Ap£S. x. 2. 
 
 6, 7. 
 
 2 They wish to have the metres, Jagati and 
 
 Anustubh, and so use the Vaikhanasa 
 Saman (SV. i. 3. 2. 1. 1) which is in the 
 Brhatl metre and 4 Brhatls = 3 Jagatls, 
 which gives the Jagati metre. The 
 Anustubh is also worked out of the 
 Sodaijin Saman, the Gaurivita (SV. i. 2. 
 2. 3. 4), which is properly a Gayatri. 
 
 3 Here the half-month ends apparently with 
 
 the now moon, and the new half-month 
 
 begins with the day after new moon, tlio 
 amunta system of later times, if tlio half- 
 
 months are also in different months, but 
 the purnimanta if not ; Thibaut, Ind. Ant. 
 xxiv. 88. 
 
 4 The Nidhana is the finale of a Saman, the 
 parts being Prastava, Udgitha, Prati- 
 hara, Upadrava, and Nidhana (CU. ii. 2-7 ; 
 AB. iii. 2. 12 ; AA. ii. 3. 4, &c.). For the 
 Samans of Havismant and Haviskrt cf. 
 SV. ii. 1. 2. 16 and ii. 1. 1. 15; Uha 
 Gana, xi. 2. 8 and 7 ; PB. xx. 11. 3. 
 
 15 In vii. 1. 5-7 the Gargatriratra, or three- 
 night feast of Garga, is described. 5 con- 
 tains a legend in explanation of it. Cf. 
 PB. xx. 14-16 ; B^S. xvi. 25-27. 
 
561] 
 
 The Triratra of Garga 
 
 [ — vii. l. 5 
 
 He caused sacrifice to be made by the Rudras with the Ukthya. The)' won 
 the atmosphere and gave (the thousand). He caused sacrifice to be made 
 by the Adityas with the Atiratra. They won yonder world, and gave (the 
 thousand). Now the atmosphere [3] was broken. Therefore the Rudras 
 are murderous, for they have no support. Therefore they say, ‘ The mid- 
 most day of the three-day night is not fixed ; for it was moved.’ The 
 Ajya (Qastra) of the midmost day is in the Tristubh metre. He recites the 
 Sariiyana 1 hymns, then recites the Soda^n, that the day may be made firm 
 and be not loose. Therefore in the three-night rite, the first day should be 
 an Agnistoma, then an Ukthya, then an Atiratra, for the separation of these 
 worlds. On each day in succession he gives three hundred 2 continuously 
 [4], for the continuance of these worlds. He should not break the decades 3 
 lest he should thus destroy the Viraj. Nowfor the thousandth Indra and Visnu 
 strove. Indra reflects, ‘ By this Visnu will appropriate all the thousand.’ 
 They made arrangement as to it, Indra got two-thirds, Visnu the remaining 
 third; verily the fact is recorded in the verse, 4 * ‘Ye twain have conquered.’ 
 It is the Achavaka [5] who recites this verse. Now (some say), ‘ The thou- 
 sandth is to be given to the Hotr ’ ; what is left over, is left over for the 
 Hotr ; 6 the Hotr is the receiver of what has not been taken. Then others 
 say, ‘ It is to be given to the Unnetr.’ This is left over of the thousand, 
 and the Unnetr is the one of the priests who is left over. Then some say, 
 ‘ It is to be given to all those who have a place in the Sadas.’ 6 Then 
 some say, ‘ It should be driven away and allowed to wander at will.’ Then 
 some say, ‘ It is to be given to the Brahman and the Agnidh [6], two shares 
 to the Brahman and the third to the Agnidh. For the Brahman is con- 
 nected with Indra, the Agnidh with Visnu ; (verily the division is) just as they 
 
 1 ddfatayydm prasiddhdni according to the 
 
 comm., but what precisely is meant he 
 does not explain, because he probably 
 did not know. Conceivably the reading 
 may be an error for sampatani (p and y, 
 t and n are easily confused in certain 
 forms of writing), but it is not likely. 
 The Sampata hymns are known e. g. in 
 AB. iv. 30 ; vi. 18, &c. They mean 
 hymns which occur in contiguity in the 
 text, and samyana might have a similar 
 sense. Bhask. gives no help. 
 
 2 The meaning must be 333, for the thou- 
 
 sandth is referred to below and there 
 can be little doubt that the 300 is merely 
 a brachylogy. 
 
 3 He takes the cows by tens from the south 
 
 side of the Yedi to the north between the 
 
 hall and the Sadas. The odd three go 
 
 35 [h.o.s. is] 
 
 with the last of the thirty-three sets of 
 ten (comm.). 
 
 4 RV. vi. 69. 8 ; see above, TS. iii. 2. 11. 2; 
 
 below, vii. 1. 6. 7. 
 
 5 The iti here ends the quotation, but it is 
 
 reasonable to suppose that the next words 
 also are intended to express the views 
 of the theologians who give the view 
 mentioned. So in the next sentence. 
 It must, however, be assumed that in 
 giving the view the text also adopts it as 
 the reason. 
 
 6 The term must mean the seven who have 
 
 Dhisnyas in the Sadas, viz. Hotr, Maitra- 
 varuna, Brahmanacchansin, Potr, Nestr, 
 Achavaka, Agnldhra, and the Sadasya 
 proper, where such a priest is recog- 
 nized, as by the Kausltakins. 
 
vii. l. 5 — ] 
 
 [562 
 
 The Ahina Sacrifices 
 
 two agreed upon. Then some say, ‘ The one which is beautiful and of varied 
 colour is the one to be given.’ Then others say, * The one which has two 
 colours and on either side is spotted is the one to be given for the gaining 
 of a thousand. That indeed is the march of the thousand ( sahdsrasyayana ). 
 There are a thousand Stotriyas, a thousand gifts (to the priests) ; the world 
 of heaven is measured by a thousand ; (verily it serves) for the winning of 
 the heavenly world. 
 
 vii. 1. 6. Soma 1 found a thousand; Indra discovered it after him. Yama 
 approached them and said to them, ‘ May I have a share too in it.’ They 
 said to him, ‘ Be it so.’ Yama saw in one of the (cows) strength. He said 
 to them, ‘ This one has the strength of the thousand, this be mine, the rest 
 yours.’ They said, ‘ We all 2 see that in this one is strength [1]. Let us 
 each have a portion.’ So they took shares in the one. They put her into 
 the waters, saying, ‘ Come out for Soma.’ She came out in the shape of a 
 red 3 brown cow of one year old, together with three hundred and thirty- 
 three. Therefore let one buy the Soma with a red brown cow one year 
 old. He, who knowing thus buys the Soma with a red brown cow one year 
 old, buys the Soma with three hundred and thirty-three [2] and sacrifices 
 with Soma for which he has paid a good price. They put her into the 
 waters, saying, ‘ Come out for Indra.’ She came out in the shape of a red 
 draught animal with good characteristics, destroying foes, together with 
 three hundred and thirty- three. Therefore one should give a red draught 
 animal with good characteristics, destroying foes. He who knowing thus 
 gives a red draught animal with good characteristics, destroying foes, gives 
 her as three hundred and thirty- three [3]. They put her into the waters, 
 saying, 'Come out for Yama.’ She came out in the shape of an aged, 
 stupid, utterly bad 4 animal, together with three hundred and thirty-three. 
 Therefore one should offer as the funeral cow one that is aged, stupid, 
 utterly bad. If a man knowing thus offers a cow that is aged, stupid, 
 utterly bad, as the funeral cow, she becomes for him in yonder world three 
 
 1 Cf. PB. xxi. 1. 1-8, and for §§ 6-8 see also 
 
 £B. iv. 5. 8. 1-16 ; Ap£S. xxii. 16 ; K£S. 
 xiii. 4. 15-26. 
 
 2 The reading of sarvam of one MS. used by 
 
 Weber here (C) is not of any consequence. 
 sarve is clearly right. 
 
 s C again differs from the received text in 
 reading here and below rohini, a variant 
 of no weight, pihgala the comm, explains 
 as referring to the eyes, and this is pro- 
 bably correct ; cf. (IB. iii- 3. 1. 14 ; 
 Hillebrandt, Ved. Myth. i. 27, n. 1. The 
 real sense of vartraghnl below is of course, 
 
 ‘belonging to Vrtrahan ’, but the comm, 
 and the text alike probably felt it rather 
 as ‘ slayer of foes ’, treating vdrtra as 
 a derivative of Vrtra, ‘ foe \ 
 
 4 tajjaghanya seems to have this rather curious 
 sense. The conj. tajag-(g)hany& is con- 
 ceivable, but not likely (cf. Wackernagel, 
 Altind. Gramm. II. i. 191 seg.), though it 
 would suit well enough the anustarani, 
 the cow used at the sacrificial burning 
 of the dead man. Cf. Hopkins, IVans. 
 Connect. Acad. xv. 45, n. 2. 
 
563] 
 
 The Characteristics of the Soma Coiv [ — vii. 1.6 
 
 hundred and thirty-three. Speech is the thousandth. Therefore [4] a 
 boon must be given ; for she is a boon, and when she is given she is a 
 thousand. Therefore one must not accept a boon ; for she is a boon ; verily 
 he would be accepting a thousand. Let him say, ‘ She is a boon and of 
 another, 1 4 Let this be mine ’ ; verily he avoids accepting a thousand. She 
 should be spotted on either side. They say, ‘ Let her be spotted on one 
 side only; spotted is the thousand on the other side.’ 1 2 The one for a 
 boon [5] should be beautiful, perfect in form ; for she is a boon; (verily it 
 serves for) prosperity. Leading her round to the north of the Agnldh’s 
 place he makes her smell the wooden tub near the Ahavaniya fire, saying, 3 
 
 4 Smell the tub, O great one, with broad stream rich in milk ; 
 
 Let the drops enter thee as the streams the ocean ; 
 
 Give me a share in a thousand, with offspring, with cattle ; 
 
 Let wealth again visit me.’ 
 
 Verily he unites him with offspring, with cattle, with wealth [6]. He 
 becomes rich in offspring, in cattle, in wealth, who knows thus. Having 
 gone round the Agnldh’s place with her, he should offer in front, while the 
 cow stands facing (him), saying, 4 * 
 
 4 Ye twain have conquered ; ye are not conquered ; 
 
 Neither of the two of them hath been defeated ; 
 
 Indra and Visnu when ye contended, 
 
 Ye did divide the thousand into three.’ 
 
 The thousand is divided into three parts at the three-night festival ; verily 
 he makes her possessed of a thousand, he makes her the measure of a 
 thousand [7]. He offers to her forms ; verily he unites her with her 
 forms. Rising up he mutters in her ear, 6 
 
 4 O Ida, Ranti, Aditi, Sarasvatl, Priya, Preyasl, Mahl, Vi$rutl, 
 
 These, O inviolable one, are thy names ; 
 
 Proclaim me among the gods as a doer of good deeds.’ 
 
 Verily she proclaims him among the gods, and the gods take note of him. 
 
 1 Rather ‘of’ than ‘to’ in all probability. 
 See Keith, JRAS. 1910, p. 1321. 
 
 5 Bhask. explains parastat itarasmin bhage sa- 
 hasrabhutam etam fuklam syat ; ubhayam 
 idath tulyam tasyas sahasrena tulyatvad ity 
 enam asyas stutih. 
 
 3 See VS. viii. 42 : a jighra kaldfam mahy a tvd 
 
 vifantv indavah; punar urja ni vartasva sa 
 
 n ah sahasram dhuksvorudhdrd pdyasvafi punar 
 
 md vifatad rayih. 
 
 4 RV. vi. 69. 8 ; see TS. iii. 2. 11. 2. 
 
 6 According to the comm, this means he offers 
 to rohini, &c. Perhaps it really refers to 
 the forms subsequently enumerated. 
 
 6 The list in VS. viii. 2, 3 is : ide rante havye 
 kdmye candre jyote ’dite sdrasxati mahi 
 vifruti. 
 
[564 
 
 vii. 1. 7 — ] 
 
 The Ahlna Sacrifices 
 
 vii. 1. 7. By 1 the thousandth the sacrifice goes to the world of heaven. She 
 makes him go to the world of heaven. ‘ Do thou make me go to the world 
 of heaven he says ; verily she makes him go to the world of heaven. ‘ Do 
 thou make me go to the world of light he says ; verily she makes him go 
 to the world of light. ‘ Do thou make me go to all holy worlds he says ; 
 verily she makes him go to all holy worlds [1]. ‘ Do thou make me go to 
 
 a secure place, with offspring and cattle, let wealth again visit me (he 
 says) ; verily she establishes him with offspring and cattle in wealth. Rich 
 in offspring, cattle, and wealth he becomes who knows thus. He should 
 give her to the Agmdh, or the Brahman, or the Hot or the Udgatr, or the 
 Adhvaryu. In giving her, he gives a thousand. A thousand he accepts 
 who not knowing [2] accepts her. He should accept her, (saying), ‘ Thou 
 art one, not a thousand. Thee as one I accept, not a thousand ; come to 
 me as one, not as a thousand ’ ; verily he who knows thus accepts her as 
 one, not as a thousand. ‘ Thou art gentle, resting well, auspicious ; come 
 to me as gentle, well resting, auspicious,’ [3] he says ; verily she becoming 
 gentle, well resting, auspicious, comes to him, and harms him not. The 
 theologians say, ‘ Does the thousandth follow the thousand 1 or the thou- 
 sand the thousandth V If he were to let her go to the east, the thousandth 
 would follow the thousand ; now the thousand has no understanding, and 
 would not recognize the world of heaven. He lets her go to the west ; the 
 thousand follow after her. She knowing goes to the world of heaven. He 
 lets her go towards the sacrifices 2 Quickly a thousand springs up. The 
 (thousandth) is the last to be taken, but the first to go to the gods, 
 vii. 1. 8. Atri 3 gave offspring to Aurva who was desirous of children. She 
 deemed herself empty, without strength, weak, worn out. He saw the four- 
 night rite ; he grasped it, and sacrificed with it. Then indeed were four 
 sons born for him, a good Hotr, a good Udgatr, a good Adhvaryu, a good 
 councillor. 4 He, who knowing thus offers the four-night rite, has four sons 
 born for him, a good Hotr, a good Udgatr, a good Adhvaryu, a good 
 councillor. The Pavamana (Stomas) which are twenty-fourfold 5 are splen- 
 
 1 Cf. Ap(JJS. xxii. 16. 10 seq. 
 
 s This refers to the sending of the cow to the 
 fold ( gostha ) of the sacrificer : Ap£S. xxii. 
 16. 16. He buys it oif with a gold piece 
 (f atamana) and lets it go. 
 
 3 Cf. PB. xxi. 9. 2. This is the rite called 
 
 the Caturatra of Atri ; see B£S. xvi. 28. 
 
 4 su-sabheya may refer either to skill in 
 
 council or merely to elegance of de- 
 meanour in society ; cf. Vedic Index, ii. 
 426, 427. But the former reference is in 
 this connexion far the more probable. 
 
 6 i. e. where the Stotriya (strophe) verses are 
 made into twenty-four : L^S. iv. 4. 1 ; 
 vi. 8. 9. The Pavamana songs are three- 
 fold, in the morning (Bahispavamiina), 
 midday, and evening (Arbhavapava- 
 mana), accompanying the purifying of 
 the Soma. The Caturvir^a is one of the 
 many forms of reciting Stotras, or Stomas, 
 produced by the repetition of the verses 
 of the text (three in number). See 
 Eggeling, SBE. xxvi. 308, 309. 
 
565] 
 
 The Caturdtras of Atri and Jamadagni [ — vii. 1. 10 
 
 dour [1] ; the increasing Stomas 1 are prosperity. Atri who had faith as his 
 deity and offered sacrifices was not visited by the four strengths, brilliance, 
 power, splendour, food. 2 He saw these four Soma libations with the four 
 Stomas ; he grasped them and sacrificed with them. He won brilliance with 
 the first, power with the second, splendour with the third, food with the 
 fourth. He, who knowing thus, grasps the four Soma libations with the 
 four Stomas and sacrifices with them, wins brilliance with the first, power 
 with the second, splendour with the third, food with the fourth. With the 
 success which Atri had, the sacrificer prospers. 
 
 vii. 1. 9. Jamadagni, 3 desiring prosperity, sacrificed with the four-night 
 rite. He prospered therein, and accordingly the tw T o descendants of 
 Jamadagni are not seen as grey-haired. 4 That prosperity is his who 
 knowing thus offers the four-night rite. On the Upasads offerings of the 
 sacrificial cake are made. The sacrificial cake is cattle ; verily he wins 
 cattle. The sacrificial cake is food ; verily he wins food. An eater of food 
 and owner of cattle he becomes who knowing thus offers the four-day rite, 
 vii. 1. 10. The 5 year was alone in the world. 6 He desired, ‘May I create 
 the seasons.’ He saw this five-night rite ; he grasped it and sacrificed with 
 it. Then indeed he created the seasons. He who knowing thus offers the 
 five-night rite gains offspring. The seasons being created were not distin- 
 guished. They saw this five-night rite. They grasped it and sacrificed 
 with it. Then they were distinguished 7 [1]. He who knowing thus offers 
 the five-night rite is distinguished from the enemy that hates him. 
 Sarvaseni Qauceya 8 desired, ‘ May I be rich in cattle.’ He grasped this 
 five-night rite and sacrificed with it. Then indeed he obtained a thousand 
 cattle. He who knowing thus offers the five-night rite obtains a thousand 
 cattle. Babara Pravahani 9 desired, ‘ May I be a speaker of speech.’ He 
 grasped the five-night rite [2] and sacrificed with it. Then indeed he 
 
 1 The Stomas are called udydntah because the 
 number of verses increases ; they are 
 Trivrt (9), Pancadaija (15),Saptada9a (17), 
 Ekavih<ja (21), Trinava (27 ), Trayastrin^a 
 (33). According to the comm, on the first 
 day of this rite, Trivrt, Pancadaija, and 
 Saptada 9 a are used for the three Pava- 
 manas ; on the second Pancadaga, Sapta- 
 da 9 a, and Ekavii^a, and so on. 
 
 9 Literally ‘food eating’. Cf. AA. i. 1. 2. 
 
 3 Cf. PB. xxi. 10. 5-10. This is the Caturatra 
 
 of Jamadagni. 
 
 4 The comm, explain that father and son (for 
 
 the dual) — i. e. as many as two — are never 
 
 poor among the Jamadagnis. PB. has 
 
 Aurvau, and so refers to a definite pair, 
 
 who seem to be meant as having had 
 
 eternal youth and never to have become 
 grey-headed. 
 
 5 There is no parallel in the other texts ; see 
 
 B<?S. xvi. 29. 
 
 6 iddm here as after has practically an ad- 
 
 verbial sense. 
 
 7 See Keith, JRAS. 1914, p. 631. 
 
 8 Son of Sarvasena, and of £uci, according to 
 
 the comm. 
 
 9 Son of Pravahana is clearly the sense. 
 
 But Satyavrata Sami^ramin quotes (labara 
 Svamin on Jaimini Sutra , i. 1. 31, as 
 arguing that no Pravahana is known, 
 and that it is therefore an epithet from 
 pra and vah. More happy is ^abara in 
 his remark that Babara is onomatopoetic 
 ( fabddnukrti ). 
 
[566 
 
 vii. l. 10 — ] The Alvina Sacrifices 
 
 became a speaker of speech. He, who knowing thus offers the five-night 
 rite, becomes a speaker of speech, and men call him ‘ lord of speech The 
 four-night rite is incomplete ; the six-night rite is redundant ; the correct 
 sacrifice is the five-night rite. He who knowing thus sacrifices with the 
 five-night rite sacrifices with the correct sacrifice. The (sacrifices) last five 
 nights ; the year consists of five seasons [3] ; verily he stands firm in the 
 year with its five seasons. Again the Pankti has five elements, the sacrifice 
 is fivefold ; verily he wins the sacrifice. There is an Agnistoma 1 charac- 
 terized by the Trivrt (Stoma) ; vei'ily he wins brilliance. There is a Panca- 
 da 9 a (Stoma) ; verily he wins power. There is a Saptada 9 a (Stoma), for 
 the obtainment of food ; verily also he gains offspring by reason of it. 
 There is an Agnistoma with the Pancada 9 a (Stoma), for the gaining of 
 Prajapati ; (it has) the characteristics of the Mahavrata, for the gaining 
 of food. There is a V^vajit Atiratra, with all the Prstha (Stotras), for the 
 winning of all. 
 
 The Horse Sacrifice (continued) 
 
 vii. i. 11. a On 2 the instigation of god Savitr, I take thee with the arms of the 
 Alvins, with the hands of Pusan. 
 
 6 This bond of order they grasped 
 
 At their assemblies in ages gone by, the sages ; 
 
 Therewith the gods mastered the pressed (juice), 
 
 In the Saman of order declaring the stream. 3 
 c Thou art surrounding ; thou art the world ; thou art the restrainer ; 
 thou art the supporter; do thou go, with the cry of ‘Hail!’ to Agni 
 Vaifvanara, the extending. 
 
 d Thou art the restrainer, 4 the ruler on earth ; thou art the restrainer 
 who dost restrain ; thou art the supporter who dost support. 
 
 c For ploughing thee ! For comfort thee ! For wealth thee ! For 
 increase thee ! 
 
 / For earth thee ! For the atmosphere thee ! For sky thee ! 
 g For being thee ! For not being thee ! For the waters thee ! For 
 the plants thee ! For all creatures thee ! 
 
 1 The five days are now characterized by the 
 
 five Stomas used. The last one is an 
 Atiratra Viijvajit, in which all the six 
 Prsthya Samans are used, Rathantara, 
 Brhat, Vairupa, Vairaja, (^akvara, and 
 Raivata. Cf. B£S. xvi. 29. 
 
 2 Cf. KSAyvamedha, i. 2 ; VS. xxii. 1-3. 
 
 For the Brahmana see TB. iii. 8. 3. 2-6, 
 
 and for g, 7. 3. The Adhvaryu takes up 
 with a the rope which acts as a halter, 
 addresses it with b , and puts it over the 
 
 horse with c — apparently to the end of d, 
 as the Sutra does not quote the other 
 part of the text ; see Ap£S. xx. 8 . 3-6 ; 
 B£S. xv. 6, and cf. M^S. ix. 2. 1 ; KQS. 
 xx. 1. 27, 28 ; e-g accompany no doubt 
 the sprinkling of the horse ; cf. for / 
 Ap^S. xx. 6. 8, and for e-g B^S. xv. 7. 
 
 3 See TS. iv. 1. 2, n. 6. 
 
 4 The sense is clear ; there is no reference to 
 
 glory. 
 
567] 
 
 The Uddrava Offerings 
 
 [ — vii. l. 14 
 
 vii. 1. 12. a Many 1 through thy dam, powerful through thy sire, thou art a horse, 
 thou art a steed, thou art a runner, thou art a male, thou art a strong horse, 
 thou art a racer, thou art powerful, thou art a stallion, thou art heroic- 
 hearted ; ‘ goer is thy name ; do thou follow the course of the Adityas. 
 
 b To Agni hail ! Hail to Indra and Agni ! Hail to Prajapati ! Hail 
 to the All-gods ! Hail to all the deities ! 
 
 c Here is support, 2 hail ! Here is keeping apart, hail ! Here is joy, 
 hail ! Here is delight, hail ! 
 
 d Thou art becoming ; to being thee, to what is becoming thee, to 
 what shall be thee ! To all beings thee ! 
 
 e O gods that guard the quarters, do ye guard for the gods for 
 sacrifice this horse duly besprinkled, 
 vii. 1. 13. To 3 the going hail ! 
 
 To the advancing hail ! 
 
 To the running hail ! 
 
 To him after he hath run hail ! 
 
 To the crying of * shoo ’ hail ! 
 
 To him over whom is cried ‘ shoo ’ hail ! 
 
 To him who hath moved hail ! 
 
 To him who hath moved forward hail 
 
 To him springing forward hail ! 
 
 To him jumping away hail ! 
 
 To him who advanceth hail ! 
 
 To him who advanceth forward hail ! 
 
 To all hail ! 
 
 vii. 1. 14. To 4 Agni hail ! 
 
 To Soma hail ! 
 
 To Vayu hail ! 
 
 To the joy of the waters 5 hail ! 
 
 1 Cf. KSAijvamedha, i. 3 ; MS. iii. 12. 4 ; 
 VS. xxii. 19. For the Brahmana see 
 
 TB. iii. 8. 9. 1-3 ; 17. 1 ; 9. 19. 1 ; £B. 
 xiii. 1. 6. 1, 2. According to Ap£S. xx. 
 5. 9 the Adhvaryu makes the sacrificer 
 say a into the right ear of the horse, 
 then offers the Purvahomas with b ; with 
 c lets the horse go, and with d confides it 
 
 to the care of the Ratnins for guardian- 
 ship ; with e are said four Mantras for 
 the offerings called Dbrti in the four 
 feet of the horse. Cf. M^S. ix. 2. 1 ; 
 KgS. xx. 2. 18-3. 4 ; BgS. xv. 6 and 7 
 
 agrees as to a (the last sentence is used 
 
 for adoration), d, and e (save that the 
 horse is handed over to the gods, not the 
 Ratnins), but 6 is used earlier for five 
 
 Purastadbhaga offerings ; c is used for 
 the Dhrti offerings which precede the 
 other parts (a, d, e). 
 
 2 Repeated in full at vii. 1. 18 i-m ; 4. 17 e-h. 
 
 3 Cf. KSA9vamedha, i. 4 ; MS. iii. 12. 3 ; VS. 
 
 xxii. 7, 8. For the Brahmana see TB. iii. 
 8. 17. 1. These Mantras accompany the 
 thirteen Uddrava offerings ; see ApgS. 
 xx. 11. 2 ; BgS. xv. 6. 
 
 4 Cf. KSA9vamedha, i. 5 ; MS. iii. 12. 2 ; 
 
 VS. xxii. 6. For the Brahmana see TB. 
 iii. 8. 17. 1 ; £B. xiii. 1. 3. 3. The 
 Mantras accompany the Purvahomas ; 
 see ApgS. xx. 20. 3 ; KgS. xx. 2. 3 ; 
 BgS. xv. 6. 
 
 3 Parjanya, according to the comm. 
 
vii. l. 14—] 
 
 The Horse Sacrifice 
 
 [568 
 
 To Savitr hail ! 
 
 To Sarasvatl hail ! 
 
 To Indra hail ! 
 
 To Brhaspati hail ! 
 
 To Mitra hail ! 
 
 To Varuna hail ! 
 
 To all hail ! 
 
 yii. 1. 15. To 1 earth hail ! 
 
 To atmosphere hail ! 
 
 To sky hail ! 
 
 To the sun hail ! 
 
 To the moon hail ! 
 
 To the Naksatras hail ! 
 
 To the eastern quarter hail ! 
 
 To the southern quarter hail ! 
 
 To the western quarter hail ! 
 
 To the northern quarter hail ! 
 
 To the zenith hail ! 
 
 To the quarters hail ! 
 
 To the intermediate quarters hail ! 
 To the half-years 2 hail ! 
 
 To the autumns hail ! 
 
 To the days and nights hail ! 
 
 To the half-months hail ! 
 
 To the months hail ! 
 
 To the seasons hail ! 
 
 To the year hail ! 
 
 To all hail ! 
 
 vii. 1.16. To 3 Agni hail ! 
 
 To Soma hail ! 
 
 To Savitr hail ! 
 
 To Sarasvatl hail ! 
 
 To Pusan hail ! 
 
 To Brhaspati hail ! 
 
 To the joy of the waters hail ! 
 
 To Vayu hail ! 
 
 To Mitra hail ! 
 
 1 Cf. KSAijvamedha, i. 6 ; MS. iii. 12. 7, 8 ; 
 
 VS. xxii. 27, 28. For the Bralunana see 
 TB. iii. 8. 17. 1. These Mantras end the 
 Purvahomas ; see Ap<JS. xx. 20. 4 ; B 9 S. 
 xv. 20. 
 
 2 The comm, explains that Sama denotes 
 
 a solar, £arad a lunar, and Saiiivatsara 
 
 a Naksatra year ! 
 
 3 Cf. KSA<jvamedha, i. 7 ; MS. iii. 12. 5 ; 
 VS.- xxii. 27 ; above 14. For the Brah- 
 mana see TB. iii. 8. 6. 8 ; 17. 1. This is 
 the Mantra section for the Purvadiksii ; 
 see Ap£S. xx. 20. 4, and cf. BfS. xv. 18, 
 20, 24. 
 
The Diksas 
 
 [ — vii. 1. is 
 
 569] 
 
 To Varuna hail ! 
 
 To all hail ! 
 
 vii. 1. 17. To 1 earth hail! 
 
 To atmosphere hail ! 
 
 To sky hail ! 
 
 To Agni hail ! 
 
 To Soma hail ! 
 
 To the sun hail ! 
 
 To the moon hail ! 
 
 To the day hail ! 
 
 To the night hail ! 
 
 To the straight hail ! 
 
 To the good hail ! 
 
 To fair dwelling hail ! 
 
 To hunger hail ! 
 
 To satisfaction 2 hail ! 
 
 To disease hail ! 
 
 To snow hail ! 
 
 To ice hail ! 
 
 To heat hail ! 
 
 To the wild hail ! 
 
 To heaven hail ! 
 
 To the world hail ! 
 
 To all hail ! 
 
 vii. 1. 18. a Thou 3 hast come into being by the toil, the work of the gods ; thou 
 art the way of holy order. With the Vasus, the gods, as deity, with the 
 Gayatrl metre I'yoke thee, with the spring season as oblation I consecrate 
 thee. 
 
 b With the Kudras, the gods, as deity, with the Tristubh metre, I yoke 
 thee ; with the summer season as oblation I consecrate thee. 
 
 c With the Adityas, the gods, as deity, with the Jagatl metre, I yoke 
 thee ; with the rainy season as oblation I consecrate thee. 
 
 d With the All-gods as deity, with the Anustubh metre, I yoke thee 
 [1] ; with the autumn season as oblation I consecrate thee. 
 
 e With the Angirases, the gods, as deity, with the Pankti metre, I yoke 
 thee ; with the winter and cool seasons as oblation I consecrate thee. 
 
 / I have mounted upon consecration, the wife of holy order, with the 
 
 Cf. KSAijvamedha, i. 8. For the Brahma na 
 see TB. iii. 8. 17. 2. These are the 
 Mantras of the EkavincinI Dlksa ; see 
 Ap?S. xs. 20. 5 ; B9S. xV. 13, 20.’ 
 
 Bhask. and C and D of Weber's MSS. read 
 the form as dfitimnt ; the comm, has afiti- 
 36 [h.o.s. 19 ] 
 
 mafabdena ksunnivarakam afitrfabdatvam 
 abhidhiyate. 
 
 3 Cf. KSAcvamedha, i. 9. For the Brahmana 
 see TB. iii. 8. 17. 2. This section gives 
 the Mantras of the seasonal consecrations ; 
 see ApQS. xx. 20. 6 ; B9S. xv. 13, 20. 
 
vii. 1 . 18 — ] 
 
 The Horse Sacrifice [570 
 
 Gayatri metre and holy power ; holy order have I placed upon truth ; 
 truth have I placed upon holy order. 
 g The great. 1 
 h The protecting. 1 
 
 i-m Here is support, hail ! Here is keeping apart, hail ! Here is joy, 
 hail ! Here is delight, hail ! 2 
 vii. 1. 19. To 3 the sounding of ‘ Im ’ hail ! 
 
 To him over whom 1 Im ’ is sounded hail ! 
 
 To him neighing hail ! 
 
 To him neighing down hail ! 
 
 To him snorting hail ! 
 
 To him snorting forth hail ! 
 
 To the smell hail ! 
 
 To what is smelt hail ! 
 
 To expiration hail ! 
 
 To cross-breathing hail ! 
 
 To inspiration hail ! 
 
 To him being bound hail ! 
 
 To him after being bound hail ! 
 
 To him being untied hail ! 
 
 To him untied hail ! 
 
 To him about to run hail ! 
 
 To him having run hail ! 
 
 To him about to rest hail ! 
 
 To him having rested hail ! 
 
 To him about to go to rest hail ! 
 
 To him going to rest hail ! 
 
 To him having gone to rest hail ! 
 
 To him about to sit down hail ! 
 
 To him sitting down hail ! 
 
 To him having sat down hail ! [1] 
 
 To him about to stand hail ! 
 
 To him who is standing hail ! 
 
 To him who hath stood hail ! 
 
 To him about to go down hail ! 
 
 To him going down hail ! 
 
 To him having gone down hail ! 
 
 1 Found in full above in TS. i. 5. 11 s and t ; 
 
 in Pratika also at vii. 4. 17 i and k. 
 
 2 See above, TS. vii. 1. 12 c, below, 4. 17 e-h. 
 
 3 Cf. KSAijvamedha, i. 10 ; MS. iii. 12. 3 ; 
 
 VS. xxii. 7, 8. In the Brahmana (see 
 TB. iii. 8. 17) this section is passed over 
 without remark here, but it appoars in 
 
 iii. 8. 8. 1 as the ‘ movements of the 
 horse ’, a series of Stomas, and it is pre- 
 scribed after TS. vii. 1. 13 in Ap£S. xx. 6. 
 3, and before vii. 8. 17. Cf. also K<J!S. xx. 
 3. 3 ; BgS. xv. 6 ( afilim afvacarildny upa- 
 juhoti), before the offering to Svistakrt, 
 and 20. 
 
571] The Oblations to the Movements of the Horse [ — vii. 1. 19 
 
 To him about to lie hail ! 
 
 To him lying hail ! 
 
 To him who hath lain hail ! 
 
 To him about to close the eyes hail ! 
 
 To him closing the eyes hail ! 
 
 To him having closed the eyes hail ! 
 
 To him about to sleep hail ! 
 
 To him who hath slept hail ! 
 
 To him about to wake hail ! 
 
 To him awakening hail ! 
 
 To him who hath awakened hail ! 
 
 To him about to become awake hail ! 
 
 To him becoming awake hail ! 
 
 To him who hath become awake hail ! 
 
 To him about to hear hail ! 
 
 To him hearing hail ! 
 
 To him who hath heard hail ! 
 
 To him about to look hail ! [2] 
 
 To him who is looking hail ! 
 
 To him who hath looked hail ! 
 
 To him who is about to go out hail ! 
 
 To him going out hail ! 
 
 To him who hath gone out hail ! 
 
 To him about to roll about hail ! 
 
 To him rolling about hail ! 
 
 To him who hath rolled about hail ! 
 
 To him about to get up hail ! 
 
 To him getting up hail ! 
 
 To him who hath got up hail ! 
 
 To him about to shake himself hail ! 
 
 To him shaking himself hail ! 
 
 To him w T ho hath shaken himself hail ! 
 
 To him about to step out hail ! 
 
 To him stepping out hail ! 
 
 To him who hath stepped out hail ! 
 
 To him who is about to rush hail ! 
 
 To him who is rushing hail ! 
 
 To him who hath rushed hail ! 
 
 To him about to scratch hail l 
 To him scratching hail ! 
 
 To him having scratched hail ! 
 
 To him about to rub hail l 
 To him rubbing hail ! 
 
[572 
 
 vii. i. 19—] 
 
 The Horse Sacrifice 
 
 To him who hath rubbed hail ! 
 
 What he eateth, to that hail ! 
 
 What he drinketh, to that hail ! 
 
 To what he evacuateth, to that hail ! 
 
 To the dung he maketh hail ! 
 
 To seed hail ! 
 
 To offspring hail ! 
 
 To begetting hail ! 
 
 To all hail ! 1 
 
 vii. 1. 20. a To 2 Agni hail ! To Vayu hail ! To Surya hail ! 
 
 b Thou art holy order, thou art the holy order of holy order ; thou art 
 truth, thou art the truth of truth ! 
 
 c Thou art the path of holy order, the shadow of the gods, the name of 
 immortality ; thou art truth, thou art Prajapati. 3 4 
 d When on him as on a steed in swift movements, 
 
 The folk of the sky vie with the sun ; 
 
 Choosing the waters the sage becometh pure, 
 
 Like a beast the busy guardian that goeth around . * 
 
 PRAPATHAKA II 
 The Ahlna Sacrifices ( continued) 
 vii. 2. 1. The 5 Sadhyagods, desirous of heaven, saw this (rite) of six nights. 
 They grasped it, and sacrificed with it. Then indeed did they go to the 
 world of heaven. Those, who knowing thus perform (the rite) of six 
 nights, go to the world of heaven. (The rite) of six nights is a Sattra of 
 the gods, for these Prsthas are obvious. 6 Those, who knowing thus 
 perform (the rite) of six nights, mount evidently upon the gods. (The rite) 
 
 1 as is explained as ksanamdtram padasamkoca 
 
 dsanam, and cankram is given the force of 
 mandagamana, which is rather doubtful. 
 ni-kas is referred to rubbing itself on the 
 post or so on. MS. and VS. have him- 
 kardya, the usual form. 
 
 2 Cf. KSA9vamedha, i. 11. For the Brahmana 
 
 see TB. iii. 8. 17. 2. The section ac- 
 companies in Ap£S. xx. 11. 7 an offering 
 before the Aptls (TS. vii. 5. 19) ; cf. B£S. 
 xv. 6 ( agvasya sdvitrdni). 
 
 3 It is not probable that it means ‘ It is true 
 
 that thou art Prajapati ’. 
 
 4 Cf. RV. ix. 94. 1, which has dhiyah surge 
 
 nd kaviyan (also a denom. from kavi), 
 and for pagum nd, vrajam nd, but ends pagu 
 
 vardhandya manma. The sense in both 
 cases is very obscure, and the version 
 
 given above is little more than the 
 comm. KS. has pagun and kaviyan. For 
 pdrijma cf. Geldner, Ved. Stud. ii. 225. 
 
 6 In vii. 2. 1-10 the question of Sattras is 
 again taken up, beginning with certain 
 Ahinas, not properly called Sattras at 
 all. For this 1 Sattra ’ cf. especially the 
 passages describing the Sarasvatl sacri- 
 fices in PB. xxv. 10. 6, 19, 21 ; K£S. 
 xxiv. 5. 2(5-28 ; 6. 15, 16 ; LQS. x. 15. 
 9-14 ; 17 . 4-9 ; A9S. xii. 6 ; 99S. xiii. 
 29. 7-9 ; 20-23 ; Ap£S. xxiii. 12. 4-13. 15 ; 
 BQS. xvi. 29, 30 ad fin. For § 1 cf. 
 Ap^S. xxii. 22. 1-3 ; B£S. xvi. 29, 30. 
 
 6 A Sattra in the proper sense a Sadratra is 
 not, but the essence of the Dvftdaij&ha 
 Sattra is the Prsthya Sadaha and the 
 Sadratra has that. 
 
573] 
 
 [ — vii. 2. 2 
 
 The Sadrdtra 
 
 is of six nights; the seasons are six, the Prsthas are six [1] ; verily by the 
 Prsthas they mount the seasons, by the seasons the year ; verily in the 
 year they find support. They 1 proceed with the Brhat and the Rathantara 
 (Samans). The Rathantara is this (earth), the Brhat is yonder (sky) ; verily 
 with them do they proceed ; verily also in them do they find support. These 
 indeed are the quick paths of the sacrifice ; verily by them do they proceed to 
 the world of heaven. There is an Agnistoma 2 with the Trivrt (Stoma); verily 
 they win brilliance. There is a Pahcadaga (Stoma) ; verily they win power. 
 There is a Saptadaga (Stoma) [2], for the winning of food; verily also by it 
 they are propagated. There is an Ekavinga (Stoma), for support; verily also 
 they place radiance in themselves. There is a Trinava (Stoma), for con- 
 quest. There is a Trayastringa (Stoma), for support. They 3 should sacrifice 
 with this (rite) of six nights with both Sadas and oblation-holder. The 
 oblation-holder and the Agnidh’s seat should be of Agvattha wood, for that 
 is heavenly. They should have wheels, for gaining the world of heaven. 
 The sacrificial post is mortar-based, for support. They go forward, for forward 
 as it were is the world of heaven [3]. They go with the Sarasvatl. This is 
 the path that goes to the gods ; verily they mount upon it. They go calling 
 aloud ; 4 * verily fastening misfortune on another they attain support. When 
 ten (cows) make a hundred, then is one time to stop. Man is of a hundred 
 (years of) life and of a hundred powers ; verily in life and power do they 
 find support. When a hundred make a thousand, then is one time to stop. 
 Yonder world is measured by a thousand; verily they conquer yonder 
 world. If one of them perish or they be oppressed, then is one time to 
 stop, for that is a suitable opportunity. 
 
 vii. 2. 2. Kusurubinda 6 Auddalaki desired, ‘ May I be rich in cattle.’ He 
 grasped this (rite) of seven nights, and sacrificed with it. Then indeed did he 
 win all the domestic animals. He, who knowing thus sacrifices with (the rite) 
 of seven nights, wins all domestic animals. (The rite) is of seven nights ; 
 the domesticated animals are seven, the wild seven, the metres seven, for 
 
 1 So repeatedly in TS. vii. 3. 5. 3 ; 7. 3 ; 9. 3 ; 
 
 4. 1. 2 ; 2. 4 ; 4. 3. The order of the ele- 
 ments of the compound is grammatical 
 (Panini, ii. 2. 34), not logical. 
 
 2 The Prsthya Sadaha is made up thus, the 
 
 first day is an Agnistoma with all the 
 
 Stotras in the Trivrt form of chanting ; 
 the next an Ukthya with the Pancadacja 
 form ; the next an Ukthya with the 
 Saptada 9 a form ; the next a Soda^n 
 
 with the Ekavii^a form ; the next an 
 
 Ukthya with the Trinava ; and the last 
 an Ukthya with the Trayastrii^a. The 
 special Samans are Rathantara, Brhat, 
 
 Vairupa, Vairaja, gakvara, and Raivata. 
 
 3 This commences the description of the sacri- 
 
 fice on the Sarasvatl, with which cf. 
 ApgS. xxiii. 12, 13 (Garbe’s text in 12. 14 
 should keep the remarkable apcatthl as 
 here, and in 13. 4 divide dafa fatam). 
 
 4 So presumably they drive the spirits of evil 
 
 away from themselves to others ; the 
 driving away of spirits by noise is com- 
 mon in Vedic ritual ; cf. Keith, Qdhkha- 
 ijana Aranyaka, p. 78. 
 
 6 Cf. PB. xxii. 15. 10 ; KgS. xxiii. 5. 18 ; 
 ApgS. xxii. 14. 8; 22. 11, 12; BgS. 
 xvi. 30. 
 
[574 
 
 vii. 2 . 2 — ] The Ahlna Sacrifices 
 
 winning both. There is an Agnistoma 1 with the Trivrt (Stoma) ; verily he 
 wins brilliance [1]. There is a Pancada 9 a (Stoma) ; verily he wins power. 
 There is a Saptada 9 a (Stoma), for the winning of food ; verily also by it he 
 is propagated. There is an Ekavir^a (Stoma), for support ; verily he places 
 radiance in himself. There is a Trinava (Stoma), for conquest. There is 
 an Agnistoma with the Pancavir^a (Stoma) to obtain Prajapati; it has 
 (the characteristics of) the Mahavrata, 2 to win food. There is a V^vajit 
 Atiratra with all the Prsthas, to conquer all. If they were in the preced- 
 ing days to perform the Prsthas in the obvious way, and similarly in the 
 Vi 9 vajit [2], the last day would be as when one sits down to a cow which 
 has already been milked ; it would not be good enough for even a single 
 night (rite). In the preceding days they perform the Brhat and the 
 Rathantara. The Rathantara is this (earth), the Brhat yonder (sky) ; verily 
 they depart not from them ; verily also in them do they find support. In 
 that they perform the Prsthas in the Vi 9 vajit in the obvious manner, 3 it 
 is as when one milks a cow which is ready to give. 
 
 vii. 2. 3. Brhaspati 4 desired, ‘ May I be resplendent.’ He saw 5 * this rite of 
 eight nights, he grasped it, and sacrificed with it. Then indeed did he 
 become resplendent. He, who knowing thus sacrifices with (the rite) of 
 eight nights, becomes resplendent. (The rite) is of eight nights ; the 
 quarters are four, the intermediate quarters four ; verily from the quarters 
 he wins splendour [1]. There is an Agnistoma with the Trivrt (Stoma) ; 
 verily he wins brilliance. There is a Pancada 9 a (Stoma) ; verily he wins 
 power. There is a Saptada 9 a (Stoma), for the winning of food ; verily also 
 by it he is propagated. There is an Ekavir^a (Stoma), for support ; verily 
 he places radiance in himself. There is a Trinava (Stoma), for conquest. 
 There is a Trayastrir^a (Stoma), for support. There is an Agnistoma with 
 the Pancada 9 a (Stoma), to obtain Prajapati ; it has (the characteristics of) the 
 Mahavrata, to win food.® There is a Vi 9 vajit Atiratra with all the Prsthas, 
 to conquer all. 
 
 vii. 2. 4. Prajapati 7 created offspring. They being created were ahungered. 
 
 1 See above, TS. vii. 2. 1. 2. 
 
 3 Cf. S. vii. 5. 8. 1, 2 ; PB. v. 4. 10. 
 
 3 i. e. the first six days are a series of Rathan- 
 
 tara and Brhat respectively, and on the 
 seventh the series is Rathantara, Brhat, 
 Vairupa, &c. The cow of the metaphor 
 goes on giving milk, it is not milked out. 
 
 4 Cf. PB. xxii. 11. The rite consists of a 
 
 Prstliya Sadaha, then a Mahavrata Agni- 
 
 stoma, and then an Atiratra Vi 9 vajit ; 
 see Ap^S. xxii. 23. 7 ; B£S. xvi. 31. 
 
 P The omission of apaftjat in vii. 2. 2 is due, 
 
 according to the comm., to the fact that 
 Kusurubinda was a boy and so only 
 learned the rite from his teacher. 
 
 6 Above, TS. vii. 2. 2. 2. 
 
 7 Neither of the Navaratras in PB. xxii. 12, 13 
 
 corresponds exactly with this one, which 
 evidently consists of three repetitions of 
 the triad Jyotis, Go, Ayus, as BiJJS. xvi. 31 
 recognizes; Ap^S. xxii. 23. 9-14 mentions 
 three of the Navaratras, but none are as 
 here, the first having a Prsthya Sadaha. 
 
575] 
 
 The Navaratra and the Dagahotr [ — vii. 2 . 5 
 
 He saw this (rite) of nine nights, he grasped it, and sacrificed with it. 
 Then indeed was he able to help offspring. When offspring are ahungered, 
 one should sacrifice with (the rite) of nine nights, for these worlds are not 
 fitted for them, and thus they are ahungered ; verily he makes these worlds 
 fitted for them, and as they become fitted he becomes fit for offspring along 
 with them; these worlds become fit for him [1], and strength he places 
 in offspring. By means of three nights he makes fit this world, by means 
 of three nights the atmosphere, by means of three nights yonder world. 
 As a man casts thread on thread, 1 so he casts world on world, for firmness, 
 and to avoid looseness. The Stomas are known 2 as Jyotis, Go, and Ayus. 
 The Jyotis is this (earth), the Go the atmosphere, the Ayus yonder (sky) ; 
 verily they find support in these worlds, and he becomes famous among people 
 [2]. (The rite) is of nine nights ; verily in order he places brilliance on him. 
 If a man be a long time ill, he should sacrifice with (the rite) of nine 
 nights; for his breaths 3 are loosened, and thus is he ill long; 4 verily he 
 supports his breaths in him, and even if his life be gone, yet he lives, 
 vii. 2. 5. Prajapati 5 desired, ‘ May I be propagated.’ He saw this Dagahotr, 6 
 and offered it. By this he created (the rite) of ten nights, and by this 
 (rite) of ten nights he was propagated. If one is about to consecrate oneself for 
 (the rite) of ten nights one should offer the Dagahotr ; verily he creates by the 
 Daijahotr (the rite) of ten nights, and by (the rite) of ten nights he is propagated. 
 The sacrifice of ten nights is connected with the Viraj. He, who know- 
 ing thus sacrifices with (the rite) of ten nights, attains the Viraj. The 
 sacrifice of ten nights is connected with Prajapati [1]. He, who knowing 
 thus sacrifices with (the rite) of ten nights, is propagated. Indra 7 was on 
 a level with the gods, he was not separated from them. He ran up to 
 Prajapati ; he gave him this (rite) of ten nights. He grasped it, and sacri- 
 ficed with it. Then indeed he became separated from the other gods. He, 
 
 1 i.e. to make a rope of three strands. 
 
 2 For further details cf. TS. vii. 4. 11. 2. In 
 
 the PB. xvi. 3 they are called the Trika- 
 drukas. 
 
 3 There is no doubt an allusion to the nine 
 
 breaths in man according to one counting. 
 
 4 The constr. with amayati is very strange 
 
 indeed : the comm, perhaps took jyog- 
 amayati as one word, since he renders 
 dirgharogah, but that is not certain. Del- 
 briick ( Altind . Synt. p. 5) points out that 
 a subject sometimes is found, and in any 
 case the genitive is probably possessive. 
 
 5 In the PB. xxiii. 14-17 four Da9aratras are 
 
 described, of which the first corresponds 
 
 with this ; cf. also Ap9S. xxii. 23. 16-18 ; 
 
 B^S. xvi. 31 ; K^S. xxiii. 5. 16 ; 9?!3. 
 xvi. 29. 14-20 ; A^S. x. 3. 21, 22. Its 
 composition is given accurately at the 
 end. 
 
 6 da$ahotaram refers to a section preserved in 
 the TA. iii. 1 ; MS. i. 9. 1 ; 99S. x. 14. 4 ; 
 M9S. v. 2. 14. 1, beginning cittih sruk. 
 The comm, offers two explanations of the 
 name, because the ten things mentioned 
 in it ( srugddi ) are the producers of the 
 sacrifice, or because purusa who presides 
 over the Mantra was ten times invoked 
 and responded (seeTB. ii.3. 11. 1). For the 
 real signification of the Dac^ahotarah see 
 Hillebrandt, Rituallitteratur, pp. 165, 166. 
 
 2 Cf. below, TS. vii. 3. 7. 1. 
 
[576 
 
 vii. 2. 5 — ] The Ahlnct Sacrifices 
 
 who knowing thus sacrifices with (the rite) of ten nights, attains separation 
 from the evil enemy. The sacrifice of ten nights has three eminences [2] ; l 
 the Pancadaca (Stoma) is one eminence ; the Ekavir^a one eminence, the 
 Trayastrir^a one eminence. He, who knowing thus sacrifices with (the 
 rite) of ten nights, becomes thrice eminent among his peers. The sacrificer 
 is the Pancada 9 a; the sacrificer the Ekavirima, the sacrificer the Trayastrif^a, 
 and the others are the citadels. If a man have witchcraft practised 
 against him, he should sacrifice with (the rite) of ten nights ; verily he 
 surrounds himself with the divine citadels ; no harm whatever can befall him, 
 the practiser of witchcraft overcomes him not. The gods and the Asuras 
 were in conflict. The gods [3] saw in (the rite) of ten nights the divine 
 citadels. They surrounded themselves with them ; no harm whatever 
 befell them ; then the gods prospered, the Asuras were defeated. He who 
 has enemies should sacrifice with (the rite) of ten nights ; verily he surrounds 
 himself with the divine citadels ; no harm whatever befalls him ; he 
 prospers and his enemy is defeated. Stoma serves Stoma ; verily he makes 
 his enemy his servant. In that they perform the lesser Stoma after per- 
 forming the greater there is uniformity [4] ; to break the uniformity the 
 Agnistoma Samans 2 are before and after (the greater Stoma). There is an 
 .Agnistoma, with the Trivrt (Stoma), in praise of Agni, with verses 
 addressed to Agni ; verily he wins brilliance. There is an Ukthya, with 
 the Pancada 9 a (Stoma), and verses addressed to Indra ; verily he wins 
 power. There is an Agnistoma, with the Trivrt (Stoma), and verses 
 addressed to the All-gods; verily he wins prosperity. There is an Agni- 
 stoma, with the Saptada 9 a (Stoma), and verses addressed to Prajapati, in 
 which the Soma offering is bitter, 3 to win food ; verily also by it he is pro- 
 pagated [5]. There is an Ukthya with the Ekavir^a (Stoma), and verses 
 addressed to the sun, for support; verily he places radiance in himself. There 
 is an Agnistoma, with the Saptada 9 a (Stoma), and verses addressed to 
 Prajapati, (called) the added oblation ; 4 verily he is invited by all. There 
 are two Agnistomas, with the Trinava (Stoma) on either side (of the Ukthya), 
 with verses addressed to Indra, for conquest. There is an Ukthya, with 
 the Trayastrir^a (Stoma) with verses addressed to the All-gods, for rest. 
 There is an Atiratra V^vajit with all the Prsthas, for supremacy. 
 
 1 The three eminences are due to the fact 
 that the Pancada 9 a (Stoma) is preceded 
 by a Trivrt and followed by one. On 
 
 either side of the Ekavin<;a are Sapta- 
 da 9 as ; on either side of the Trayastrif^a 
 are Trinavas. 
 
 ! The Agnistoma Saman par excellence is the 
 
 Yajiiayajniya based on RV. vi. 48. 1 ; 
 sec SV. i. 35 ; ii. 53 ; Geya Gana, i. 2. 25 ; 
 
 Chya Gana, i. 1. 14. 
 
 3 For tivrasomd see Hillebrandt, Ved. Myth. 
 i. 221. 
 
 * upahavya and upahavd must clearly in the 
 eyes of the writer have come from the 
 same roots, not from upa-hu and upa-hve 
 respectively. Cf. also a huve and upa 
 huve in TS. vii. 3. 11. 1. 
 
577] 
 
 The Ekadagaratra of the Seasons [ — vii. 2 . 7 
 
 vii. 2. 6. The 1 seasons, desirous of offspring, could not procure offspring. 
 They desired, ‘ May we create offspring, may we win offspring, may we 
 procure offspring, may we possess offspring.’ They saw this (rite) of 
 eleven nights; they grasped it, and sacrificed with it. Then indeed did 
 they create offspring, win offspring, procure offspring, and possess offspring. 
 Ihey became the seasons, and that is why the seasonal periods are seasonal 
 periods. They are the children of the seasons, and therefore [1] they are 
 said to be connected with the seasons. Those, who knowing thus perform 
 (the rite) of eleven nights, create offspring, win offspring, procure offspring, 
 and possess offspring. There is an Atiratra with the form of light ; 2 verily 
 they place light before them, to reveal the world of heaven. There is 
 a Prsthya Sadaha ; the seasons are six, the Prsthas are six ; verily by the 
 Prsthas they mount upon the seasons, by the seasons upon the year ; verily 
 in the year they find support. There is a Caturvih?a ; 3 the Gayatri has 
 twenty-four syllables [2], splendour is connected with the Gayatri ; verily 
 in the Gayatri and in splendour they find support. There is a Catu^catva- 
 rin^a; 3 the Tristubh has forty-four syllables, the Tristubh is power; 
 verily in the Tristubh and in power they find support. There is an 
 Astacatvarir^a ; 3 the Jagati has forty-eight syllables, cattle are connected 
 with the Jagati; verily in the Jagati and in cattle they find support. 
 (The rite) is of eleven nights, the seasons are five, the seasonal periods are 
 five ; verily in the seasons, in the seasonal periods, and in the year they 
 find support and win offspring. There are Atiratras on either side, to secure 
 offspring. 
 
 vii. 2. 7. He 4 should draw the cup for Indra and Vayu first if he desire, 
 
 ‘ May my offspring accord in order of seniority.’ Offspring are in accord 
 according to the arrangement of the sacrifice, and if the sacrifice is dis- 
 
 1 This chapter deals with a Rtunam Eka- 
 da 9 aratra, which is really a Sattra as the 
 comm, points out, and see Ap9S. xxiii. 
 1. 5, 6 ; B£S. xvi. 32. 
 
 1 There is an untranslatable play on words 
 here : the Atiratra is a Jyotistoma day 
 (of the three, Jyotis, Go, and Ayus), and 
 Jyotis means ‘light’. Cf. vii. 4. 11; 
 pp. 609, n. 4 ; 610, n. 3. 
 
 5 The Prsthya Sadaha is followed by three 
 Chandomas, the first has a Rathantara 
 Saman and the Caturviiuja Stoma ; the 
 second the Brhat and Rathantara Samans, 
 and the Catu^atvarinija Stoma ; the 
 third the Brhat Saman and the Asta- 
 catvarinca Stoma. The different Stomas 
 are described in the PB. iii. 8, 9, 13. 
 The three verses which form the basis 
 
 are repeated thus, aaa bbbb c ( — 8) ; a bbb 
 cccc ( = 8) ; aaaa b ccc ( = 8) ; then aaa bbb 
 bbb bbb bb c ( = 15); a bbb ccc ccc cccc ( = 14) ; 
 aaa aaa aaa aa b ccc ( = 15) ; then am bbb 
 bbb bbb bbb c ( = 16) ; a bbb ccc ccc ccc ccc 
 ( = 16) ; aaa aaa ma aaa b ccc ( = 16). 
 These three are called the Chandomas, 
 according to the comm, because they are 
 measured by the metres, Gayatri, Tris- 
 tubh, and Jagati. 
 
 4 This chapter deals with the Dvada 9 aha but 
 is confined to suggesting differing ar- 
 rangements of the Grahas or libations. 
 Cf. KS. xxx. 2, 3 ; KapS. xlvi. 5, 6 , and 
 more remotely MS. iv. 8 . 9 ; 9®- 5. 9. 
 
 1-13. For the Dvada 9 aha see Ap9S. xxi. 
 1-14 ; B 9 S. xvi. 1-12 ; Hillebrandt, 
 Rituallitteratur, pp. 154-157. 
 
 37 [h.o.s. 19 ] 
 
[578 
 
 vii. 2 . 7 — ] 
 
 The Dvcidagaratra 
 
 arranged, they are at discord. Verily he makes his offspring in accord in 
 order of seniority ; the younger does not overstep the older. He should 
 draw the cup for Indra and Vayu first for one who is ill. 1 For he who 
 is ill is separated from breath, the cup for Indra and Vayu is breath; verily 
 he unites him with breath. They should draw the cup for Mitra and 
 Varuna first if when they are consecrated one die [1]. From expiration 
 and inspiration are they separated of whom when consecrated one dies, 
 Mitra and Varuna are expiration and inspiration; verily at the commence- 
 ment they grasp expiration and inspiration. He should draw the Alvina 
 cup first who is infirm. The A^ins 2 are of the gods those who are 
 infirm, late as it were came they to the front. The Alvins are the gods 
 of him who is infirm ; they lead him to the front. He who desires support 
 having attained prosperity should draw the Qukra 3 cup first. The Qukra 
 is yonder sun, this is the end ; a man when he has reached the end [2] of 
 prosperity stops ; verily from the end he grasps the end, and becomes not 
 worse. He who practises witchcraft should draw the Manthin 3 cup first. 
 The Manthin vessel is a vessel of misfortune ; verily he causes death to 
 seize on him ; swiftly does he reach misfortune. He should draw the Agra- 
 yana 4 cup first whose father and grandfather are holy, and who yet does 
 not possess holiness. From speech and power is he separated whose father 
 and grandfather are holy [3], and who yet does not possess holiness. The 
 Agrayana (cup) is the breast as it were and the speech as it were of the 
 sacrifice ; verily with speech and with power he unites him, then he becomes 
 not worse. He against whom witchcraft is practised should draw the 
 Ukthya 5 cup first. The Ukthya vessel is the power of all vessels ; verily 
 he yokes him with all power. He should take as Puroruc (the verse) ‘ O 
 Sarasvati, lead us to prosperity.’ Sarasvatl is speech [4] ; verily with speech 
 he yokes him. ‘ May we go not through thee to joyless fields ’, he says. The 
 joyless fields are those of death ; verily he goes not to the fields of death. 
 He should draw full cups for one who is ill. Pain afflicts the breaths of 
 him who is ill, the cups are breaths ; verily he frees his breaths from pain, 
 and even if his life is gone, yet he lives. He should draw full cups if 
 rain does not fall. Pain afflicts the breaths of the people if rain does not 
 
 1 For the constr. cf. TS. vii. 2. 4. 3. 
 
 2 For the inferiority of the A 9 vins as being 
 
 physicians cf. TS. vii. 4. 9. 1, 2. 
 
 3 The Qukra and Manthin libations are liba- 
 
 tions of purified Soma and of Soma mixed 
 with meal respectively. The libations 
 
 were offered according to the Ap9S. xii. 
 14 to l^anda and Marka, and Hillebrandt 
 (Fed. Myth. i. 222 seg.) sees in them the 
 sun (cf. the sun = £uki-a here) and the 
 
 moon (as the place of the Manes, and 
 Marka = death). Cf. p. 54, n. 8. Bh&sk. 
 gives two renderings acc. as gatafrih means 
 having acquired wealth or having lost it. 
 
 4 The Agrayana and Ukthya are normally 
 the opening and midmost cups. The KS. 
 and MS. have agrayana throughout. 
 
 r Piidas a and d of RV. vi. 61. 14 are meant. 
 In KS. the verse is given in full and with 
 changes, See also TB. ii. 4. 1. 
 
579] 
 
 The Dvadagaratra 
 
 [ — vii. 2 . 8 
 
 fall, the cups are breaths ; verily he frees the breaths of the people from 
 pain, and rain soon falls. 
 
 vii. 2. 8. (The 1 cup) for Indra and Vayu is connected with the Gayatrl, 
 the opening day is connected with the Gayatrl, and therefore on the 
 opening day (the cup) for Indra and Vayu is drawn ; verily he draws it 
 in its own abode. The Qukra is connected with the Tristubh, the second 
 day is connected with the Tristubh, and therefore on the second day the 
 Qukra is drawn ; verily he draws it in its own abode. The Agrayana is 
 connected with the Jagati, the third day is connected with the Jagati, and 
 therefore on the third day the Agrayana is drawn ; verily he draws it in its 
 own abode. In that it completes the metres, it completes the sacrifice [1] ; 
 in that the Agrayana is drawn on the next day, where they have seen the 
 sacrifice, thence does he again employ it. The second three nights begin 
 with the Jagati, the Agrayana is connected with the Jagati ; in that the 
 Agrayana is drawn on the fourth day, he draws it in its own abode ; 
 verily also they revolve round their own metre. (The cup) for Indra and 
 Vayu is connected with the Rathantara (Saman), the fifth day is connected 
 with the Rathantara, and therefore on the fifth day [2] (the cup) for Indra 
 and Vayu is drawn ; verily he draws it in its own abode. The Qukra is 
 connected with the Brhatl, the sixth day is connected with the Brhatl, 
 and therefore on the sixth day the Qukra is drawn ; verily he draws it 
 in its own abode. In that it completes the metres, it completes for the 
 second time the sacrifice ; in that the Qukra is drawn on the next day, 
 where they have seen the sacrifice, thence does he again employ it. The 
 third three nights begin with the Tristubh, the Qukra is connected with 
 the Tristubh [3] ; in that the Qukra is drawn on its seventh day, he draws 
 it in its own abode, and they revolve round their own metre. The Agrayana 
 is speech, the eighth day is speech, and therefore on the eighth day the 
 Agrayana is drawn ; verily he draws it in its own abode. (The cup) for 
 Indra and Vayu is breath, the ninth day is breath, and therefore on the 
 ninth day (the cup) for Indra and Vayu is drawn ; verily he draws it in its 
 own abode. In that [4] it completes the metres, it completes for the third 
 time the sacrifice; in that (the cup) for Indra and Vayu is drawn on the 
 next day, where they have seen the sacrifice, thence does he again employ 
 it, and they revolve round their own metre. They go by a trackless way 
 leaving the path who start with anything except (the cup) for Indra and 
 
 1 This chapter deals with the order of the 
 libations on the ten days which — ex- 
 cluding the Atiratras — make up the sub- 
 stance of the Dvada^aha. The order here 
 is the Aindravayava, Qukra, Agrayana ; 
 then Agrayana, Aindravayava, Qukra ; 
 
 then Qukra, Agrayana, Aindravayava, 
 and the tenth day has the Aindravayava. 
 The three sets each make up a sort of sacri- 
 fice while a quasi new sacrifice commences 
 with the next day, which is the same as 
 the last day of the preceding sacrifice. 
 
[580 
 
 vii. 2. 8 — ] 
 
 The Dvadagaratra 
 
 Vayu. The tenth day is the end of the sacrifice, (the cup) for Indra and 
 Vayu is drawn on the tenth day ; verily having reached the end of the 
 sacrifice [5], they proceed from the trackless way to the path, and it is as 
 when men go pushing on with a strong (team). The metres set their wishes 
 on one another’s 1 world, and the gods then interchanged them. The fourth 
 day is the abode of (the cup) for Indra and Vayu, the Agrayana is drawn 
 on this (day) ; therefore (the cup) for Indra and Vayu is drawn on the 
 ninth day, the abode of the Agrayana. The fifth day is the abode of the 
 Qukra [6], (the cup) for Indra and Vayu is drawn on this (day); therefore 
 the Qukra is drawn on the seventh day, the abode of (the cup) for Indra 
 and Vayu. The sixth day is the abode of the Agrayana, the Qukra is 
 drawn on this (day) ; therefore the Agrayana is drawn on the eighth day, 
 the abode of the Qukra. Verily thus does he exchange the metres, and he 
 who knows thus obtains interchange with the richer ; 2 verily also he causes 
 concord in the sacrifice for the gods. Therefore one gives this to another, 
 vii. 2. 9. Prajapati 3 desired, ‘ May I be propagated.’ He saw this (rite) 
 of twelve nights ; he grasped it, and sacrificed with it. Then indeed was 
 he propagated. He who desires, ‘ May I be propagated ’, should sacrifice 
 with (the rite) of twelve nights ; verily he is propagated. The theologians 
 say, ‘ The sacrifices have Agnistomas at the beginning ; why then is an 
 Atiratra first employed ? ’ The two Atiratras are the eyes of the sacrifice, 
 the two Agnistomas the pupils ; if [1] they were to employ the Agnistoma 
 first, they would put the pupils outside ; therefore the Atiratra is employed 
 first ; verily having inserted the eyes of the sacrifice they put the pupils 
 in them. He, who knows the Gayatri to have sides of light, goes to the 
 world of heaven with light and radiance. The sides are the Agnistomas, 
 the eight 4 Ukthyas in between are the body ; verily the Gayatri has 
 sides of light. He who knows thus goes to the world of heaven with 
 light and radiance [2]. The twelve nights’ (rite) is Prajapati in twelve 
 divisions. The two sides are the Atiratras, 5 the eight Ukthyas within are 
 the body ; Prajapati in such guise touches truth with the Sattra, truth is the 
 breaths; verily he touches the breaths. Those who perform the Sattra 
 perform it with the breath of all people, and therefore they ask, ‘ Are 
 these performers of a Sattra ? ’ 6 Dear to people and noble is he who knows 
 thus. 
 
 1 See Delbruck, Altind. Synt. p. 262. 
 
 2 Marriage is meant according to the comm. ; 
 
 the play on vivaha is obvious. Below 
 iddm is glossed as kanydkarupam apatyam. 
 
 * Cf. KS. xxxiv. 8. 
 
 4 The ten days of the Dvadagaratra are pro- 
 
 perly two Agnistomas (1 and 10), in the 
 
 Jyotis form, seven Ukthyas, and a Soda<jin 
 (4i, but the term Ukthya here covers 
 presumably the Sodagin. 
 
 6 And also, we must with the comm, assume, 
 the Agnistomas, to make up the correct 
 number, twelve. 
 
 6 In admiration. 
 
581] 
 
 The Dvadagarutra 
 
 [ — vii. 2. 10 
 
 vii. 2. 10. This 1 (rite) with a Vai^vanara 2 on one side (only) was not 
 able to win the world of heaven ; it was stretched upwards and the 
 gods piled round this Vai^vanara, to overcome the world of heaven. The 
 seasons made Prajapati sacrifice with it, and in them because of it he 
 prospered. He 3 prospers among the priests who knowing thus sacrifices 
 with (the rite) of twelve days. They were desirous of obtaining (their 
 desires) from him. He gave to the spring the sap [lj, to the hot season 
 barley, to the rains plants, to autumn rice, beans and sesamum to winter 
 and the cool season. Prajapati made Indra 4 sacrifice with it. Then indeed 
 did Indra become Indra ; therefore they say, ‘ It is the sacrifice of the in- 
 ferior for he by it first sacrificed. He eats a corpse who accepts a present 
 at a Sattra ; a human corpse or the corpse of a horse. 5 6 Food is the cow; in 
 that he does not purify the vessel in which they carry food, filth is produced 
 from it [2], One should sacrifice by oneself, for Prajapati prospered by 
 himself. One should be consecrated for twelve nights ; the year consists of 
 twelve months, Prajapati is the year, he is Prajapati, he is born indeed who 
 is born from fervour. The twelve Upasads fi are these four sets of three 
 nights ; with the first three he prepares the sacrifice, with the second three 
 he grasps the sacrifice [3], with the third three he cleanses the vessels, and 
 with the fourth three he purifies himself within. He 7 who eats his victim, 
 
 1 Cf. KS. xxxiv. 11, 12. The chapter seems 
 to be a collection of fragments rather 
 than a consecutive discussion, like several 
 of the chapters in the section TS. v. 5-7. 
 It deals with the question if the rite is 
 to be celebrated as an Ahlna or not. 
 
 * This is to show that a final Atiratra is 
 essential. 
 
 s This is adduced by the comm, to show 
 that an AhTna not a Sattra is here meant, 
 quoting KQS. xii. 1. 5 : yajata ity ahlnasya. 
 
 4 Cf. vi. 6. 11. 2, where Indra’s flight to 
 Prajapati when he was anujavard is de- 
 scribed ; this passage seems to refer to 
 
 that. For dnu° see Wackernagel, Altind. 
 Gramm, n. i. 71. 
 
 6 The additions purusakunapdm a^vakunapdm 
 seem meant to distinguish the eating of 
 flesh as a part of the rite and the eating 
 of an abhorrent thing like human or 
 horse flesh, for horse flesh was not a 
 Vedic dish (Oldenberg, Religion des Veda, 
 p. 356, n. 3). The words gaur va, annam 
 seem best taken not as a qualification 
 of this sentence, but as a new paragraph. 
 
 The comm, quite differently thinks that 
 the food eaten by one who accepts a 
 
 gift becomes a cow, i.e. his sin is equal 
 to that of eating cow’s flesh. But this 
 is hardly Vedic. Bhask. sees a refer- 
 ence to the Daksina, the receiver is patra- 
 sthaniya, and connects the next clause 
 with it. 
 
 6 There are preliminary offerings of ghee to 
 
 Agni, Soma, and Visnu, of which in this 
 case there are twelve sets. 
 
 7 This is not easy : the comm, thinks the 
 
 sense is if a man accepts a gift at a Sattra, 
 and if he afterwards himself has a Soma 
 sacrifice, then the priest who officiates 
 falls into all these evils. Alternatively 
 the whole refers to a Dvada^ha as an 
 Ahina, where, although there is no pro- 
 hibition of accepting gifts, as above for 
 a Sattra, still all these ills accrue and 
 must be atoned for if the sacrifice is 
 carried out. The simpler solution is to 
 adopt the version which assumes a Sattra 
 to be meant, as above, but to make the 
 subject throughout the priest who accepts, 
 and asya refer to the person from whom 
 he accepts a gift. The KS. does not 
 throw any light on the passage, for it 
 omits the last sentence, but it is note- 
 
[582 
 
 vii. 2 . 10 — ] The Horse Sacrifice 
 
 eats his flesh, who eats his sacrificial cake, eats his brains, who eats his 
 fried grain, eats his excrement, who eats his ghee, eats his marrow, who 
 eats his Soma, eats his sweat, and also he eats the excrements from his head, 
 who accepts (a present) at the twelve-day (rite). Therefore one should not 
 cause one to sacrifice with the twelve-day (rite), to avert evil. 
 
 The Horse Sacrifice ( continued ) 
 
 vii. 2. 11. To 1 one hail ! 
 
 To two hail ! 
 
 To three hail ! 
 
 To four hail ! 
 
 To five hail ! 
 
 To six hail ! 
 
 To seven hail ! 
 
 To eight hail ! 
 
 To nine hail ! 
 
 To ten hail ! 
 
 To eleven hail ! 
 
 To twelve hail ! 
 
 To thirteen hail ! 
 
 To fourteen hail ! 
 
 To fifteen hail ! 
 
 To sixteen hail ! 
 
 To seventeen hail ! 
 
 To eighteen hail ! 
 
 To nineteen hail ! 
 
 To twenty-nine hail ! 
 
 To thirty-nine hail ! 
 
 To forty-nine hail ! 
 
 To fifty-nine hail ! 
 
 To sixty-nine hail ! 
 
 To seventy-nine hail ! 
 
 worthy that the next passage (xxxiv. 
 14-16) contains a set of verses (= TS. iv. 
 4. 9) found as the Ath. Pray. Sutra, iii. 
 1-3. Ap£S. xxi. 1. 6-8 alludes to the 
 divergence of views as to the position of 
 one who accepts gifts and to the pro- 
 hibition of yajyam with a Dvada(;aha. 
 Bhask. is confused and leaves it doubt- 
 ful if acting as a priest only or the Ahina 
 rite in toto is condemned. 
 
 1 Cf. KSA^amedha, ii. 1, which differs by 
 having elcona? for ekan na. MS. iii. 12. 16 ; 
 
 VS. xxii. 34 have only one, two, a hun- 
 dred, and a hundred and one (MS. also 
 ninety-nine), the rest being understood. 
 The Mantras are used at the end of the 
 day in the A<jvamedha when the priests 
 sit on thirty couches and offer all-night 
 oblations. There are ten Anuvakas and 
 to the five uneven numbered ones they 
 offer with Ajya, to the even ones with 
 food ; see Ap$S. xx. 10. 7, and cf. £B. 
 xiii. 2. 1. 6, 6 (Eggeling, SBE. xliv. 297, 
 n. 1) ; K9S. xx. 4. 32 ; B 9 S. xv. 21. 
 
583] 
 
 The Offerings to the Numbers 
 
 [ — vii. 2 . 14 
 
 To eighty-nine hail ! 
 
 To ninety-nine hail ! 
 
 To a hundred hail ! 
 
 To two hundred hail ! 
 
 To all hail ! 
 
 vii. 2. 12. To 1 one hail ! 
 
 To three hail ! 
 
 To five hail ! 
 
 To seven hail ! 
 
 To nine hail ! 
 
 To eleven hail ! 
 
 To thirteen hail ! 
 
 To fifteen hail ! 
 
 To seventeen hail ! 
 
 To nineteen hail ! 
 
 To twenty-nine hail ! 
 
 To thirty-nine hail ! 
 
 To forty-nine hail ! 
 
 To fifty-nine hail ! 
 
 To sixty-nine hail ! 
 
 To seventy-nine hail ! 
 
 To eighty-nine hail ! 
 
 To ninety-nine hail ! 
 
 To a hundred hail ! 
 
 To all hail ! 
 
 vii. 2. 13. To * two hail ! 
 
 To four hail ! 
 
 To six hail ! 
 
 To eight hail ! 
 
 To ten hail ! 
 
 To twelve hail ! 
 
 To fourteen hail ! 
 
 To sixteen hail ! 
 
 To eighteen hail ! 
 
 To twenty hail ! 
 
 To ninety-eight hail ! 
 
 To a hundred hail ! 
 
 To all hail! 
 
 vii. 2. 14. To 3 three hail! 
 
 To five hail ! 
 
 1 Cf. KSAtjvamedha, ii. 2. 
 
 8 Cf. KSAijvamedha, ii. 3, which here as in 
 15-20 gives in full the numbers from 
 
 twenty up to ninety-eight. Cf. K£S. xx. 
 4. 32 comm. 
 
 3 Cf. KSA^amedha, ii. 4. 
 
The Horse Sacrifice 
 
 [584 
 
 vii. 2. 14—] 
 
 vii. 2. 15. 
 
 vii. 2. 16. 
 
 vii. 2. 17. 
 
 vii. 2. 18. 
 
 vii. 2. 19. 
 
 To seven hail ! 
 
 (Then as in 12 down to) To all hail ! 
 To 1 four hail ! 
 
 To eight hail ! 
 
 To twelve hail ! 
 
 To sixteen hail ! 
 
 To twenty hail ! 
 
 To ninety-six hail ! 
 
 To a hundred hail ! 
 
 To all hail ! 
 
 To 2 five hail ! 
 
 To ten hail ! 
 
 To fifteen hail ! 
 
 To twenty hail ! 
 
 To ninety-five hail l 
 To a hundred hail I 
 To all hail ! 
 
 To 8 ten hail ! 
 
 To twenty hail ! 
 
 To thirty hail ! 
 
 To forty hail ! 
 
 To fifty hail ! 
 
 To sixty hail ! 
 
 To seventy hail ! 
 
 To eighty hail ! 
 
 To ninety hail ! 
 
 To a hundred hail ! 
 
 To all hail ! 
 
 To 4 twenty hail ! 
 
 To forty hail ! 
 
 To sixty hail ! 
 
 To eighty hail ! 
 
 To a hundred hail ! 
 
 To all hail ! 
 
 To 6 fifty hail! 
 
 To a hundred hail ! 
 
 To two hundred hail ! 
 
 To three hundred hail ! 
 
 To four hundred hail ! 
 
 1 Cf. KSA9vamedha, ii. 5. This is an arith- 2 Cf. KSA9vamedha, 
 metical progression by fours ; in 16 there 8 Cf. KSA9vamedha, 
 
 is one by fives ; in 17 by tens ; in 18 by 1 Cf. KSA9vamedha, 
 
 twenties. 6 Cf. KSA9vamedlia, 
 
 ii. 6. 
 ii. 7. 
 ii. 8. 
 ii. 9. 
 
585] 
 
 The Sattras 
 
 [ — vii. 3 . 1 
 
 To five hundred hail ! 
 
 To six hundred hail ! 
 
 To seven hundred hail ! 
 
 To eight hundred hail ! 
 
 To nine hundred hail ! 
 
 To a thousand hail ! 
 
 To all hail ! 
 
 vii. 2. 20. To 1 a hundred hail ! 
 
 To a thousand hail ! 
 
 To ten thousand hail ! 
 
 To a hundred thousand hail! 
 
 To ten hundred thousand hail ! 
 
 To ten million hail ! 
 
 To a hundred million hail ! 
 
 To a thousand million hail ! 
 
 To ten thousand million hail ! 
 
 To a hundred thousand million hail ! 
 To ten hundred thousand million hail ! 
 To dawn hail ! 
 
 To the dawning hail ! 
 
 To him that will rise hail ! 
 
 To the rising hail ! 
 
 To the risen hail ! 
 
 To heaven hail ! 
 
 To the world hail ! 
 
 To all hail ! 
 
 PRAPATHAKA III 
 
 The Sattras 
 
 vii. 3. 1. They 2 go swiftly in that it is the tenth day. In that it is the 
 tenth day they loosen their sins. He who among men going swiftly falls 
 in with a trackless way, he who strikes a post, and he who stumbles, 
 are left out. So he, who on this tenth day, the Avivakya, comes to grief, 
 is left out. If one points out (an error) to one who comes to grief, 3 he seizes 
 hold of him and comes out successfully, and then the one who pointed 
 out (his error) is left out [1], Therefore on the tenth day, the Avivakya, 
 
 1 Cf. KSA^amedha, ii. 10. For the end cf. 
 MS. iii. 12. 8 ; VS. xxii. 34 ; <?B. xiii. 2. 
 1. 6 ; K£S. xv. 4. 33, 34. For the numbers 
 see Vedic Index, i. 342, 343. 
 
 * Cf. AB. v. 22, 23 ; KB. xxvii. 1 - PB. iv. 
 8. 8 ; 9. 4-12. In this chapter are given 
 
 certain facts about the tenth day of 
 38 [h.o.s. 19 ] 
 
 Sattras. See also Ap^S. xxi. 9. 1-9 (in 2 
 vyaha should be read, and te joined to the 
 next Sutra ; cf. B£S. xvi. 6). 
 
 5 The active is found in KB. xxvii. 1. The 
 sense is clearly general, ‘ come to grief’, 
 i. e. make an error in recitation or so on. 
 
The Sattras 
 
 [586 
 
 vii. 3. 1 — ] 
 
 one should not point out (errors) to one who comes to grief. Or rather 
 they say, ‘ By that which was successful in the sacrifice the gods went 
 to the world of heaven, and overcame the Asuras by what was unsuc- 
 cessful.’ What is successful in the sacrifice belongs to the sacrificer, what 
 is unsuccessful to his enemy. Now he, who comes to grief on the tenth day, 
 the Avivakya, produces overmuch. Those who are outside as spectators 
 [2] should point out (his error). If there be none there, then (the error) 
 should be pointed out from within the Sadas. If there be none there, then 
 it should be pointed out by the Grhapati. At any rate it should be 
 pointed out. 1 They sing the verses of the serpent queen on that day. The 
 queen of what creeps is this (earth). Whatever on this (earth) they praise, 
 whatever they have praised, through that is this (earth) the serpent queen. 
 Now whatever they have praised with speech and what they will praise 2 
 thereafter, (it is done thinking), ‘ Having won both and obtained them, let 
 us stop.’ They sing these (verses) with the mind. Neither a horse chariot 
 nor a mule chariot can in one moment encompass this (earth), but mind 
 can in one moment encompass it, mind can overcome it. Then they repeat 
 the Brahman. 3 The Re verses are limited, the Samans are limited, and 
 the Yajuses are limited, but of the Brahman there is no end, and that he 
 should declare to the one who responds. That is the response. 4 * 
 vii. 3. 2. The 6 theologians say, ‘By the first day of the twelve-day rite 
 what is it that the sacrificer takes from the priests ? ’ 6 ‘ Brilliance and 
 
 power ’ is (the answer). ‘ What by the second ? ’ * The breaths and food.’ 
 
 ‘ What by the third ? ’ ‘ These three worlds.’ ‘ What by the fourth ? ’ 
 
 ‘Four-footed cattle/ ‘What by the fifth?’ ‘The Pankti with its five 
 elements.’ ‘ What by the sixth ? ’ ‘ The six seasons.’ ‘ What by the 
 seventh ? ’ ‘ The Qakvarl with its seven feet.’ ‘ What by the eighth ? ’ 
 
 ‘ The Gayatrl with its eight syllables.’ ‘ What bjr the ninth ? ’ ‘ The 
 
 Trivrt 7 8 Stoma/ ‘What by the tenth?’ ‘The Viraj with its ten syl- 
 
 1 The comm, explains that in ordinary rites 
 
 the correction of errors is a matter of 
 
 course, but here it is difficult and 
 
 dangerous. The verses of the serpent 
 
 queen are in TS. i. 5. 3. 
 
 ! The comm, explains atodhi, the reading of 
 
 the MSS. and Padapatha and edd. as 
 bhumer upari, but a temporal sense seems 
 imperative, and the future significance 
 of arcitarah is obvious ; cf. Maedonell, 
 Ved. Gramm, p. 387 ; Delbriick, Altind. 
 Synt. pp. 295, 296, 300. The single accent 
 is noteworthy : cf. tato ’dhi in vii. 2. 10. 2. 
 
 8 That is the Caturhotrs, as the AB. v. 23 
 shows at length, and see AplJJS. xxi. 10. 
 
 6, 7. The Caturhotrs are said to be 
 brahma in TB. ii. 3. 1, and the Mantras 
 are given in TA. iii. 1. 2. Cf. Hillebrandt, 
 Rituallilteratur, pp. 165, 166. 
 
 4 The comm, explains that the Caturhotrs are 
 the product (karma) of the action of the 
 Adhvaryu in uttering the Pratigara or re- 
 sponse, which in this case by AplJIS. xxi. 
 10. 7 is om. This is practically the sense. 
 6 Not precisely paralleled by the other texts. 
 
 6 The gen. is of course as below connected 
 
 with the pronoun , 1 what of theirs ’. 
 
 7 The Trivrt Stoma is a mode of recitation 
 
 in which the verses are made up by 
 repetition to nine; hence the comparison. 
 
587] 
 
 The Trayodagardtras 
 
 [ — vii. 3 . 4 
 
 lables.’ * What by the eleventh ? ’ ‘ The Tristubh with its eleven 
 
 syllables.’ * What by the twelfth ? ’ ‘ The Jagati with its twelve syl- 
 lables.’ So much is there as that. So much as that he takes from 
 them. 
 
 vii. 3. 3. (The 1 rite) of thirteen nights is a complete (rite of) twelve days, 
 for the opening and concluding days are the same. 2 There are three 
 Atiratras, three are these worlds, for the obtaining of these worlds. The 
 first Atiratra is the expiration, the second cross-breathing, the third in- 
 spiration ; verily they find support in expiration, inspiration, out-breathing, 3 
 and food, and reach their full life, who knowing thus perform (the rite) 
 of thirteen nights. They say, 4 * (The rite) of twelve days is the sequence 
 of speech. They would cleave it if they put an Atiratra in the middle, 
 and the speech of the householder would be liable to fail.’ They perform 
 the Mahavrata after the Chandomas; verily they maintain the sequence 
 of speech, and the speech of the householder is not likely to fail. The 
 Chandomas are cattle, the Mahavrata food ; in that they perform the 
 Mahavrata after the Chandomas, they find support in cattle and in food, 
 vii. 3. 4. The 6 Adityas desired, ‘ May we be prosperous in both worlds.’ 
 They saw this (rite) of fourteen nights; they grasped it, and sacrificed 
 with it. Then indeed they prospered in both worlds, this and yonder. 
 Those, who knowing thus perform (the rite) of fourteen nights, prosper 
 in both worlds, this and yonder. (The rite) is of fourteen nights, there 
 are seven domesticated plants and seven wild ; (verily it serves) to win 
 both. In that the Prsthas are performed in succession [1], they conquer by 
 them yonder world. In that the Prsthas are reversed, 6 they conquer by 
 them this world. There are two Trayastrir^a Stomas in the middle ; 
 verily they attain sovereignty. (These two) are overlords; verily they 
 
 1 Cf. PB. xxiii. 1 and 2, which Ap£S. xxiii. 
 1. 7-11 as usual copies. There two Tra- 
 yoda 9 aratras are given, the first with an 
 Atiratra, a Sadaha, an Atiratra with all 
 the Stomas, four Chandomas, and an 
 Atiratra. In the latter the make-up is 
 an Atiratra, the ten days of a Dvadacjalia 
 (viz. a Sadaha, three Chandomas and an 
 Avivakya), a Mahavrata and an Atiratra. 
 Here both cases are contemplated, and 
 the latter only approved ; cf. B£S. xvi. 
 32 ad fin. 
 
 5 i. e. they are both Atiratras. 
 
 3 The change to udana from vyana is explained 
 by the comm, on the theory that the 
 latter includes all the other breaths 
 when prdna and apana are mentioned. 
 This is ingenious, but the real explanation 
 
 seems to be some carelessness of ex- 
 pression. 
 
 4 The absence of iti renders the extent of the 
 quotation uncertain. 
 
 6 A similar Caturda 9 aratra is laid down in 
 PB. xxiii. 3, followed by Apf^S. xxiii. 
 12 seq. It consists of an Atiratra, two 
 Sadahas, the latter reversed, and an Ati- 
 ratra. So also BiJS. xvi. 33. 
 
 6 That is, the first is marked by the Samans, 
 Rathantara, Brhat, Vairupa, Vairaja, 
 £akvara, and Raivata ; the latter by the 
 Raivata, £akvara, & c - So the Stomas 
 are Trivrt, Pancada 9 a, Saptada 9 a, Eka- 
 vifi 9 a, Trinava, and Trayastrif^a, and 
 the same reversed, the two Trayastrii^as 
 thus coalescing. 
 
The Sattras 
 
 vii. 3. 4 — ] 
 
 [588 
 
 become overlords of their peers. There are Atiratras on either side, for 
 security. 
 
 vii. 3. 5. Prajapati 1 went to the world of heaven. The gods followed him, 
 and the Adityas and the cattle followed them. The gods said, ‘ The cattle 
 on which we have lived have followed us.’ They arranged this (rite) 
 of fourteen nights away for them. 2 The Adityas mounted the world 
 of heaven with the Prsthas ; they arranged the cattle in this world 
 with the two Tryahas. By means of the Prsthas the Adityas 
 prospered in yonder world, the cattle in this world by the Tryahas [1], 
 Those who, knowing thus, perform (the rite of) fourteen nights, prosper 
 in both worlds, in this and in yonder ; by the Prsthas they prosper in 
 yonder world and by the Tryahas in this world. The three days are the 
 Jyotis, Go, and Ayus. The Jyotis is this (earth), the Go the atmosphere, 
 the Ayus yonder (sky); verily they mount upon these worlds. 3 If the 
 Prsthas were on one side, there would be a lack of balance ; 4 the Prsthas 
 are in the middle, for balance [2]. The Prsthas are force and strength ; 
 verily they place force and strength in the middle. They 5 proceed with 
 the Brhat and the Rathantara (Samans). The Rathantara is this (earth), 
 the Brhat yonder (sky) ; verily with them do they proceed ; verily also in 
 them they find support. These indeed are the quick paths of the sacrifice ; 
 verily by them do they proceed to the world of heaven. They 6 mount 
 the world of heaven turning away (from earth), who perform the Prsthas 
 in succession. The Tryaha is reversed, for the return (from heaven), and 
 for support. Having prospered in either world they cease (the rite). The 
 (nights) are fourteen. As for ten of them, the Viraj is ten-syllabled, 
 
 1 This Caturda9aratra corresponds with one 
 
 in PB. xxiii. 4 ; Ap£S. xxi. 1. 15, 16, 
 which is used in case of considering one’s 
 fitness for a social ( talpe ), funeral rite 
 ( udake ), or marriage connexion ( vivcihe ) ; 
 on these terms cf. Weber, Ind. Stud. x. 47. 
 The scheme is an Atiratra ; aTryaha in the 
 normal order, Jyotis, Go, Ayus ; a Prsthya 
 Sadaha ; a Tryaha in reverse order, and 
 an Atiratra. So also B£S. xvi. 33. 
 
 2 praty auhan is not quite clear in its first 
 
 occurrence, and Sayana evidently felt 
 this, for he ignores tebhyah and renders 
 praty auhan by ‘performed’. The sense 
 given above is possible ; Bhask. has prat- 
 ydvrtya gatim akurvan. The point is the 
 correspondence of the Tryahas in his 
 view. Below, the constr. is aec. and the 
 sense must be 1 pressed back ’. 
 
 3 Repeated in TS. vii. 4. 1. 1. 
 
 4 vivadha is here explained by the comm, as 
 a kind of piece of wood tied with a rope 
 at both ends for carrying milk or ghee, 
 &c., and the Siddhdnta-Kaumudi on 
 Panini, iv. 4. 17, agrees with the de- 
 finition. The idea is that of something 
 balanced, which will not work if put on 
 one side or the other, but only if kept in 
 the middle, vivadha is the form in PB. 
 iv. 5. 19 ; xiv. 1. 10 ; AB. viii. 1 ; AGS. 
 i. 12. 3, &c., and see also AA. v. 1. 8, 
 where vivadha is used of the plank of the 
 seat of a swing. 
 
 s i. e. the Prsthya Sadaha is distinguished by 
 the alternation of these two Samans 
 instead of a series of the usual six, the 
 Rathantara occurring on the first, third, 
 and fifth, the Brhat on the other days. 
 The passage is repeated in vii. 4. 1. 2, &c. 
 
 6 Repeated in TS. vii. 4. 2. 5, &c. 
 
589] 
 
 [ — vii. 3 . 7 
 
 The PuhcadugarCitras 
 
 the Viraj is food; verily by the Viraj they win food. As for four, the 
 quarters are four; verily they find support in the quarters. There are 
 Atiratras on either side, for security. 
 
 vii. 3. 6. Indra 1 was on a level with the gods, he was not distinguished 
 from them. He ran up to Prajapati ; he gave him this (rite) of fifteen 
 nights. He grasped it, and sacrificed with it. Then indeed he became 
 distinguished from the other gods. Those who knowing thus perform (the 
 rite) of fifteen nights attain distinction from the evil enemy. The three 
 days 2 are Jyotis, Go, and Ayus. The Jyotis is this (earth), the Go the 
 atmosphero [1], the Ayus yonder (sky) ; verily they find support in these 
 worlds. There 3 can be no Sattra where there is no Chandoma ; in that 
 there are Chandomas, there is the Sattra. The gods they win by the 
 Prsthas, the cattle by the Chandomas. The Prsthas are force and strength, 
 the Chandomas cattle ; verily in force and strength, and in cattle, they 
 find support. (The rite) is of fifteen nights ; the bolt is fifteenfold ; verily 
 they hurl the bolt at their enemies. 4 There are Atiratras on either side, for 
 securing power. 
 
 vii. 3. 7. Indra 5 was as it were loose and unfixed. He was afraid of the 
 Asuras. He ran up to Prajapati ; he gave him this (rite) of fifteen nights 
 as a bolt. With it he overcame and conquered the Asuras and attained 
 prosperity. By the Agnistut 6 he burned away the evil, by (the rite) of 
 fifteen nights he placed force, might, power, and strength in himself. 
 Those, who knowing thus perform (the rite) of fifteen nights overcome 
 and conquer their enemies and attain prosperity. By the Agnistut they 
 burn away the evil [1], by (the rite) of fifteen nights they place force, 
 might, power, and strength in themselves. These (nights) are full of 
 cattle. Fifteen indeed are the nights of the half-month, the year is made 
 up of half-months, cattle are born throughout the year ; therefore (these 
 nights) are full of cattle. These (nights) are heavenly. Fifteen indeed 
 
 1 The PB. xxiii. 5 and Ap£S. xxiii. 1. 17, 18 
 
 know a third Caturda9aratra, but it is not 
 
 mentioned in TS. This chapter gives 
 
 the first of two Pancada^aratras. Then 
 
 follow in PB. xxiii. 6-9 ; Ap£S. xxiii. 2. 
 1-10 four Pancada9aratras, of which the 
 last corresponds to the one here con- 
 sidered, viz. an Atiratra ; a Tryaha ; ten 
 days of the Dvada9&ha (i.e. a Prsthya 
 Sadaha, three Chandomas, and an Avi- 
 
 vakya), and an Atiratra. But there is 
 no similarity of legend at all. B£S. xvi. 
 33 recognizes no Caturda9aratra beyond 
 the first two, but has a Soda9aratramade 
 by adding a Mahavrata between the tenth 
 
 day of the Dvada9&ha and the Atiratra. 
 
 2 See TS. vii. 3. 5. 2. 
 
 3 Repeated in TS. vii. 4. 1.2, &c. 
 
 4 Cf. TB. ii. 2. 3. 1 and TS. vii. 4. 3. 3. 
 
 5 This is the third of the Sattras in PB. and 
 
 Ap9S., and consists of an Atiratra which 
 is an Agnistoma and is marked by the 
 Trivrt Stoma ; a Tryaha ; ten days of a 
 Dvada9aha, and a concluding Atiratra. 
 In B<pS. xvi. 33 the second last item is 
 given as a Prsthya Sadaha and a reversed 
 Tryaha. 
 
 6 That is a praise of Agni, not an Agnistoma 
 
 in the technical sense, for it is an 
 Atiratra. 
 
vii. 3 . 7 — ] 
 
 The Sattras 
 
 [590 
 
 are the nights of the half-month, the year is made up of half-months, 
 the world of heaven is the year ; verily (these nights) are heavenly. 
 There 1 are the three days, Jyotis, Ayus, and Go. The Jyotis is this* 
 (earth), the Go the atmosphere [2], the Ayus yonder (sky) ; verily they 
 mount upon these worlds. If 2 the Prsthas were on one side, there would 
 be a lack of balance; the Prsthas are in the middle, for balance. The 
 Prsthas are force and strength ; verily they place force and strength in the 
 middle. They proceed with the Brhat and the Rathantara (Samans). The 
 Rathantara is this (earth), the Brhat yonder (sky) ; verily with them do 
 they proceed ; verily also in them they find support. These indeed are the 
 quick paths of the sacrifice ; verily by them do they proceed to the world of 
 heaven [3]. They mount the world of heaven turning away (from earth), 
 who perform the Prsthas in succession. The Tryaha is reversed, for the 
 return (from heaven), and for support. Having prospered in either world 
 they cease (the rite). These (nights) are fifteen. As 3 for ten of them, the 
 Viraj is ten-syllabled, the Viraj is food ; verily by the Viraj they win food. 
 As for five, the quarters are five ; verily they find support in the quarters. 
 There are Atiratras on either side, for securing power, strength, offspring, 
 and cattle. 
 
 vii. 3. 8. Prajapati 4 * desired, ‘ May I be an eater of food.’ He saw this (rite 
 of) seventeen nights ; he grasped it, and sacrificed with it. Then indeed he 
 became an eater of food. Those, who knowing thus perform (the rite) of 
 seventeen nights, become eaters of food. There is a period of five days ; 6 the 
 seasons are five in the year ; verily in the seasons and the year they find sup- 
 port. Again the Pankti is of five elements, the sacrifice is fivefold ; verily 
 they win the sacrifice. There 6 can be no Sattra where there is no Chan- 
 doma ; in that there are Chandomas, there is the sacrifice. The gods they 
 win by the Prsthas, the cattle by the Chandomas. The Prsthas are force 
 and strength, the Chandomas cattle ; verily in force and strength, and in 
 cattle, they find support. (The rite is) of seventeen nights ; Prajapati is 
 seventeenfold ; 7 (verily it serves) to obtain Prajapati. There are Atiratras 
 on either side, for securing food. 
 
 vii. 3. 9. The 8 Viraj dividing itself stayed among the gods with the holy 
 
 1 Above, TS. vii. 3. 5. 2. 
 
 7 Above, TS. vii. 3. 5. 2, 3. 
 
 ^ Cf. TS. vii. 3. 5. 3. 
 
 1 The TS. ignores the Soda 9 aratra of PB. xxiii. 
 
 10 ; Ap£S. xxiii. 2. 11, 12 ; B£S. xvi. 33 ; 
 
 but agrees with PB. xxiii. 11 ; Ap^S. 
 
 xxiii. 2. 13, 14 ; B$S. xvi. 33, in having 
 
 a Saptada 9 ariitra made up of an Atiratra ; 
 a Pancaha ; ten days of the Dvada 9 aha, 
 and an Atiratra. 
 
 5 i. e. Jyotis, Go, Ayus, Go, Ayus. 
 
 6 Above, TS. vii. 3. 6. 2. 
 
 7 Cf. AB. i. 1. 1. 
 
 8 PB. xxiii. 12 and 13 ; Ap^S. xxiii. 2. 15-18 
 
 give eighteen and nineteen night rites. 
 PB. xxiii. 14 and Ap£S. xxiii. 2. 19, 20 
 give a twenty-night rite made up of an 
 Atiratra ; an Abliiplava Sadaha ; an 
 Abhijit ; a V^vajit ; ten days of a 
 Dvada 9 aha, and an Atiratra. This does 
 
591] The Vingatiratra and Ekaviiigatirutra [ — vii. 3. 10 
 
 power (Brahman), among the A suras with food. The gods desired, ‘ May 
 we acquire both the holy power (Brahman) and food.’ They saw (the rite 
 of) these twenty nights. Then indeed they acquired both the holy power 
 (Brahman) and food, and became resplendent and eaters of food. Those, 
 who knowing thus perform (the rite of) these nights, acquire both the holy 
 power (Brahman) and food [1], and become resplendent and eaters of food. 
 They (make up) two Virajs; verily separately in them they find support. 
 Man is twenty fold, ten fingers and ten toes j 1 verily obtaining the greatness of 
 man they cease (the rite). There 2 are Tryahas consisting of Jyotis, Go, and 
 Ayus. The Jyotis is this (earth), the Go the atmosphere, the Ayus yonder 
 (sky) ; verily they mount upon these worlds. The Tryahas go in order ; 3 verily 
 in order they mount the world of heaven [2], If 4 the Prsthas were on one 
 side there would be a lack of balance ; the Prsthas are in the middle, for 
 balance. The Prsthas are force and strength ; verily they place force and 
 strength in the middle. They proceed with the Brhat and the Rathantara 
 (Samans). The Rathantara is this (earth), the Brhat yonder (sky) ; verily 
 with them do they proceed, verily also in them they find support. These 
 indeed are the quick paths of the sacrifice ; verily by them do they proceed 
 to the world of heaven. They mount the world of heaven turning away 
 (from earth), who perform the Prsthas in succession. The Tryaha is re- 
 versed, for the return (from heaven), and for support. Having prospered 
 in either world they cease (the rite). There are Atiratras on either side, 
 for securing splendour and food. 
 
 vii. 3. 10. Yonder 5 sun was in this world. The gods surrounded it with the 
 Prsthas and removed it to the world of heaven. They surrounded it from 
 below with the Para (Samans), 6 and placed it with the Divakirtya 
 (Saman) 7 in the world of heaven. They surrounded it from above with 
 
 not correspond at all with the rite 
 here, which is clearly composed of an 
 Atiratra ; three Tryahas ; a Prsthya 
 Sadaha ; a Tryaha reversed ; and an 
 Atiratra ; so B<pS. xvi. 33. The chapter 
 is alluded to in the Jaimini Sutra, iv. 3. 
 17-19. 
 
 1 PB. xxiii. 14. 5 has padyah ; cf. AA. i. 1. 2. 
 
 anguli means the phalanges on the hands 
 and feet ; cf. Hoernle, Osteology, p. 23. 
 
 2 Cf. TS. vii. 3. 5. 2. 
 
 3 i. e. the three Tryahas are all Jyotis, Go, 
 
 and Ayus. 
 
 * Cf. TS. vii. 3. 5. 2, 3. 
 
 6 PB. xxiii. 15 and 16 and Ap$S. xxiii. 3. 1-9 
 describe two Ekavir^atiratras, the latter 
 of which corresponds to this, viz. Atira- 
 
 tra ; a Prsthya Sadaha ; three Svarasa- 
 nians ; a Divakirtya ; three Svarasamans ; 
 a Prsthya Sadaha reversed, and an Ati- 
 ratra. B^S. xvi. 33 calls the seven days 
 the samvatsarikdny ahdni. 
 
 6 The Para Saman is based on RV. viii. 89. 5 = 
 
 SV. ArS. ii. 7 ; the name Svara is also 
 used, see PB. iv. 5. 1. See for the Saman 
 as chanted Aranya Gana, iii. 2. 9, and cf. 
 TS. iii. 3. 6. 1-3, and KS. xxxiii. 4, 6. 
 
 7 This is, of course, merely the name of a 
 
 Saman, with which cf. the Mahadivakirtya 
 which is described in 99®- X7 - 13. 23 seg. 
 The editor in the Bibl, Ind. calls attention 
 to PB. iv. 6. 12, where the comm, identi- 
 fies the Divakirtya with the Samans 
 bhrdjdbhraje ity adi given in Uhya Gana, 
 
The Sattras 
 
 [592 
 
 vii. 3. 10 — ] 
 
 the Para (Samans), and with the Prsthas they descended (from heaven). 
 Yonder sun indeed in yonder world is sui’rounded by the Para (Samans) on 
 both sides. In that there are Prsthas the sacrificers go by them to the 
 world of heaven ; they surround it from below with the Para (Samans), and 
 by the Divakirtya (Saman) find support [1] in the world of heaven. They 
 surround it from above with the Para (Samans), and descend with the 
 Prsthas. If there were not Paras above, they would depart away from the 
 world of heaven ; if there were none below, they would burn creatures. 
 There are Parahsamans on both sides of the Divakirtya ; verily they sur- 
 round them on both sides in the world of heaven. The Divakirtya is the 
 sacrificers, the Parahsamans the year ; the Parahsamans are on both 
 sides of the Divakirtya ; verily on both sides [2] they find support in the 
 year. The Divakirtya is the back, the Parahsamans the two sides; 
 the Parahsamans are on both sides of the Divakirtya ; therefore the 
 sides are on both sides of the back. (In the rite) the greatest number 
 of libations are made, 1 the greatest number of Qastras recited ; verily 
 in the middle of the sacrifice they tie a knot not to slip. There are seven 
 libations ; seven are the breaths in the head ; verily they place breaths in the 
 sacrificers. In that the Prsthas are in succession, they mount upon yonder 
 world with them. If they were not to descend to this world [3], the sacri- 
 ficers would either go mad or perish. In that the Prsthas are reversed they 
 descend to this world with them ; verily also they find support in this world, 
 for sanity. Indra was unsettled. He ran up to Prajapati ; he gave him this 
 (rite) of twenty-one nights; he grasped it, and sacrificed with it. Then 
 indeed he became settled. Those, who sacrifice much and are unsettled [4], 
 should perform (the rite) of twenty-one nights. There are twelve months, 
 five seasons, three worlds here, and yonder sun as the twenty-first. So 
 many are the worlds of the gods ; verily in them in order they find support. 
 Yonder sun did not shine. 2 He ran up to Prajapati; he gave him this 
 (rite) of twenty-one nights ; he grasped it, and sacrificed with it. Then in- 
 deed did he shine. Those, who knowing thus perform (the rite) of twenty- 
 one nights, shine also. (The rite) is of twenty-one nights, the Ekavii^a 
 (Stoma) is radiance ; verily they attain radiance, and support also, for the 
 Ekavif^a is support. There are Atiratras on either side, for securing 
 splendour. 
 
 iii. 1. 11-20. SV. ii. 803-5 is given as 
 Mahadivakirtya in Uhya Gana, ii. 12, 
 and another in Aranya Gana, vi. 1. 
 10-19. 
 
 1 There are three extra Atigraliya libations 
 at this rite, and an extra 9astra. The 
 
 Parahsamans are days with extra (Para) 
 
 samans. 
 
 2 Perhaps a reference to an eclipse as said 
 expressly in PB. xxxiii. 16. 1-3 ; cf. Mac- 
 donell, Vedic Mythology , p. 160 ; Vedic Index, 
 ii. 466. 
 
593] 
 
 [— vii. 3 . ll 
 
 The Horse Sacrifice 
 
 The Horse Sacrifice ( continued ) 
 
 vii. 3. 11. a Let 1 the sacrifice come forward 
 From yonder 2 over to me, 
 
 The sacrifice which the Rsis have brought forward. 
 b May the fault in the sacrifice settle on him who hateth us, 
 
 Making his body godless, strengthless, 
 
 Distorted and inert ; 
 
 May it rest with him who hateth us. 3 
 c O sacrifice, come to me 
 With the brilliance of the sacrifice. 
 
 I summon the Brahmans, the priests, the gods, 
 
 With the brilliance of thee, the sacrifice, 0 offering. 4 
 d With the sacrifice I summon the cooked food [1] to thee, 0 offering. 4 
 
 I gather for thee good deeds, offspring, and cattle. 
 e The Praisas, the kindling-(verses), the butter sprinklings, the shares 
 of the ghee, 
 
 The call, the reply, I prepare for thee, 
 
 The fore- and after-sacrifices, the Svistakrt, the Ida, 
 
 The prayers, I win, the light. 5 
 / By Agni, by Indra, by Soma, 
 
 By Sarasvatl, by Visnu, by the gods, 
 
 By the Yajya and the Anuvakya, I summon for thee, 6 O offering. 4 
 I take for thee the sacrifice with the Vasat cry. 
 g The chant, the Qastra, the response, 
 
 The libation, the Ida, the prayers, I win, the light. 
 
 I summon for thee the sacrifices of the wives, O offering, 4 
 I take thy 7 offering and sacrificial utterance. 
 
 1 Cf. KSAijvamedha, iii. 1. These Mantras 
 
 are those accompanying the eight obla- 
 tions called Apti ; see TB. iii. 8. 18. 3 ; 
 Ap$S. xx. 11. 7. None of this chapter or 
 the three next appears in MS. In BQS. 
 xv. 18, 32, 36, they are called Samvarga- 
 hutis. 
 
 2 The usual rivalry of sacrifices ; cf. Bloom- 
 
 field, Religion of the Veda, p. 186. 
 s The verse is badly constructed, but yajnafa- 
 maldm seems to be the subject, f ariram the 
 object of krtvd, and the rest of the accusa- 
 tives predicative adjectives, kusidam may 
 well be rendered ‘ inert ’, for its obvious 
 etymology would be ku-sida. 
 
 4 KS. gets rid of sava as a voc. by having ’sd 
 
 aham and that this is correct is quite 
 
 certain. But that the TS. meant sava is 
 
 no doubt the case, and the rendering 
 39 [h.o.s. 19 ] 
 
 above is adapted to sava. 
 
 8 1 ipa huve must be from hvd, not hu, and mean 
 much the same as a huve above, a frnami, 
 also in KS., is difficult ; the comm, treats 
 it as if it were a frnomi, which will hardly 
 do. Really it is adapted to the next part 
 of the sentence and describes the prepa- 
 ration of the fore- and after-sacrifices, 
 while it must be rendered more generally 
 to cover all the actions meant, svista- 
 krtam is also doubtful, but it is most 
 probably equivalent to the offering to 
 Agni Svistakrt, but it may be simply 
 Svistakrt, i. e. Agni. 
 
 6 Probably the sacrifice is the object. 
 
 7 The change to the gen. is curious, for that 
 
 the te elsewhere is dat. is most probable. 
 Like all sacrificial verses the sense is not 
 satisfactory. 
 
Vll. 3. 11 
 
 ■] 
 
 The Horse Sacrifice 
 
 [594 
 
 h Cattle, the pressed (Soma), the sacrificial cakes, 
 
 The pressings, the sacrifice, 
 
 The gods with Indra, I summon for thee, 0 offering, 1 
 Lead by Agni, with Soma, and them all. 
 vii. 3. 12. The 2 past, the present, the future, Vasat, hail, reverence ! 3 
 The Rc, the Saman, the Yajus, Vasat, hail, reverence! 
 
 The Gayatrl, the Tristubh, the Jagatl, Vasat, hail, reverence ! 
 
 The earth, the atmosphere, the sky, Vasat, hail, revei'ence ! 
 
 Agni, Vayu, Surya, Vasat, hail, reverence ! 
 
 Expiration, cross-breathing, inspiration, Vasat, hail, reverence ! 
 
 Food, ploughing, rain, Vasat, hail, reverence ! 
 
 Father, son, grandson, Vasat, hail, reverence ! 
 
 Bhuh, Bhuvah, Suvar, Vasat, hail, reverence ! 
 vii. 3. 13. a May 4 * a house be mine, may offspring be mine ; 
 
 May the strong sacrifice come to me. 
 
 May the divine and holy waters come to me ; 
 
 May the abundance of a thousandfold (wealth) fail me not. 
 b May the cup be mine ; may the Puroruc be mine ; 
 
 May the chant and the Qastra com e to me in union. 
 
 May the Adityas, the Rudras, the Vasus, be present at the rite ; 8 
 May the abundance of a thousandfold (wealth) fail me not. 
 c May the Agnistoma come to me, and the Ukthya ; 
 
 May the nocturnal Atiratra come to me. 
 
 May the (draughts) which have stood over night, 6 well offered, come 
 to me ; 
 
 May the abundance of a thousandfold (wealth) fail me not. 
 vii. 3. 14. By 7 fire he surmounted fervour, by speech holy power, by a gem 
 forms, by Indra the gods, by the wind the breaths, by the sun the sky, by 
 the moon the Naksatras, by Yama the Pitrs, by the king men, by fruit the 
 flavours, 8 by the boa constrictor serpents, by the tiger wild beasts, by the 
 eagle birds, by the stallion horses, by the bull kine, by the he-goat goats, 
 by the ram sheep, by rice food, by barley plants, by the banyan trees, by 
 
 1 See p. 593, note 4. 
 
 2 Cf. KSAijvamedha, iii. 2. These are the 
 
 Mantras for the nine Paryapti oblations, 
 see TB. iii. 8. 17. 3 ; ApgS. xx. 11. 8 ; 
 BgS. xv. 18, 32, 36. 
 
 3 The comm, explains the whole series thus. 
 
 Vasat which by brachylogy denotes the 
 three sacrificial cries, stands for Brah- 
 man, and that denotes truth, and truth 
 is in the three times, &c. 
 
 4 KSA9vamedha, iii. 3. These Mantras are 
 
 called the Abhu Mantras ; see TB. iii. 8. 
 
 17. 3 ; _ApgS. xx. 11. 9. BgS. xv. 36 calls 
 
 them Abhutis and § 14 the Anubhutis, 
 
 and puts them after the Patnlsamyaja. 
 
 6 sadasyah seems to have this sense, rather 
 than to be another subject, ‘ priests as 
 the comm, assumes. 
 
 6 The Soma left over is the Soma offered at 
 the A9vina gastra, being Soma pressed 
 the day before and then offered ; see 
 KgS. xii. 6. 10 ; xxiv. 3. 42, with Karka’s 
 comm. ; Hillebrandt, Ved. Myth. i. 247, 
 and the comm, on PB. i. 6. 4. 
 
 1 Cf. KSA9vamedha, iii. 4. These Mantras 
 are the Anubhus ; see TB. iii. 8. 17. 8 ; 
 ApgS. xx. 11. 10; BgS. xv. 36. 
 
 8 nudeydn is so rendered by the comm, nadivat 
 sampurndn rasan , but the sense is curious. 
 
595] The Offering to the All-gods [ — vii. 3 . 16 
 
 the Udumbara strength, 1 by the Gayatrl the metres, by the Trivrt the 
 Stomas, by the Brahmana speech. 
 
 vii. 3. 15. Hail! (To) 2 meditation (I offer). 
 
 To that meditated upon 3 hail ! 
 
 Hail ! (To) that which we meditate on (I offer). 
 
 To mind hail ! Hail ! (To) mind (I offer). 
 
 To Prajapati hail! To Ka hail! To Who hail! 4 To Whoever 
 ( kutamasmai ) hail ! 
 
 To Aditi hail ! To Aditi the great hail ! To Aditi the gentle hail ! 
 
 To Sarasvatl hail ! To Sarasvatl the mighty hail ! To Sarasvatl the 
 purifying hail ! 
 
 To Pusan hail ! To Pusan guardian of travellers hail ! To Pnsan 
 watcher of men 5 hail ! 
 
 To Tvastr hail ! To Tvastr the seminal 6 hail ! To Tvastr the multi- 
 form hail ! 
 
 To Visnu hail! To Visnu the Nikhuryapa 7 hail! To Visnu the 
 Nibhuyapa 8 hail ! 
 
 vii. 3. 16. To 9 the teeth hail ! 
 
 To the jaws hail ! 
 
 1 For this constant comparison see Eggeling, 
 
 SBE. xliv. 379. 
 
 2 Cf. KSAijvamedha, iii. 5 ; MS. iii. 12. 5 ; VS. 
 
 xxii. 20. For the Brahmana see TB. iii. 8. 
 
 11.1,2; 17.3; tpB.xiii. 1.8! 2-8. The Man- 
 tras accompany this oblation to the All- 
 gods ; cf. K9S. xx. 4. 3-5 ; Ap<pS. xx. 8. 6 ; 
 
 11. 11 ; M£S. i x . 2. 2 ; B£S. xv. 13, 23. 
 
 s The comm, on TS. explains the first svdha in 
 any desired sense, and makes it take the 
 place of the verb. On TB. the comm, 
 says it refers to the taking of the oblation, 
 the second to the offering of it, and on 
 this point the comm, on TS. agrees. 
 
 They differ also in rendering ddhim, which 
 the comm. (Bhaskara and Sayana) on TS. 
 takes as buddhi, the comm, on TB. as 
 Prajapati. The double svahas do not 
 occur in VS., and MS. has not the Mantras 
 down to prajapataye svdha at all. Bhaskara 
 ascribes the first three Mantras to the 
 Ratrihomas in the consecration, and 
 renders either ‘ Be the intelligence fit 
 for learning ’, or 4 I offer (to) Adhi for 
 learning ’. Eggeling (SBE. xliv. 292) sup- 
 plies 4 we give ’ in each case. The sense 
 is conjectural. 
 
 4 For Ka cf. Macdonell, Vedic Mythology, p. 119. 
 
 6 The form naramdhisa and accent alike are 
 curious ; cf. Wackernagel, Altind. Gramm. 
 
 11. i. 206, 220. 
 
 6 The commentators on TB. and TS. make 
 
 nothing better out of turipa than 4 quickly 
 reached ’ or 4 reaching ’. 
 
 7 Of very uncertain sense. Sayana on TS. 
 
 is doubtful in sense, for the passage is 
 corrupt ( paparogddibadham. arhanti seems 
 to be the correct version), but evidently 
 he takes it after Bhask. as 4 those who are 
 to be oppressed ’. On TB. the comm, 
 explains as horses, &c., evidently led to 
 this view by khura. In MS. it is not 
 found, but instead fipivista, while in VS. 
 the epithet nibhuyapa occurs here, and 
 fipivista in the next clause. 
 
 8 Also uncertain. The comm, on TS. takes it 
 
 as 4 creatures suited for a low existence 
 through lack of knowledge and strength ’, 
 while the comm, on TB. is contented 
 with ‘creatures’. Bhask. has karmabhir 
 nibhuyah. Eggeling(SBE. xliv. 293) renders 
 4 the protector of what grows ’, but sug- 
 gests ‘condescending protector ’. Mahi- 
 dhara on VS. has nitaram bhiitva matsyad- 
 ydvatdram krtvd pati, but that is merely a 
 dragging in of the Avatars. 
 
 9 Cf. KSAsvamedha, iii. 6 ; see also VS. xxv. 
 
 1-9 ; above TS.v. 7. 11 seq. ; there the Man- 
 tras are not given as here but in a Brah- 
 mana. For the Brahmana see TB. iii. 8. 
 1 7. 4 ; <pR xiii. 3. 4. 1 . The Mantras accom- 
 pany offerings to the various parts of the 
 
vii. 3. 16 — ] 
 
 The Horse Sacrifice 
 
 [596 
 
 To the lips hail ! 
 
 To the mouth hail ! 
 
 To the nostrils hail ! 
 
 To the eyes hail ! 
 
 To the ears hail ! 
 
 The eyelashes 1 above the lower eyelashes — (to them) hail ! 
 The eyelashes below the upper eyelashes — (to them) hail ! 
 To the head hail ! 
 
 To the brows hail ! 
 
 To the forehead hail ! 
 
 To the (upper part of the) head hail ! 
 
 To the brain hail ! 
 
 To the hairs hail ! 
 
 To the part that bears (the yoke) hail ! 
 
 To the cervical vertebrae 2 hail ! 
 
 To the neck bones hail ! 
 
 To the spinal column hail ! 
 To the vertical column hail ! 
 To the flank hail ! 
 
 To the sides hail ! [1] 
 
 To the shoulders hail ! 
 
 To the upper forefeet 3 hail ! 
 To the lower forefeet hail ! 
 To the legs hail ! 
 
 To the hips hail ! 
 
 To the thighs hail ! 
 
 To the knees hail ! 
 
 To the legs hail ! 
 
 To the buttocks hail ! 
 
 To the mane 4 hail ! 
 
 To the tail hail ! 
 
 To the testicles hail ! 
 
 To the member hail ! 
 
 sacrificial animal; see Ap£S. xx. 11, 12 ; 
 BQS. xv. 20. In the VS. the natural 
 sense seems to be as taken by Mahldhara 
 that the parts of the horse are offered to 
 the several deities there mentioned, but 
 KQS. xx. 8. 4 treats the passage as men- 
 tioning two sets of Mantras, one corre- 
 sponding with this set here, and this may 
 be right. Cf. also Eggeling, SBE. xliv. 
 336, n. 1. 
 
 1 This is apparently the sense, as taken by the 
 comm. Bhask. supplies pravartante. But 
 the YS. has a different version : pdryani 
 
 pdksmdny avdryii iksdvo ’vdrydni paksmdni 
 paryd ikscivah. It is impossible to see any 
 clear distinction between iksu andpaksman, 
 
 2 For these identifications see Hoernle, JRAS. 
 
 1907, pp. 2-10 ; Osteology, pp. 105 seq., 
 148 n. 
 
 3 According to the comm, these apply to the 
 
 forelegs. Then the series of four begin- 
 ning fronibhyam apply to back legs (liter- 
 ally prsthagata). 
 
 1 So comm. : but cf. fikhanddbhyam, TS. v. 7. 15, 
 where it means the parts below the from, 
 and that is more probably correct here. 
 
597] 
 
 [ — vii. 3. 17 
 
 The Tarts of the Horse 
 
 To 
 
 the 
 
 seed hail ! 
 
 To 
 
 offspring hail ! 
 
 To 
 
 begetting hail ! 
 
 To 
 
 the 
 
 feet hail ! 
 
 To 
 
 the 
 
 hoofs hail ! 
 
 To 
 
 the 
 
 hairs (of the body) hail ! 
 
 To 
 
 the 
 
 skin hail ! 
 
 To 
 
 the 
 
 blood hail ! 
 
 To 
 
 the 
 
 flesh hail ! 
 
 To 
 
 the 
 
 sinews hail ! 
 
 To 
 
 the 
 
 bones hail ! 
 
 To 
 
 the 
 
 marrow hail ! 
 
 To 
 
 the 
 
 limbs hail ! 
 
 To 
 
 the 
 
 trunk 1 hail ! 
 
 To 
 
 all : 
 
 hail ! 
 
 vii. 3. 17. To 2 the glossy and variegated 3 one hail ! 
 To the glossy-thighed one hail ! 
 
 To the white-footed hail ! 
 
 To the white-humped 4 one hail ! 
 
 To the one with white openings hail ! 
 
 To the white-backed one hail ! 
 
 To the white-shouldered one hail ! 
 
 To the flower-eared one 5 hail ! 
 
 To the white-lipped one hail ! 
 
 To the white-browed one hail ! 
 
 To the one with white buttocks hail ! 
 
 To the white shining 6 one hail ! 
 
 To the glossy hail ! 
 
 To the marked 7 one hail ! 
 
 To the black-kneed hail ! 
 
 To the black-speckled hail ! 
 
 To the red-speckled hail ! 
 
 To the ruddy-speckled hail ! 
 
 1 The fiva according to the comm., but the 
 
 trunk is more likely. 
 
 2 Cf. KSAijvamedha, iii. 7. Neither MS. nor 
 
 VS. has any parallel passage. The TB. 
 iii. 8. 17. 4, and Ap£S. xx. 6. 4 ; 11. 13 
 prescribe the Mantras for the offerings to 
 the forms of the horse. So B£S. xv. 8, 20. 
 
 3 For these colour Dvandva compounds cf. 
 
 Wackernagel, Altind. Gramm, ii. i. 170, 
 
 171. Anji seems to mean ‘ smooth ’ or 
 ‘ glossy ’ rather than ‘ white or as the 
 
 comm, says below, ‘ white and black in 
 
 body.’ The comm, glosses anjisakthaya as 
 
 fi etarunah, which is absurd ; Bhask. is 
 right. Cf. for the accent Panini, vi. 2. 199. 
 
 4 The kakud of a horse is a curious idea, prob- 
 
 ably the ridge of the back is meant. 
 
 5 Apparently a reference to the marking of 
 
 the ears of horses with a brand like a 
 flower ( puspakaralaksana , Bhask.). 
 
 6 According to the comm. anuka<;a is a part of 
 
 the eye, but this seems a needless refine- 
 ment. Bhask. gives alternatives. 
 
 7 ‘ With white forehead ’ is the rendering of 
 
 the comm, due of course to the similarity 
 of lalama and leddta. 
 
The Horse Sacrifice 
 
 [598 
 
 vii. 3. 17 — ] 
 
 To such hail ! 
 
 To what sort hail ! 
 
 To one like this hail ! 
 
 To a like one hail ! 
 
 To a different one hail ! 
 
 To a fair-like one hail ! 
 
 To form hail ! 
 
 To all hail ! 
 
 vii. 3. 18. To 1 the black hail ! 
 
 To the white hail ! 
 
 To the tawny hail ! 
 
 To the spotted hail ! 
 
 To the ruddy hail ! 
 
 To the yellow hail ! 
 
 To the brown hail ! 
 
 To the ichneumon(-coloured) 2 hail ! 
 To the red hail ! 
 
 To the purple hail ! 
 
 To the dark brown hail ! 
 
 To the dark blue hail ; 
 
 To the dead black 3 hail ! 
 
 To the fair-shaped hail ! 
 
 To the one of like form hail ! 
 
 To the one of different form hail ! 
 To the one of the same form hail ! 
 To the one of matching form hail ! 
 To the tawny hail ! 
 
 To the pale red hail ! 
 
 To the speckled hail ! 
 
 To the speckled-thighed hail ! 
 
 To all hail ! 
 
 vii. 3. 19. To 4 the plants hail ! 
 
 To the roots hail ! 
 
 To the panicles hail ! 
 
 To the joints hail ! 
 
 To the twigs hail ! 
 
 To the flowers hail ! 
 
 To the fruits hail ! 
 
 To those that are used hail ! 
 
 1 Cf. KSA^amedha, iii.8. The TB. iii. 8. 17. 4 
 
 and Ap£S. xx. 6. 4 ; 11. 13 ; B£S. xv. 8. 
 
 20 apply these Mantras to the Rupahoma 
 as in TS. vii. 3. 17. 
 
 2 nakulavarnaya is the explanation of the 
 
 comm., and the sense seems correct. 
 
 
 3 avyaktakrindya or pa kaj akrsitasavarna ya , 
 
 Bhask. ; atyantalcrsna, Sayana. 
 
 4 Cf. KSA^amedha, iii. 9 ; MS.'iii. 12. 7 ; VS. 
 
 xxii. 28. For the Brahmana see TB. iii. 
 8. 17. 4. The Mantras accompany the 
 offerings to the plants ; Ap£S. xx. 11.14; 
 B£S. xv. 20. 
 
599] 
 
 [ — vii. 4. 1 
 
 The Offering of the Trees 
 
 To those that are not used hail ! 
 
 To those that have fallen off hail ! 
 
 To those that are lying (on the ground) hail ! 
 To all hail ! 
 vii. 3. 20. To 1 the trees hail ! 
 
 To the roots hail ! 
 
 To the panicles hail ! 
 
 To the corona hail ! 
 
 To the branches hail ! 
 
 To the leaves hail ! 
 
 To the flowers hail ! 
 
 To the fruits hail ! 
 
 To those that are used hail ! 
 
 To those that are not used hail ! 
 
 To those that have fallen off hail ! 
 
 To those that are lying (on the ground) hail ! 
 To 2 the one that is left hail ! 
 
 To the one that is left over hail ! 
 
 To the one that is left around hail ! 
 
 To the one that is left along hail ! 
 
 To the one left out hail ! 
 
 To the one deprived (of leaves) hail ! 
 
 To the one not deprived hail ! 
 
 To the one deprived around 3 hail ! 
 
 To the one deprived along hail ! 
 
 To the one deprived altogether hail ! 
 
 To all hail ! 
 
 PRAPATHAKA IV 
 
 The Sattras ( continued) 
 
 vii. 4. 1. Brhaspati 4 desired, ‘ May the gods have faith in me, and may I 
 become their Purohita.’ He saw this (rite) of twenty-four nights ; he 
 
 1 Cf. KSA9vamedha, iii. 10. The TB. iii. 8. 17. 4 
 
 and ApQS. xx. 11. 15 ascribe the Mantras 
 to the offering to the trees ; cf. B^S. xv. 
 20. The first part is a close imitation of 
 the preceding section. 
 
 2 The explanations of the comm, are useless, 
 
 for the fact is merely that all sorts of 
 prefixes are used with the one idea. 
 
 3 It is in the text prariktaya, but in Weber’s 
 
 extract from the comm, paririktdya is 
 given, to correspond with the parifistaya 
 above. But the B. I. reads even in the 
 comm, prariktaya, and so Bhask. 
 
 4 This chapter continues the account of the 
 Sattras. The twenty-four night rite seems 
 to be made up of four Tryahas, of Jyotis, 
 Go, and Ayus days respectively, of a 
 Prsthya Sadaha, and of four Chandoma 
 days, together with the ordinary opening 
 and closing days. Cf. above, TS. vii. 3.6. 
 In PB. xxiii. 20, followed by Ap£S. xxiii. 
 3. 14-16, the rite is described as an Ati- 
 ratra, two Abhiplava Sadahas, the ten 
 days, and an Atiratra. In BQS. xvi. 34 it 
 is given as four Tryahas and a Da9aratra 
 preceded and followed by an Atiratra. 
 
The Sattras 
 
 [600 
 
 vii. 4 . l — ] 
 
 grasped it, and sacrificed with it. Then the gods had faith in him, and he 
 became their Purohita. In those who knowing thus pei*form the twenty- 
 four night (rite) men have faith, and they become their Purohitas. There are 
 the three days Jyotis, Go, and Ayus. The Jyotis is this (earth), the Go the 
 atmosphere, and the Ayus yonder (sky) [1] ; verily they mount upon these 
 worlds. The three days occur in order ; verily in order do they mount 
 upon the world of heaven. There can be no Sattra where there is no 
 Chandoma ; in that there are Chandomas, there is the Sattra. The gods 
 they win by the Prsthas, the cattle by the Chandomas. The Prsthas are force 
 and strength, the Chandomas cattle ; verily in force and strength, and in 
 cattle they find support. They proceed with the Brhat and the Eathantara 
 (Samans). The Eathantara is this (earth), the Brhat yonder (sky) ; verily 
 with them do they [2] proceed ; verily also in them they find support. These 
 indeed are the quick paths of the sacrifice ; verily by them do they proceed 
 to the world of heaven. (The rite is one) of twenty-four nights. Twenty- 
 four half-months make up the year ; the year is the world of heaven ; verily 
 they find support in the year, the world of heaven. Now the Gayatri is of 
 twenty-four syllables ; the Gayatri is splendour ; verily by the Gayatri they 
 win splendour. There are Atiratras on either side, to secure splendour, 
 vii. 4. 2. As 1 are men, so were the gods in the beginning. They desired, 
 ‘ Let us strike off the misfortune, the evil of death, and reach the conclave of 
 the gods.’ They saw this twenty-four night (rite) ; they grasped it, and 
 sacrificed with it. Then they struck off the misfortune, the evil of death, 
 and reached the conclave of the gods. Those who knowing thus perform 
 the twenty-four night (rite) strike off the misfortune, the evil, and win pros- 
 perity, for the conclave of the gods is in the case of man [1] prosperity. 
 The Atiratra 2 is light, for the lighting up of the world of heaven. There 
 is a Prsthya Sadaha. The year consists of six seasons, and, entering it, the 
 months, the half-months and the seasons reached the conclave of the gods. 
 Those who knowing thus perform the twenty-four night rite, entering the 
 year, reach a better station. There are three Trayastrincas before, 3 and 
 
 1 This chapter deals with another form of the 
 
 twenty-four night rite. 
 
 2 That is the Atiratra, the fourth form of 
 
 the Jyotistoma, the typical Ekaha (see 
 Caland and Henry, L’Agnistoma, p. viii) is 
 in the Jyotis form of Stomas ; see p. G08, 
 note 6. There is a play on the name. 
 s According to the comm., which follows 
 Ap<pS. xxiii. 4. 2, which is based on PB. 
 xxiii. 19, the rite is composed as follows. 
 (1) a Jyotistoma Atiratra (Ap. adds catur- 
 
 vinfa ukthya arambhaniyas trivrd vd ; (2-7) 
 a Prsthya Sadaha, of which the last day is a 
 Trayastriri(;a ; (8) a Trayastrir^a anirukta ; 
 (9) aTrayastrihga nirukta ; (10-13) Prsthas, 
 viz. a Trinava, two Ekaviinjas, and a 
 Trinava; (14-16) three Trayastrih 9 as, the 
 last of which forms part of the next, and 
 the middle one of which 'is anirukta ; 
 (16-21) a Prsthya Sadaha reversed ; (22) 
 a Trivrt anirukta ; (23) a Jyotistoma 
 Agnistoma ; and (24) an Atiratra. 
 
601 ] 
 
 [ — vii. 4. 2 
 
 The Calurvihgatiratra 
 
 three Trayastrin^as behind ; verily with Trayastrirnjas on either hand they 
 strike oft’ the evil of misfortune and in the middle reach the conclave of the 
 gods [2], for the conclave of the gods is the Prsthas. There is uniformity 
 in that there are three Trayastrih^as in succession, and a break in the 
 uniformity in that there is in the middle one which is not defined. 1 The 
 Prsthas go onwards, the Chandomas go onwards ; 2 with both forms they go 
 to the world of heaven. There can be no Sattra where there is no Chan- 
 doma ; in that there are Chandomas, thei’e is the Sattra. The gods they 
 win by the Prsthas, the cattle by the Chandomas. The Prsthas are force 
 and strength, the Chandomas cattle [3] ; verily in force and strength and 
 in cattle they find support. There are three Trayastrirujas before, and three 
 Trayastrin^as behind ; in the middle there are the Prsthas. The Trayas- 
 trir^as are the breast, the Prsthas the breath ; 3 verily thus the sacrificers 
 don a protection for the breath, to avoid injury. They proceed with the 
 Brhat and the Rathantara. 4 The Rathantara is this (world), the Brhat 
 yonder (world) ; verily they proceed with them ; verily also in them they 
 fin d support. These indeed are the quick paths of the sacrifice ; verily by 
 
 But it is very doubtful if the scheme can 
 be found in the Brahmana, which very 
 possibly ran : (1) Atiratra ; (2-7) Sadaha ; 
 (8) an anirukta Trayastrii^a ; (9-14) Prs- 
 thas beginning and ending with aTrayas- 
 trihija ; (15) anirukta Trayastrir^a ; (16- 
 21) a Sadaha reversed ; and then (22), 
 (23), and (24) as above. But no certainty 
 is possible. The three Trayastrin 9 as are 
 the Chandomas referred to below. Cf. 
 BCS. xvi. 34. The three Trayastrir^as 
 are made up by the last and first days of 
 the Sadahas. 
 
 1 A Trayastrinija is nirukta if the Mantras 
 which are sung to it show clearly the 
 deity ( spastalingair mantrair ganaih niruk- 
 tarn) and anirukta otherwise. Cf. AA. i. 
 2. 2 ; Sieg, Die Sagenstoffe des Rgveda, p. 8, 
 and Macdonell’s note on BD. i. 20. The 
 full phrase really is ‘ which has not the 
 deity defined’, but the brachylogy is 
 obvious. Here, however, the term rather 
 refers not to the Trayastrif^a, as taken 
 by the comm., but to the whole Prsthya 
 Sadaha, which is not of the ordinary type. 
 Thus Baudh. gives for it the following 
 scheme, reversing the ordinary form : (1) 
 In place of the Trivrt a Trayastrin 9 a 
 Ukthya, with the Rathantara Saman, and 
 the Caturvif^a for the Pavamanas ; (2) in 
 40 [h.o.s. is] 
 
 place of the Paneada 9 a, a Trinava Ukthya, 
 Brhat Saman, Astavir^a ; (3) in place 
 of the Saptada 9 a, an Ekavir^a Ukthya, 
 Vairupa Saman, Dvatrir^a ; (4) in place 
 of the Ekavih 9 a, an Ekavir^a Ukthya, 
 Vairaja Saman, Sattrir^a ; (5) in place of 
 the Trinava, a Trinava Ukthya, £akvara 
 Saman, Catvarii^a ; (6) in place of the 
 Trayastrir^a, a Trayastrinca Ukthya, 
 Raivata Saman, Catu 9 catvarin 9 a. This 
 corresponds fairly exactly with the 
 account given in PB. and Ap. as above. 
 
 2 The sense of urdhva here (cf. vii. 4. 3. 6) is 
 
 not free from doubt, but it seems best to 
 follow the comm, in thinking that it refers 
 to the Samans of the Stomas, following 
 the usual order Rathantara, Brhat, &c., 
 and the Stomas of the Pavamanas on the 
 Chandomas being the Caturvir^a, Catu 9 - 
 catvarir^a, and Astacatvarir^a. This 
 contradicts the view of the Ap^S. l.c., but 
 there is no conclusive reason against that. 
 Possibly urdhvani merely means ‘ subse- 
 quent ’, but that is not very probable. Cf. 
 B£S. l.c. as in note 3, p. 600. 
 
 3 The sense of dtmd here must be uncertain ; 
 
 it may mean the trunk, but in truth 
 neither ‘ breath ’ nor ‘ trunk ’ is naturally 
 said to be in the middle of the uras. 
 
 4 See for this above, TS. vii. 3. 5. 3. 
 
The Sattras 
 
 [602 
 
 vii. 4 . 2 — ] 
 
 them do they [4] proceed to the world of heaven. They mount the world of 
 heaven turning away (from earth) who perform the Prsthas in succession. 1 
 The six-day (rite) is reversed for the return (from the heaven), and for 
 support. Having prospered in either world they cease (the rite). They 
 go from a Trivrt to a Trivrt, for the attainment of the Stomas, for pre- 
 eminence. There is an Agnistoma in the Jyotis form. 2 This dwelling is 
 this (world) ; verily by reason thereof they depart not from this dwelling. 
 (The rite is one) 3 of twenty-four nights. Twenty-four half-months make 
 up the year ; the year is the world of heaven ; verily they find support in 
 the year, the world of heaven. Now the Gayatri is of twenty-four syllables ; 
 the Gayatri is splendour ; verily by the Gayatri they win splendour. There 
 are Atiratras on either side, to secui*e splendour. 
 
 vii. 4. 3. This 4 (earth) was bare and hairless. It desired, ‘ Let me be pro- 
 pagated with plants and trees.’ It saw these thirty nights. Then indeed 
 it was propagated with plants and trees. Those who desire offspring and 
 cattle should perform (the rite of) these (nights) ; they are propagated with 
 offspring and cattle. This (earth) was hungry. It saw this Viraj, 5 and 
 placing it within itself it won food, plants [1], trees, offspring, cattle. 
 Thereby it grew, it attained victoriousness and greatness. Those, who 
 knowing thus perform (the rite of) these (nights), placing the Yiraj in 
 themselves, win food, grow great with offspring and cattle, and attain 
 victoriousness and might. There is a Jyotistoma Atiratra, for the revealing 
 of the world of heaven. There is a Prsthya Sadaha. The seasons are six, 
 the Prsthas are six ; verily by the Prsthas they reach the seasons, with the 
 seasons the year ; verily in the year [2] they find support. From the Trayas- 
 triruja 0 they go to the Trayastrii^a, for the continuity of the sacrifice. Now 
 the Trayastrirnja is Prajapati ; verily they seize hold of Prajapati, for support. 
 There is a Trinava, for victory. 7 There is an Ekavirnja, for support; verily 
 they place radiance in themselves. There is a praise of Agni with the Trivrt; 8 
 
 1 paracinani seems to have some such sense as 
 
 ‘ progressively increasing ’ in the form of 
 Stoma, there being a sort of play on the 
 two meanings. 
 
 2 The PB. expressly has Jyotistoma Agni- 
 
 stoma ; Ap£S. has Jyotistoma only. Here 
 the Jyotistoma designates a particular 
 form of Agnistoma distinguished from 
 the Go and Ayus by its use of the Stomas 
 in the Stotras ; see p. 608, n. 6. The last 
 part of the reversed Sadaha is a Trivrt, 
 and then comes a Trivrt as the 22nd day. 
 
 3 See vii. 4. 1.3. 
 
 4 The PB. in xxv. 21-25 gives a series of 
 
 Sattras intermediate in length between 
 twenty-five and twenty-nine days. In 
 xxv. 26 a thirty-day Sattra is men- 
 tioned, but it is quite different from this 
 one, and Ap9S. xxiii. 4. 13, 14 follows 
 PB. B$S. xvi. 35 follows TS. 
 
 6 The reason is given below ; the Viraj has 
 thirty syllables and so is a symbol of 
 thirty nights. 
 
 6 That is the last day of the Prsthya Sadaha 
 
 when the Trayastrii^a is the Stoma. 
 
 7 The comm, compares TB. ii. 2. 4. 
 
 • i. e. the subject is Agni, the recitation mode 
 the Trivrt. 
 
603] The Tringadmtra and the Dvdtrihgadrdtra [ — vii. 4.4 
 
 verily they burn away evil with it. Now the Trivrt is brilliance; 
 verily they place brilliance in themselves. There is a praise of Indra with 
 the Pancada^a ; verily they win power ( indriyd ) [3]. There is a Sapta- 
 da?a, for the winning of food ; verily by it they are propagated. There is 
 an Ekavir^a, for support ; verily they place radiance in themselves. There 
 is a Caturvin^a. Twenty-four half-months make up the year, the year is 
 the world of heaven ; verily they find support in the year, the world of 
 heaven. Now there is the chief (day), 1 and those who knowing thus perform 
 (the rite of) these (nights) become the chief. From the Caturvin^-a they go 
 to the Prsthas. Verily having found support in the year [4] they attain 
 the gods. From the Trayastriiuja 2 they go to the Trayastrir^a. The gods 
 are three and thirty ; 3 vei-ily in the gods they find support. There is a 
 Trinava. The Trinava is these worlds; verily in these worlds they find 
 support. There are two Ekavii^as, 4 for support ; verily they place radiance 
 in themselves. There are many Sodafjins, and therefore there are many 
 males among offspring. In that these Stomas are intermingled, 5 therefore 
 this (earth) is covered with mingled plants and trees [5], Those who knowing 
 thus perform (the rite of) these (nights) have both offspring and cattle. 
 These go imperfect to the world of heaven, for they resort to various 
 Stomas ; in that the Stomas are arranged in order, they go in order to the 
 world of heaven, and there is order in both these worlds. These (nights) 
 are thirty in number, the Viraj has thirty syllables ; verily by the Viraj 
 they win food. There are Atiratras on either hand, to secure food, 
 vii. 4. 4. Prajapati 6 went to the world of heaven. But with whatever 
 metre the gods yoked him, they achieved not him. They saw (the rite of) 
 these thirty-two nights. The Anustubh has thirty-two syllables, Prajapati 
 is connected with the Anustubh ; verily having gained Prajapati by his own 
 metre they mounted on him and went to the world of heaven. Those who 
 knowing thus perform (the rite of) these thirty-two (nights) — the Anustubh 
 has thirty-two syllables, Prajapati is connected with the Anustubh — gaining 
 Prajapati by his own metre, go to prosperity [1], for the world of heaven 
 
 1 vi silvan is the central day as the chief day. 
 The comparison is apparently with the 
 central beam of the roof of a house, or the 
 parting of the hair (cf. Whitney and 
 Bloomfield’s notes on AY. ix. 3. 8 ; Zim- 
 mer, Altindisches Leben, p. 151 ; Vedic Index, 
 ii. 313). 
 
 ? Again the Trayastriii^a is the last of the 
 Prstha days. 
 
 3 For the number, cf. Macdonell, Vedic Mytho- 
 
 logy, p. 19. 
 
 4 The comm, here takes the days as 23 and 
 
 24, while it is certainly natural to take 
 them as 24 and 25 as does Weber. The 
 vague bahavah below prevents any cer- 
 tainty. Baudh. has four Catustoma 
 Stomas in place of (four) Sodaijins. 
 
 5 Apparently a distinction is made between 
 
 the regular Stomas of the Sodaijin days 
 and the mingled Stomas of the preceding 
 days. The plays on vyati-saj are very 
 meaningless. 
 
 6 There are different rites in PB. xxv. 28 ; 
 
 Ap^S. xxiii. 5. 3, 4. 
 
vii. 4. 4 — ■] 
 
 The Sattras 
 
 [604 
 
 for man is prosperity. These (nights) are thirty-two, the Anustubh has 
 thirty-two syllables, the Anustubh is speech ; verily they gain all speech ; 
 all become speakers of speech, for all attain prosperity. There 1 are the 
 three days, Jyotis, Go, and Ayus. The Jyotis is this (earth), the Go the 
 atmosphere, and the Ayus yonder (sky) ; verily they mount upon these 
 worlds. The three days occur in order ; verily in order do they mount upon the 
 world of heaven. They 2 proceed with the Brhat and Rathantara (Samans) 
 [2]. The Rathantara is this (earth), the Brhat yonder (sky) ; verily with 
 them do they proceed ; verily also in them they find support. These indeed 
 are the quick paths of the sacrifice ; verily by them do they proceed to the 
 world of heaven. Those who perform the three days in succession mount 
 upon the world of heaven turning away (from earth). There is a three- 
 day period reversed, 3 for returning (from heaven), and also for support. 
 Having prospered in both worlds they cease (the rite). These (nights) are 
 thirty-two. As for thirty of them, the Viraj has thirty syllables, the Viraj 
 is food ; verily by the Viraj they win food. As for the (remaining) two, 
 they are days and nights, and by both forms they go to the world of 
 heaven. There are Atiratras on either side, for security, 
 vii. 4. 5. There 4 are two Sattras of the gods, that of twelve days and that 
 of thirty-three days. Those, who knowing thus perform (the rite of) 
 thirty-three days, mount openly upon the deities. As a great man who has 
 reached (the goal) seeks (more), so he does. If he fail he becomes worse ; 
 if he fail not, he remains the same. 5 Those, who knowing thus perform (the 
 rite of) thirty-three days, are distinguished from the evil enemy. The gods 
 in the beginning seized these (nights), sharing the days [1]. One took one 
 day, one another, and with them all equally prospered. Those, who know- 
 ing thus perform (the rite) of thirty-three days, all equally prosper, all gain 
 the rank of village chief. There are five day periods ; 6 the year has five 
 
 1 See above, TS. vii. 3. 9. 2 ; 4. 1. 1. The num- 
 
 ber of Tryahas is to be nine according to 
 the comm, to make up the required num- 
 ber of days, in this case 27, the scheme 
 being this : (1) Atiratra ; (2-28) nine 
 Tryahas ; (29-31) a reversed Tryalia ; 
 (32) an Atiratra. So B^S. xvi. 35. 
 
 2 See above, TS. vii. 3. 5. 3; 4. 1. 2 ; 2. 4. 6. 
 
 These are the Samans used alternately in 
 the Tryahas. 
 
 3 i. e. not in the usual order, but as Ayus, 
 
 Go, Jyotis. 
 
 4 In tho PB. xxiv. 1-3; Ap<pS. xxiii. 4. 5-11, 
 
 are described three sets of rites of thirty- 
 
 three days. The exact composition of 
 this Sattra here corresponds with that of 
 
 the first one there given, viz. (1) an 
 Atiratra ; (2-16) three Pancahas ; (17) a 
 Vigvajit ; (18-22) a Pancaha ; (23-32) 
 a Daijaratra (being, as the other authori- 
 ties put it, ten days of a Dvada 9 aha) ; and 
 (33) an Atiratra. The place of the last 
 Pancaha is not, however, certain from 
 the Sanhita, as it might follow the 
 Da 9 aratra. B<pS. xvi. 35 agrees with TS. 
 
 6 The comm, treats this as a vyatirekadrstanta 
 and it seems the only way to make sense 
 of it. In human affairs greatness cannot 
 be exceeded ; a king can fall from his 
 high place, but cannot be more than a 
 king, while sacrificers can gain heaven. 
 
 6 Probably made up of Jyotis, Go, Ayus, Go, 
 
605] The Trayastrihgadratra and the Sattrin gadrdtra [ — vii. 4 . 6 
 
 seasons ; verily they rest on the seasons, the year. Again the Pankti has 
 five syllables, the .sacrifice is fivefold ; verily they win the sacrifice. There 
 are three (days with the) A 9 vina (Qastra); 1 three are these worlds ; verily in 
 these [2] worlds they find support. Again three are the powers of the sacri- 
 fice ; verily they win them. There is a Vi^vajit (day), for the winning of food. 
 It has all the Prsthas, 2 for the conquest of all. The twelve-day (rite) is 
 speech. If they were to perform the twelve-day (rite) before (what has 
 already gone), they would perform speech imperfectly, and their speech 
 would be likely to fail. They perform the twelve-day (rite) afterwards ; 
 verily they perform speech perfectly, and therefore we utter speech from 
 above. 3 Intermediately indeed [3] by means of a ten-nights’ (rite) did 
 Prajapati create offspring. In that there is a ten-nights’ (rite), the sacri- 
 ficers create offspring. Udanka Qaulbayana has declared the ten-night rite 
 to be the prosperity of the Sattra. In that there is a ten-nights’ rite, (it 
 serves) for the prosperity of the Sattra. Verily also whatever is wrongly 
 done in the former days, it serves to atone. These nights form two rows, 
 the sacrificers are the Vi^vajit, the first are sixteen with the Atiratra, the 
 second are sixteen with the Atiratra. To those, who knowing thus perform 
 (the rite) of thirty-three days, are born children in two rows. 4 There are 
 Atiratras on either side, for security. 
 
 vii. 4. 6. The 6 Adityas desired, ‘ Let us go to the world of heaven.’ They 
 discerned not the world of heaven, they went not to the world of heaven. 
 They saw this (rite) of thirty-six nights ; they grasped it, and sacrificed with 
 it. Then indeed did they discern the world of heaven, and went to the 
 world of heaven. Those, who knowing thus perform (the rite) of thirty- 
 six nights, discern the world of heaven, and go to the world of heaven. The 
 Atiratra is light [1] ; verily they put light before them, to reveal the world 
 of heaven. There are Sadahas ; six are the seasons ; verily in the seasons 
 they find support. There are four (Sadahas) ; four are the quarters ; verily 
 in the quarters they find support. There 6 can be no Sattra where there is no 
 Chandoma ; in that there are Chandomas, there is the Sattra. The gods they 
 
 Ayus, as the comm, says, for such Pan- 
 cahas are recognized in PB. xxiii. 25. 1, 
 and often. 
 
 1 That is, the three Atiratras, in the middle 
 (the Viijvajit), and at the beginning and 
 at the end. 
 
 5 i. e. the six Samans, Eathantara. Brhat, 
 Vairupa, Vairaja, Qakvara, and Raivata ; 
 see TS. vii. 4. 2 ; p. 601, n. 1. 
 
 3 nablier uparistat says the comm. 
 
 * Male #nd female. 
 
 5 In the PB. xxiv. 6 ; ApfS. xxiii. 6. 3, 4, is 
 
 found a similar rite, consisting of (1) a 
 Jyotistoma Atiratra ; (2-25) four Sadahas ; 
 (26-35) a Da 9 aratra (that is implied here 
 by the reference to the Chandomas which 
 form the eighth to the tenth days of a 
 Dacjaratra) ; and (36) an Atiratra. B£S. 
 xvi. 36 adds that the Sadahas are Abhi- 
 plavas, i.e. with alternation of the Rathan- 
 tara and Brhat Samans. 
 
 6 See above, TS. vii. 2. 6. 2 ; 4. 2. 3, 4. 
 
Tlie Sattras 
 
 [606 
 
 Vll. 4. 6 — ] 
 
 win by the Prsthas, the cattle by the Chandomas. The Prsthas are force and 
 strength, the Chandomas cattle ; verily in force [2] and strength they find 
 support. (The rite has) thirty-six nights ; the Brhati has thirty -six syllables, 
 cattle are connected with the Brhati; 1 verily by the Brhati they win 
 cattle. The Brhati obtained the sovereignty over the metres. They obtain 
 sovereignty who knowing thus perform (the rite) of thirty-six nights ; 
 verily they go to the world of heaven. There are Atiratras on either side, 
 for the securing of the world of heaven. 
 
 vii. 4. 7 . Vasistha, 2 his sons slain, desired, 3 ' May I win offspring, and defeat 
 the Saudasas.’ He saw this (rite) of forty-nine nights ; he grasped it, and 
 sacrificed with it. Then indeed did he win offspring and defeated the 
 Saudasas. Those, who knowing thus perform (the rite) of forty-nine 
 nights, win offspring and defeat their enemies. There are three Agnistomas 
 with the Trivrt ; verily they sharpen the point of the bolt. 4 There are ten 
 Pancadafas ; the bolt is fifteenfold [1] ; verily they take away the bolt from 
 their rivals. 5 The tenth day has a Soda<jin ; verily they place strength in the 
 bolt. There are twelve Saptadaijas, to win food ; verily also they are propa- 
 gated by them. There is a Prsthya Sadaha. Six are the seasons, six the 
 Prsthas ; verily by the Prsthas they mount upon the seasons, by the seasons 
 upon the year ; verily in the year they find support. There are twelve Eka- 
 vif^as, for support ; verily they place radiance in themselves [2]. There are 
 many 6 Sodatpns, for conquest. There are six (days) with the Alvina (Qastra), 
 six are the seasons ; verily they rest on the seasons. These nights are deficient 
 and redundant. They are deficient in that they are fifty less one, redun- 
 dant in that they are (one) more than forty-eight. Both from the deficient, 
 indeed, and from the redundant Prajapati was propagated. 7 Those who 
 desire offspring and cattle should perform (the rite of) these nights ; verily 
 are they propagated with offspring and cattle. This sacrifice is connected 
 
 1 So often ; see for an explanation, above, 
 
 v. 3. 1. 3. 
 
 2 PB. xxiv. 11-17 and Ap£S. xxiii. 7 give 
 
 seven kinds of forty-nine night rites, but 
 
 none absolutely correspond with this. It 
 
 is, in Weber’s view, composed as follows : 
 (1) an Atiratra ; (2-4) three Agni- 
 
 stomas ; (5-13, 15) ten Pancada 9 as ; (14) 
 
 a Soda 9 in ; (16-27) twelve Saptada 9 as ; 
 (28-33) a Prsthya Sadaha ; (34-45) twelve 
 Ekavih 9 as ; (46-48) Soda 9 ins ; (49) an Ati- 
 ratra. B£S. xvi. 37, agreeing with Ap£S. 
 xxiii. 7. 3, has (1) Atiratra ; (2-4) three 
 Agnistomas; (5) Atiratra; (6-13, 14) ten 
 Pahcada 9 as including (15) a Soda 9 in ; 
 (16) an Atiratra ; (17-28) twelve Sapta- 
 
 da 9 as ; (29) an Atiratra ; (30-35) a Sad- 
 aha ; (36) an Atiratra ; (37-48) twelve 
 Ekavif^as ; (49) an Atiratra. 
 
 3 For this story of Vasistha and the death of 
 
 his son or sons, cf. KB. iv. 8 ; PB. iv. 
 7. 3, and Geldner, Ved. Stud. ii. 159 ; 
 Vedic Index , ii. 274 seq. Saudasas are de- 
 scendants of Sudas who slew Vasistha’s 
 son. For the compound cf. Wackernagel, 
 Altind. Gramm. II. i. 195, 200, 302, 303 ; 
 above, TS. ii. 3. 3. 2. 
 
 4 The comm, compares .above, TS. ii. 6. 2. 5. 
 
 6 The comm, compares TB. ii. 2. 3. 1. 
 
 6 Really only three. 
 
 7 The comm, try vainly to take the verb as 
 
 trans. 
 
607 ] 
 
 The Year Sattra 
 
 [ — vii. 4. 8 
 
 with the Viraj because it is one of forty-nine (nights). Those, who know- 
 ing thus perform (the rite) of forty-nine nights, attain the Viraj, and become 
 eaters of food. There are Atiratras on either side, for the securing of food. 1 
 vii. 4. 8. Those 2 who are about to consecrate themselves for the year (rite) 
 should consecrate themselves on the Ekastaka. 3 The Ekastaka is the 
 wife of the year; on that night he dwells with her; verily they con- 
 secrate themselves grasping openly the year. Those who consecrate 
 themselves on the Ekastaka consecrate themselves in the troubled 
 part of the year, for then are the two months called the end. 4 5 Those who 
 consecrate themselves on the Ekastaka consecrate themselves on the torn 
 part of the year, for them are the two seasons called the end. They should 
 consecrate themselves on the full moon in Phalgunl. 6 The full moon in 
 PhalgunI is the beginning of the year [1] ; verily they consecrate them- 
 selves grasping the year at its beginning. To that there is this one 
 objection that the Visuvant day falls in the cloudy season. They should 
 consecrate themselves on the full moon in Citra. The full moon in Citra 
 is the beginning of the year ; verily they consecrate themselves grasping 
 the year at the beginning. In that there is no objection at all. They 
 should consecrate themselves on the fourth day before the full moon. 6 
 
 1 If Baudh. is correct this lias a special refer- 
 
 ence to the interlacing of the Atiratras : 
 very possibly he is right, and the Sodaijins 
 are not separate but included in the days 
 Pancada 9 as, Saptada 9 as, and Ekavif^as. 
 
 2 There is a parallel passage to this in PB. 
 
 v. 9, and some parallelism in KB. xix. 
 2, 3. The evidence of these passages has 
 been repeatedly discussed in connexion 
 with the question of the Vedic dates ; see 
 Weber, Naxatra, ii. 341 seq. ; Thibaut, Ind. 
 Ant. xxiv. 89 seq. ; Vedic Index, i. 420-427 ; 
 Whitney, JAOS. xvi. lxxxvi seq. 
 
 3 The eighth day of the dark (second) half of 
 
 Magha is the version of the comm. 
 Bhaskara and Sayana and this seems 
 clearly right. So comm, on PB. v. 9. 1 ; 
 Tilak, Orion, p. 48, n. 1. 
 
 4 i.e. the months Pausa (Taisa) and Magha in 
 
 the season (JJ^ira > cf. Weber, op. cit. 
 p. 343, n. 1. 
 
 5 i.e. in Uttara Phalgunl ; see TB. i. 1. 2. 8 : 
 
 esd vai prathamd ratrih samvatsardsya yad 
 uttare phalgunl ; KB. v. 1 ; £B. vi. 2. 2. 18. 
 
 6 According to the comm, if one begins with 
 
 the full moon in Phalgunl, there are 
 twelve Dlksa days and twelve Upasads, 
 
 so that the rite of a year’s duration be- 
 gins on the ninth of the bright half of 
 Caitra, and the Visuvant on the ninth of 
 the bright half of A 9 vayuja, which is just 
 on the verge of the rainy season. If 
 Citra is taken as the starting-point the 
 Visuvant falls on the ninth of the bright 
 half of Karttika, and that is not near the 
 rainy season. But the terminus chosen 
 is the fourth day before the full moon of 
 Magha (so the comm. Bhaskara and 
 Sayana), i. e. the eleventh of the bright 
 half of Magha. The twelve Dlksas then 
 end on the seventh of the dark half, 
 the twelve Upasads on the fourth of the 
 bright half of Caitra, and the Sutya on 
 the fifth, and all the months of the 
 sacrifice end on the bright half. That 
 Magha is meant, not Caitra, is supported 
 also by K^S. xiii. 1. 8-10, where Magha 
 is definitely mentioned. It was also the 
 view of A^marathya, see Ap£S. xxi. 15. 6, 
 while Alekhana preferred Caitra, and so 
 the comm, on PB. v. 9. 12 ; cf. Weber, 
 p. 343, n. 1. All the probabilities tell not 
 in favour of Magha (which is adopted 
 also by Jaimini, vi. 5. 30-37, and Tilak, 
 
The Sattras 
 
 [608 
 
 vii. 4. 8 — ] 
 
 Then the buying (of the Soma) falls for them on the Ekastaka ; verily they 
 do not waste 1 the Ekastaka. In their case [2] the pressing-(day) falls on 
 the first half (of the month), the months end in the first half, they complete 
 (the rite) in the first half, and when they complete the rite the plants and 
 trees come out after them. And after them follows the fair report, ‘ These 
 sacrificers have succeeded ’, and therefore all succeed. 
 
 vii. 4. 9. They 2 go to the world of heaven who perform the Sattra. They 
 kindle themselves with the Diksas, 3 and cook themselves with the Upasads. 
 With two they cut off their hair, with two their skin, with two their blood, 
 with two their flesh, with two their bones, with two their marrow. In the 
 Sattra the self is the sacrificial gift ; verily taking the self as the gift they 
 go to the world of heaven. They cut off the top-knot, for prosperity, 
 (thinking), ‘ More swiftly may we attain the world of heaven.’ 
 vii. 4. 10. The 4 theologians say,‘ The Atiratra is the highest of the forms 
 of sacrifice. Why do they perform it first ? ’ Now in doing so 5 they really 
 perform in order first the Agnistoma, then the Ukthya, then the Soda^n, 
 then the Atiratra, all the forms of sacrifice, and seizing and holding them, 
 they keep drinking the Soma. They perform the Jyotistoma 6 first; the 
 Jyotistoma is the beginning of the Stomas; verily they commence the 
 
 op. cit. pp. 44-52) but in favour of Caitra, 
 as accepted by Weber, Whitney (p. xci) 
 and Thibaut. The version of the comm, 
 assumes that the purchase of the Soma 
 falls on the thirteenth day ( = first Upasad 
 day) after the Diksa, and the Ekastaka 
 must mean that of Magha, but for this 
 there is no cogent authority (cf. Eggeling, 
 SBE. xxvi. 105, 442), and the text 
 naturally means either that the purchase 
 takes place on the Ekastaka of Caitra and 
 the Diksa four days before full moon 
 (Ekastaka being used not technically of 
 Magha, but as the first Astaka of the 
 year; Vedic Index, ii. 157-8). B 9 S. xvi. 13 
 gives as variant the fourth day before the 
 full moon of Magha, Phiilguni, or Caitri. 
 
 1 In PB. the form is chamvat, iv. 10. 4 ; v. 9. 
 
 13, and so in the Gana cadi. But cf. the 
 interjection bat in the RV. ; Macdonell, 
 Ved. Gramm, p. 432 ; B^S. xvi. 13 has 
 chambat. 
 
 2 There is no precise parallel in the other 
 
 texts. Bliaskara’s comm, on this is 
 wanting. 
 
 8 The Diksa or consecration is held by Hille- 
 brandt (Ved. Myth. i. 482 seq.) to have been 
 
 a preparation for a suicide by fire as a 
 religious act — such as is recorded of the 
 later Indians. But this is not probable : 
 Oldenberg (Rel. des Veda, pp. 398 seq.) 
 regards it as a magic rite intended to 
 place the worshipper in communication 
 with the divine essence, and this is no 
 doubt correct ; cf. also ZDMG. xlix. 176. 
 For the rite itself cf. iii. 1. 1. 1 ; 
 iv. 6. 8 ; Lindner, Die Dikshd (Leipzig, 
 1878) ; Hillebrandt, RituaUitteratur , p. 125; 
 Caland and Henry, V Agnistoma, pp. 17 seq. 
 
 4 Cf. KS. xxx iii. 2. 
 
 6 i.e. the Atiratra which has twenty-nine 
 Stotras includes all the rest, the Agni- 
 stoma with twelve, the Ukthya with 
 fifteen, and the Soda§in with sixteen. 
 The answer is very condensed, but in- 
 telligible. 
 
 6 Here Jyotistoma means the Stoma called 
 Jyotis as contrasted with Go and Ayus 
 as repeatedly in the ritual texts. It 
 regularly occurs first when the three are 
 used and so is called the mukham of the 
 three. For the differences between them, 
 in the use of the Stomas for the Stotras, 
 see below, p. 610, n. 3. 
 
609] 
 
 The Component Parts of the Sattra [ — vii. 4. ll 
 
 Stomas from the beginning [1]. The Stomas being sung together make up 
 the Viraj, 1 and two verses are redundant; the Gostoma has one too many, 
 and the Ayustoma one too few. The Jyotistoma is the world of heaven, 
 the Viraj is strength ; verily by it they go to the world of heaven. ‘ The 
 Rathantara is used in the day, the Rathantara at night’, say the theo- 
 logians, ‘ what is used to avoid repetition ? ’ The great Saman of Sobhari 
 is used as the Brahmasaman 2 at the third pressing; it they place in the 
 middle, to separate them ; verily there is no repetition, 
 vii. 4. 11. They 3 first perform the Jyotistoma; 4 verily by it they find 
 support in this world. They perform secondly the Gostoma ; verily by it 
 they find support in the atmosphere. They perform thirdly the Ayustoma ; 
 verily by it they find support in yonder world. The Jyotis is this (earth), 
 the Go the atmosphere, and the Ayus yonder (sky). In that they perform 
 these Stomas, the performers of the Sattra keep finding support in these 
 worlds. These 5 (Stomas) being sung together make up the Viraj [1], and 
 two verses are redundant ; the Gostoma has one too many, and the Ayustoma 
 one too few. The Jyotistoma is the world of heaven, the Viraj is strength ; 
 verily they win strength. They experience not misery through hunger, and 
 are not hungry, for the performers of Sattras are as it were afflicted with 
 hunger. The two Agnistomas 6 on either side are the rims, the Ukthyas in 
 the middle the nave, and that is the circling wheel of the gods. In that they 
 go [2] by that Sadaha, 7 they mount the wheel of the gods, for safety. They 
 obtain prosperity. They go with the Sadaha ; there are six seasons ; verily 
 in the seasons they find support. They go with a Jyotistoma on either hand ; 
 verily on either hand they find support in the world of heaven. There are 
 
 1 i. e. the total is a multiple of ten for which 
 the Viraj is normally the symbol. The 
 comm, explains te as rgvigesah but the 
 sense clearly is that the whole of the 
 three make up a multiple of ten, the 
 Jyotis itself being a multiple of ten, and 
 the other two respectively having one 
 
 verse too many (241) and one too few 
 (259). atiricyete is strictly incorrect, but 
 quite obvious. 
 
 3 The Saman corresponding to the (Jastra of 
 
 the Brahmanacchansin. 
 
 5 Cf. KS. xxxiii. 3 ; AB. iv. 15, 16, where the 
 parallelism is very close. This chapter 
 describes the months of the Sattra. 
 
 4 The Jyotistoma in this sense (vii. 4. 10, 
 
 n. 6) is an Agnistoma, while the Go and 
 Ayustomas are Ukthyas, i.e. the former 
 
 has twelve, the two latter fifteen Stotras. 
 
 41 [h.o.s. 19 ] 
 
 The comm., mindful of TS. vii. 4. 10. 1, 
 thinks it necessary to explain that there 
 the Jyotistoma takes the form of an 
 Atiratra, but not here. Cf. p. 577, n. 2. 
 
 6 See TS. vii. 4. 10. 2, where the same thing is 
 said of the Atiratra form of the Jyotistoma. 
 
 6 The pradhi suggest here very clearly a solid 
 
 wheel, the central part, and two others. 
 Cf. Bloomfield’s and Whitney’s notes on 
 AV. vi. 70. 3, where the latter hints at 
 a solid wheel. 
 
 7 There are four Abhiplava Sadahas, be- 
 
 ginning and ending with a Jyotistoma 
 and with Go, Ayus, Go, Ayus, between, 
 though Sayana reads it as Go, Ayus, 
 Ayus, Go. Then there is a Prsthya 
 Sadaha to make up the conventional 
 thirty days ; cf. Hillebrandt, Ritual- 
 litteratur, p. 157. 
 
The Sattras 
 
 [610 
 
 vii. 4. ll — ] 
 
 two Sadahas, they make up twelve days. Man is of twelve parts, two thighs, 
 two arms, the trunk and the head, four members, and the breasts as the 
 eleventh and twelfth 1 [3], Therefore (the days) follow man. There are three 
 Sadahas, they make up eighteen days, nine and nine. Nine are the breaths 
 in man ; verily they follow the breaths. There are four Sadahas, they make 
 up twenty-four days. The year consists of twenty-four half-months ; verily 
 they follow the year. ‘The year is not fixed’, they say. ‘It is greater 
 than a support.’ 2 The Brahmana of the month is that of the year also ; 
 verily they go finding support in each month. 3 
 
 1 For the ekafesa cf. TS. vii. 5. 2. 1, and with the Trayastrii^a Stoma day and 
 
 Weber, Ind. Stud. xiii. 110, n. 2. the Agrayana cup). 
 
 2 Or ‘ too great for a support ’ ; Bhask. gives 4 reversed Abhiplava Sadahas (i.e. Jyotis, 
 
 both versions. The answer in the last Ayus, Go, Ayus, Go, Jyotis ; Brhat and 
 
 sentence seems to be that what is said of Bathantara). 
 
 the month applies still more to the year, These five sets make up five months, 
 
 each month being governed by the rule being repeated five times, 
 
 for one ^ Ahhinlfltro Bolotina 
 
 3 The Sattra as here contemplated, the 
 Gavam Ayana, is thus made up according 
 to B^JS. xvi. 14, 15 : 
 
 1 Prayamya Atiratra ; 
 1 Caturvinija Ukthya ; 
 
 4 Abhiplava Sadahas (arranged as Jyoti- 
 stoma, Gostoma, Ayustoma, Gostoma, 
 Ayustoma, Jyotistoma, the first and last 
 being Agnistomas, the rest Ukthyas), 
 Bathantara on uneven, Brhat on even 
 days for the Prstha Stotras) ; 
 
 These five Sadahas are repeated for five 
 months. 
 
 1 Prsthya Sadaha. 
 
 Ap£S. xxi. 15. 8-16. 4 gives a similar 
 scheme (with Arvak Samans for Svara- 
 samans) ascribing it to the ^atyayanaka, 
 and, ibid. xxi. 16. 5-21, others for the 
 Tandaka and Bhallavika. Cf. Eggeling, 
 SBE. xliv. 139. The essential differences 
 of the Go, and Ayus (which are Ukthyas) 
 from the Jyotis form of the Agnistoma 
 depend on the use of the Stomas in the 
 several Samans, viz. Jyotis has — 
 
 Trivrt in 1 Bahispavamana Stotra. 
 
 '2 Ajya Stotras [4], 
 
 Paiicada 9 a in ■ 3 Madhyandinapavamana 
 Stotra. 
 
 Vaisuvata (Ekaviruja Agnistoma with 
 Brhat Saman : Atigrahya for Surya and 
 victim for Surya ; this may be given at 
 sunrise according to some ; there is the 
 Mahadivaklrtya Saman in response to 
 the Hotr for the Prstha Stotras, and the 
 Vikarna for the Brahmasaman, the 
 Bhasa as the Agnistoma Saman). 
 
 Ekavin 9 a in 6 Agnistoma Saman. 
 
 Go has Trivrt in 2 ; Pancada 9 a in 1 ; 
 Saptada 9 a in 3 and 4 ; Ekavii^a in 6 
 and 6 (and the extra Stotras). 
 
 3 reversed Svara Samans. 
 1 Vi 9 vajit. 
 
 Ayus has Trivrt in 1 ; Pancada 9 a in 2 ; 
 Saptada 9 a in 3 and 4 ; Ekavin?a in 5 
 and 6 ; see Eggeling, SBE. xliii. 287, 
 n. 2 ; Bliask. on TS. vii. 4. 10. 2. 
 
 1 reversed Prsthya Sadaha (i. e. beginning 
 
611 ] 
 
 The Horse Sacrifice 
 
 [ — vii. 4. 13 
 
 The Horse Sacrifice ( continued ) 
 
 vii. 4. 12. a Let ' the ram aid thee with cooked food, the dark-necked with goats, 
 the cotton-tree with increase, the Parna-tree with theholy power (Brahman), 
 the fig-tree with the sacrifice, the banyan with the beakers, the Udumbara 
 with strength, the Gayatrl with the metres, the Trivrt with the Stomas. 
 
 b Ye are helpers ; let the helpers help thee. Bear among dear things, 
 beet among things to be sought, treasure lord of treasures, thee we 
 hail, O my 2 radiant one. 
 vii. 4. 13. To 3 (the waters of) wells hail ! 
 
 To those of the pools hail ! 
 
 To those of the clefts hail ! 
 
 To those of holes hail ! 
 
 To those which are dug for hail ! 
 
 To those of lakes hail ! 
 
 To those of morasses hail ! 
 
 To those of ponds hail ! 
 
 To those of tanks hail ! 
 
 To those of marshes hail ! 
 
 To those of rain hail ! 
 
 To those without rain hail ! 
 
 To those of hail hail ! 
 
 To those of rime 4 hail ! 
 
 To those which glide hail ! 
 
 To those which are stagnant hail ! 
 
 To those of the streams hail ! 
 
 To those of the rivers hail ! 
 
 To those of the ocean r ' hail ! 
 
 To all hail ! 
 
 1 Cf. KSA 9 vamedha, iv. 1, and for the first 
 
 Mantra only VS. xxiii. 13. According to 
 TB. iii. 8. 17. 5 and Api^S. xx. 11. 16 ; 
 
 17. 4 (cf. <?B. xiii. 2. 7. 3 ; K£S. xx. 6. 7) 
 the first Mantra is the apdvyahomamantra, 
 apavya being explained as apa-avya ‘ need- 
 ing no help ’. It is used at the going 
 round the victims with lire ; cf. B£S. 
 xv. 28. The second Mantra is used as 
 the wives of the king go round the horse ; 
 see TB. iii. 9. 6. 1 and Ap<?S. xx. 17. 13. 
 
 Possibly BQS. gives a better idea of 
 apavya as it follows the carrying round of 
 the fire by the sending away of the two 
 sheep mentioned in TS. v. 6. 21 ; cf. 
 
 Ap^S. xx. 17. 5. 
 
 2 mama is unaccented as going with vaso, and 
 
 is singular because each wife utters the 
 same Mantra. 
 
 3 Cf. KSA 9 vamedha, iv. 2; VS. xxii. 25. 
 
 This and the next chapter are devoted to 
 the Mantras accompanying offerings to 
 the waters ; see TB. iii. 8. 17. 5 ; Ap£S. 
 xx. 11. 17 ; dvdv apdm samdhandm abhi- 
 dhanam ca, B^S. xv. 20. 
 
 4 pfsvdbhyah is apparently so to be rendered 
 
 with the comm. Cf. von Schroeder, 
 VOJ. xx. 401. In KS. prustdbhyah is 
 read ; cf. Vartt. 1 on Panini, iii. 1. 17. 
 Weber, Ind. Stud. xiii. 97, suggests here 
 prusvabhyah. 
 
 B Here samudra must be the ocean as opposed 
 to a river (sind/m). Cf. Vedic Index, 
 ii. 431-433. 
 
vii. 4 . 14 — ] The Sattras [612 
 
 vii. 4. 14. To 1 waters hail ! 
 
 To those that flow hail ! 
 
 To those that flow around 2 hail ! 
 
 To those that flow all about hail ! 
 
 To those that flow swiftly hail ! 
 
 To those that flow quickly 3 hail ! 
 
 To those that flow wildly 4 hail ! 
 
 To those that flow terribly 5 hail ! 
 
 To the waters of earth 6 hail ! 
 
 To those of the atmosphere hail ! 
 
 To those of the sky hail ! 
 
 To all hail ! 
 
 vii. 4. 15. a Him 7 who is fain to injure the steed 
 Varuna punisheth. 
 
 Away the man, away the dog ! 8 
 b I and thou, Vrtra-slayer, 
 
 Have been united to win spoils ; 
 
 Even the foe, O hero with the bolt, 
 
 Must think of us ; 
 
 Good are Indra’s gifts. 2 
 
 c Thou hast surpassed in might, O Indra, on the earth ; 
 
 1 Cf. KSAfpvamedha, iv. 3 ; YS. xxii. 25. 
 
 The Mantras are part of the offerings to 
 the waters. Cf. also TB. iii. 8. 18. 1-3. 
 
 2 parivahantlbhyah refers, according to the 
 
 comm., to such things as avartas or whirl- 
 pools. 
 
 3 ftbham the comm, take as p obhanam , ‘ beau- 
 
 tifully ’, but it is merely a synonym of 
 tfighram ; cf. TS. v. 6. 1 /. 
 
 4 As in the case of waters flowing from a hill 
 
 (Sayana) ; udgurnam (Bhask.). 
 
 5 The comm, interprets this as referring to 
 
 waters in which wild beasts like makaras 
 or dolphins are seen. 
 
 0 dmbhas, ndbhas, and mahas seem clearly to 
 be used as technical terms for the three 
 kinds of waters ; see TB. 1. c. 
 
 7 Cf. KSA9vamedha, iv. 4, and for the first 
 
 verse MS. iii. 12. 1 ; VS. xxii. 5. Accord- 
 ing to Ap£S. xx. 3. 12 seq. the first Mantra 
 is used to accompany the slaying of a dog 
 or dogs (the MSS. have funah or p unam : 
 probably the former is a mistaken cor- 
 rection of the irregular second form) by 
 a son of a Hetaira ( paunfcaleya ), while 
 with the second the Adhvaryu takes the 
 hand of the sacrificer, and with the third 
 the sacrificer speaks. The same account 
 
 of the first is given in K£S. xx. 1. 38-2. 
 2, and cf. £B. xiii. 1. 2. 9 with Eggeling’s 
 note ; TB. iii. 8. 4. 1-3 ; B9S. xv. 5, 6, 
 who ascribes the taking of hands to the 
 sacrificer and the Brahman. 
 
 8 According to the comm, yo applies to the 
 
 dog which wishes to slay the horse. 
 But this is very unlikely. It makes the 
 comm, take the last Pada as meaning 
 ‘ let this dog go and die ’. It is curious 
 that the comm, on TB. 1. c. interprets the 
 Sutra (presumably Ap(!S. as usual) as 
 referring the words paro mdrtah parah p va, 
 which according to Ap. accompany the 
 casting of the dog below the horse (L e. 
 the sense is : ‘ Down with the man who 
 would injure the horse just as this dog is 
 cast down below the horse’), to the spots 
 on the dog which with its two eyes make 
 it a ‘ four-eyed ’ dog. But there is no 
 trace of this. Cf. Eggeling, SBE. xliv. 
 279, n. 1. 
 
 9 This is RV. viii. 62. 11, where, however, 
 
 there is yujydva for the unnatural babhiiva 
 — clearly a ritual alteration — and mansate 
 for mansaiai (for which cf. Macdonell, 
 Ved. Gramm, p. 380, n. 8). KS. has sarii- 
 sanuydva varisv a and mansate. 
 
[ — vii. 4. 17 
 
 613 ] The Yavyahoma 
 
 The regions comprehend not thy greatness ; 
 
 For with thine own strength thou didst slay Vrtra ; 
 
 No foe hath found the end of thee in fight. 1 
 vii. 4. 16. Homage 2 to the king ! 
 
 Homage to Varuna ! 
 
 Homage to the horse ! 
 
 Homage to Prajapati ! 
 
 Homage to the overlord ! 
 
 Thou art an overlord ; make me an overlord ; may I be overlord of 
 creatures. 
 
 Place me, place in me. 3 
 To him that is driven near hail ! 
 
 To him that is taken hold of hail ! 
 
 To him that is sacrificed hail ! 
 vii. 4. 17. a Let 4 the healing wind blow upon our cows, 
 
 Let them feed on strengthening herbs ; 
 
 Let them drink waters full of life and fatness ; 
 
 Kudra, be gracious to the food that hath feet. 5 * 
 1) Those which are of one, of various hues, or of like hue ; 
 
 Those whose names Agni knoweth by sacrifice ; 
 
 Those which the Angirases made here by devotion, 
 
 To those, O Parjanya, grant abundant protection. 
 c Those who offered to the gods their bodies ; 
 
 Those whose every form Soma knoweth ; 
 
 O Indra [1], place them in our pastures, 0 
 Swelling with milk and rich in offspring. 
 d Prajapati, bestowing these on me, 
 
 In harmony with all the gods 7 and Pitrs, 
 
 Hath brought them, auspicious, to our pastures. 
 
 May we possess 8 their offspring. 
 
 1 This is exactly RV. vii. 21. 6. 
 
 2 Cf. KSA^amedha, iv. 5. The Brahmana 
 
 explanation is given at TB. iii. 8. 18. 3 ; 
 
 9. 16. 1, 2. The Mantras except the last 
 
 three are used to accompany the Yavya- 
 
 homa, while the last three are uttered to 
 accompany the acts denoted ; see Ap£S. 
 xx. 12. 11 ; 13. 1 ; 15. 6. In B£S. xv. 36 
 
 they accompany ten Varunani offered 
 after the second Avabhrtha libation ; in 
 37 as Yavyani they precede the offering 
 to Svistakrt in the cake offering in the 
 animal sacrifice. 
 
 s The comm, renders this as referring to 
 overlordship, but the comm, on TB. iii. 
 9. 16. 2 thinks that it means ‘ place me 
 
 on this rite and place in me the fruit of 
 this rite ’, which is certainly improbable. 
 
 4 Cf. KSA 9 vamedha, iv. 6. The Brahmana 
 
 is TB. iii. 8. 18. 3. The Mantras accom- 
 panying the oblation are called Gavya ; 
 see Ap£S. xx. 12. 2 ; B£S. xv. 37. 
 
 5 The verses are RV. x. 109. 1-4 without 
 
 variant. 
 
 G gosthd is more general than merely ‘ stall ’, 
 or gofdlu as the comm, takes it ; see Vedic 
 Index, i. 240 ; ii. 416. 
 
 7 Or with the ‘ All-gods \ The sense is not 
 
 certain. 
 
 8 sarii sadema suggests the easy variant madema 
 
 which the MS. C actually reads. 
 
[614 
 
 vii. 4. 17 — ] 
 
 The Horse Sacrifice 
 
 e Here is support, hail ! 
 
 / Here is keeping apart, hail ! 
 g Here is joy, hail ! 
 h Here is delight, hail ! 1 
 * The great. 2 
 h The protecting. 
 
 vii. 4. 18. a What 3 was the first conception? 
 What was the great age ? 
 
 What was the tawny one ? 
 
 What was the smooth one ? 4 
 b The sky was the first conception. 
 The horse was the great age. 
 
 The night was the tawny one. 
 The sheep was the smooth one. 5 
 c Who moveth alone ? 
 
 Who too is born again ? 
 
 What is a remedy for the c< 
 What is the great enveloper 
 
 1 For these cf. above, TS. vii. 1. 12 c ; 18. i-m. 
 
 2 See TS. i. 5. 11 s and t; in Pratlka also at 
 
 vii. 1. 18 g and h. 
 
 3 Cf. KSAijvamedha, iv. 7 ; MS. iii. 12. 19 ; 
 
 VS. xxiii. 9-12, 53, 54, 61, 62. The 
 Brahmana explanations are given in TB. 
 iii. 9. 5. 1-5 ; gB. xiii. 2. 6. 10-17 ; 5. 2. 
 
 12-22. In the ritual the riddle ( brah - 
 modya) is spoken by the Hotr who asks 
 the questions and the Brahman priest 
 who replies, the former being at the 
 north, the latter at the south of the 
 Agnistha, the sacrificial post in the middle 
 of the twenty-one such posts ; see Ap^S. 
 xx. 19. 6, 7, and cf. BgS. xv. 28, 29 ; 
 
 M£S. ix. 2. 3 ; K£S. xx. 5. 20-22 ; 7. 10- 
 15; ggs. xvi. 5. 1-6; AgS. x. 9. 1-3; 
 
 LgS. ix. 10. 8-14. For the brahmodya cf. 
 Bloomfield, Religion of the Veda, pp. 216 seq. 
 
 4 MS. and VS. xxiii. 91 and 53 differ in 
 
 having ha svid with the feminine sub- 
 stantives. KS. has brhadvaydh, probably 
 a mere error. Malildhara on VS. xxiii. 
 
 11 takes vdyah as ‘bird’, but this is im- 
 probable, and Harisvamin on gB. xiii. 2. 
 
 6. 15 renders it vdrdhakam, ‘ long life ’ ; 
 see Eggeling, SBE. xliv. 315, n. 1. 
 
 B KS., MS., and VS. agree in inverting the 
 order of the last two Piidas of this stanza. 
 avih is difficult to interpret. TB. iii. 9. 
 
 5. 3 and gB. xiii. 2. 6. 16 render it as 
 
 fnh, and the comm, on TS. explains it 
 also as fnh because it ‘helps ( avati ) all 
 living creatures’. Bhask. has an alterna- 
 tive vrstih. Mahldhara, on VS. xxiii. 12, 
 thinks that avih, ‘ gentle ’, is an epithet of 
 the earth, and interprets fnh in the gB. 
 as referring to the earth ; and pilippild he 
 interprets as ‘ slippery ’, as applying to 
 the earth after rain (perhaps from lip, 
 ‘smear’). Harisvamin also thinks avih 
 and fnh apply to the earth, while pilippild 
 he considers onomatopoetic ( rupanuka - 
 ranafdbda ) in the sense of ‘ beautiful ’, or 
 ‘ shining’. Cf. Eggeling, SBE. xliv. 316. 
 pifahgild is explained by Mahldhara as 
 pifam-gild, ‘beauty devouring’, butpifahga, 
 ‘ ruddy brown ’, suggests the real sense. 
 The comm, here and on TB. prefer to see 
 in it the sense of ‘ very beautiful ’, because 
 of the moon and the Naksatras ! Bhask. 
 has vydmifrarupd. gB. xiii. 2. 6. 17 takes 
 ‘ night and day ’ as the two pifahgild, 
 which is curious. 
 
 6 KS., MS., and VS. agree in exchanging the 
 places of the Piidas b and d. VS. and 
 gB. xiii. 2. 6. 13 have hint u and MS. him 
 avavdpanam, which probably stands for 
 him u (Bloomfield ( Vedic Concordance, 
 p. 326 b ) says for kirn, but this is not 
 likely). 
 
615] 
 
 The Brahmodya 
 
 . — Vll. 4. 19 
 
 d The sun moveth alone [1], 
 
 The moon is born again. 
 
 Fire is the remedy for the cold. 
 
 Earth is the great envelope r. 1 
 e I ask thee of the furthest end of the earth. 
 
 I ask thee of the navel of the world. 
 
 I ask thee of the seed of the strong horse. 
 
 I ask thee of speech’s highest realm. 2 
 / They call the altar-ground the furthest end of the earth. 
 
 They call the sacrifice the navel of the world. 
 
 They call Soma the seed of the strong horse. 
 
 (They call) the Brahman the highest realm of speech. 3 
 vii. 4. 19. a 0 Amba ! 4 O Amball ! O Ambika ! 0 
 b No one leadest me. 
 
 The wicked horse is sleeping. 
 
 c O fair one, clad in fair raiment 0 in the world of heaven be ye two 
 covered. . . . 7 . 
 
 1 This is without variant in KS., MS., and 
 VS., showing that in the preceding verse 
 the interchange of Padas is a slip. 
 
 * This is RV. i. 164. 34 ; AV. ix. 10. 13, with 
 slight variations in Padn b, where RV. has 
 ydtra bhiivanasya ndbhih, and AV. vifvasya 
 bhuvanasija nabhim, while AV. inverts the 
 order of b and c, and spoils the metre by 
 omitting tvd before vfsno. VS. xxiii. 61 
 agrees with RV., and KS. with TS. MS. 
 has not the verse. It is found in LQS. ix. 
 10. 13 with the curious change prchdmo. 
 
 3 TS. and KS. here differ from the other 
 
 texts, while MS. has nothing correspond- 
 ing. RV. i. 164. 35 has iydm vedih pdram 
 dntam prthivydh \ ayam yajno bhuvanasya 
 ndbhih \ ayam somo vrsno dfvasya retah | 
 brahmdydm vdcah paramdm vyoma. || VS. 
 xxiii. 62 and LgS. ix. 10. 14 agree, 
 while AV. ix. 10. 14 inverts b and c, and 
 in the latter has vifvasya, omitting yajrio. 
 
 4 Cf. KSAijvamedha, iv. 8 ; MS. iii. 12. 20 ; 
 
 13. 1 ; VS. xxiii. 18-32. For the Brah- 
 manas see TB. iii. 9. 6. 3-7. 5 ; gB. xiii. 
 2. 8. 3-9. 9. The Mantras are used to 
 accompany the rite in which the king’s 
 first wife lies down beside the horse as 
 a spell for fertility ; see ApCS. xx. 17. 
 12 seq. ; B£S. xv. 29, 30 ; MgS. ix. 2. 4 ; 
 KgS. xx. 6. 12-21 ; ggS. xvi. 3. 34-4. 6 ; 
 AgS. x. 8. 9-13 ; LgS. ix. 10. 1-4. The 
 division of the verses is uncertain ; Ap. 
 
 ascribes a to the wife (6 included) ; e to 
 her ; c (with d ?) to the priest ; / to him ; 
 then g and h to the queen. For Baudli. 
 see below. 
 
 6 VS. xxiii. 18 has dmbe ambike 'mbdlike ; MS. 
 iii. 12. 20 amby dmbike ambdlike. The 
 formula is said while the Unnetr or 
 Pratiprastha.tr (KgS. xx. 6. 12 ; ApgS. 
 xx. 17. 12) or Adlivaryu (BgS. xv. 29) 
 leads the wife of the king up to fan the 
 slain horse, and she lies down. If this 
 is so the words mean no more than ‘lady’ 
 (literally ‘mother’). Bhask. takes o and 
 b as said to herself by the wife. But the 
 number three is curious and there seems 
 force in Weber’s view ( Ind . Stud. i. 183) 
 that the three minor queens are so ad- 
 dressed by the Mahisl. The next words 
 may then refer to the queen as willing to 
 go, ‘ no one leads me (against my will) ’, 
 and this is in harmony with the common 
 view that a victim should offer itself 
 willingly. Cf. Eggeling, SBE. xliv. 322. 
 But the later verses with yabhati suggest 
 that it merely means ‘ no one is taking 
 me ’ (as a bride). The verse is not said 
 by the Adhvaryu ; Caland’s punctuation 
 in BgS. is wrong. 
 
 6 The VS. and MS. have quite a different 
 reading, siibhadrikdmkampilavdsinim, which 
 must go with the preceding verse, and 
 can only be rendered ‘ Subhadrika, 
 
vii. 4. 19 — ] 
 
 Th,e Sattras 
 
 [616 
 
 l 
 
 2 
 
 r 
 
 s 
 
 t 
 
 vii. 4. 20. a 
 
 When the deer eateth grain, 
 
 He deemeth not his flock fat. 
 
 When the Qudra woman is the loved of the Aryan, 
 She seeketh not wealth for prosperity. 8 ... 9 
 Dadhikravan have I sung, 
 
 The swift strong horse. 
 
 May he make our mouths fragrant ; 
 
 May he lengthen our days. 10 
 Ye waters are healing ; 
 
 Further us to strength, 
 
 To see great joy. 11 
 
 The most auspicious flavour that is yours 
 Accord to us here 
 Like eager mothers. 
 
 To him may we come with satisfaction, 
 
 To whose dwelling ye quicken us, 
 
 O waters, and propagate us. 
 
 Bhuh ! 12 Bhuvah ! Svar ! 
 
 dwelling in Kamplla’, as Weber takes 
 it ; cf. also Vedic Index, i. 149 ; Bhask. gives 
 both versions. The reading of TS. is also 
 thatofKS., TB., and Ap^S. and B9S.,and 
 kampilavdsini must refer to some sort of 
 garment with which the queen is covered 
 as the ritual indicates ( tdrpya ) ; cf. karn- 
 bala. The Mantra is used while the priest 
 covers the queen and the horse. With d 
 the queen takes on her lap the fepha, and 
 says e ; f is said by the Adhvaryu as is 
 also g ; h by the queen ; i by the sacri- 
 fice^ k by the queen, according to Baudh. 
 
 7 The next verses are hardly translatable. See 
 
 Eggeling, SBE. xliv. 323 seq. The Sutras 
 recognize the obscenity of the passage : 
 the queen is reluctant and complains. 
 
 8 The comm, evidently does not understand 
 
 this passage ; the sense must be that if 
 a wild deer eats the corn, the flocks or 
 herds are not fattened. The subject of 
 manyate is uncertain : according to Eggel- 
 ing (SBE. xliv. 326 ), following the comm., 
 it is the deer ( harino in VS. xviii. 30 ), 
 but it may be the owner, pafu is a curious 
 neuter, but is protected by the metre : 
 the sense is perhaps contemptuous ; cf. 
 St. Petersburg Dictionary, s. v., and above, 
 TS. v. 1. 5, n. 1. The sense oindposaya 
 dhanuyati is vague : the subject may be 
 ‘ she ’ as taken by the comm. She is 
 
 delighted in her master, and takes no 
 thought of wealth. Eggeling prefers the 
 view that the Arya (taken by QB. as 
 Vai 9 ya) is the subject ; or again the 
 £udra may be the subject, but this is 
 not probable. On any theory it is difficult 
 to see much point in the verse. Bhask. 
 gives a series of guesses. Baudh. puts it 
 in the mouth of the Vavata ; the queen 
 replies with m. 
 
 9 For this cf. Eggeling, SBE. xliv. 386. The 
 
 verses ( n and o) are alternately spoken 
 by the Parivrktl wife and the MahisI, 
 who complains or grumbles at the horse, 
 who lies asleep and does not unite with 
 her. On the other hand Ap. ascribes t, 
 l, n (and o ?) to the wives, the MahisI 
 making the responses. 
 
 10 This verse is spoken apparently by all the 
 
 wives, ApQS. xx. 18. 7. See for it TS. i. 
 5. 11 l. Baudh. gives it to all the ganas, 
 i. e. the attendants included. 
 
 11 These verses accompany the purifying of 
 
 themselves by the women, Ap£S. xx. 18. 
 7. See for them TS. iv. 1. 6. 1. Baudh. 
 ascribes the purification to the chief 
 queen, and puts q after s-t. 
 
 12 Cf. KSA^amedlia, iv. 9; MS. iii. 12.18, 19 ; 
 
 VS. xxiii. 6-8. For the Brahmana ex- 
 planations see TB. iii. 9. 4. 1-8 ; QB. x iii. 
 2.6. 1-8. In the ritual Mantra a accom- 
 
617 ] 
 
 The Ritual of the Horse while Living [ — vii. 4. 20 
 
 b Let the Vasus anoint thee with the Gayatrl metre. Let the Rudras 
 anoint thee with the Tristubh metre. Let the Adityas anoint thee with 
 the Jagatl metre. 
 
 c As the wind hath gone to the waters, 
 
 Indra’s dear body, 
 
 By that path, O praiser, 
 
 Bring back to us the horse . 1 
 
 d O thou that hast barley, that hast grain, (bring) renown for me ; 
 e Tor barley, for milk, this food eat, O ye gods ; this food eat, 
 O Prajapati . 2 
 
 / They yoke the tawny ruddy one, 
 
 Which goeth round them that stand ; 
 
 The lights shine in the sky . 3 
 g They yoke his dear steeds 
 On either side of the chariot, 
 
 Dark, strong, bearing heroes . 4 
 h Making a banner for that which hath none, 
 
 Form for the formless, O ye men, 
 
 Thou wert born with the dawns . 1 
 
 panies the fastening of manis of gold, 
 silver, and samudra, on the horse by the 
 Mahisi, Yiivata, and Parivrkti respec- 
 tively, the places being before the place 
 where the yoke rests, below that and 
 the buttocks, and below the buttocks. 
 Mantra 6 is said to accompany the 
 anointing of the horse with substances of 
 bdellium, of kasdmbu (cf. AV. xviii. 4. 37, 
 which is partly explained by this), and 
 of maustakrta (unknown sense). Mantra 
 c accompanies the leading round of the 
 horse after it has tasted water. Mantras 
 d and e are used when the wives cast 
 down the remains of the food offerings 
 to the horse. Mantra / accompanies the 
 yoking of the horse, g of two side horses, 
 and h the fixing of the flag of the car ; 
 see Ap£S. xx. 15. 6-13 ; 16. 19, 20 ; 16. 
 1-3, and cf. M(?S. ix, 2. 3 ; K£S. xx. 6. 
 10-18; B£S. xv. 24 (c,/-h), 26 (d, e). 
 
 1 MS. and YS. agree in reading aganlgan, 
 priydm indrasya, and anena in place of the 
 text of TS. and KS. dgamat is not satis- 
 factory, for the sense is really past rather 
 than proximate past. 
 
 a Here again TS. and KS. differ from MS. 
 and VS., which omit ydfo mama3m and 
 have yavye gavye and transpose devah and 
 annam. Malndhara is content to see in 
 42 [h.o.s. 19 ] 
 
 the words lujin and facm accusatives, and 
 so 9B. xiii. 2. 6. 8, but here at any rate 
 they are vocatives with the double accent 
 of Pluti ; see Whitney, JAOS. ix. 323, 
 324. MS. in von Schroeder’s ed. has Idji 3 
 and fad 3, which seem rather to be slips 
 for lajt3n and fdd3n. Bhask. has mama 
 4m. The forms yavydyai and gavydyai 
 may, of course, have ablative sense as 
 well as dative, and this would suit the 
 context quite adequately. 
 
 3 The exact sense of this verse, RV. i. 6. 1, is 
 
 very obscure. See Oldenberg, Rgveda- 
 Noten, i. 4 seq., who differs considerably 
 from Max Muller, SBE. xxxii. 14 seq. 
 The form tastMsah is clearly accus., not 
 nom. or abl. ; cf. Macdonell, Ved. Gramm. 
 pp. 235, n. 20 ; 236, n. 7 ; Whitney, 
 PAOS. May, 1876, pp. xxi, xxii. 
 
 4 This is RV. i. 6. 2. The view of Ap£S. xx. 
 
 16. 1, 2, is that there are four steeds, the 
 horse being on the right side of the pole. 
 But three seems a more likely number in 
 every way. B£S. xv. 24 and xi. 6 seems 
 to regard the first horse as the daksina- 
 yogya, the other two as the uttarayogya, 
 left of which ( ultaratah ) the Prasti is 
 placed. This assures that the Prasti was 
 not a ‘ spike horse ’ in this case ; cf. Vedic 
 Index, ii. 515. 
 
The Sattras 
 
 [618 
 
 Vll. 4. 21 — ] 
 
 vii. 4. 21. To 2 expiration hail ! 
 
 To cross-breathing hail ! 
 
 To inspiration hail ! 
 
 To sinews hail ! 
 
 To ligatures s hail ! 
 
 To surrounding ligatures hail ! 
 
 To joints hail ! 
 
 To joinings 4 hail ! 
 
 To bodies hail ! 
 
 To the sacrifice hail ! 
 
 To the sacrificial gifts hail ! 
 
 To heaven hail ! 
 
 To the world hail ! 
 
 To all hail ! 
 
 vii. 4. 22. To 6 the bound hail ! 
 
 To the unbound 6 hail ! 
 
 To the fastened hail ! 
 
 To the unfastened hail ! 7 
 
 To the yoked hail ! 
 
 To the unyoked 8 hail ! 
 
 To the well-yoked hail ! 
 
 To the unyoked 8 hail ! 
 
 To the one set free hail ! 
 
 1 It is very unlikely that the original refer- 
 ence is to the raising of a banner, but it 
 is clearly so understood by TB. iii. 9. 4. 3. 
 marya, explained as marydh in the Pada 
 text, is of uncertain meaning. Max 
 Muller (SBE. xxxii. 30) contends that it 
 is a particle as it is classed with the 
 Nipatas by the Vajasaneyi Pratifakhija, 
 ii. 16. Pischel (Fed. Stud. i. 61 seq .) 
 supports this view, but the sense, ‘ 0 
 men’, is adequately defended by Olden- 
 berg, Rgveda-Noten, i. 9, 10. Lanman 
 (JAOS. x. 339) sees in it a voc. sing, with 
 metrical lengthening. Kluge (KZ. xxv. 
 309) suggests that it be taken as a dative 
 in at, and so Aufrecht, Festgruss an Bdht- 
 lingk, p. 2. But the evidence is quite in- 
 sufficient to support so strange a form. 
 Roth (KZ. xxv. 602), to avoid the occur- 
 rence of a second person and a plural, 
 suggests the reading ajayata, but this is 
 not necessary. The poet addresses his 
 audience, and apostrophizes the god. 
 
 3 Cf. KSAijvamedha, iv. 10. There is no 
 precisely parallel passage in either MS. 
 
 or VS., though of the individual Mantras 
 someareoften found elsewhere. Cf. above, 
 TS. vii. 1. 19. 1; KSA^amedha, i. 10; 
 MS. iii. 12. 8, 20 ; VS. xxii. 23 ; xxiii. 18 ; 
 xxxix. 3. The Mantras accompany the 
 Annahoma, and the rite bears the techni- 
 cal name of Samtatihoma ; see TB. iii. 8. 
 18. 3 ; Ap£S. xx. 12. 3. B£S. xv. 29 recog- 
 nizes seven Prana libations. 
 
 3 samtdnuh is explained by the comm, as 
 
 fdkhanddyah and pdrisamtanah as upafa- 
 khanddyah, and this is a reasonable sense. 
 
 4 For samdhdna cf. TS. vii. 5. 26. 1. 
 
 6 Cf. KSA^amedha, v. 1. Neither MS. nor 
 VS. has any parallel passage. The horse 
 is addressed in these Mantras, and the 
 ceremony is called the Pramuktihoma ; 
 see TB. iii. 8. 18. 4 ; Ap£S. xx. 12. 4. 
 
 6 This refers to the binding and freeing at 
 
 the drohana, according to the comm. 
 
 7 This refers to fastening by the ropes, ac- 
 
 cording to the comm. 
 
 8 udyuktdya is practically synonymous with 
 
 dyuktdya. 
 
619] 
 
 [ — vii. 5. 1 
 
 The Gavam Ayana 
 
 To the one let go hail ! 
 
 To that which moveth crookedly 1 hail ! 
 To that which moveth around hail ! 
 
 To that which moveth together hail ! 
 
 To that which moveth along hail ! 
 
 To that which goeth hail ! 
 
 To that which riseth hail ! 
 
 To that which standeth hail ! 
 
 To all hail ! 
 
 PRAPATHAKA V 
 
 The Gavam Ayana 
 
 vii. 5. 1. The 2 cows performed that Sattra, being hornless, with the desire, 
 ‘ May horns be born to us.’ For ten months they performed it, and then 
 horns were born, and they ceased (the rite), (saying), ‘ We have obtained 
 (our desire).’ Then those whose horns were not born ceased (the rite) 
 after making up the year, (saying), ‘ We have obtained (our desire).’ Both 
 those which obtained horns and those which did not ceased, (saying), 1 We 
 have obtained (our desire).’ The year is the cows’ Sattra [1], and those 
 who knowing thus perform the year (sacrifice) are prosperous. Therefore 
 a hornless cow has pleasure 3 during the two months of the rainy season, 
 for that is won for it by the Sattra. Therefore whatever is done in the 
 house of one who performs for a year (a Sattra), that is done completely, 
 successfully, and adequately. Those who perform the year (Sattra) are 
 swimming on the ocean. He who does not see the further bank of the 
 ocean cannot get out from it. The ocean is the year [2]. Its further 
 banks are the two Atiratras. Those who knowing thus perform the 
 year (Sattra) reach the end without injury. The former Atiratra is this 
 (earth), the latter is yonder (sky); the former is mind, the latter speech; 
 the former expiration, the latter inspiration ; the former the commencement, 
 the latter the end. The Atiratra is a Jyotistoma, of Vai^vanara; 4 verily 
 they put light before them, to reveal the world of heaven. There is a fore- 
 
 1 The various forms of varlc are said by the 
 
 comm, to refer to the movements of a 
 ridden horse, while the other words 
 apply to the horse’s own movements. 
 But this view can hardly be correct. 
 
 2 Cf. KS. xxxiii. 1, 2 ; PB. iv. 1. 1-3. 7 ; AB. 
 
 iv. 17. 
 
 3 prltim prapya is the version of the comm, of 
 
 the mysterious pdrtvd, who explains that 
 in the months of the rains those cattle 
 which have long horns have any amount 
 
 of trouble, as, when they lay their heads 
 on the ground, the weight of their horns 
 causes them trouble, while the hornless 
 ones have no trouble. Bhask. has pritva 
 only. Bohtlingk (BKSGW. 1897, pp. 45- 
 47) suggests paritva, from pard, ‘ pedens ’. 
 He had thought of purtvd, ‘ having made 
 complete ’ the months. 
 
 4 vaifvdnarena drstah according to the comm. 
 The real sense is of course ‘ pertaining to 
 Agni Vai 9 vanara ’. 
 
[620 
 
 vii. 5 . 1 — ■] 
 
 The Gavam Ayana 
 
 offering, accompanied by the Caturvirnja Stoma. 1 The year has twenty-four 
 half-months [3] ; verily as they go on they find support in the year. There 
 are three hundred and sixty Stotriyas ; 2 so many are the nights of the 
 year ; verily they attain both forms of the year. 
 
 They perform (the rites of) the next days for rest, for safety. There are 
 six-day periods. The year has six seasons ; verily they find support in the 
 seasons, the year. The Go and the Ayus (Stomas) are the Stomas in the 
 middle ; verily they place a pair in the middle of the year [4] for procrea- 
 tion. On either side there is the Jyotistoma. 3 It is the releasing ; verily 
 the metres are released ; verily also they go to the world of heaven with 
 the six-day (rite) which has a Jyotistoma on either side. The theologians 
 say, ‘ They sit ; 4 by what path do they go ? ’ One should reply, ‘ By the path 
 that leads to the gods. The path that leads to the gods is the metres, the 
 Gayatrl, Tristubh, and Jagati. The Gayatrl is the Jyotistoma, the Tristubh 
 the Gostoma, the Jagati the Ayustoma. In that there are these Stomas, so 
 do they go by the path that leads to the gods [5]. There is used the same 
 Saman. 5 The Saman is the world of the gods ; verily they leave not the 
 world of the gods. There are used various verses. The verses are the 
 world of man ; verily they keep mounting one world of gods after another 
 from the world of men. There is the Brahman’s Saman as the Abhivarta 6 
 to win the world of heaven. There is the Abhijit (day) 7 for the gaining 
 of the world of heaven. There is the Vhjvajit (day) 8 for the gaining of 
 all. Month by month they perform the Prsthas, month by month the 
 Atigrahyas are drawn ; verily in each month they place strength, for the 
 support of the months. They perform the Prsthas in the latter part of the 
 month. Therefore it is on the top that the plants bear fruit. 9 
 vii. 5. 2. The 10 cows performed that Sattra, being hornless and desiring to 
 obtain horns. For ten months they performed it, and then horns appeared. 
 
 1 The Prayanlya day is the day after the 
 
 preceding Atiratra, and bears the name 
 because it precedes the months of the 
 sacrifice. 
 
 2 i. e. 15 Stotras of 24 Res each = 360. 
 
 3 The first and last days of the six are 
 
 Jyotistoma days. 
 
 4 This is not a case of the omission of the 
 
 relative, as the comm, is inclined to take 
 it : the sense is ‘ they sit (perform) ; by 
 what do they go ’, but it shows the way 
 in which cases like AA. ii. 6 (where see 
 Keith’s note) arise. 
 
 6 In each day there is the same Saman in 
 
 the Prstha Stotra, the Brhat or Rathan- 
 
 tara, but different verses are used for the 
 
 one tune. 
 
 0 The other versions have Abhivarta as the 
 name of the Saman. It is usually so 
 styled and covers many varieties, being 
 used with various verses ; see Ind. Stud. 
 iii. 203 ; below, TS. vii. 5. 7 ; p.’625, n. 3. 
 
 7 The day is that preceding the three Svara 
 
 Saman days just before the Visuvant day. 
 
 8 The day is that following the three Svara 
 
 Saman days following the Visuvant day. 
 
 9 This is probably the sense of uparistdt. 
 
 10 Cf. KS. xxxiii. 1 ; PB. iv. 1. 2. The point 
 
 of this chapter is merely that a Sattra 
 may occupy ten or twelve months. Some 
 cattle obtained horns by ten months’ 
 sacrifice, some by twelve, and some not 
 at all, but still they won strength. The 
 theories of Shamasastri, based on this 
 
621 ] 
 
 [ — vii. 5. 4 
 
 The Length of the Sattra 
 
 They said, ‘ We have gained (them), let us cease (the rite), for we have 
 attained the desire for the sake of which we began (the rite).’ But others 1 
 said, either half of them or as many as might be the case, ‘ Let us perform 
 (the rite) for these months, the eleventh and the twelfth, 2 and when we have 
 made up the year, let us cease [1], In their case their horns grew in the 
 twelfth month. Whether by faith, or by lack of faith — that is, those which 
 have no horns — both indeed were prosperous, those which gained horns 
 and those which won strength. He who ceases after ten months 3 is pros- 
 perous, and he who ceases after twelve also, if he knows thus. They go by 
 their feet, and he who goes by his foot attains (what he seeks). The 
 Ayana is successful, and therefore is it productive of cows, 
 vii. 5. 3. They 4 perform the Prsthas in the first month, they perform them 
 in the middle month, they perform them in the last month. They say, ‘ In 
 the case of a cow which they milk thrice a day, she yields sparingly at the 
 latter two milkings ; 6 how then can she be milked who is twelve times 
 milked ? ’ Having made up the year, they should perform the Prsthas once 
 in the last month ; verily the sacrificers win the sacrifice and cattle. It is 
 an ocean [1] without a near or a further shore that they enter upon who 
 perform the year (rite). If they employ the Brhat and the Rathantara 
 Samans, it would be as if they were to provide a boat in the middle of the 
 ocean. Going continuously with the Brhat and the Rathantara they 
 obtain support. The union 6 is milked for all desires ; thus the sacrificers 
 obtain all desires. 
 
 vii. 5. 4. The 7 Res are the same. The Res are the world of men; verily 
 they leave not the world of man. There are different Samans ; the Saman 
 is the world of the gods ; verily they descend from the world of the gods 
 
 and other chapters (see his Gavdm Ayana), 
 may be disregarded as wholly groundless. 
 
 1 Weber conjectures for hat, tvdh, i.e. re- 
 
 moving the accent of the Sanhita tva 
 explained in the Pada as hi vai (TPr. 
 v. 13) ; it is perhaps so, but not neces- 
 sarily ; cf. Ind. Stud. xiii. 97. KS. has 
 tva, but the passage is unaccented. 
 
 2 This usage is illustrated by Weber {Ind. Stud. 
 
 xiii. 113, n. 2) from KS. xxxiii. 3 ; gB. iv. 
 5. 7. 2 ; xi. 6. 3. 5 ; xiv. 6. 9. 3 ; xii. 3. 2. 2 ; 
 PB. vi. 2. 5, as well as from the parallel 
 passages KS. xxxiii. 1 ; PB. iv. 1. 2. 
 
 3 masu must be equivalent to mdhsii read in 
 
 the parallel KS., which probably should 
 be restored in the text. 
 
 4 Cf. KS. xxxiii. 5. The Prsthyas can be 
 
 performed on three months, or on the 
 last in the Dvada^ha only, in which 
 
 case the other months have the Abhi- 
 plava Sadaha not the Prsthya Sadaha. 
 Cf. A P gs! xxi. 16. 19, 20; BgS. xvi’. 16. 
 
 6 Cf. Geldner, Ved. Stud. iii. 112. If the 
 Prsthya were performed each month, 
 there would be twelve milkings. 
 
 6 sarhdhi means, according to the comm., a 
 
 cow which yields milk even for a strange 
 calf, or a cow, sakrddohyd. There is also 
 the reference to the Sandhi Stotra of 
 which the Brhat and Rathantara form 
 the parts. Cf. Eggeling, SBE. xu. xviii, 
 xix, 12. 
 
 7 In the second half of the year the whole 
 
 order of the sacrifice is reversed. The 
 Jagatl metre begins instead of theGayatri, 
 the Agrayana commences, instead of 
 ending ; the Rathantara yields to the 
 Brhat, &e. See BgS. xvi. 17, 18. 
 
Vli. 5. 4 — ] 
 
 [622 
 
 Tlie Gavam Ay ana 
 
 to one world after another of men. They first use the Jagatl, and the 
 metres descend from the Jagatl, the cups from the Agrayana, the Prsthas 
 from the Brhat, the Stomas from the T ray astri 115 a. Therefore the younger 
 descends before an elder. The Vitjvakarman cup 1 is drawn ; verily by it 
 the sacrifieers win all rites. The cup for Aditi [1] is drawn. Aditi is this 
 (earth) ; verily they rest on this (earth). The one and the other are drawn, 
 for pairing, for propagation. Of old Prajapati created offspring by means 
 of the ten-night (rite) ; in that the ten-night rite is performed, the sacri- 
 fieers create offspring. Udanka Qaulbayana 2 has declared the ten -night rite 
 to be the prosperity of the Sattra, and the ten-night rite serves for the 
 prosperity of the Sattra. Verily also whatever is done wrongly in the 
 earlier days, this serves to atone for it. 
 
 vii. 5. 5. If 3 two libations are offered simultaneously, then one should per- 
 form the early litany in the advanced part of the night. He who does it 
 first wins the speech, the gods, and the metres (of the others). The strophe 
 should contain the word ‘ strong ( vrsan ) ’ ; 4 verily he takes Indra away from 
 their morning pressing. Or rather they say, ‘ The strophe at the beginning 
 of each pressing should be of this kind ’ ; verily he takes Indra away from 
 each of their pressings. 
 
 For entry, for rest, for the overcoming, of the Gayatrl, of the Tristubh, 
 of the Jagatl, of the Anustubh, of the Paiikti, hail ! 
 
 Entry and rest are the metres ; verily by the metres [1], he takes away 
 their metres. One should recite the Sajanlya hymn ; 5 one should recite the 
 Vihavya hymn ; 6 one should recite the Kaya<jubhlya hymn of Agastya . 7 
 This indeed is so much as that ; verily he takes away so much as is theirs. 
 If at the early pressing the bowl is broken, they should sing verses 
 addressed to Visnu and containing the epithet Qipi vista . 8 Whatever in the 
 
 1 There are two Atigrahyas, one the Vi 9 va- 
 
 karman and the other on the next day, 
 the Aditi Gralia. 
 
 2 See above, TS. vii. 4. 5. 4. 
 
 3 Cf. TS. iii. 1. 7. 1, 2 ; KS. xxxiv. 4 ; 5 B. iv. 
 
 5. 10. 7 ; PB. ix. 4. 1-18 ; 5. 1 ; 2. 9, 10, 
 and see also 59®- x m- 6. 1-16 ; 12. 1 ; 
 K9S. xxv. 14. 8-18 ; 12. 22 ; B 9 S. xiv. 4. 
 
 4 In the Prakrti the Pratipad is dpo revatih 
 
 ksdyathd hi vasvah, RV. x. 30. 12. 
 
 5 That is RV. ii. 12. 1 in place of the hymn, 
 
 RV. i. 32. 1 of the Niskevalya 9»stra. 
 
 6 That is RV. x. 128. 1 in place of the hymn, 
 
 RV. i. 89. 1 of the Vai<;vadeva 5astra. 
 
 1 In the place of RV. x. 73. 1 in the Marutva- 
 tiya 5»stra. Weber points out that as 
 there is no other Kaya 9 ubhiya than 
 
 Ayastya’s, RV. i. 165, the addition of the 
 name (so KS., PB.) is curious. The 
 comm., however, admits as an alternative 
 explanation the view that the hymns 
 are not in place of those enumerated, but 
 that each one should be recited in front 
 of the ordinary 9 »stra at the beginning 
 of each set of 5 astras. 
 
 8 The epithet is of unknown sense ; the 
 comm, makes pyh = pagu ; Geldner (Ved. 
 Stud. iii. 81 n.) thinks of the Varnana as 
 meant (cf. MS. ii. 2. 13 ydt ksodisthdm 
 tat fipivistam) ; Joh an n son ( Sol/ageln i Indicn , 
 pp. 12 seq., followed by Charpentier, 
 VOJ. xxv. 427) finds lihga in fipi, a view 
 supported vaguely by Nirukta, v. 7. 
 
023] 
 
 Variant Forms of the Gavdm Ay ana [ — vii. 5 . 6 
 
 sacrifice is redundant, is redundant with regard to Visnu Qipivista; verily 
 Visnu Qipivista places the redundant in the redundant. Verily having 
 obtained the redundant by the redundant, they win it. If it is broken at 
 the midday pressing, they should make the Saman have the Vasatkara as 
 its finale. The support of the sacrifice is the Vasatkara; verily they make 
 the Saman obtain support. If it breaks at the third pressing, the same 
 thing (should be done). 
 
 vii. 5. 6. Having 1 made up the month with the six-day periods, 2 they 
 leave out a day, for they behold the months by the six-day periods. 
 Having made up the months with the half-months, they leave out a day, 
 for they behold the months by the half-months. Having made up the 
 months by the new moon night, 3 they leave out a day, for they behold the 
 months by the new moon night. Having made up the months by the full 
 moon night, they leave out a day, for they behold the month by the full 
 moon night. He who pours (liquid) into a full (vessel) wastes the liquid ; 
 he who pours out from a full (vessel) [1] places breath in it. In that, having 
 made up the months with the full moon night, they leave out a day, they 
 place breath in the year, and the performers of the Sattra breathe along it. 
 If they did not leave out a day, then the year would fall asunder, as falls 
 asunder a skin bag tied tight, 4 and they would be ruined. In that, 
 having made up the months with the full moon night, they leave out a day, 
 they place out-breathing in the year, and the performers of the Sattra breathe 
 out along it [2], and are not ruined. At the full moon (the Soma) of the 
 gods is pressed. In that, having made up the months with the full moon 
 night, they leave out a day, with the sacrifice to the gods they go to 
 another sacrifice. They cleave asunder the sacrifice, in that (after perform- 
 ing it) as a series of six-day rites they leave out a day. They offer an 
 animal for Prajapati. Prajapati is all the gods ; verily with the gods do 
 they offer the sacrifice. They leave the pressing [3], who leave out the day. 
 The Samnayya is the fourth pressing. Because there is the Samnayya, 
 they do not leave the pressing. They partake of it after uttering the invo- 
 cation, for they have this then as their Soma drink. The deities who share 
 in the pressings of those who leave out the day go to their places ; they offer 
 the sacrificial cakes in each of the pressings ; verily they win the deities 
 who share in the pressing from their several places. 5 (They offer the cakes) 
 
 1 Cf. 9<?S. xiii. 20. 1-20 ; K 9 S. xxiv. 7. 23, 24. 
 
 Th is chapter gives the U tsarginam Ayan a. 
 
 2 i. e. five periods of six days each (Abhiplava 
 
 Sadaha) or four Abhiplava Sadaha and 
 a Prsthya Sadaha. 
 
 8 This section seems to contemplate the end- 
 
 ing of the month either with the new 
 
 moon or the full moon as alternatives, 
 showing that neither the purnimdnta nor 
 the amanta reckonings was in exclusive 
 use. Cf. Vedic Index, ii. 157, 516. 
 
 4 The point is presumably that the bag is 
 
 tied so tight that it bursts. 
 
 5 Cf. Wackemagel, Altind. Gramm. 11 . i. 325. 
 
vii. 5 . 6 — ] The Gavam Ayana [624 
 
 on eight potsherds at the early pressing, on eleven potsherds at the midday 
 pressing, and on twelve potsherds at the third pressing ; verily they obtain 
 and win the metres. They offer an oblation to the All-gods at the third 
 pressing. The third pressing belongs to the All-gods ; verily they leave not 
 the third pressing. 
 
 vii. 5. 7. The 1 theologians consider, ‘Should (a day) be left out, or should 
 it not be left out ? ’ They say, ‘ It should be left out.’ They say, ‘ It 
 should be left out at the new moon and at the full moon, for these two 
 guide the sacrifice.’ ‘ These two must not be left out,’ they say, ‘ for these 
 two determine the dependent 2 sacrifice.’ ‘ (The day) should be left out on 
 the first Vyastaka,’ 3 they say, ‘for this is what rends the month.’ They 
 should not leave out a day which is appointed 4 [1]. If they should leave 
 out one which is appointed, they should leave it out on the seventh day 
 after making up the months with six-day periods, whatever be the recur- 
 rent position which it occupies in the course of the six-day period. 5 They 
 should then offer to Agni, with the Yasus, a cake on eight potsherds, to 
 
 1 Cf. KS. xxxiii. 7 ; there is a vaguely similar 
 
 chapter in PB. iv. 10 (cf. Anupada Sutra, 
 vii. 11), where the omission is decided 
 on, by the analogy of a bladder which is 
 too tightly distended. Cf. B£S. xvii. 22 ; 
 ApQS. xxi. 24, 25. 
 
 2 The new and the full moon are important 
 
 not merely for the great sacrifices named 
 from them, but also for the sacrifices 
 which form minor portions of the Gavam 
 Ayana and so cannot be left out, accord- 
 ing to this view. For the importance of 
 the new and full moon cf. TS. ii. 5. 6. 5. 
 
 3 The Vyastaka is defined by the comm, as 
 
 the first day of the dark half of the 
 month, for which he cites TB. i. 8. 10. 2, 
 where the Paurnamasi and the Vyastaka 
 are contrasted; cf. Ap<pS. xviii. 22. 14. 
 The epithet prathama, he explains because 
 the dark half of the month comes first, 
 
 i. e. reckoning the month as ending with 
 full moon, the day omitted being the 
 first of the month (cf. Weber, Naxatra, 
 
 ii. 345, n. 4). Bhask. says it is the eighth 
 day of the dark half, and this accords 
 with astaka. The term is curious and 
 the exact origin uncertain, esa in this 
 passage is a case of the usual attraction 
 to this pred. and masah is gon. not nom. 
 as the comm, takes it, according to the 
 account ; cf. Weber, Ind. Stud. xiii. 94, 95. 
 
 * L e. according to Sayana such a day as the 
 
 Mahavrata or Visuvant which has special 
 rites appointed for it. The comm, offers 
 another version of the text, reading the 
 previous clause with the words nadistam 
 ut srjeyuh. Since the month would be 
 mutilated by omitting such a day, they 
 should not do so, but this gives no real 
 force to adistam. 
 
 6 The comm, explains this passage to mean 
 that if they wish to omit a specified day, 
 they should omit a day such as occurs 
 in the recurrent middle of the six-day 
 period, not the Visuvant or Mahavrata. 
 It is impossible to get any very satis- 
 factory sense out of this. His idea may 
 have been that if the day to be left out 
 is a Jyotis day (being the first of an Abhi- 
 plava Sadaha), then that day is left out 
 in each case from the beginning of the 
 next month, and so presumably if any 
 other day were taken, the same day would 
 be omitted. Ap^S. xxi. 25. 2-4 recognizes 
 the omission of five Jyotis days before tiie 
 Visuvant, and after it of four Trayastrifnja 
 days (being the beginning of reversed 
 Prsthyas) and a Jyotis in the twelfth or 
 Sambharya month, which begins with 
 two Abhiplavas reversed. The comm, 
 thinks yddffam is equivalent to yadrfe, but 
 the latter is possible sense, ‘on what- 
 ever day of recurrence ( parydpldva ) in 
 the middle.’ KS. has the same text but 
 
625] 
 
 The Utsarginam Ay ana 
 
 [ — vii. 5 . 8 
 
 Indra curds, to Indra with the Maruts a cake on eleven potsherds, to the 
 All-gods a cake on twelve potsherds. The early pressing 1 belongs to Agni 
 with the Vasus; in that they offer to Agni with the Yasus a cake on 
 eight potsherds, they make the god share in it [2], and they approach the 
 pressing with eight. In that the curds belong to Indra, they do not shut 
 out Indra from a share. The midday pressing belongs to Indra with the 
 Maruts. In that they offer to Indra with the Maruts a cake on eleven 
 potsherds, they make the god share in it, and they approach the pressing 
 with eleven [3]. The third pressing belongs to the All-gods with 
 the Rbhus. In that they offer to the All-gods a cake on twelve pot- 
 sherds, they make the gods share in it, and they approach the pressing with 
 twelve. They offer a beast to Prajapati — Prajapati is the sacrifice — that the 
 sacrifice may not be abandoned. For six months (as they go) hence 2 the 
 Brahman’s Saman should be the ‘ victorious’. 3 The ‘ victorious’ is the holy 
 power (Brahman) ; verily they go winning the world of heaven by the holy 
 power (Brahman) ; for the world of heaven is as it were opposite from hence. 
 When they come thence the Brahman’s Saman for six months should be 4 
 ‘ O Indra, bear us strength, as a father to his sons. Guide us, 0 thou that 
 art much invoked, on our path. Living, may we attain the light.’ The 
 light is this world, the light is offspring ; verily they come, gazing on this 
 world by repeating the verse. 
 
 vii. 5. 8. When 5 the gods had come to the end, their power and strength 
 
 adds iH after sampadyata : it would be 
 interesting to know how the editor con- 
 strues it. Bhaskara’s view seems to be : 
 nddistam lit srjeyuh is 1 where once any day 
 is omitted, then they should not omit it 
 for the second time ’. Then if a day is 
 omitted (as a Soma day) , being the day in 
 the middle of a set of six in the series 
 ( paryavrttau vartamandydni) on which the 
 astami falls, it is not to be omitted again, 
 but the day to be omitted must be a 
 different one, being the first in the next 
 set of six. Possibly the sense is that the 
 astami is not to be adopted, but instead 
 the first day of each month, after the 
 first ; adistam is so vague as to render no 
 sense certain. 
 
 1 Cf. Bloomfield, JAOS. xvi. 10, for the metres 
 and the pressings. 
 
 3 To the heavenly world. 
 
 3 The Abhivarta (as it is usually spelled) of 
 the Samaveda is based normally on RY. 
 viii. 88. 1 ; see SV. i. 236 ; ii. 35 ; Geya 
 Gana, vi. 1. 34 ; fjha Gana, vi. 2. 14 ; 
 
 43 [h, o.s. 19 ] 
 
 above, TS. vii. 5. 1, p. 620, n. 6. The Brah- 
 man’s Saman is one sung in correspon- 
 dence to verses recited by the Brahman 
 priest or the Brahmanacchansin (cf. 
 Weber, IncL Stud. x. 24, 25, 104, 109). 
 It forms the third Prstha Stotra of the 
 midday pressing, corresponding to the 
 9»stra of the Brahmanacchansin (cf. 
 Eggeling, SBE. xli. xvi ; xliii. 154). 
 
 * RV. vii. 32. 26 ; AV. xviii. 3. 67 ; xx. 79. 1 ; 
 SV. i. 259 ; ii. 806, all of which, with 
 KS. xxxiii. 7, have no, not no as TS. 
 
 5 Cf. TB. i. 2. 6. 1-6 ; KS. xxxiv. 5 ; 9R iv. 
 6. 9. 11 ; PB. v. 4. 1-5. 14, and see for 
 the Mahavrata, Ap<j!S. xxi. 16. 1-20. 8 ; 
 B£S. xvi. 20-23 ; 99S. xvii. 6. 1, 2 ; 14. 
 13-17. 19 ; K9S. xiii. 3. 1-41 ; L9S. iii. 
 12. 1-iv. 3. 23 ; Anupada Sutra, vii. 10. 
 The chapter deals with one or two points 
 in connexion with the Mahavrata 
 Samans ; cf. Friedlander’s ed. of the 
 Qankhdyana Aranyaka, p. 37, and for the 
 Mahavrata, Keith, Qankhdyana Aranyaka, 
 pp. viii-xi, 72-85. 
 
vii. 5. 8 — ] 
 
 [626 
 
 Hie Gavam Ay ana 
 
 departed. They won them again by the Kro^a (Saman), 1 and that is why 
 the Kro<ja has the name. In that they sing the Kroija at the end of the pit, they 
 win power and strength at the end of the sacrifice. They sing the Sattra- 
 syarddhi (Saman) 2 at the end of the Ahavanlya; verily, making Agni a wit- 
 ness, they advance to prosperity. They sing the Prajapater Hrdaya 3 within 
 the shed; verily they win his favour. They sing the Qloka (Saman) 4 in front of 
 the Sadas [1], the Anu^loka (Saman) behind ; verily fame is their portion at 
 the end of the sacrifice. The Adhvaryu 5 6 sings nine (verses). Nine are the 
 breaths in man ; verily he places breaths in the sacrificers. All of them 
 are addressed to Indra; verily he places power ( indriya ) in the breaths. 
 He sings without thePratihara. 0 Therefore a man can contract all the other 
 members (of the body) except the head, but the head not. The Rathantara 
 (Saman) 7 has the Pancada 9 a (Stoma) ; verily they win power. The Brhat 8 
 has the Saptada 9 a [2], for the winning of food ; verily also they are propa- 
 gated by it. The Bhadra (Saman) 9 has the Ekavir^a (Stoma) with Dvipada 
 verses, for support. The wives (of the sacrificers) sing, for offspring, for pro- 
 pagation. Prajapati created offspring; he desired, ‘ May I gain the kingship 
 over them.’ He obtained the kingship over them by the Rajana (Saman), 10 
 and that is why the Rajana has the name. In that there is the Rajana, the 
 sacrificers obtain the kingship over offspring. It has the Paiicavif^a (Stoma), 
 to win Prajapati [3]. They sing five (verses) standing ; verily they win the 
 world of the gods ; five sitting ; verily they win the world of men. These come 
 to ten ; the Viraj is of ten syllables, the Viraj is food ; verily they win food 
 by the Viraj. In five places they sing sitting down; there are five 
 quarters ; verily they rest on the quarters. They come up each before one 
 verse has been sung ; u verily they bear food from the quarters. The 
 Udgatr sings these (verses) ; verily having borne food from the quarters [4] 
 they place glory in themselves. Therefore one breath protects all the 
 limbs. Therefore, just as a bird about to fly upwards raises its head aloft, 
 so the sacrificers are highest among people. The Udgatr mounts a throne ; 12 
 
 1 For this Saman cf. PB. xiii. 5. 3 ; SV. i. 570 ; 
 
 ii. 363. 
 
 2 For this Saman cf. PB. v. 4. 7 with comm. ; 
 
 SV. Aranya Gana, iv. 1. 4. 
 
 3 For this Saman cf. PB. v. 4. 4 ; SV. Aranya 
 
 Gana, v. 2. 15. 
 
 4 See PB. v. 4. 10 ; SV. Geya Gana, xii. 1. 1,3. 
 
 5 For this cf. PB. v. 6. 2 seq. 
 
 6 That is, omitting the usual fourth part of 
 
 the Saman, the Pratihara; see Hille- 
 brandt, RituaUitteralur, pp. 100, 104, n. 23. 
 
 7 See PB. ii. 4-6 ; SV. Uhya Gana, i. 1. 1 ; 
 
 Eggeling, SBE. xli. xiv, xv. 
 
 8 See PB. ii. 7-13 ; SV. Uhya Gana, i. 1. 2. 
 
 9 See PB. xv. 12. 6 ; SV. Aranya Gana, iii. 
 
 1. 21. The Stotriya is RV. x. 157. 1 seq. 
 (Uhya Gana, i. 1. 20) which is a triad of 
 verses with two Padas only, explaining 
 the reference here. 
 
 10 See PB. v. 2. 6 ; SV. Aranya Gana, iv. 2. 19. 
 
 The Stotriya is RV. x. 120. 1 (Uhya Gana, 
 ii. 2. 11). 
 
 11 Practically an instr. absolute ; cf. p. 495, 
 
 n. 3. 
 
 12 See Vedic Index, i. 71, 72. 
 
627 ] 
 
 [ — vii. 5 . 9 
 
 The Mahdvrata Day 
 
 verily they attain rule. The Hotr (mounts) a swing; verily they mount 
 the back of the firmament. The Adhvaryu (mounts) two mats ; verily they 
 reach the surface of the ruddy one. So many indeed are the worlds, and 
 in them in order they find support. Then the sacrificers make thus 
 a bridge to mount, 1 for the gaining of the world of heaven, 
 vii. 5. 9. By 2 means of the Arkya (Saman) 3 Prajapati created offspring in 
 thousands. From 4 them by means of the Ilamda (Saman) 5 he took away 
 the food they had gathered. In that there is the Arkya, the sacrificers 
 create offspring ; in that there is the Ilamda, they take away from the 
 offspring which has been created the food they have gathered. Therefore, 
 in whatever year the Sattra is performed, the offspring are hungry in 
 that year, for they take their food and strength ; in whatever year the 
 Sattra is imperfect, the offspring are not hungry in that year [1] ; for they 
 take not their food and strength. They raise a loud noise. As men being 
 freed from bonds cry aloud, so the sacrificers freed from the bonds of 
 the gods cry aloud, placing food and strength in themselves. The lute 6 
 has a hundred strings. Man is of a hundred (years) of age, 7 and of a 
 hundredfold strength ; verily they find support in age and strength. They 
 run a race, 8 to win what has not yet been won. They beat drums ; 9 the 
 voice of the drum is the highest (form of) speech; verily they win the 
 highest (form of) speech. They beat the earth-drum ; verily they win 
 that speech which has entered this (earth) ; verily also they conquer the 
 earth. All (forms of) speech they utter, to gain all (forms of speech). 
 Two strive on a dry hide, to gain strength. One reviles, another extols. 
 He who reviles purifies them, he who extols places food in them after 
 they are purified. They win by the first months what is done by the 
 Rsis and by the gods ; in that the Bhutechad Samans 10 are used, both 
 are gained. Those who perform the year rite lose their virility. There 
 
 1 Cf. akramanaih ‘steps’, in JUB. i. 3. 2. 
 Its use is, however, predominantly 
 metaphorical. 
 
 - For the parallel passagesseeTS. vii. 5._8, n. 5. 
 
 » The text is RV. ix. 101. 7 ; SV. Aranya 
 Grin a, i. 2. 8. 
 
 4 The comm, renders this as dat. ‘ for their 
 sake ’. But the result is that he finds it 
 
 necessary to supply below the idea that 
 the people ( prajds ) starving come to the 
 sacrificers and get food, which is quite 
 illegitimate. 
 
 6 See PB. v. 3; SY. Aranya Gana, v. 1. 2. 
 The Stotriya is RV. x. 140. 1. 
 
 6 For this cf. AA. v. 1. 4 with Keith’s note. 
 
 7 See especially Lanman, Sanskrit Reader, 
 
 p. 384 ; Weber, Ind. Stud. xvii. 500 ; 
 Vedic Index, ii. 175, 176. 
 
 8 This race should be compared with that 
 
 which lies at the bottom of the Vajapeya 
 ritual ; see Weber, Tiber den Vajapeya, 
 pp. 5 seq. ; Eggeling, SBE. xli. xxiv ; 
 Hillebrandt, Ved. Myth. i. 247. 
 
 9 For all the following cf. Hillebrandt, Rom. 
 
 Forsch. v. 299 seq., and Keith, (jankhdyana 
 Aranyaka, pp. 72-85 ; notes on AA. v. 1. 5 ; 
 JRAS. 1909, p. 205. 
 
 10 Bhutechad is the name of AV. xx. 135. 
 11-13. For these Samans cf. AB. vi. 36. 
 1, 2 ; KB. xxx. 5 ; £A. i. 4 (with Fried- 
 lander’s note, p. 37, n. 1). 
 
vii. 5 . 9 — ] The Horse Sacrifice [628 
 
 are a pair 1 united within the sacrificial ground ; verily they lose not 
 virility. 
 
 vii. 5. 10. They 2 pierce the hide ; verily they remove the sin of the 
 (sacrificers). ‘ Do not miss, do not pierce through he says ; verily they 
 now remove their sin. Slave girls dance round the Marjallya fire with 
 water-pots on their heads, beating the ground with their feet, and singing 
 ‘ This is honey.’ Honey indeed is the chiefest food of the gods ; verily 
 they win the chiefest food. They beat the ground with their feet ; verily 
 they endow the (sacrificers) with might. 
 
 The Horse Sacrifice ( continued ) 
 
 vii. 5. 11. To 3 earth hail ! 
 
 To the atmosphere hail ! 
 
 To the sky hail ! 
 
 To that which will stream together 4 hail ! 
 To that which is streaming together hail ! 
 To that which hath streamed together hail ! 
 To that which will cloud hail ! 
 
 To that which cloudeth hail ! 
 
 To that which hath been clouded hail ! 
 
 To cloud hail ! 
 
 To mist hail ! 
 
 To storm hail ! 
 
 To freezing 5 hail ! 
 
 To springing hail ! 
 
 To that which will lighten hail ! 
 
 1 mithunau merely refers probably to one pair 
 
 (as clearly in Ap£S. xxi. 17. 19 only one 
 pair, a Magadha and a Punjcali is meant). 
 Cf. perhaps dva mithund in RV. x. 17. 2 
 as interpreted by Yaska, Nirukta, xii. 10, 
 but see Lanman, Sanskrit Reader, p. 381. 
 Baudli. has only samvartete mithunau with- 
 out further explanation. KS. xxxiv. 5 
 has the plural caranti, meaning the per- 
 formers. Von Schroeder ( Mysterium und 
 Mimus, p. 162) thinks the actors were 
 a Brahmaearin and a Puh^call, but see 
 Oldenberg, GGA. 1909, p. 77, and Keith, 
 JR AS. 1909, p. 205. 
 
 2 This chapter describes the dance of the 
 
 maidens round the fire with water-pots, 
 
 and the shooting of arrows into, but not 
 
 so as to go right through, a skin. See 
 KS. xxxiv. 5 ; PB. v. 6. 15 ; AA. v. 1. 1 ; 
 <?9S. xvii. 14. 13-17. 9; K£S. xiii. 3. 
 
 10-14, 19-4. 1 ; L£S. iv. 3. 17-23 ; Ap^S. 
 xxi. 19. 12-20. 8 ; BQS. xvi. 22, 23 where 
 the verses idatn madhu are given at length. 
 Cf. Wackernagel, Altind. Gram. ii. i. 325. 
 
 3 This section with the following gives 
 
 certain formulae for the Aijvamedha. Cf. 
 KSAijvamedha, v. 2 ; VS. xxii. 26 ; TB. 
 iii. 8. 18. 4, where the section is briefly 
 referred to. It accompanies the Anna- 
 lioma ; see Ap^S. xx. 12. 5 ; B^S. xv. 20. 
 
 4 The comm, here explains samplava as dhu- 
 
 majyotihsalilamarutam samnipdtah ( = ife- 
 ghaduta, i. 4). Viplu below has the pre- 
 cisely opposite sense. Bhask. has sarii- 
 plavanam as varsartham upakr amah, and be- 
 low meghanam apy uparamah and prafipakah 
 for samplavah and viplavah respectively. 
 
 6 The comm.’s version of prasaca and praca- 
 laka is followed. But the latter is of 
 doubtful sense. 
 

 629] The Horse Sacrifice [ — vii. 5. 12 
 
 To that which lighteneth hail ! 
 
 To that which lighteneth together hail ! 
 
 To that which will thunder hail ! 
 
 To that which thundereth hail ! 
 
 To that which thundereth terribly hail ! 
 
 To that which will rain hail ! 
 
 To that which raineth hail ! 
 
 To that which raineth around hail ! 
 
 To that which raineth about hail ! 
 
 To that which raineth together hail ! [1] 
 
 To that which raineth along hail ! 
 
 To that which will sprinkle hail ! 
 
 To that which sprinkleth hail ! 
 
 To that which is sprinkled hail ! 
 
 To that which will warm hail ! 
 
 To that which warmeth hail ! 
 
 To that which warmeth around hail ! 
 
 To that which will cease hail ! 
 
 To that which ceaseth hail ! 
 
 To that which hath ceased hail ! 
 
 To that which will stream away hail ! 
 
 To that which streameth away hail ! 
 
 To that which hath streamed away hail ! 
 
 To that which will burn hail ! 
 
 To that which burneth hail ! 
 
 To that which burneth terribly hail ! 
 
 To the Rc verses hail ! 
 
 To the Yajus verses hail ! 
 
 To the Samans hail ! 
 
 To the Angirases ’ hail ! 
 
 To the Vedas hail ! 
 
 To the Gathas hail ! 
 
 To the Narafansis hail ! 
 
 To the Raibhls hail ! 
 
 To all hail ! 
 
 vii. 5. 12. To 1 2 the toothed hail ! 
 
 To the toothless hail ! 
 
 To the breathing hail ! 
 
 1 Here clearly a reference to the tests which 
 
 in their present form are styled the 
 Atharvaveda. For this and the next 
 terms see Vedic Index, i. 445, 446 ; ii. 227. 
 
 2 This chapter contains further formulae of 
 
 the same type as the preceding for the 
 yarlrahoma. See KSA9vamedha, v. 3, 
 and TB. iii. 8. 18. 4 ; Ap£S. xx. 12. 5 ; 
 BgS. xv. 19. 
 
vii. 5. 12 — ] 
 
 The Horse Sacrifice 
 
 [630 
 
 To that which hath not breath hail ! 
 
 To that which hath a face hail ! 
 
 To the faceless hail ! 
 
 To that which hath a nose hail ! 
 
 To the noseless hail ! 
 
 To that which hath eyes hail ! 
 
 To the eyeless hail ! 
 
 To that which hath ears hail ! 
 
 To the earless hail ! 
 
 To that which hath a head hail ! 
 
 To the headless hail ! 
 
 To that which hath feet hail ! 
 
 To the footless hail ! 
 
 To that which breath eth hail! 
 
 To that which breatheth not hail ! 
 
 To that which speaketh hail ! 
 
 To the speechless hail ! 
 
 To that which seeth hail ! 
 
 To that which seeth not hail ! 
 
 To that which heareth hail ! 
 
 To that which heareth not hail ! 
 
 To that which hath a mind hail ! [1] 
 
 To the mindless hail ! 
 
 To that which hath seed hail ! 
 
 To the seedless hail ! 
 
 To offspring hail ! 
 
 To begetting hail ! 
 
 To that which hath hair hail ! 
 
 To the hairless hail ! 
 
 To skin hail ! 
 
 To the skinless hail ! 
 
 To that which hath a hide 1 hail ! 
 
 To the hideless hail ! 
 
 To that which hath blood hail ! 
 
 To the bloodless hail ! 
 
 To that which hath flesh hail ! 
 
 To the fleshless hail ! 
 
 To sinews hail ! 
 
 To that which hath no sinews hail ! 
 
 To that which hath bones hail ! 
 
 To the boneless hail ! 
 
 1 tvace is quite natural though tvakkdya might be expected. But it is supported by sndvabhyah 
 and dimane below. 
 
631 ] The Placing of the Enclosing-sticks [ — vii. 5 . 15 
 
 To that which hath marrow hail ! 
 
 To the marrowless hail ! 
 
 To that which hath limbs hail ! 
 
 To the limbless hail ! 
 
 To the trunk 1 hail ! 
 
 To the trunkless hail ! 
 
 vii. 5. 13. Who 2 yoketh thee? 3 Let him yoke thee. Let Visnu yoke thee, for 
 the prosperity of this sacrifice, for my pre-eminence, for N. N.’s pleasure ; for 
 life thee, for expiration thee, for inspiration thee, for cross-breathing thee, 
 for dawning thee, for wealth thee, for prosperity thee, for sound thee, 
 for nourishing thee, for calling from afar thee, for falling 4 thee (I yoke). 
 
 vii. 5. 14. To 5 Agni, of the Gayatrl (metre), the Trivrt (Stoma), the 
 Rathantara (Saman), the spring (season), (offering is made) on eight 
 potsherds. To Indra, of the Tristubh (metre), the Pahcada^a (Stoma), 
 the Brhat (Saman), the summer (season), (offering is made) on eleven 
 potsherds. To the All-gods of the Jagati (metre), the Saptada 9 a (Stoma), 
 the Vairupa (Saman), the rainy (season), (offering is made) on twelve 
 potsherds. To Mitra and Varuna, of the Anustubh (metre), the Ekavifuja 
 (Stoma), the Vairaja (Saman), the autumn (season), curds. 6 To Brhaspati, 
 of the Pankti (metre), the Trinava (Stoma), the Qakvara (Saman), the 
 winter (season), an oblation (is made). To Savitr, of the Atichandas 
 (metre), the Trayastrin^a (Stoma), the Raivata (Saman), the cool (season), 
 (offering is made) on twelve potsherds. To Aditi, as Visnu’s consort, an 
 oblation (is made). To Agni Vai^vanara (offering is made) on twelve 
 potsherds. To Anumati an oblation (is made). To Ka (offering is made) 
 on one potsherd. 
 
 vii. 5. 15. Now 7 for the fire which is produced on the fire-altar and for 
 Soma, the king, the beast for Agni and Soma is the guest-offering. Again 
 the fire which is piled up is cruel, and if one were not to cast upon the 
 fire which has been piled up these oblations, the cruel fire would spring 
 
 1 atman is as usual doubtful in sense, but the 
 
 ‘ trunk ’ is the natural meaning as part 
 of the body and contrasted with the 
 angas. 
 
 2 This chapter contains the Mantras accom- 
 
 panying the placing of the Paridhis. 
 
 Cf. KSA 9 vamedha, v. 9 ; TB. iii. 8. 18. 4 ; 
 Ap£S. xx. 9. 4 ; B 9 S. xv. 17. 
 
 5 The comm, takes Ka as Prajapati, and 
 
 makes the three sentences apply to the 
 three Paridhis. But clearly one Mantra 
 
 alone is meant and ApfS. I c. seems to 
 
 take the passage thus. 
 
 4 sarvaduhkhanivrtti according to the comm. 
 
 6 Cf. KSA 9 vamedha, v. 10 ; MS. iii. 15. 10 ; 
 VS. xxix. 60. For the Brahmana see 
 TS. vii. 5. 15 ; 9 B. ix. 4. 3. 11 ; the verses 
 accompany a set of ten oblations to the 
 various deities ; see Ap^S. xx. 9. 2 . Cf. 
 also KB. xix. 5 ; 99 S. ix. 27. 1. 
 
 6 payasya is according to the comm, payasi 
 
 bhavd drniksa. 
 
 7 The ten oblations in chapter 14 are here 
 
 explained, and justified. 
 
[632 
 
 vii. 5. 15 — ] The Horse Sacrifice 
 
 up in wrath, and injure the offspring and cattle of the sacrificer. In 
 that he casts the oblations on the fire which has been piled up, he appeases 
 it with its own portion, and the cruel fire [1] does not spring up in 
 wrath and injure his offspring and cattle. There are ten oblations. Nine 
 are the breaths in man, and the navel is the tenth; verily he places breaths in 
 the sacrificer. Again the Viraj is of ten syllables ; the Viraj is food ; verily 
 he finds support in the Viraj as food. ‘It must be piled with the seasons, 
 the metres, the Stomas, and the Prsthas they say. In that he casts these 
 oblations, he piles it with the seasons, the metres, the Stomas, and the 
 Prsthas. ‘ The quarters can he won by one who has pressed the Soma 
 they say [2]. In that he casts these oblations, (it is) for the winning of the 
 quarters. 1 The gods made Indra sacrifice with it, and therefore is it 
 Indra’s pressing; men made Manu sacrifice with it, and therefore is 
 it Manu’s pressing. As Indra among the gods, as Manu among men, 
 becomes he who knowing thus sacrifices with this sacrifice. The Puronu- 
 vakyas contain the word ‘ quarter ’, 2 for the conquest of the quarters. 
 
 vii. 5. 16. a Who 3 is the sole lord of the world, 
 
 Which breatheth and winketh, through his greatness, 
 
 Who is the lord of biped and of quadruped here, 
 
 Who is the god whom we are to worship with oblation? 4 * 
 b Thou art taken with a foundation. I take thee dear to Prajapati. 
 Of thee the sky is the greatness, the Naksatras the form, the sun the 
 splendour ; to his greatness, to Prajapati, thee (I offer). Hail ! 
 vii. 5. 17. a He 6 who is the giver of soul, the giver of strength, 
 
 On whose instruction all, on whose (instruction) the gods depend. 
 Whose shadow is immortality, whose shadow is death ; 
 
 Who is the god whom we are to worship with oblation ? 6 
 b Thou art taken with a foundation. I take thee dear to Prajapati. 
 Of thee the earth is the greatness, the plants and trees the form, the fire 
 the splendour ; to his greatness, to Prajapati, thee (I offer). Hail ! 
 
 1 The ten quarters are no doubt the usual 
 
 four, the four intermediate quarters, and 
 the urdhvd and adho dif ; cf. Vedic Index, 
 i. 365, 366. 
 
 2 See above, TS. iv. 4. 12. 
 
 3 This and the following chapter are the so- 
 
 called Mahimakhyagraha Mantras. Cf. 
 KSA^vamedlia, v. 13 ; MS. iii. 12. 17 ; 
 
 VS. xxiii. 3, and see TB. iii. 8. 18. 5 ; 9, 
 10 ; 9®- x 'n- 5- 3. 7 ; Ap9S. xx. 12. 6 ; 
 13. 2 ; K9S. xx. 5. 2 ; B9S. xv. 31. 
 
 * This verse is RV. x. 121. 3 and is found 
 
 often elsewhere with variants, for which 
 see Whitney’s notes on AV. iv. 2. 1 and 
 2, where references are given to the dis- 
 cussion of the hymn, and see above, 
 TS. iv. 1. 8. 
 
 5 This is the second Mahiman Graha Mantra. 
 It is not specially rubricated in the 9®- 
 or K9S. but it is mentioned with the 
 first in the passages of the TB. and 
 Ap9S. and B9S. above cited. 
 
 8 For the verse see RV. x. 121. 2; AV. iv. 
 2. 1 ; VS. xxv. 13; MS. ii. 13. 23. 
 
633] The Annahomci [ — vii. 5 . 19 
 
 vii. 5. 18. In 1 the priesthood may a Brahmana be born of spiritual glory. In 
 this kingdom may a prince be born, an archer, a hero, and a great car- 
 fighter ; a milk cow ; a draught ox ; a swift racer ; a prolific 2 woman ; 
 a victorious warrior ; a youth fit for the assembly. 3 To this sacrificer be 
 a hero born. May Parjanya rain for us whensoever we desire. May 
 our plants ripen with fruit. May union and peace 4 * be ours, 
 vii. 5. 19. a The 6 steed hath come to the earth ; the strong steed hath made Agni 
 his yoke-fellow. 
 
 The steed hath come to the atmosphere ; the strong steed hath made 
 Vayu his yoke-fellow. 
 
 The steed hath come to the sky ; the strong steed hath made Surya 
 his yoke-fellow. 
 
 b Agni is thy yoke-fellow, O steed ; I grasp thee ; bear me pros- 
 perously. 
 
 Vayu is thy yoke-fellow, O steed ; I grasp thee ; bear me pros- 
 perously [1], 
 
 The Aditya is thy yoke-fellow, O steed ; I grasp thee ; bear me 
 prosperously. 
 
 Thou art the supporter of expiration ; support my expiration. 
 
 Thou art the supporter of cross-breathing ; support my cross- 
 breathing. 
 
 Thou art the supporter of inspiration ; support my inspiration. 
 
 Thou art the eye ; place the eye in me. 
 
 Thou art the ear ; place the ear in me. 
 
 Thou art life ; place life in me. 
 
 1 Cf. KSAcjvamedha, v. 14 ; MS. iii. 12. 6 ; 
 
 VS. xxii. 22, which all agree very closely. 
 
 The Mantras are the Annahoma Mantras, 
 and are said after the Ukha, or fire-pan, 
 has received the fire-sticks ( samidh ) ; see 
 Ap?S. xx. 8 . 13 ; 12. 7 ; K£S. xx. 4 . 11 ; 
 M£S. ix. 2. 2. B£S. xv. 37 places them 
 as Bralimavarcasani before the Svistakrt 
 offering of the Pa^upurodaija. For the 
 Brahmana explanations see TB. iii. 8. 13. 
 1-3; £B. xiii. 1. 9. 1-9. 
 
 s For the sense of puramdhi see Pisehel, Ved. 
 Stud. ii. 202 seg. ; Geldner, ibid. 271. 
 Both TB. and CB. render it as ‘ beauti- 
 ful ’, which is too wide, while * intelli- 
 gent ’ is out of place. 
 
 * sdbheya is as usual of doubtful sense. 
 Eggeling, SBE. xliv. 295, prefers ‘ a 
 blitheful youth’, and this may be the 
 sense. Cf. Vedic Index, ii. 426, 427. 
 
 44 [h.o.s. 19 ] 
 
 4 ‘Security of possession’ is Eggeling’s version, 
 
 which is quite possible, and which suits 
 best the technical grammar (see Wacker- 
 nagel, Altind. Gramm, u. i. 163 seg.), but the 
 sense may well be peace Qcsema) consist- 
 ing in union, not technically a Dvandva 
 at all. Cf., however, Keith, JRAS. 1912, 
 
 pp. 1101, 1102. 
 
 5 Cf. KSA§vamedha, v. 15. The horse is 
 
 addressed in these Mantras, and they are 
 explained in TB. iii. 9. 4. 8, which is 
 rubricated in Ap^S. xx. 16. 15 ; 17. 1 ; 
 21. 6 for the going to the water, the 
 addressing of the horse (as here), and 
 the offering of the horse and the tupara 
 and gomrga respectively ; cf. B(!S. xv. 5, 
 24 (washing of horse), 34 (throwing of 
 victims on fire with mat). Bhaskara’s 
 comm, is missing from here to the end. 
 
[634 
 
 vii. 5 . 20 — ] The Horse Sacrifice 
 
 vii. 5, 20. May 1 the seed be living, Parjanya rain , 2 the corn be ripened , 3 the 
 plants rich in leaves, this (earth) easy to walk on, the fire easy of approach, 
 the atmosphere easy to see through, the wind 4 purifying, the sky easy of 
 access, he that burns yonder kindly, the day and night as of old, the half- 
 months of fifteen days, the months of thirty days, the seasons in due 
 order, and the year auspicious. 
 
 vii. 5. 21. To 5 Agni (offering is made) on eight potsherds; to Soma an 
 oblation ; to Savitr (offering) on eight potsherds ; to Pusan an oblation ; to 
 Rudra an oblation; to Agni Vai^vanara (offering) on eight potsherds; 
 if he should not go to the wild beast’s lair ; to Agni, saviour from distress, 
 (offering is made) on eight potsherds; to Surya milk (is offered); Vayu 
 receives a share in the butter offering. 
 
 vii. 5. 22 . To 6 Agni, saviour from distress, (offering is made) on eight 
 potsherds ; to Indra, saviour from distress, on eleven potsherds ; to Mitra 
 and Varuna, saviours from sin, a milk offering; to Vayu 7 and Savitr, 
 saviours from sin , 8 an oblation ; to the Acjvins, saviours from sin, grain ; 
 to the Maruts, saviours from evil, on seven potsherds; to the All-gods, 
 saviours from evil, on twelve potsherds ; to Anumati an oblation ; to Agni, 
 
 1 Cf. KSA^amedha, v. 17. It is mentioned 
 
 in TB. iii. 8. 18. 5, and the Ap^S. xx. 8. 
 13 ; 12. 8, rubricates the Mantras as used 
 after chapter 18 as Annahomamantras ; 
 cf. B9S. xv. 26. 
 
 2 vdrsld here is not the periphrastic future, 
 
 but it is one of the cases which explain 
 the later use, for which cf. p. 586, n. 2 ; 
 Macdonell, Ved. Oramm. p. 387. 
 
 3 pdktd is a case of the vagueness of the nom. 
 
 formation of a neuter from a tr base 
 (Macdonell, op. cit. p. 224). KS. has the 
 ludicrous variant pantha, which is non- 
 sense, and shows that KS. is merely here 
 dependent on TS. which it has in the 
 tradition corrupted. 
 
 4 Here the reference cannot be to Soma, and 
 
 the wind must be alluded to. 
 
 6 Cf. KSA^amedha, v. 16. The ritual is 
 
 explained in TB. iii. 9. 17. 1-5, and set 
 
 out in Ap^!S. xx. 12. 7 seq. After the 
 eleventh month the horse is tied up in 
 a pen of A9vattha wood, and fed on 
 yavasa. The offerings described here are 
 intended in case of several contingencies. 
 The first three are to be made if the 
 horse is affected by upatapat ‘ over-heat- 
 ing’. The fourth if it is lame. The 
 
 fifth if the great deity (i. e. Rudra) is 
 hostilely minded ( abliiman ) towards the 
 horse. The sixth for the cause given in 
 the text, which the comm, on TS. and 
 on TB. explains as simply meaning, ‘ if 
 the horse will not go to its stable.’ The 
 seventh is used if the horse thinks of 
 a mare, and so are the eighth and ninth. 
 Ap. proceeds to give a long series of 
 other Priiya9cittas. B£S. xv. 8 varies 
 the use, but especially treats mrgdkhare 
 as the place of the offering, which is 
 perfectly possible. 
 
 G Cf. KSA9vamedha, v. 19, and see above TS. 
 iv. 7. 15. 1-7 for the Mantras which form 
 the Yajyas and the Puronuvakyas of the 
 ten oblations here mentioned, which are 
 known as the Mrgarestis ; see TB. iii. 9. 
 16. 4 and Ap<?S. xx. 23. 2-4. B9S. xv. 37 
 calls them the eight devasuvam havihsi, 
 after the offering of the cakes of the 
 animal sacrifice. 
 
 7 vdyosdvitra is an extraordinary form ; cf. 
 
 Wackernagel, Altind. Oramm. n. i. 162 ; 
 Weber, Ind. Stud. xiii. 102. 
 
 8 dgomuc here is practically identical with 
 
 enomuc used below, and rendered ‘ evil ’ 
 for the sake of contrast. 
 
635] The Saiiinatihomas [ — vii. 5. 24 
 
 \ ai^vanara on twelve potsherds ; to heaven and earth, saviours from evil, on 
 
 two potsherds. 
 
 vii. 5. 23. To 1 Agni he made obeisance ; 2 to the earth he made obeisance; as 
 Agni with the earth made harmony, so for me may favourable har- 
 monies be made. 
 
 To Vfiyu he made obeisance, to the atmosphere he made obeisance ; 
 as Vayu with the atmosphere (made harmony, so &c.). 
 
 To SQrya he made obeisance, to the sky he made obeisance ; as Stirya 
 with the sky (made harmony, so &c.). 
 
 To the moon he made obeisance, to the Naksatras he made obeisance ; 
 as the moon with the Naksatras (made harmony, so &c.). 
 
 To Varuna he made obeisance, to the waters he made obeisance [1] ; 
 as Varuna with the waters (made harmony, so &c.). 
 
 To the Saman he made obeisance, to the Rc he made obeisance ; as 
 the Saman with the Rc (made harmony, so &c.). 
 
 To the Brahman (caste) he made obeisance, to the Ksatriya (caste) he 
 made obeisance ; as the Brahman with the Ksatriya (made harmony, 
 so &c.). 
 
 To the king he made obeisance, to the people he made obeisance ; 
 as the king with the people (made harmony, so &c.). 
 
 To the chariot he made obeisance, to the horses he made obeisance ; 
 as the chariot with the horses (made harmony, so &c.). 
 
 To Prajapati he made obeisance, to creatures he made obeisance ; as 
 Prajapati with creatures made harmony, so for me may favourable har- 
 monies be made. 
 
 vii. 5. 24. a Thine 3 ancient paths, 0 Savitr, 
 
 That are extended dustless through the atmosphere, 
 
 1 Cf. KSAijvamedha, v. 20. These Mantras 
 
 accompany the Samnatihomas, or obei- 
 sance offerings, to which others are added 
 in the TB. iii. 8. 18. 5 and Ap£S. xx. 12. 8. 
 BQS. xv. 37 places them, ten in number, 
 before the pafu Svistakrt offering. Cf. 
 Bloomfield, Atharvareda, p. 73. 
 
 2 The word samnam does not permit here of 
 
 any really adequate rendering. The 
 sense is according to the comm., in the 
 cases where the instr. is used, ‘accom- 
 panied by Agni, &c., benefited the sacri- 
 ficer.’ But this is hardly the case : the 
 idea is rather of the agreement or harmony 
 between the various things mentioned, 
 such harmony being desired by the 
 utterer of the Mantras. The change in 
 
 the sense produced by the change in 
 case from dat. to instr. can hardly be 
 reproduced in English without a change 
 of expression from ‘obeisance’ to ‘har- 
 mony ’. In the parallel, AY. iv. 39, there 
 is no such alteration of the construction 
 and sense. 
 
 3 Cf. KSA 9 vamedha, i. 1. These words are 
 said by the sacrificer at the bidding of 
 the Adhvaryu, see TB. iii. 9. 4. 3 ; 
 AptJJS. xx. 16. 15. Ibid. xx. 2. 2 the first 
 Mantra is used when entering the hall 
 ( pragvanfa ) by the eastern or front door. 
 The second Mantra is rubricated in 
 Ap(J!S. xx. 2. 1 for reverence to the sun. 
 In B^S. xv. 2 he enters the hall with a 
 and adores the Garhapatya with 6. 
 
[636 
 
 vii. 5. 24 — ] The Horse Sacrifice 
 
 With these to-day, with thy paths easy to travel, 
 
 Guard us, and, 0 God, speak for us. 1 
 b Reverence to Agni, dweller on earth, maker of room ; 2 grant room 
 to this thy sacrificer. Reverence to Vayu, dweller in the atmosphere, 
 maker of room ; 3 grant room to this thy sacrificer. Reverence to 
 Surya, dweller in the sky, maker of room ; 4 grant room to this thy 
 sacrificer. 
 
 vii. 5. 25. He 5 who knows the head of the sacrificial horse becomes 
 possessed of a head and fit for sacrifice. The head of the sacrificial 
 horse is the dawn, the eye the sun, the breath the wind, the ear the 
 moon, the feet the quarters, the ribs the intermediate quarters, the 
 winking the day and night, the joints the half-months, the joinings 6 the 
 months, the limbs the seasons, the trunk the year, the hair the rays (of 
 the sun), the form the Naksatras, the bones the stars, the flesh the mist, 
 the hair the plants, the tail hairs 7 the trees, the mouth Agni, the open 
 (mouth) Vaiijvanara 8 [1], the belly the sea, the anus the atmosphere, the 
 testicles the sky and the earth, the membrum virile the pressing-stone, 
 the seed the Soma. When it chews, 9 there is lightning; when it moves 
 about, there is thundering ; when it makes water, there is rain ; its speech 
 is speech. The Mahiman (cup) indeed is born before the birth of the horse 
 as the day. 10 The Mahiman (cup) is bom after it as the night. These 
 
 1 This is RV. i. 35. 11 ; VS. xxxiv. 27 ; 
 
 KSA^vamedha, i. 1. But in RV. pdnthah 
 is read, and for vitatah, sukrtdh, and deva 
 follows bruhi, while VS. agrees with RV. 
 except in the first point, and KS. agrees 
 with TS. except in having deva after 
 bruhi. 
 
 2 This portion of the Mantra occurs in 
 
 identical form in KS. ; in CU. ii. 24. 5, 
 
 lokaksite — a clearly erroneous version — is 
 read ; in MU. vi. 35, lokasmrte. lokaspfte 
 seems clearly correct, in the sense of 
 ‘ winning space 
 
 5 Identical in KS. ; in CU. ii. 24. 9 with 
 
 lokaksite which contradicts antariksaksite, 
 
 in MU. with lokasmrte. 
 
 * In KS., nama ddityaya ; in MU., dditydya 
 and lokasmrte. In CU. ii. 24. 14 : nama 
 
 adityebhyaf ca vifvebhyaf ca devebhyo diviksid- 
 bhyo lokaksidbhyah. 
 
 e The horse is here described as a cosmic force 
 and as identical with the world. Cf. ^B. 
 x. 6. 4. 1, and Brhaddranyalca Upanisad 
 i. 1, in the Madhyamdina recension, which 
 differ in detail. Further speculations 
 
 are given in TB. iii. 9. 23, which is 
 a quasi-supplement to the TS. 
 
 6 samdhandni has probably no very technical 
 
 sense. 
 
 7 The vdlah are the long hairs of the tail, 
 
 and so the trees, the short body hairs 
 ( lomdni ) are the plants. 
 
 8 The £B. and BAU. have the more natural 
 
 statement that the open mouth is Agni 
 Vaiijvanara, which is, however, practi- 
 cally the same in sense as the text. 
 
 0 vijrmbhate, ‘yawns’, is the £B. and BAU. 
 version. 
 
 10 The Mahiman cups are two used at the 
 A^vamedha ; cf. £B. xiii. 2. 11. 1 ; 5. 2. 
 23; Ap£S. xx. 12. 6; 13. 2; 19. 2. 6; 
 20. 3. The £B. and BAU. differ in 
 expression, and Bohtlingk seems correct- 
 ly to take the meaning of the BAU. to be 
 that both cups are born after the horse, 
 though Eggeling (SBE. xliii. 401) takes 
 the sense of £B- to be as in the TS., 
 where the sense is clearly that the first 
 Mahiman is born before the horse. For 
 the Mantras see TS. vii. 5. 16 and 17. 
 
637 ] 
 
 The TIorse as the Universe 
 
 [ — vii. 5 . 25 
 
 two Mahiman (cups) surround on either side the horse. As Haya (steed) 
 it carried the gods, as Arvan (courser) the Asuras, as Vajin (racer) the 
 Gandharvas, as A<jva (horse) men. The birthplace of the horse, indeed, is 
 
 the sea, its kindred 1 is the sea . 2 
 
 1 Curiously enough the essential bdndhuh 
 (found in £B. and BAU. and clearly to 
 be read) is lost in all text MSS. used by 
 Weber and probably by the other editors. 
 It is found, however, in the comm, and is 
 necessary to make up the twelve words 
 after avahal postulated by the text MSS. 
 and is also found in the comm, on TPr. 
 xviii. 1, where see Whitney’s note 
 (JAOS. ix. 364, 356). Cf. Weber, Ind. 
 Stud. xiii. 97-99 (the Kdthaka numbers he 
 
 refers to in the note are cases where the 
 number of lines of the MSS. are given, 
 the flokasamkhyd of the scribes). The 
 word occurs indeed in the edition of the 
 text with Bhaskara’s commentary, but it 
 admittedly here merely follows Sayana 
 and has no independent value. Cf. 
 above, p. xxxvi. 
 
 2 For the sea cf. TS. vii. 6. 1. 2 ; AA. ii. 2. 3 
 with Keith’s note. 
 
GENERAL INDEX 
 
 Abbreviation of double consonant, xxxvii. 
 Aberet, cxix, n. 3. 
 
 Abhibhu, a throw, 329. 
 
 Abhigharana, 208, n. 2. 
 
 Abhijit day, 620. 
 
 Abhiplava Sadaha, 559, n. 4, 610, n. 3. 
 Abhiseka, 456, n. 2. 
 
 Abhivarta Saman, 620, 625, n. 3. 
 
 Abhrayanti, a star, 346. 
 
 Abhu Mantras, 594, n. 4. 
 
 Abhyatana Mantras, 270, n. 1. 
 
 Ablative singular of stems in «, cxlvi (3) ; 
 
 of feminines in a, cxlv (1). 
 
 Ablative, uses of, clii (3) ; of extent of priority, 
 549, n. 2. 
 
 Accent, cases of irregular, cxlix (19). 
 
 Accent with prefixes, cl (22), 388, n. 3. 
 Accidence, peculiarities of, cxli, cxliii. 
 Accusative, uses of, clii (3) ; of inner or outer 
 object, 2, n. 6 ; of both, 96, n. 3 ; by attrac- 
 tion, 135, n. 1 ; of reference, 91, 100, n. 3. 
 Achavaka, 129, 439. 
 
 Achidrakanda, xxviii. 
 
 Aeliidrani, xliv. 
 
 Adabhya cup, 258, 382, 554. 
 
 Adhana, xxvii, lxxvi, 68, n. 4. 
 
 Adhavana, 348, n. 9. 
 
 Adhavaniya, 228, n. 1. 
 
 Adhidevana, 272. 
 
 Adhipatnl bricks, 349, n. 4. 
 
 Adhvara, xxvii. 
 
 AdhvaradTnam trayanam Vidhi, xxvii. 
 Adhvaryava, xliii. 
 
 Aditi, 2, 24, 27, 29, 39, 70, 71, 82, 83, 86, 98, 
 and often. 
 
 Aditya bricks, 346, n. 6, 427. 
 
 Aditya cup, 58, n. 6, 282, n. 2, 545. 
 
 Adityas, 9, 13, 15, 24, 31, 51, 58, 59, 71, 72, 
 82, 110 and often ; birth of, 541, 542. 
 Adityasthall, 252, n. 5. 
 
 Adverbial forms, cl (21). 
 
 Agastya, Kayacjubhlya hymn of, 622. 
 
 Agni, xxvii, 3, 4, 6, 7, 8 10, 11, and often ; 
 
 three brothers of, 211. 
 
 Agni Angiras, 31. 
 
 Agni Grliapati, 217, n. 2. 
 
 Agni Svistakrt, 86, 87, 95, 101, 212. 
 Agnicayana, cxxxi. 
 
 Agnidh, 129, 215, 224, 515, 528, 544, 547. 
 Agnidharana, 303, n. 7. 
 
 Agnldhra, cxix, 228, 348. 
 
 Agnihotra, 70. 
 
 Agnihotravidhi, xxviii, xliii, lxxvii. 
 Agnihrdaya bricks, 427, n. 1. 
 
 Agnimaruta ^astra, cxv. 
 
 Agnipranayana, 367, n. 2. 
 
 Agnirupa bricks, 427, n. 1. 
 
 Agnistoma, cxv, 62, n. 6, 530, 557, 680, 608. 
 Agnistoma Saman, cxv, cxviii. 
 j Agnistut, 589, n. 6. 
 
 | Agnive 9 ya, xxxvii, xxxix. 
 
 Agnive 9 yayana, xxxix. 
 
 Agnyupasthana, xxvii, xliii, 68. 
 
 Agrayana cup, lxxi, 172, 328, 537, 545, 578, 
 579. 
 
 Agrayana offering, 468, n. 2. 
 
 Ahabuna, a Rsi, 329. 
 
 Ahavaniya, civ, 13, 77, 90, 211, 225, 471, n. 1, 
 497, 508, 513, 529, 539. 
 
 Ahi Budhnya, 38, n. 9. 
 
 Ahlna, cxxx, 504. 
 
 ! Ahvarakas, xxxix. 
 
 | Aida Saman, 328. 
 
 Aikada 9 ins, 466, n. 11. 
 
 Aindragna Graha, 57, n. 1. 
 j Aistika Yajamana, xxvii. 
 
 Aitareya Brahmana, xcvii-xcix, clxx. 
 Aitareyin, clxvii. 
 
 Aja Ekapad, 38, n. 8. 
 
 Ajlgarta, cxl. 
 
 Ajigarti, 404. 
 
 Ajya Graha, 285, n. 2. 
 
 Ajya 9»stra, cxv. 
 
 Ajya Stotra, beginning of, 229, n. 6. 
 
 Ajya Stotras, cxv, cxviii. 
 
 Ajyabhagas, 206, n. 3. 
 
 Ajyani bricks, 468, n. 2. 
 
 Akhyana, at A 9 vamedha, cxxxiv. 
 Aksarapankti metre, 336, 426. 
 Aksnayastomlya bricks, 332, n. 1 , 420, n, 
 
640 
 
 General Index 
 
 Alaja, 438, 453. 
 
 All Souls’ feast, cv. 
 
 Amba, 121. 
 
 Amba, a star, 346. 
 
 Amba, 615. 
 
 Ambika, 118. 
 
 Anhaspatya, 57, 540. 
 
 Anadvan, 329, n. 1. 
 
 Anatomy, parts of horse, 596. 
 
 Angirases, 7, 21, 49, and often. 
 
 Angirases, a treatise, 629. 
 
 Anghari, 26, 38. 
 
 Anikavant, 115. 
 
 Animal, broader behind than in front, 419. 
 Animal offering, cv-cviii. 
 
 Animals, lists of various kinds of, 451-453. 
 Animals of wild, smaller than tame animals, 
 414. 
 
 Ankas, 105. 
 
 Ankanka metre, 336. 
 
 Annahoma, 618, n. 2, 633, n. 1. 
 
 Anointing, instrument for, 485. 
 
 An9a, 125. 
 
 A119U cup, 382, 555. 
 
 Antaryama cup, 53, 229, n. 2, 231, n. 5, 533, 
 545. 
 
 Ant-hill, cxxxix. 
 
 Anubhu Mantras, 594, n. 7. 
 
 Anumati, 119, 265, 452. 
 
 Anumlocanti, an Apsaras, 342. 
 
 Anuradha, a Naksatra, 349. 
 
 Anu9loka Saman, 626. 
 
 Anus, 98. 
 
 Anusvara, use of in MSS., xxxvii. 
 
 Anuvaka reckoning, xxxiv-xxxvi. 
 Anuvakyas, 69, 91. 
 
 Anuyajas, 215, n. 1. 
 
 Anvaharya, 100. 
 
 Anvaharyapacana altar, 90, 130, n. 1. 
 Anvarambhanlyesti, 278, n. 1. 
 
 Anvaroha offerings, 353, n. 3. 
 
 Aorist, forms of, cxlix (15). 
 
 Aorist, use of, lxxiii, cliv (8) ; almost in pre- 
 sent sense, 532, n. 3 ; with pura, 286, n. 2. 
 Apabharanls, a Naksatra, 349. 
 
 Apadyah, xxviii, xliii, lxxvii, lxxix. 
 
 Apam Napat, 174. 
 
 Apanabhrt bricks, 414, n. 1. 
 
 Apastamba, 13, n. 5. 
 
 Apastamba, school of Yajurveda, xcii. 
 Apastamba Qrauta Sutra, xli-xlvi,clxxi,clxxii. 
 Apasya bricks, 414, n. 1, 418, n. 1. 
 
 Apavanan, cxix, n. 3. 
 
 ApiVvyahoma, 611, n. 1. See also avya. 
 Apnavana, 73, 236. 
 
 Apratiratha hymn, 368, n. 3, 432, n. 2. 
 
 AprI hymn for the Horse Sacrifice, clxi, 402, 
 _ 403. 
 
 Aprls, 225, 339. 
 
 Apsarases, 271, 272, 425. 
 
 Aptls, 572, n. 2. 
 
 Aptoryama, cxvii. 
 
 Araru, 9. 
 
 Arbhavapavamana Stotra, cviii, cxv, cxviii, 
 236, n. 7, 538, n. 3. 
 
 Archon Basileus, cxiii. 
 
 Arctic home of Vedas, 77, n. 1. 
 
 Ardra, a Naksatra, 349. 
 
 Arithmetical progression, 584, n. 1. 
 
 Arka, 17, 154, 423, n. 1, 430, 472, n. 1. 
 
 Arkya Saman or £astra, 423, 627. 
 
 Armour, 373. 
 
 Aruna, xxviii. 
 
 Aruna Aupave9i, 497, 531. 
 
 Arunaketuka or Arunaketuka, xliii, Ixxviii, 
 lxxix. 
 
 Aruni, xci, n. 3. 
 
 Arya, 115, 333, 616 ; Arya and £mlra, 
 of in Mahavrata, cxxxi. 
 
 Aryaman, 109, 146, 168. 
 
 Arvaksaman days, 259, n. 2. 
 
 Arvan, 637. 
 
 A9okeya, xciv. 
 
 A9resas, a Naksatra, 349. 
 
 A9valayana (^rauta Sutra, xlvi. 
 
 A9vamedha, xxviii, xliii, lxxvii, cxxxii- 
 cxxxvii, 154. 
 
 A9vamedhavidhi, xxviii, lxxvii. 
 
 A9vattha, cx, 121, 316; wood, 164, 272; 
 
 Upabhrt made of, 284. 
 
 A9vayujs, a Naksatra, 349. 
 
 A 5 vins, 6, 35, 54, 97, 110, 119, 120, 172, 387, 
 _ 458, 464, 481, 521, 535. 
 
 A9vina (JJastra, cxvi, 594, n. 6, 605. 
 
 A9vinl bricks, 418, n. 1. 
 
 Asadhas, a Naksatra, 349. 
 
 Astacatvarin9a Stoma, cxviii, 577. 
 Astacatvarin9ad Vrata, xlii. 
 
 Asamaratha, 342. 
 
 Asapatnl bricks, 423, n. 2. 
 
 Askanda, a throw, 329. 
 
 Asnatar, cxix, n. 3. 
 
 Asrivis metre, 331, n. 5. 
 
 Ass, characteristic of, 396. 
 
 Assembly, 147, n. 4. 
 
 Astronomical data, clxvi, 607, n. 2. 
 
 Asura, 68, 365, 398, 427, 433. 
 
 Atharvan, 288, 293. 
 
 Atharva Prat^akhya, xxxix, xl ; date of, 
 clxxi, n. 4. 
 
General Index 
 
 641 
 
 Atharvaveda, and Taittiriya Saiihita, clxii. 
 Atichandas metre, 405, 426, 498, n. 1. 
 Atigrahya cups, 285, n. 5, 382, 553. 
 
 Atimoksa Mantras, 280, n. 2. 
 
 Atir&tra, form of Soma sacrifice, cxvi, 230, 
 330, 556, 577-580, 608. 
 
 Atmestakas, lxxxiv, 447, n. 2. 
 
 Atn&ra, 469. 
 
 Atrevaksh, cxix. 
 
 Atreyas, xxix, xxxiii, xxxix, xcii. 
 
 Atreyi (^aklia, clxxiv. 
 
 Atri, 564, 565. 
 
 Attraction, 35, n. 1, 135, n. 1, 379, n. 7. 
 Atyagnistoma, form of Soma sacrifice, cxvi. 
 Auddalaki, 573. 
 
 Auklieyas, xciii, n. 1. 
 
 Aukhiyas, xc. 
 
 Aupanuvakya, xliii. 
 
 Aupave^ Aruna, 497, 631. 
 
 Aupoditi, 99. 
 
 Aurva, c, 238, 564. 
 
 Au^ja, 459. 
 
 Avabhrtha,-cxv, cxxxv. 
 
 Avabhrthayajunsi, xliii, 549. 
 
 Avaka, 431. 
 
 Avata, 518, n. 4. 
 
 Avatana offerings, 853, n. 3. 
 
 Avivakya, day of a Sattra, cxvi, 585. 
 
 Axle, creaking of, 405, 510 : greasing of, 208. 
 Ayavas or Ayavans, 833, 347, 457, n. 5. 
 
 Ayu, 43. 
 
 Ayusya bricks, 427, n. 1. 
 
 Ayus form of Stoma, cxviii, 575, 588, 589, 
 600, 602, n. 2, 604, 608, n. 6, 610, n. 3. 
 
 Babara Pravahani, 565. 
 
 Babhravya, xxx. 
 
 Bacchants, cxiii. 
 
 Badabhikara, xxxix. 
 
 Bag, metaphor from skin, 623. 
 Bahispavamana Stotra, cviii, cxv, cxviii, 233, 
 n. 1, 236, n. 7, 514, 535. 
 
 Balbaja grass, 155. 
 
 Bamba, 554. 
 
 Bambhari, 26, 38. 
 
 Barhaspatya, 266. 
 
 Bark, used to curdle milk, 192. 
 
 Barley, in hot season, 581. 
 
 Battle spell, 272. 
 
 Baudhayana £rauta Sutra, xli-xlvi, clxxi, 
 clxxii, 13, n. 5. 
 
 Beans, in winter, 581. 
 
 Beard, as characteristic of man, 134. 
 
 Bhadra Saman, 626. 
 
 Bhaga, 109, 125, 144, 236, 451. 
 
 45 [h.o.s. 19] 
 
 Bharadvaja, 328, 415. 
 
 Bharadvaja, school of Yajurveda, xcii. 
 Bharata, cxxxiii. 
 
 Bliarata, 199, n. 1. 
 
 Bharatas, 49, 121, 124, 311. 
 
 Bharati, 301, 402. 
 
 Bhargava, as Hotr, 129. 
 
 Bhasa, clxix. 
 
 Bhatta Bhaskaramk;ra, clxxiv. 
 
 Bhava, 62, 357, 361. 
 
 Bhavasvamin, Yivarana on Caturmasya,lxxix. 
 Bhrgu, legend of, cxxix. 
 
 Bhrgus, 7, 73, 222, 320, 371. 
 
 Bhraja, 26, 499. 
 
 Bhuh, 85. 
 
 Bhutechad Saman, 627, n. 10. 
 
 Bhutestakas, lxx, 456, n. 2. 
 
 Bhuvah, 85. 
 
 Bhuyaskrt bricks, 347, n. 2, 427, n. 1. 
 
 Bird form of fire-altar, cxxvi, 443. 
 
 Birds, strength lies in wings, 408 ; do not rest 
 on earth at night, 458. 
 
 Blood, use of in sacrifice, cvi. 
 
 Boar, incarnation of Visnu, 505. 
 
 Boghaz Kioi, clxv. 
 
 Bow, gift of to a Brahman, 446, n. 1. 
 Bowstring, whisper of, 373, n. 5. 
 
 Brhaspati, 3, 21, 23, 25, 42, 60, 71, 72, 86, 99, 
 and often. 
 
 Brhat Saman, cxvi, 56, 124, 170 and often. 
 Brhati bricks, 331, n. 4, 419, n. 1. 
 Brahmacarin and hetaira, cxxxi. 
 Brahmamedha, lxxviii, n. 1, cxxv, n. 1. 
 Brahman, priest, 72, 82, 110, 120, and often, 
 a Vasistha, 279. 
 
 Brahman, holy power, 38, 70, 72, 84, 85, 90, 
 93, 96, 99, and often. 
 
 Brahman’s Saman, 609, n. 2, 625, n. 3. 
 Brahmana, 36, 42, 62, 64, 69, 77, 98, 104, 121, 
 124, 199, 395, 405, 458, 563 ; immunities of, 
 203, n. 2 ; loss of Soma-drinking by, 139. 
 Brahmana, a text, 202, n. 3. 
 
 Brahmana and Mantra, relation of, cxxxiii. 
 Brahmanaechansin, 129, 386, n. 4, 625, n. 3. 
 Bricks, mode of depositing, 327, n. 4. 
 Burglars, 304, n. 6. 
 
 Caitriyayana, 426. 
 
 Cakravaka, 451. 
 
 Calf, use of in milking cow, 169. 
 
 Camel, 466, n. 6. 
 
 Candragupta, elxviii. 
 
 Candramas, 270. 
 
 Caraka, medical teacher, cxxii. 
 
 Carakas, xc, 533, n. 4. 
 
642 
 
 General Index 
 
 Carakai^akha, xc. 
 
 Caranavyuha, xc. 
 
 Cases, uses of, clii (3). 
 
 Cattle, as fivefold, 227, n. 8. 
 
 Caturda 9 aratras, 587, n. 5. 
 
 Caturhotarah, lxxvii, lxxix, lxxxiv, cxxv, 
 586, nn. 3 and 4. 
 
 Caturhotra, xxviii, xliv, lxxvii. 
 
 Caturmasya rites, cv. 
 
 Caturvir^a Stoma, cxviii. 
 
 Catu 9 catvarin 9 a Stoma, cxviii, 577. 
 
 Catvala, 489, n. 1. 
 
 Causative form in a, cxlix (18). 
 
 Chandas bricks, 342, n. 8. 
 
 Chandomas, 600, 601. 
 
 Chariot, number of horses, 617, n. 4. 
 
 Chariot race, cx. 
 
 Chief queen, part of in A 9 vamedha, cxxxiv. 
 Children, speak at age of one, 493. 
 
 Chips of gold, use of in ritual, 413. 
 
 Citra, a Naksatra, 349, 607. 
 
 Citta, 62. 
 
 Coda bricks, 425, n. 1. 
 
 Commentaries on Taittiriya Sanhita, clxxiv. 
 Compact, breaking of, 152, 153. 
 
 Compounds, cli, clii. 
 
 Concord, rules of, clii (2). 
 
 Consonantal stems, cxlviii. 
 
 Corn, ripens twice a year, 398. 
 
 Cow, distinctive marks of, 494 ; has only one 
 set of incisors, 440. 
 
 Cupunlka, a star, 346. 
 
 Dadhi cup, 284, n. 5, 382, n. 3. 
 
 Dadhikra, 82, 107. 
 
 Dadhikravan, 82, 151, 616. 
 
 Dadhyanc, 288, 293, 395. 
 
 Dadhyanc Atharvana, cxxiv. 
 
 Daksayana, sacrifice, 194. 
 
 Daksayana, Samgraha of, clxviii. 
 
 Daksinagni, civ, 7, n. 1. 
 
 Daksinani, xxvii, xliii. 
 
 Daksinas, 463, n. 1. 
 
 Dance of slave maidens at Maliavrata, cxxxi, 
 628. 
 
 Darbha grass, 12, n. 4, 69, 458. 
 
 Darbhya, 207. 
 
 Dar$ya Brahmana, xxvii. 
 
 Dar 9 ya Hautra, xxviii. 
 
 Da 9 apeya, 128, n. 4. 
 
 Da^aratra, 575, n. 5. 
 
 Dasas, 17. 
 
 Dasyus, 98. 
 
 Date of Katyayana, the Siitrakara, clxvii, 
 11 ; the grammarian, clxxii. 
 
 Date of Panini, clxviii, clxix. 
 
 — of Patanjali, clxviii. 
 
 — of the Pratiijakhyas, xxxix-xli. 
 
 — of Rgveda, clxv, clxvi. 
 
 — of Rgvidhana, clxvii. 
 
 — of £rauta Sutras, xlv, xlvi. 
 
 — of Taittiriya Sanhita, clxiv-clxxiii, 607, 
 n. 2. 
 
 — of Yaska, clxx, clxxi. 
 
 Dative of stems in l, cxlv (2). 
 
 Dative, uses of, cliii ; with a vrfc, lxxiii ; of 
 end, 6, n. 5. 
 
 Datyauha, 452, n. 6. 
 
 Daughter, birth of to be avoided, 211. 
 
 Day, connected with Mitra, 141. 
 
 Day-form bricks, 445. 
 
 Devajuti, 71. 
 
 Dhatr, 64, 69, 110, 119, 258, 263, 265, 273, 
 381, 422, 453, 465, 481. 
 
 Dhisana, 96, 97, n. 1. 
 
 Dliisanas, 47, 51, 297, 398. 
 
 Dhrtarastra, his A 9 vamedha, cxxxiii. 
 
 Dhrti offerings, 567, n. 1. 
 
 Dhruva cup, 56, 539. 
 
 Dhruva ladle, 88, 102. 
 
 Dliunksna, 452, n. 10. 
 
 Diarrhoea, 211, n. 1. 
 
 Dice, origin of, 493. 
 
 Dicing, 272. 
 
 Dlksa, cxiii-cxv, 608. 
 
 Di 9 ya bricks, 419, n. 1. 
 
 Diti, 124, 382. 
 
 Divah 9 yenayah, xxviii, xliii, xlvii, lxxvii. 
 Divaklrtya Saman, 591, n. 7. 
 
 Dog, cxxxiv, cxxxvii, 612, n. 7. 
 
 Domestic animals, 646. 
 
 Double accusative, 96, n. 3. 
 
 Dravinoda bricks, 427, n. 1. 
 
 Dronakala 9 a, 228, n. 1. 
 
 Drum, speech in, 489. 
 
 Dula, a star, 346. 
 
 Durva grass brick, 412, 442, n. 1. 
 Dvaidhasutra, xlii. 
 
 Dvapara, a throw, 329. 
 
 Dvita, 8. 
 
 Dwarf incarnation of Visnu, 136. 
 
 Dyaus, 48, 50, 305. 
 
 Dyutana Maruta, 36, 449, 612. 
 
 Ears, of the earth, 393, n. 1. 
 
 Earth drum, beaten in Mahavrata, cxxxi, 627. 
 East, Rudra’s quarter, 408. 
 
 Eclipse, 692, n. 2. 
 
 Editions of Taittiriya Sanhita, clxxiii. 
 
 Ekaha, cxxx. 
 
General Index 
 
 643 
 
 EkAstakS, 261, 607, 608. 
 
 Ekata, 8. 
 
 Ekaviiiga Stoma, cxviii, 124, and often. 
 Ekavinfatiratras, 691, n. 6. 
 
 Ekavinfini Diksa, 669, n. 1. 
 
 Embryo, 646, n. 5. 
 
 Envoy, sending of to neighbouring rulers, 
 129. 
 
 Equinoxes, probably not recognized in TS., 
 540, n. 8. 
 
 Errors in division of words in Sahbita, 326, 
 
 n. 1. 
 
 Etadu, an Asura, 216. 
 
 Eta9a, 87, 363. 
 
 Euphonic combination, cxliv. 
 
 Exile, references to spells for persons in, 138. 
 Exposure of female children, not practised, 
 546, n. 1. 
 
 Expulsion of king, 163, 164. 
 
 Eyes, on either side of the nose, 536. 
 
 Father, relation to son as regards property, 
 206, n. 2, 232. 
 
 Feminine dual of stems in S, cxlvii (5). 
 Fertility spell, 108, n. 3. 
 
 Final word of text, omission of, xxxvi, 637. 
 Fines in law, 217, n. 1. 
 
 Fire, death by, cxiii, cxiv ; mode of stepping 
 down on, 473, n. 1 ; use against demons, 2, 
 n. 3. 
 
 Fivefold character of sacrifice explained, 547. 
 Flute, speech in, 489. 
 
 Food, restrictions on eating with others, 508. 
 Fords, sanctity of, 483, n. 5. 
 
 Fore-offerings, number of, 549. 
 
 Four-eyed dog, cxxxiv, 612, n. 8. 
 
 Fraberetar, cxix, n. 3. 
 
 Frog, use of in sacrifice, 362, n. 8, 431. 
 
 Frog hymn, reference to Pravargya in, cxxiv. 
 Future, use of, cliv (9) ; as polite imperative, 
 544, n. 7. See also Periphrastic Future. 
 
 Gandharva, 13. 26, n. 3, 28, 80, 104, 105, 271, 
 272, 290, 365, 376. 
 
 Gaping, 190. 
 
 Garbha, of Stoma, cxviii. 
 
 Gargatriratra, 560, n. 5. 
 
 Gargya, xxx. 
 
 Garhapatya fire altar, xciv, 10, n. 2, 72, 77, 
 90, 103, 408, 497, 508, 529, 547. 
 
 Gatha, 398, 629. 
 
 Gaurivita Saman, 560, n. 2. 
 
 Gautama, xxxix. 
 
 Gavam Ayana, 259, n. 1, 285, n. 5, 495, n. 6, 
 610. 
 
 Gavidhuka, 119, 120, 121, 449. 
 
 Gavistliira, a Rsi, 343. 
 
 Gavya Homa, 613, n. 2. 
 
 Gavya Mantras, 613, n. 4. 
 
 Gayal, 144, 324. 
 
 Generic optative, civ. 
 
 Generic plural, 188, n. 5. 
 
 Genitive of stems in a, cxlv (1) ; in f, 
 cxlvi (3). 
 
 Genitive, uses of, clii (3) ; of equivalence, 303, 
 n. 6, 326, n. 3 ; of material, 121, n. 3; 
 with nir vapdmi, 11, n. 3. 
 
 Gerund, cxiii. 
 
 Gerundives, cxiii. 
 
 Gesture, use of to explain text, clviii, 407, 
 n. 3, 482, n. 7. 
 
 Girdle, of sacrificial post, 550. 
 
 Glacier, cxxxvi. 
 
 Go, form of Stoma, cxviii, 575, 608, 610, n. 3, 
 and often. 
 
 Goat, milk of, 398. 
 
 Godana Vrata, xlii. 
 
 Gods, 33 in number, 178. 
 
 Golattika, 452. 
 
 Gold bricks, 444, n. 3. 
 
 Gold disk, use of in sacrifice, 411. 
 
 Golden man, use of image in sacrifice, 320, 
 n. 6, 411. 
 
 Gopatha Brahmana, relation to Taittiriya 
 Sanliita, ciii ; date of, clxix, clxx. 
 
 Gotama, 34. 
 
 Grhya ritual, civ. 
 
 Grahah, xxvii, xliii. 
 
 Grama, ownership of, 133, n. 1. 
 
 GramanI, 120. 
 
 Greek religion, totemism in, cxxi, n. 4. 
 
 Grey hair, as sign of age, c, 565. 
 
 Haitanamana, xciv. 
 
 Hallksna, 451, 481. 
 
 Hall, making of, 483. 
 
 HansasacI, 453. 
 
 Haridravika, school of Yajurveda, xci, clxix. 
 Haridru, xci, n. 5. 
 
 Harlta, xxxix. 
 
 Hariyojana cup, 60, n. 4, 382. 
 
 Harshness, in speech, 273. 
 
 Hasta, a Naksatra, 349. 
 
 Hasta, a watcher of the Soma, 26. 
 
 Hautra, xliii. 
 
 Haviryajnas, civ, cv. 
 
 Haviskrt, 560, n. 4. 
 
 Havismant, 560, n. 4. 
 
 Hawk, swiftest of birds, 438. 
 
 Haya, 637. 
 
644 
 
 General Index 
 
 Hekate, and the dog, cxxxvii. 
 
 Highwaymen, 304, n. 6. 
 
 Hiranyake9a, school of Yajurveda, xcii. 
 
 Hiranyake9i £rauta Sutra, xli. 
 
 Hiranyavarnlya, xxxvi. 
 
 Honey, 413, 432. 
 
 Horns, lack of in man, 134 ; of sheep, 134. 
 
 Horses not ridden, 107, n. 1 ; relation to 
 Varuna and Prajapati, 173 ; to Prajapati, 
 392, 419, 425 ; with water, cxxxvi, cxxxvii ; 
 as cosmic force, 636. 
 
 Hotarah, xxviii, Ixxvii, lxxix, lxxxiv. 
 
 Hotr, cxix. 
 
 Hotras, 231, n. 2, 248, n. 2. 
 
 Human sacrifice, cxxxv, cxxxvii, cxl, 466, 
 n. 8. See also Nrmedha and Purusamedha. 
 
 Hunter, simile from use of pit by, clviii, 537, 
 
 n. 4. 
 
 Ida, xcvi, cii, 74, n. 3. 
 
 Ida, 74, 86, 98, 99, 100, 101, 212, n. 3, 527, 
 563. 
 
 Iduvatsara, 469. 
 
 Ilamda Saman, 627. 
 
 Immunities of Brahmans in judicial matters, 
 203, n. 2. 
 
 Imperfect, as contrasted with perfect in 
 narrative, Ixxii, lxxiii, lxxxi-lxxxiii, xcvii, 
 ci, cii. 
 
 Incisors, of cattle, 134, 153, n. 3, 207. 
 
 Indeclinable forms with verbs, cl (20). 
 
 Indra, 3, 13, 15, 17, 20, 21, 36, and often ; 
 birth of from cow, 139, n. 2 ; strife with 
 Varuna, 552. 
 
 Indrani’ 2, 112, 453, 465, 481. 
 
 Indratanu bricks, 348, n. 1, 428, n. 2. 
 
 Infinitive, use of in Mantra, cxlii ; in Brah- 
 raana portions, clvi. 
 
 Injunctive, use of in Brahmana portions, 
 clvi ; with ma, 544, n. 6. 
 
 Instrumental absolute, 495, n. 3, 626, n. 11 ; 
 of description, 525, n. 3 ; of time, clii (3). 
 
 Isa, a month, 56, 350. 
 
 Jamadagni, 161, 230, 258, 328, 415, 438. 
 
 Janaki, 170. 
 
 Jata Patha, xxxi. 
 
 Jaya Homas, 269, n. 2. 
 
 Jayenya, 168, 195. 
 
 Jihvamuliya, use of, xxxvii. 
 
 Jiianayajna, by BliattaBhaskaram^ra, clxxiv. 
 
 Journey, Mantras for one about to go on a, 
 446, n. 1. 
 
 Jujube, used to curdle milk, 192. 
 
 Jumbaka, cxxxv. 
 
 Jyotis (Stoma), Jyotistoma, cxviii, 559, n. 5, 
 575, 588-9, 600, 602, n. 2, 604, 608, n. 6, 
 600, n. 3. 
 
 Ka, 115, 241, 595, 631. 
 
 Kadraveya, 72. 
 
 Kadra, contest with Suparni, ci, 492. 
 Kaksivant Au9ija, 75, 459. 
 
 Kakubh metre, 184, 229, 330. 
 
 Kalaka, 452. 
 
 Kalanos, cxiii. 
 
 Kalapa, xci. 
 
 Kalapaka, xci. 
 
 Kalapin, xci. 
 
 Kaleya, xcii. 
 
 Kaleya Saman, cxvi. 
 
 Kampa, ignored in editions, xxxviii; mode of 
 indicating, 141, 518, n. 3. 
 
 Kamya Istayah, xxvii. 
 
 Kamyah Pa9avah, xxvii. 
 
 Kamyestis, 16, n. 8. 
 
 Kanda reckoning, xxxvi. 
 
 Kandamayana, xxxviii, xxxix. 
 Kandanukrama, xxvii-xxx. 
 
 Kandika, reckoning of words in, xxxiv. 
 Kanka, 438. 
 
 Kanva, 372. 
 
 Kanvas, 330. 
 
 Kanva ^rayasa, 434. 
 
 Kapisthala Sanhita, lxxxvi. 
 
 Karlra, 182, n. 4. 
 
 Karirlsti, a rain-spell, cv, 180, n. 3. 
 Karsmarya, 411. 
 
 Ka9a, 452. 
 
 Ka9as, of A9vins, 54, n. 3. 
 
 Ka9yapa, cxxi, 453. 
 
 Kasarnira, 72. 
 
 Katha, xci. 
 
 Kathaka Sanhita, Ixxxii, lxxxv-xcvii. 
 Kiithaka sections of Taittirlya Sanhita, xxvi ii, 
 xxix ; of Brahmana and Aranyaka, lxxviii. 
 Kathasaritsagara, clxix, clxxii, n. 4. 
 Katyayana, commentator on Panini, clxxii. 
 Katyayana £rauta Sutra, xli-xlvi, clxxii. 
 Kauhallputra, xxxix. 
 
 Kaukili, xxviii. 
 
 Kaundinya, xxxix. 
 
 Kauneya, 170. 
 
 Kau9ika Sutra, clxix. 
 
 Kausitaki Brahmana, ci, cii. 
 
 Kausitakin, clxvii. 
 
 Kavya, 198. 
 
 Kavyas, 222. 
 
 Kaya9ubhlya, hymn, 622, n. 7. 
 
 Ke9avapanlya, cxii. 
 
General Index 
 
 G45 
 
 Kesin Darbhya, 207. 
 
 Keijin Satyakiimi, 207. 
 
 Keta, 71. 
 
 Khadira wood, 284. 
 
 Khandikiyas, xc. 
 
 Khara, 130, n. 1. 
 
 Kharjura, 182, n. 4. 
 
 Khila book of Maitr&yanI Sanhita, Ixxxii. 
 Kikasii, 480, n. 8. 
 
 Killing of victim, manner of, 621, n. 3. 
 
 Kir^a, 463. 
 
 Kotanas, 266. 
 
 Kr^nu, 26, 38. 
 
 Krsnala, 165. 
 
 Krta, throw of dice, 828, 416. 
 
 Krttika bricks, 346, n. 1. 
 
 Krttikas, 426. 
 
 Krama Piitha, xxxi. 
 
 Kratujit Janaki, 170. 
 
 Kraunca note, 201. 
 
 Kro 9 a Saman, 626. 
 
 Krumuka wood, 400. 
 
 Ksatradlirti, cxii. 
 
 Ksatriya, 9, 123. 
 
 Ksvinka, 452. 
 
 Kuhas, 479, n. 6. 
 
 Kuhu, 119, 273, 465. 
 
 Kulikaya, 461. 
 
 Kumbhestakas, 454 n. 
 
 Kundrniici, 452. 
 
 Kuru-Pancalas, xciii, 121, n. 6. 
 
 Kurus, xciii, 121, n. 6 ; their Vajapeya, cx. 
 Ki^mas, 481. 
 
 Kusmanda Homa, lxxviii. 
 
 Kusurubinda Auddalaki, 573. 
 
 Kutaru, 452. 
 
 Kvayi, 452. 
 
 Lacuna, possible occurrence of, 466, n. 5. 
 Land ownership, 133, n. 1. 
 
 Landholding in severalty, 147, n. 1. 
 
 Leka, 71. 
 
 Length of Gavam Ayana, 620, 621. 
 
 Leper, 158. 
 
 Leprosy, or other skin disease, 137. 
 Lightning, animals killed by, 22, n. 1. 
 
 Lines on bricks, 414, n. 3, 477, n. 1. 
 
 Lion, strength of, 419. 
 
 Lioness, 31. 
 
 Locative of stems in i, cxlvii. 
 
 Locative, uses of, cliii ; of occasion, 112, n.3 ; 
 
 with vad, 143, n. 5. 
 
 Lokamprna bricks, 445, n. 2. 
 
 Lotus, connexion of Agni with, 394, 395. 
 Lotus leaf, birthplace of fire, 410. 
 
 Lute, speech in, 489. 
 
 Ma metre, 331. 
 
 Madhava, a month, 56, 351. 
 
 Madhava and Sayana, clxxiv, n. 2. 
 
 Madhu, a month, 56, 351. 
 
 Madhuka or Mandhuka tree, 272. 
 Madhyade 9 a, xciii. 
 
 Madhyamdinapavamana Stotra, cviii, cxv, 
 cxviii, 236, n. 7. 
 
 Madhyamika, clxviii, n. 7. 
 
 Madhyamikas, clxviii. 
 
 Maghas, a Naksatra, 349. 
 
 Magic in ritual, cxx. 
 
 Mahabhasya, xci. 
 
 Mahadeva, 62. 
 
 Mahadivakirtya Saman, 591, n. 7. 
 Mahaduktha, cxxxi. 
 
 Mahagni rite, cxxv, n. 1. 
 
 MahanamnI verses, cxvii, 416, 439, nn. 1, 4. 
 Mahapitryajna, cxi. 
 
 Hahaprsthyas, xxxvi. 
 
 Mahavira pot, cxxiv, 96, n. 1. 
 
 Mahavrata, cxxx, cxxxi, 566, 574, 587, 626- 
 628. 
 
 Mahendra, 55, 86, 87, 95, 193, 541. 
 
 Mahendra Graha, 58, n. 2. 
 
 Main, 563. 
 
 Mahidasa, xxxix. 
 
 Mahiman cup, 632. 
 
 Mahisi, 616, n. 3. 
 
 Maitravaruna, 129, 489, 530. 
 
 MaitrayanI Sanhita, lxxxv-xcvii. 
 
 Makha, cxxiv, n. 3, 8, 14, 242, 296, 397. 
 Mamateya, 35. 
 
 Manava £rauta Sutra, xli, xlvi, clxxi, clxxii. 
 Manota, 525. 
 
 Manthin cup, 54, 328, 348, 536, 545, 578. 
 Mantra, relation of to the Brahmana parts 
 of Sanhita, lxxiv, lxxiv, cxxxiii. 
 Mantrapatha, xxix. 
 
 Manu, 3, 68, 74, 98, 213, 232, 256, 268, 360, 
 632. 
 
 Marjallya fire-altar, 38, 386, n. 4, 439, 514, 
 628. 
 
 Marka, 55, 536. 
 
 Marriage, preference for a suitor who can 
 sing, 493 ; restrictions on, ci, 508. 
 
 Maruts, 15, 45, 48, 57, 58, 63, 83, 110, 114, and 
 often. 
 
 Marutvatlya £astra, cxv, 341. 
 
 Ma 9 aklya, xxxix. 
 
 Masculine stem in l, cxlviii (7). 
 
 Matari 9 van, 3, 294, 353, 395, 462. 
 
 Medical metaphors, 211, n. 1, 528, n. 1. 
 
646 
 
 General Index 
 
 Mediterranean, distinct from Aryan religion, 
 cviii. 
 
 Menaka, an Apsaras, 341. 
 
 Menander, clxviii. 
 
 Menses, impurity caused by, 189. 
 
 Merchant, venture of, 153, n 5. 
 Metempsychosis, clxxii. 
 
 Metres, number of syllables in, 200, 201. 
 Milk, use of in Pravargya, cxxiv. 
 
 Mlmansakas, xxxix. 
 
 Mind, relation of to speech, 393. 
 
 Mitra, 4, 13, 24, 28, 36, 46, 47, 53, 63, 110, 121, 
 122, 124, and often. 
 
 Months, fanciful names of, 383 ; system of 
 reckoning, 623, n. 3. 
 
 Moon, identification of with Soma, cxx, cxxi. 
 Morality, standard of, 114, n. 4, 462, n. 1. 
 Movements of the horse enumerated, 570-572. 
 Mrdakranti, 290, n. 5. 
 
 Nabha, a month, 56, 350. 
 
 Nabhanedistha, legend of, xcviii, 232. 
 Nabhasya, a month, 56, 350. 
 
 Naciketa, xxviii, xliii, lxxi, lxxvii, Ixxxiv. 
 Naigliantukas, clxx. 
 
 Nails, burying of as a spell, 37, n. 2. 
 
 Nakasad bricks, 340, n. 4, 425. 
 
 Naksatra bricks, 349, n. 1, 428, n. 2. 
 Naksatras, 21, 69, 125, 191, 276, 346, 379, n. 9, 
 417, 481, 490, 632, 636. 
 
 Naksatrestayah, xxviii, xliii, lxxx, lxxxii. 
 Name, mystic significance of, 13, n. 4 ; secret, 
 257 ; double, 514, n. 4. 
 
 Namovaka, 215, n. 1. 
 
 Namuci, 125. 
 
 Naraijansa, 87, 101, 117, 244, 300. 
 
 Nari^ahsis, 629. 
 
 Narrative, perfect in, cliv (7). See also Perfect. 
 Nasatyas, clxv. 
 
 Naudhasa Saman, cxvi. 
 
 Navagvas, 222. 
 
 Navaratra, 574, n. 7. 
 
 Nectar, cxx. 
 
 Negative, special use of, xcviii, n. 4. 
 
 Nestr, 129, 544. 
 
 Nibhuyapa, 695. 
 
 Nidhana, 560, n. 4. 
 
 Nigadas, 199 n. 
 
 Night, connected with Varuna, 141. 
 Nigrabliyas, 230. 
 
 Nikhuryapa, 595. 
 
 Nllangu, 451. 
 
 Nirrti, 23, 114, 120, 314, 407, 452, 459. 
 Nirukta, clxx. 
 
 Nisadas, 357. 
 
 Niskevalya (JJastra, cxv. 
 
 Nitatni, a star, 346. 
 
 Nitya Svarita, xxxii. 
 
 Nivids, 199 n. 
 
 Noise, use of to repel evil spirits, 573, n. 4. 
 Nominative plural of stems in 5, cxlvii (6). 
 Nominative, uses of, clii (3) ; in place of 
 vocative, 31, n. 2, 162, n. 4 ; with rupam kr, 
 lxxiii. 
 
 Non-eating of flesh of victim, cxiv. 
 
 North, auspicious quarter, 408, 422. 
 
 Northern country, 422, n. 1. 
 
 Notes, in recitation, 201. 
 
 Nouns in an, cxlviii (10), 549, n. 3. 
 
 — in w, cxlviii (8). 
 
 — in it, cxlviii (9). 
 
 — in r, cxlviii (11). 
 
 Nrmedha, xxviii, lxxvii. 
 
 Nrmedha, a Rsi, 198. 
 
 Numbers, series of, 350, 351, 582-585. 
 Numerals, cxlviii. 
 
 Nyagrodha wood, 272. 
 
 Nyankas, 105. 
 
 Nyanku, 452. 
 
 Obscenity in A 9 vamedha, cxxxiv. 
 
 Ocean, 611, n. 5. 
 
 October horse, at Rome, cxxxv. 
 
 Offspring, born from boneless, but with bones, 
 494. 
 
 Omission, apparent in text of Sanhita, xlv. 
 Optative, use of in TS., lxxiii ; use of in 
 Brahmana portions, civ ; generic, civ, 153, 
 n. 5. 
 
 Orthoepic diaskeuasis, of RV., 487, n. 2. 
 
 Pada Patha, xxx-xli. 
 
 Pada text, old error in, 490, n. 3. 
 
 Padapankti metre, 336. 
 
 Paifigaraja, 451. 
 
 Pahcacoda bricks, cxxviii, 341, n. 3. 
 Pancada 9 a Stoma, cxviii, 124. 
 Pancada 9 aratras, 589, 590. 
 
 Pancalas, xciii, 121, n. 6. 
 
 Pancavif^a Brahmana, xcix, c, ci. 
 Paiicedhmlya, 119, n. 1. 
 
 Panegyric, at A 9 vamedha, cxxxiv. 
 
 Pani, 218. 
 
 Panini, date of, xl, xlv, xciv, clxviii, clxix. 
 Panjab, allusion pointing to, 186, n. 5. 
 Pankti, 69, 110, 124. 
 
 PannejanI waters, 283, n. 4. 
 
 Para Atnara, ci, 459. 
 
 Para Grahas, 259. 
 
 Para Samans, 592. 
 
General Index 
 
 647 
 
 Parahs&man days, 259, n. 1, 592. 
 Paramesthin, 92, 472, n. 8. 
 
 Parasvant, 458, n. 4. 
 
 Parisecana, of lire, 430, n. 3. 
 
 Parivapya offerings, 225, n. 3. 
 
 Parivatsara, 469. 
 
 Parivrktl, 616, n. 8. 
 
 Parjanya, 27, 68, 94, 238, 268, 285, 363, 429, 
 466, 582, 613, 638. 
 
 Parna tree, 816, 611. 
 
 Parna wood, ladle made of, 284. 
 
 Paisadas, clxxi. 
 
 Participles, cxlix (16). 
 
 Particles, use of in Brahmana portions, 
 clvi (19). 
 
 Paruchepa, 198. 
 
 Parvata, 144. 
 
 Paryapti offerings, 594, n. 2. 
 
 Pac;uhautra, xliv. 
 
 Pa<;uka, xxviii. 
 
 Pa9upati, 62. 
 
 Patanjali, date of, clxviii. 
 
 Pathyk Svasti, 491. 
 
 Pathya Vrsan, 288, 293, 395. 
 
 Patnisariiyajas, 87, n. 1, 216, n. 2, 217, n. 2. 
 Paurodi^ika, xliii. 
 
 Paurukutsya, 459. 
 
 Pauskarasadi, xxxix. 
 
 Pavamana cups, 236, 237. 
 
 Pavamana Stoma, 173. 
 
 Pavamana Stotras, 564, n. 5. 
 
 Payment of respect to another, mode of, 443. 
 People and king, 435. 
 
 Perfect, uses of, cliii (6) ; in narrative, lxxii, 
 lxxiii, lxxiv, lxxxi-lxxxiii, xcvii, ci, cii. 
 Periphrastic future, 48, n. 2, 586, n. 2, 634, n. 2. 
 Persian war, Indians in, clxix. 
 
 Pessimism, foreign to Brahmanas, cxiv. 
 Phalgunis, a Naksatra, 349, 607. 
 
 Phaliga, 176. 
 
 Phalingu, xci, n. 3. 
 
 Pharmakoi, at Athens, cx. 
 
 Phulingu, xci, n. 3. 
 
 Physicians, impurity of, 535 ; A9vins as, 172, 
 173. 
 
 Pindapitryajna, lxxvi. 
 
 Pippaka, 452. 
 
 Phjacas, 177. 
 
 Pitrmedha, xxviii, lxxix, lxxx, lxxxi, cxxv. 
 Pitrs, 31, 36, 39, 41, 91, 99, 116, 117, 192, 196, 
 209, and often. 
 
 Plaksa, 225, n. 3, 525, n. 4. 
 
 Plaksa wood, 272. 
 
 Plaksayana, xxxix. 
 
 Plaksi, xxxix. 
 
 Planets, supposed reference to, 379, n. 9. 
 Plants, as deities, 316, 317 ; grow without 
 ploughing, 488 ; parts of, 598, 599. 
 Plough, 315, n. 7. 
 
 Ploughing, with team of twelve oxen, 408. 
 Plural, use of, clii (1), 132, n. 1 ; = singular, 
 161, n. 4. 
 
 Pluti, accent in, clvi. 
 
 Potr, 129. 
 
 Potras, 480. 
 
 Pnjni, 54, 60. 
 
 Ppjni cups, 258, n. 1, 286, n. 1. 
 
 Prstha, of Stoma, cxviii. 
 
 Prstha Stotras, cxv, cxviii, 286, 425, 439, 447, 
 553, 577, 601, 610. 
 
 Prsthya Sadaha, 572, n. 6, 573, n. 2, 600, 602, 
 610. 
 
 Prsti, 480, n. 8. 
 
 Prthuratjmi, 439. 
 
 Pradi9es, 46. 
 
 Prahrada Kayavadha, lxxxiii. 
 
 Praisas, 593. 
 
 Prajapater Hrdaya Saman, 626. 
 
 Prajapati, cxxvi, cxxvii, 26, 64, 79, 85, 86, 88, 
 92, 94, 95, 100, and often ; thirty-three 
 daughters of, 168; swelling of eye of, 428 ; 
 connexion with horse, cxxxiv ; nature of, 
 cxxix ; in Agnieayana, Ixx. See also Horse. 
 Prajapatya brick, 468, n. 2. 
 
 Prakritisms in tradition, 25, n. 3, 385, n. 6, 
 479, n. 6, 497, n. 1. 
 
 Prama metre, 331. 
 
 Pramlocantl, an Apsaras, 342. 
 Pramuktihoma, 618, n. 5. 
 
 Prana Grahas, 285, n. 5. 
 
 Prana libations, 618, n. 2. 
 
 Pranabhrt bricks, 327, n. 8, 414, n. 1, 418, 
 n. 1, 419, n. 1. 
 
 Pranas, ten, 464, n. 1. 
 
 Pranava, 252. 
 
 Pra.9itra, 213, n. 1. 
 
 Pra9na reckoning, xxxvi. 
 
 Prasti, 617, n. 4. 
 
 Prastava, 560, n. 4. 
 
 Prasthitahoma, 248, n. 1. 
 
 Prastotr, 129, 255. 
 
 Pratigara, 251, n. 1. 
 
 Pratihara, 560, n. 4, 626. 
 
 Pratihartr, 129, 255. 
 
 Pratihata Svarita, xxxi, xxxii. 
 
 Pratijnasutra, xc. 
 
 Pratima metre, 331. 
 
 Pratiprasthana cup, 382. 
 
 Pratiprastha.tr, 531, n. 3, 540, n. 1. 
 
 Pratna, 329. 
 
648 
 
 General Index 
 
 Praiiga Qastra, cxv. 
 
 Praiiga Uktha, 341. 
 
 Pravahani, 565. 
 
 Pravara, 199 n., 203, n. 1. 
 
 Pravargya, xxviii, lxxviii, lxxxi, cxxiii-cxxv, 
 clxi, 62, n. 1, 96, n. 1. 
 
 Pravrt, 340. 
 
 Pravrtahoma, 233, n. 1. 
 
 Prayajas, in new and full moon sacrifices, 
 205, n. 8. 
 
 Prayaniya, 491, n. 3. 
 
 Prayaijcitta literature, clxii. 
 
 Praya^ittas, lxxvi-lxxviii. 
 
 Prayogas, civ. 
 
 Prayuj oblations, 129, n. 10. 
 
 Prayujam Havlnsi, cxii. 
 
 Prefix, unusual accent of, 388, n. 3. 
 Prepositions, cxlii. 
 
 Present, use of, cliii (5). 
 
 Preyasi, 563. 
 
 Priya, 563. 
 
 Pronouns, cxlviii (12), cliii (4). 
 
 Prosthapadas, a Naksatra, 349. 
 
 Punaradheya, xxvii, 68. 
 
 Punarvasus, a Naksatra, 69, 349. 
 
 Puna 9 citi, 384, n. 5. 
 
 Pun.jikasthala, an Apsaras, 341. 
 
 Punjist(h)as, 357. 
 
 Purastadbhaga offerings, 567, n. 1. 
 Purodibjavidhi, xxviii. 
 
 Purod& 9 lya, xxvii. 
 
 Purohita, 109, 279, 599, 600. 
 
 Puru, 311. 
 
 Pururavas, 43. 
 
 Purusa, cxxvi, cxxvii. 
 
 Purusamedha, xliii. See also Human sacrifice. 
 Purvacitti, 342. 
 
 Purvadiksa, 568. 
 
 Purvahomas, 567, n. 4. 
 
 Pusan, 6, 7, 17, 20, 23, 24, 36, 46, 48, 68, 81, 
 110, 114, and often. 
 
 Pusyamitra, clxviii. 
 
 Putabhrt, 228, n. 1. 
 
 Putika plants, used to curdle milk, 192. 
 
 Quarters, 568 ; creation of by Prajapati, 458 ; 
 the ten, 632, n. 1. 
 
 Rbhuksan, 377. 
 
 Rblius, 218. 
 
 Re verses, limited, 586. 
 
 Rgveda and Taittirlya Sanhita, clxiii, clxiv. 
 Rgveda, change of Mantras of in Yajurveda 
 Sanhitas, lxxxvi-lxxxix. 
 
 Rgveda, date of, clxv, clxvi. 
 
 Rgveda Prat^akhya, xl, clxxi, clxxxiii. 
 Rksama Saman, 328. 
 
 Rsis, 62, 74, 96, and often. 
 
 Rtavya bricks, lxxv, 349, 418, n. 1. 
 
 Rtugrahas, 56, n. 5. 
 
 Raibhls, 629. 
 
 Rain-spell, 180, n. 3. 
 
 Raivata Saman, xvii, 125, 170, 328, 341, 573, 
 n. 2, 587, n. 6, 631. 
 
 RajagavT, cvi, n. 9. 
 
 Rajana Kauneya, 170. 
 
 Rajana Saman, 626. 
 
 Rajanya, 120, 200, 395, 405, 463, 534. 
 Rajasuya, xxvii, xliii, lxvii, Ixx, lxxvi, lxxxiv, 
 cxi-cxiii, 113. 
 
 Rajasuyavidhi, xxvii. 
 
 Rajayaksma, 168. 
 
 Raka, 119, 273, 465. 
 
 Raksas, 4, 7, 8, 10, 25, 33, 35, 36, 37, 38, 45, and 
 often. 
 
 Raksases, activity of in regard to marriage, 
 489, n. 6. 
 
 Ranti, 563. 
 
 Ra9ls, 256. 
 
 Ra 9 mi cup, 382. 
 
 Rastrabhrt bricks, 471, n. 1. 
 
 Rastrabhrt Mantras, 270, 272. 
 
 Rasa, 301. 
 
 Rathagrtsa, 341. 
 
 Rathantara Saman, cxvi, 124, 170, and often. 
 Rathasvana, 341. 
 
 Ratliaujas, 341. 
 
 Rathecitra, 341. 
 
 Ratheprota, 342. 
 
 Ratnins, of king, ci, 120, n. 2. 
 
 Reed arrows, 488, n. 1. 
 
 Reeds, used for mats, 428. 
 
 Relative, use of double, 97, n. 1. 
 
 Rennet, used to curdle milk, 192. 
 
 Retahsic bricks, 443, 461, n. 1, 462. 
 
 Revatl, a Naksatra, 349. 
 
 Revatls, verses, 416. 
 
 Rex Sacrificulus (see Fowler, Roman Ideas of 
 Deity , pp. 92 seq.), cxiii, n. 1. 
 
 Rice, in autumn, 581. 
 
 Rich man, relation of inferior to, 437. 
 
 Ritual abuse, in the Mahavrata, cxxxi. 
 Rivalry of sacrificers, 593, n. 2, 622. 
 
 RohinI, 168, 349. 
 
 Rope, of three strands, 575, n. 1. 
 
 Rue bricks, 474, n. 2. 
 
 Rudra, 1, 13, 14, 16, 23, 24, 25, and often 
 etymology of name, 68. 
 
General Index 
 
 649 
 
 ^aityayana, xxxix. 
 
 9»ka, 451. 
 
 9&kalya, xxx, clxxii, clxxiii. 
 
 ^akvara Saman, cxvii, 125, 170, 828, 341, 578, 
 n. 2, 587, n. 6, 631. 
 
 9akvari verses, 110, 251, 269, n. 3, 352, 382, 
 489. 
 
 ^alamukhlya, 515, n. 4. 
 
 ^ambara, 254. 
 
 9am I wood, 400, 484. 
 
 9am itr, 525. 
 
 9amyu Barhaspatya, 216. 
 
 9amyuvaka, 216, n. 2. 
 
 9anda, 64, 536. 
 
 9andilya books of Qatapatha Br&hmana, 
 lxxiii. 
 
 9iinkhayana, xxxviii, xxxix. 
 
 9knkh5yana Qrauta Sutra, xlvi. 
 
 9ara grass, used for strew, 189, 488. 
 
 9arabha, 825. 
 
 £&rad&, peculiarities of MSS. in, xxxvii, 
 
 n. 1. 
 
 9arava, a measure, 262, 278. 
 
 9arga, 452. 
 
 9arirahoma, 629, n. 2. 
 
 9arva, 62, 357, 361. 
 
 9ary&ta, 57. 
 
 9atabhisaj, a Naksatra, 349. 
 
 9atakratu, 96, 116. 
 
 9atanlka Satrajita, cxxxiii. 
 
 9atapatha Brahmana, lxxiii, lxxvii, cii, ciii, 
 cxxix. 
 
 9atarudrlya, 353, n. 3, 430, 449. 
 
 9atyayanas, school of Yajurveda, xcii. 
 9auceya Sarvaseni, 565. 
 
 9aulbayana, patronymic of Udanka, 622. 
 9aunaka, xxxix, clxxiii. 
 
 9ipivista, 162, 194, 348, 357, 622. 
 
 9itlmans, 481. 
 
 9ravisthas, a Naksatra, 349. 
 
 9rayantlya Saman, 129. 
 
 9rayasa, 434. 
 
 9ri5geri Math Library, clxxiv. 
 
 9rona, a Naksatra, 349. 
 
 9uci, a month, 56, 350. 
 
 9udra, 115, 200, 333, 534. 
 
 9udra, as paramour of Arya, 616. 
 
 9ukra cup, 54, 328, 536, 545, 578, 579. 
 
 9ukra, a month, 56, 350. 
 
 9ukriya Vrata, xlii. 
 
 9ukriyani, xliii. 
 
 9una, 316. 
 
 ^unahijepa Ajigarti, cxl, 127, n. 2, 404. 
 9unasira, 119. 
 
 9unaslrlya, cv, cxi. 
 
 46 [h.o.s. 19] 
 
 9vetaketu, xcv, clxxii. 
 
 9yaita Saman, cxvi, 447. 
 
 Sadratra, 572, n. 6. 
 
 Sodacin, form of Soma sacrifice, cviii, cxvi, 
 62, 63. 
 
 Sodacin cup, 555, 556, 560, 608. 
 
 Sabha, as house, 273, n. 2, 564, n. 4. 
 Sacramental communion in the sacrifice, evii, 
 cviii. 
 
 Sacrifice, in the breaths, 490, n. 2 ; substitu- 
 tion theory of, cxiv. 
 
 Sacrificer, identification of with Visnu, 89 ; 
 mystic identification of with universe, 
 cxxvi-cxxviii. 
 
 Sacrificial post, 550-552. 
 
 Sadas, 242, 249, and often. 
 
 Sadasya, 539, 561, n. 6. 
 
 Sadhya gods, 465, 520, 541. 
 
 Saha, a month, 56, 350. 
 
 Saliajanya, an Apsaras, 341. 
 
 Sahasya, a month, 56, 350. 
 
 Sakamedhas, civ, cv, 116 n. 
 Sakamprasthaylya rite, 192, n. 4. 
 
 Saketa, 71. 
 
 Saketa, attack on, clxviii. 
 
 Salavrkas, 509. 
 
 Salekha, 71. 
 
 Sam a, 568, n. 2. 
 
 Samans, limited, 586. 
 
 Samans and Stomas in Mahavrata, cxxxi. 
 Samgraha, by Daksayana, clxviii. 
 Samidhenls, 196, n. 1, 197 ; additional set, 
 298, n. 4. 
 
 Samistayajus, xliii, 64, n. 4, 217, 548. 
 Samkrti Saman, 439. 
 
 Samkrtya, xxxix. 
 
 Samnatihoma, 635, n. 1. 
 
 Samnayya, 192. 
 
 Sampata hymns, 561, n. 1. 
 
 Sampraisa, 313, n. 6. 
 
 Samraj, 37. 
 
 Sarinjravas, 99. 
 
 Samsara, cxxviii. 
 
 Samsarpa, 57, 340. 
 
 Samsrpam Havlhsi, cxii. 
 
 Samsrps, 128. 
 
 Samtati bricks, lxxvii, 454 n. 
 
 Samtatihoma, 618, n. 2. 
 
 Samvrt, 840. 
 
 Samyana hymns, 561. 
 
 Samyanl bricks, lxxv, 346, n. 6, 427. 
 
 Sanaga, 328. 
 
 Sanatana, a Rsi, 329. 
 
650 
 
 General Index 
 
 Sanctuary, doubtful reference to, 544, n. 2. 
 Sandals, use of black, 431. 
 
 Sandhi, contrast of rules followed in MSS. 
 and laid down in Prathjakhya, xxxvii, 
 xxxviii. 
 
 Sandhi, ay = e, 2, n. 5. 
 
 Sandhi Stotra, cxvi, 621, n. 6. 
 
 SanhitI Upanisad, xxviii. 
 
 Saptadaija Stoma, cxviii, 124. 
 
 Saptada 9 aratra, 590, n. 4. 
 
 Sarasvant, 114, 193, 235, 279, 481. 
 
 Sarasvati, cxxii, 20, 86, 109, 110, 114, 116, 125, 
 128, 129, 268, 279. 
 
 Sarasvati, sacrifice on, 572, n. 5. 
 
 Sarpana, 241, n. 4. 
 
 Sarvaseni (^auceya, 565. 
 
 Sastubh metre, 336. 
 
 Satobrliatl, 229, 330. 
 
 Sattra, cxxx, 262. 
 
 Sattrasyarddhi Saman, 626. 
 
 Sattrayana, xxviii, xliii. 
 
 Satvants, Aijvamedha of, cxxxiii. 
 
 Satyadutas, oblations to, cxii, 129. 
 Satyahavya, 548. 
 
 Satyakami, 207. 
 
 Satyasadha Hiranyake^n, xlv. 
 
 Saudasas, 606. 
 
 Saudhanvanas, 232. 
 
 SautramanI, liv, lxx, lxxxiii, cxxii, cxxiii,457, 
 n. 3. 
 
 Sauvarcanasa, 99. 
 
 Savah, xxviii. 
 
 Savanas, 232, n. ; connexion with tho 
 metres, 493, n. 1. 
 
 Savitr, 4, 5, 6, 8, 9, 12, 14, 20, and often. 
 Savitra, xxviii, xliii, lxxvii. 
 
 Savitra Graha, 59, n. 2. 
 
 Sayana’s commentary on Taittirlya Sanhita, 
 clxxiv. 
 
 Sayuj bricks, cxxvii, 346, n. 1. 
 
 Seasons, 399, 429, 569, 581 ; number of, 485, 
 n. 3 ; for plants, 581. 
 
 Senajit, 342. 
 
 Sentence, accent of verb in, clvi. 
 
 Serpent, brilliance of, 414. 
 
 Serpent offerings, 449, n. 2. 
 
 Sesamum, in cool season, 581. 
 
 Seven kinds of animals, 436, 496 ; troops of 
 the Maruts, 435. 
 
 Sheep, as drawers of the plough, 466 ; ac- 
 ceptance of has bad effects, 153. 
 
 Ship, simile from, clviii. 
 
 Shortening of syllables in compounds, xcvi, 
 cxliv. 
 
 Sibilants, assimilation of in MSS., xxxvii. 
 
 Siege, 504. 
 
 Similes, clviii. 
 
 Singer, loved by women, 493. 
 
 Sin! vail, 119, 273, 296, 465. 
 
 Sira, 316. 
 
 Skin, as sun symbol, cxxxi. 
 
 Skin bag, 129. 
 
 Slayer of a Brahman, 545. 
 
 Sniff kiss, 538, n. 1. 
 
 Sobhya, 357. 
 
 Social distinctions regarding food and mar- 
 riage, 507, n. 3. 
 
 Solstices, movement of sun to, 540. 
 
 Soma Pitrmant, 219, n. 5. 
 
 Soma, use of, cxix, cxx. 
 
 Soma cow, 562. 
 
 Soma sacrifice, cxv-cxxi. 
 
 Somatipavita, 130, n. 3. 
 
 Somavamin, 130, n. 3. 
 
 Somavimana Mantras, 224, n. 1. 
 Somopasthana Mantras, 224, n. 1. 
 
 Son, relation to father as regards property, 
 206, n. 2 ; succession to father, 232. 
 
 Soul, condition of in future life, cxxix, 
 clxxii. 
 
 Sounding-holes, 513. 
 
 South, quarter of Pitrs, 408. 
 
 South-west, quarter of Nirrti, 407, n. 3. 
 Speech, in the drum, lute, flute, 489. 
 
 Srjaya, 451. 
 
 Srmara, 452. 
 
 Srnjayas, 548. 
 
 Srsti bricks, 421, n. 3. 
 
 Sraoshavarez, cxix, n. 3. 
 
 Stakes, set of eleven used in the sacrifice, 
 446. 
 
 Stammering speech, of consecrated person, 
 cxiv, cxv. 
 
 Sthuras, 480. 
 
 Stomabhagas, 424. 
 
 Stomabhaga bricks, 340, n. 1, 423, n. 2. 
 Stomas, various forms of, 110, 332, 420-1, 558, 
 559, 565, 573 seq., 601, n. 1, 610, n. 3, 631. 
 Style, clvi-clviii. 
 
 Subjunctive, use of in TS., lxxiii ; use of in 
 Brahmana portions, civ. 
 
 Substitution theory of sacrifice, cxiv. 
 Succession, rules of, 232. 
 
 Sugandhitejana, 610. 
 
 Suhasta, 26. 
 
 Suicide, alleged ritual, cxiv. 
 
 Suketa, 71. 
 
 Suktani, xxviii, xliii. 
 
 Suktaviika, 215, n. 1. 
 
 Suleklia, 71. 
 
General Index 
 
 651 
 
 Sun, brilliance of in spring, summer, autumn, 
 185, 137. 
 
 Sun, offering to, cxxxvi ; skin as symbol of, 
 cxxxi. 
 
 Sun-spell, cxxiv. 
 
 Suparna, a Rsi, 329. 
 
 SuparnI, contest with Kadrii, ci, 492. 
 
 Sura, cxi, cxxii, cxxiii, 188. 
 
 Surya, 61, 87, 110, 119, and often. 
 
 Susena, 342. 
 
 Suvar, 85. 
 
 Svadhyayabrahmana, xxviii, xliv. 
 
 Svaga call, 216. 
 
 Sviina, 26, 499. 
 
 Sviira Simian, 328. 
 
 Svaraj, 87, 443. 
 
 Svarbhanu, 134. 
 
 Svati, a Naksatra, 349. 
 
 Svayainiitrnna bricks, cxxvii, 425, n. 1, 444, 
 n. 8. 
 
 Svistakrt, 70. 
 
 Swinging, as a fertility rite, exxxi. 
 
 Taittirlya Aranyaka, lxxviii-lxxxv. 
 
 Taittirlya Briihmana, lxxvi-lxxxv. 
 
 Taittirlya Priit^akhya, xxx-xli, clxxi. 
 Taittiriyas, xxxix. 
 
 Tandin, clxvii. 
 
 Tanunap&t, 29, 206. 
 
 Tanunaptra, 29 n., 224, 503. 
 
 Tapa, a month, 56, 330. 
 
 Tapasya, a month, 56, 350. 
 
 Tell-el-Amarna letters, Iranoid names in, 
 clxvi. 
 
 Tenses, uses of, cliii, cliv. See also Perfect. 
 Terror of warriors before battle, 147, n. 3. 
 Thirteenth month, 540. 
 
 Thought and speech, relations of, 495. 
 Thread, wearing of sacrificial, 201. 
 
 Tiger, sleeping, clviii ; strength of, 419. 
 
 Time, cxxvi, cxxviii. 
 
 Tisya, a Naksatra, 157, n. 4, 349. 
 
 Tittiri, xxix, xci, clxvi, clxvii. 
 
 Tortoise, 412 ; descent of man from, cxxi. 
 Totemism, apparent traces of in Vedic reli- 
 gion, cvi, cxxi. 
 
 Transmigration, cxxviii, elxxii. 
 
 Trasadasyu Paurukutsya, 459. 
 
 Trayastrii^a Stoma, cxviii, 125. 
 Trayoda^aratras, 587, n. 1. 
 
 Trees, parts of, 599. 
 
 Treta, throw in dicing, 329. 
 
 Tribhasyaratna, lxxxi. 
 
 Trikadrukas, 575, n. 2. 
 
 Trikakubh metre, 336. 
 
 Trinava Stoma, cxviii, 125. 
 
 Trita, 8. 
 
 Trivrt Stoma, cxviii, 124, 280, 328. 
 Tryambaka, offering to, cv, 118. 
 
 Tuminja Aupoditi, 99. 
 
 Tutha, 38, 64, 547. 
 
 Tvastr, 25, 43, 45, 60, 64, 65, 68, 78, 98, 102, 
 128, 130, and often. 
 
 Udanka (Jlaulbayana cited, 622. 
 
 Udayaniya, 491, n. 3. 
 
 Uddi9es, 46. 
 
 Uddrava offerings, 567, n. 3. 
 
 Udgatr, 129, 255, 514, 564, 626. 
 
 Udgitha, 252, 560, n. 4. 
 
 Ukha, xxix. 
 
 Ukhasambharana, 289, n. 1. 
 
 Ukhya, xxxix. 
 
 Uktha, cxvi, 224, n. 5, 539. 
 
 Uktha (JJastra, cxv. 
 
 Uktha Stotra, cxv. 
 
 Ukthya form of Soma sacrifice, xxxvii, cxvi, 
 92, 530, 538, 554, 556, 580, 608. 
 fla, 451, n. 4. 
 
 Uncovering, to a superior, 487. 
 
 Unnetr, 545. 
 
 Upabhrt, 199. 
 
 Upadhmaniya, use of, xxxvii. 
 
 Upadrava, 560, n. 4. 
 
 Upahomah, xxviii, xliii. 
 
 Upar^u cup, 172, 328, 532, 545. 
 
 Upanuvakya, xxvii. 
 
 Uparavas, 37. 
 
 Upa 9 aya post, 550, 551. 
 
 Upasads, 506, 565, 581, 608. 
 
 Upasargas, treatment of in Yaska and Panini, 
 clxxi. 
 
 C’rdhvanabhas, 45, 524. 
 
 Urja, a month, 56, 350. 
 
 Urva9l, 25, 43, 342. 
 
 U 9 anas Kavya, 198. 
 
 U9ij, 38. 
 
 U9ijs, 462. 
 
 Utsarginam Ayana, 624. 
 
 Uttamottariya, xxxix. 
 
 Vac, 135. 
 
 VahantI waters, 529. 
 
 Vaikhanasa Qrauta Sutra, xli. 
 
 Vaikhanasa Saman, 560, n. 2. 
 
 Vaimrdha, 191, n. 3. 
 
 Vairaja Saman, exvii. 
 
 Vairupas, 222. 
 
 Vairupa Saman, exvii, 124, 170, 328, 341, 
 352, 558, 573, n. 2, 587, n. 6, 631. 
 
652 
 
 General Index 
 
 Va^ampayana, xci. 
 
 Vaif/vadeva, 59, n. 8. 
 
 Vai 9 vadeva £astra, cxv, 341. 
 Va^vakarmanahuti, 431, n. 2. 
 
 Vai 9 vanara, 46, 56, 81, 82, 84, and often. 
 Va^vasrja, xxviii, xliii, lxxvii. 
 
 Vai 9 ya, 200, 534 ; as Arya, 616, n. 2. 
 Vaisarjana offerings, 515. 
 
 Vaitana Sutra, clxix. 
 
 Vajapeya, xxvii, xliii, lxxxv, c, cviii-cxi, 
 104-108. 
 
 Vajaprasavlya, 456, n. 2, 457, n. 2. 
 
 Vajasaneyi Prat^akhya, xxxix, clxxi. 
 Vajasaneyi Sanhita, lxxxv-xcvii. 
 
 Vajasaneyin, clxvii. 
 
 Vajin, 637. 
 
 Vajina offering, 325, n. 6. 
 
 VajrinI bricks, 470, n. 3. 
 
 Valakhilya bricks, 331, n. 4, 419, n. 1. 
 Valmlki, xxxix. 
 
 Vamablirt brick, 442, n. 1. 
 
 Vamadevya Saman, cxvi. 
 
 Vamana incarnation of Visnu, 622, n. 8. 
 Vamadevya, 197, 213, 286, n. 3, 305, 555. 
 Varavantlya Saman, 129, 447. 
 
 Varcin, 254. 
 
 Vardhranasa, 453. 
 
 VarsayantI, a star, 346. 
 
 Varuna, 10, 13, 28, 29, 40, 46, 47, 53, 63, 64, 66, 
 70, and often ; connexion with the horse, 
 cxxxiv. 
 
 Varunani, 613, n. 2. 
 
 Varunapraghasas, 114, n. 4, 325, n. 6. 
 
 VarunI Upanisad, xxviii. 
 
 Va 9 a bricks, 454 n. 
 
 Vasat, 70, 140, 207, 208. 
 
 Vasatkara, 623. 
 
 Vasativari waters, 528. 
 
 Vasistha, 279, 328, 415, 606. 
 
 Vasisthas, position in Rgveda, cxxiii. 
 Vasistha Satyahavya, 548. 
 
 Vasor Dhara, 380, n. 5, 435, n. 1, 470, 
 n. 3. 
 
 Vastospati, 274, 275. 
 
 Vasu, 3, 9, 12, 13, 15, 25, and often. 
 
 Vasvl, 24. 
 
 Vat, 248. 
 
 Vata, 144, 285, 335. 
 
 Vatsa, 58. 
 
 Vatsapra, xxxix. 
 
 VatsaprT, a Rsi, 404. 
 
 V&vata, 616, n. 8. 
 
 Vayasya bricks, 330, n. 6, 418, n. 1. 
 
 Vayu, 7, 23, 45, 81, 98, 119, 144, 853, 441 ; 
 position of in Agnicayana, lxx. 
 
 Vayu cup, 224, 546. 
 
 Vedic dates, 607, n. 2. 
 
 Vegetation magic, cxxxv. 
 
 Vegetation spirit, cxxxv. 
 
 Vena, 54. 
 
 Verbal forms, cxlviii, cxlix. 
 
 Vibhan, 88, 102. 
 
 Vibliidaka, kindling-wood made of, 142. 
 Vicrts, a Naksatra, 349. 
 
 Videha, cows of, 138. 
 
 Vidlgaya, 466. 
 
 Vidi9es, 46. 
 
 Vihavya hymn (RV. x. 128), xxxvi, 230, n. 1, 
 622. 
 
 Vikankata wood, 284, 400, 434, 537. 
 
 VikarnI bricks, cxxvii, 341, n. 3, 425, n. 1, 
 438,' n. 1. 
 
 Vikarsa, xxxv. 
 
 Vikhanas, 560. 
 
 Vin 9 atiratra, 690, n. 8. 
 
 Vipruddhomas, 230, n. 3. 
 
 Viras, list of eight, ci. 
 
 Viraj, 37, 110, and often. 
 
 Viraj bricks, 423, n. 2. 
 
 Virupa, 218. 
 
 V^akhas, a Naksatra, 349. 
 
 Vi9rutl, 563. 
 
 Vi 9 vajit Atiratra, 566, 574. 
 
 Vi 9 vajyotis bricks, lxxv, cxxviii, 346, n. 6. 
 Vi 9 vakarman, 31, 116, 248, 325, 330, 346, 365, 
 415, 432, 444, 463, 465, 471, 509. 
 Vi 9 vamitra, cxl, 230, 328, 406, 415. 
 
 Vi9varaj, 37. 
 
 V^varupa Tvastra, 8, n. 3, 188. 
 
 Vi 9 vavasu, steals Soma, ci, 13, 28, 493. 
 Vi 9 vavayasa, 554. 
 
 Vi9yas, 474. 
 
 Visnu, 3, 12, 13, 14, 21, 24, 28, 29, 32, 33, 37, 
 and often ; identification of sacrifice with, 
 cxxvii ; dwarf incarnation of, 136. 
 Visnvatikramas, 280, n. 2. 
 
 Vistarapankti metre, 336. 
 
 Vitahavya (JJrayasa, 459. 
 
 Vivasvant, 71. 
 
 Vivrt, 340. 
 
 Vomiting of Soma, 166. 
 
 Vrsakapi, 112. 
 
 Vrsan, 288. 
 
 Vrtra, 5, 17, 20, 51, 62, 63, 95, 104, 112, and 
 often ; binds Indra with sixteen coils, 137 ; 
 eye becomes collyrium, 484. 
 
 Vrata, 90, n. 2. 
 
 Vyagharana, 431, n. 2. 
 
 Vyahrtis, 93. 
 
 Vyastaka, 624, n. 3. 
 
General Index 
 
 653 
 
 Vyiisa Qiksa, xxxv, xxxvi, xxxvii. 
 
 Vyusti bricks, 334, n. 1, 421, n. 3. 
 
 Warrior, girt with arms in Mahavrata, cxxxi. 
 Waters, as foes of Agni, 453. 
 
 Wergeld, 69, n. 6, 217, n. 1. 
 
 West, Raksases’ quarter, 408. 
 
 Wife of the sacrificer, her share in the ritual, 
 288, n. 1, 544. 
 
 Wild sesame, 430. 
 
 Winter solstice, Mahavrata at, cxxxi. 
 
 Wiping off, of sin, 152. 
 
 Wives of gods, 552. 
 
 Written text, possibility of early, 1, n. 3. 
 Wrong division of words, 386, n. 6, 470, 
 
 n. 4. 
 
 Yajnasena Caitriyayana, 426. 
 
 Yajnatanu bricks, 848, n. 4, 428, n. 2. 
 Yajnavalkya books of (patnpatha Brahmana, 
 lxxiii. 
 
 Yajnayajiiiya Saman, 305, *437, 447. 
 
 YajnikI Upauisad, xxviii. 
 
 Yajus, 70, 83. 
 
 Yajus verses, limited, 586. 
 
 Yajyas, xxvii, xliii, 69, 91, 94. 
 
 Yaksma, varieties of, 168. 
 
 Yama, 117, 119, 126, 270, 312, 335, 348, 357, 
 376, 406, 449, 451, 464, 481. 
 
 YamI, 481. 
 
 Ya9oda bricks, cxxvii, 346, n. 6. 
 
 Yaska, author of Nirukta, xl, clxix, clxxi. 
 Yaska Paifigi, xci, xcii. 
 
 Yatis, destroyed by Indra, 260, 509, n. 2. 
 Yavauas, clxix. 
 
 Yavaniinl, clxviii, clxix. 
 
 Yavas, 333, 347. 
 
 Years, different names of, 469, n. 5. 
 
 Yupa, 518, n. 4. 
 
 Zaotar, cxix, n. 3. 
 
 Zoroaster, dislike of Soma, cxx. 
 
SANSKRIT INDEX 
 
 akarnd, 494, n. 2. 
 dkruramkdraya, cli. 
 agasmahi, cxlii. 
 agneydm, 347, n. 1. 
 agrabhim, cxlii. 
 agriya, xciv. 
 aksa, 480, n. 2. 
 aghnyd, 9, n. 1. 
 ankasdm , 107, n. 2. 
 angapdrunsi, cli. 
 anguli, 591, n. 1. 
 ajatvd, xcvi. 
 ajayit, cxlii. 
 ajijipata, cxlii. 
 ajmd, 369, n. 7. 
 djydnim or djydnim, 261, n. 4. 
 anjaritaka, 452, n. 4. 
 anji, 597, n. 3. 
 ati-kr, 548, n. 2. 
 ativdda , 532, n. 1. 
 atikdfa, 484, n. 1. 
 atirokdh, 484, n. 1. 
 atsardbhih, achardbhih, 479, 
 n. 6. 
 
 adabdhavratapramati, 287, n.4. 
 addya, 370, n. 1. 
 ddih', 444, n. 2. 
 adydfvat , cli. 
 
 adhilodhakdrna, 465, n. 8. 
 addhydlohakarna , 465, n. 8. 
 adhalsdm, 517, n. 3. 
 ddhidyauh , 346, n. 5. 
 adhi-bru, 203, n. 2. 
 adhisdmna, 5, n. 5. 
 adhyastha, 134, n. 4. 
 adhvarakalpa, 157, n. 1. 
 anapajayydm, 102, n. 2. 
 anapavyayantah, 374, n. 3. 
 anafru, 27, n. 6. 
 anirukta, 601, n. 1. 
 ohm, 43, n. 4. 
 anuchdda, 484, n. 1. 
 anu-su , 168, n. 1. 
 anustaranl, 494, n. 1. 
 anukdfd, 479, n. 4, 597, n. 6. 
 anustubh, guttural in forms 
 of, xxxviii. 
 
 antarloma, xciv. 
 andhas, cxvii. 
 annadya, 143, n. 2. 
 anyo' nyam, xcvi, 536, n. 4. 
 apdna, 6, n. 4. 
 apuvdyate, 503, n. 1. 
 aptur, 39, n. 13. 
 aptu, 516, n. 5. 
 dpraiilam, 260 n. 
 a praydvam, 304, n. 2. 
 abda, 347, n. 4. 
 abrahmanokta, 216, n. 3. 
 abhikhya, cxl. 
 abhigamdyan, 169. 
 abhidadi, 553, n. 1. 
 abhivahatah, 552, n. 2. 
 abhisam-bhu, with accusative, 
 190, n. 2, 520, n. 8. 
 abhydrudha , 79, n. 1. 
 abhydvrta, 348, n. 11. 
 abhyutsddaydm akar, xciii. 
 amdnta, 623, n. 3. 
 amavdsya, 192. 
 amaidsyatvd, xcvi. 
 amrta, 118, n. 3. 
 amba, ambikd, ambdlikd, 615, 
 n. 5. 
 
 ambhas, 612, n. 6. 
 ay = e in Sandhi, 2, n. 5. 
 ayam nara, 97, n. 2. 
 ayafayd, 30 n. 
 ay as, 41, n. 2. 
 ayuta, 351, n. 1. 
 aralni, 517, n. 5. 
 aratnau kr, 197, n. 3. 
 drdtyai, 4, n. 4. 
 ari, 219, n. 3. 
 arka, 409, n. 2. 
 arkavant, 154, n. 1. 
 arcitarah, as future, 586, 
 n. 2. 
 
 arydh, 131, n. 4, 162, n. 2. 
 arvak, 40, n. 5. 
 arstuh, 229, n. 5. 
 avakdh, 479, n. 2. 
 avakrandd, 479, n. 2. 
 ava-tr, 498, n. 4. 
 
 atadana, 526. 
 ava-dyati, 525, n. 6. 
 avaydh, 116, n. 2, 249, n. 2, 
 378, n. 2. 
 avara, clxxii. 
 avdntaradlksa, 39 n. 
 avdyavah, 1, n. 3. 
 avi, 614, n. 5. 
 avrsdt, cxliii. 
 dfithilambhavdya, cli. 
 dfraddhaya, xcviii. 
 afvavdra, xciv. 
 dsaf, 59, n. 1. 
 dsamartyai, xxxi. 
 asdnhita, xxxii. 
 asida, 2, n. 3. 
 dsrd, xxxviii, n. 7. 
 askdn, 231, n. 1. 
 asthuri, 557, n. 4. 
 d kramana, 627, n. 1. 
 dksinakd, 359, n. 10. 
 dkha, 537, n. 4. 
 dkhukiri, xciv. 
 agotnuc, 634, n. 8. 
 agnendra, clii. 
 ughdra, 13, n. 5, 202, n. 1. 
 dtman, 523, n. 1, 631, n. 1. 
 dddya, 370, n. 1. 
 ddista, 624, n. 4. 
 ddhvam, 371, n. 4. 
 dnafija, 264, n. 1. 
 dnafe, cliii. 
 dnrcuh, cliv. 
 
 dpah, etymology of, 454. 
 dpydyana, cxix. 
 dbhuvah, 237, n. 6. 
 d mayati, with gen., 675, n. 4. 
 dmba, 121. 
 dyuta, 484, n. 2. 
 drdpanll, 291 n. 
 drdgru , 504, n. 7. 
 drchat, 173, n. 3. 
 dryakrtl, clxvii. 
 dldtya, 359, n. 2. 
 dvrttyai, 495, n. 4, 496, n. 2. 
 d-vrfc, lxxiii, cliii, 139, n. 4, 
 491, n. 1. 
 
avyt\ 153, n. 2 ; 611, n. 1. 
 dgravayati, 224, n. 4. 
 dsandi sadaijati, lxxii, 463, 
 n. 2. 
 
 S, resolution of, xxix, xxxviii. 
 iksu, 596, n. 1. 
 
 idaprajasah, xcvi, cii, 74, n. 3. 
 
 indrafatru, 185. 
 
 iyaya, force of, lxxii. 
 
 irina, 113, n. 4. 
 
 ise, 50, n. 1. 
 
 iskrtih cxli. 
 
 istakacit, xcvi. 
 
 istdrgah, 229, n. 5. 
 
 istapurtin, 100, n. 4. 
 
 isti, 84, n. 2, 163, n. 2. 
 
 iftin, 100, n. 4. 
 
 i ( m ), xxxi. 
 
 isikd, 485, n. 1. 
 
 m, resolution of, xxix, xxxviii. 
 uktavagd, xcvi, cli, 140, n. 2. 
 uksavehat, 141 n. 
 ugana, 304, n. 4, 356, n. 4. 
 ugrdr, cxlii. 
 utiarayogya, 617, n. 4. 
 utsanna-yajna, cxxxii, 418, 
 n. 2, 439, n. 7, 528, n. 1. 
 ndaya =para, clxxi. 
 udaja , xciv. 
 uddna, 587, n. 3. 
 t idavartd, 528, n. 1. 
 udyukta, 618, n. 8. 
 upajivaniya, 232, n. 4. 
 upatapat, 634, n. 5. 
 upabhrt, 10, n. 2, 12, n. 1, 13, 
 14, 284. 
 
 upamd, cxxviii. 
 upayamd, 52, n. 7. 
 updristat, 620, n. 9. 
 upavasathagan, xli. 
 upavlta, 201, n. 2. 
 upavesa, 6, n. 5. 
 upahava, 576, n. 3. 
 upahavyd, 576, n. 3. 
 updngusavana, 51, n. 1. 
 upahvara, 339, n. 2. 
 upavlh, 42, n. 4. 
 uruyd, xciv. 
 urmya, 359, n. 9. 
 uloka, elxiv. 
 uvaca, force of, lxxii. 
 umihakakubhau, xcvi, cli. 
 utnihah, 480, n. 2. 
 
 Sanskrit Index 
 
 unybh , 25, n. 8. 
 uti, 392, n. 1. 
 urdhva, 601, n. 2. 
 
 fkvan, 144, n. 8. 
 
 rj'tsa, 493. 
 
 rta<;ri, 9, n. 6. 
 
 rtund presya, 540, n. 1. 
 
 rdhnoli, with acc., 100, n. 3. 
 
 ekaikam, xxxi, xcv, xcvi. 
 ekaikayu, xxxi, xcv, xcvi. 
 edhisimahi, 66, n. 7. 
 end, 222, n. 2. 
 
 aidamrdah, 362, n. 4. 
 
 ojasya, xciv. 
 
 k, insertion of before sibilant, 
 xxxvii. 
 
 kakubh or kakud, xxxviii, 597, 
 n. 4. 
 
 kaksya, 448, n. 2. 
 kapdla, 7, n. 2. 
 kdm, 218, n. 2. 
 karna, 465, n. 4. 
 karnakavafi, 77, n. 2. 
 kavayah, 402, n. 3. 
 kavasah, 402, n. 3. 
 kasambu, 616, n. 6. 
 kahya, 448, n. 2. 
 kutyd, 358, n. 4. 
 kampilavasini, 615, n. 6. 
 kimfila, 448, n. 2. 
 kikidivi, 317. 
 kikkitd, 268. 
 kikkitakdrena, cli. 
 kubra cid, 145, n. 3. 
 kulipaya, 451, n. 6. 
 kulunca, 356, n. 2. 
 kulmah, 387, n. 6. 
 kuft, lxxxiii. 
 kustha, 480, n. 4. 
 kusitayl, xciii. 
 kusida, 593, n. 3. 
 kuvara ( kubdra ), 451, n. 6. 
 krkilasa, 452, n. 10. 
 krchra, 356, n. 5. 
 krayi, 126, n. 3. 
 kravyavahana, 221, n. 6. 
 kfd and khyd, xciv, clxxi. 
 ksattravrtti, cxi. 
 ksura, 336, n. 5. 
 ksullakavaifvadeva, xciv. 
 
 655 
 
 ksetra, 147, n. 1. 
 ksemu, 633, n. 4. 
 
 kharva or khalva, 381, n. 6. 
 khadindm, 288, n. 2. 
 khid, reading of, xxxviii, 138, 
 n. 5, 555, n. 4. 
 khidra, 161, n. 2. 
 khyesam, 4, n. 5. 
 
 gadhd, 181, n. 3. 
 gamadhye, cxlii, 41, n. 2. 
 gartamit, 550, n. 3. 
 gahya, 448, n. 2. 
 gupti, lxxii. 
 
 (frndhi, cxlii. 
 gehya, 359, n. 5. 
 gosthu, 613, n. 6. 
 grdmyavadin, 164. 
 grlvadaghnd, xcvi. 
 grlvdh, 496, n. 4. 
 grumusti, cxlv, 432, n. 1. 
 
 ghrta, etymology of from dhr, 
 171, n. 3. 
 ghosad, 2, n. 2. 
 ghosi, 34, n. 3. 
 
 ca, omission of, 15, n. 1, 274, 
 n. 1, 281, n. 2, 311, n. 5 ; 
 omission of one noun with, 
 412, n. 1. 
 
 cakiivatl, cxlv. 
 caksurvanya, 170, n. 2. 
 caturavatta, 214, n. 3. 
 catustoma, 439, n. 2. 
 cana, 58, n. 7. 
 c amusuta, 152, n. 4. 
 card, 114, 116, n. 2. 
 carsan, xxxiii. 
 cilrdpurnamdsa, cli. 
 
 chamvat, 608, n. 1. 
 
 jajanat, xciv. 
 jana, 36, n. 4. 
 janata, 147, n. 4, 153, n. 4. 
 jdrbhuranah, cxl. 
 jarhrsdnah, cxli. 
 jahakd, 452, n. 8. 
 jdgriydma, cxlii. 
 jdmbila, 479, n. 2. 
 jdryai, 237, n. 3. 
 jigisamanam, 376, n. 7. 
 jighasi, xxxiii. 
 
656 
 
 jigivd, xxxiii. 
 jirdddnv.m, 10, n. 1. 
 jlvanaf, xciv. 
 fihvaratam, cxliii. 
 ju.hu, 10, n. 2, 12, 13, 214, 
 n. 3. 
 
 jyotatdm, 385, n. 6. 
 
 jhasa, 451, n. 6. 
 
 takari, 264 n. 
 tajjaghanyd, 562, n. 4. 
 taniman, 62. 
 tanupdni, cxxviii. 
 tanukrt, 515, n. 6. 
 tanukfdbhyah, 39, n. 12. 
 tanlave, 74, n. 2, 78, n. 2. 
 tapagcitdm ayancim, 458, n. 1. 
 talpa, ci. 
 
 tdjak, Ixxiii, 562, n. 4. 
 tirdfcl, 502, n. 2. 
 tisyapurnamasd, cli. 
 tWy 496, n. 5. 
 tivrasomd, 576, n. 4. 
 turipa, 595, n. 6. 
 turvan, 363, n. 7. 
 tusa, 484, n. 1. 
 trpalapra bharmd, 161, n. 5. 
 tote, 25, n. 3, 497, n. 1. 
 tairovirdma, xxxii. 
 tmdnyd, 403, n. 3. 
 tmuta, 496, n. 5. 
 trapu, xxx. 
 tridhdtu , 188, n. 1. 
 tristubh, guttural in form of, 
 xxxviii. 
 
 tva, cliii, 95, n. 1. 
 tvava, clvi. 
 tvesdr, cxlii. 
 tvai, clvi. 
 
 thurv, xcv. 
 thurvan, 363, n. 7. 
 
 daks, cxiii. 
 
 daksinayogya, 617, n. 4. 
 daksind, adverbially used, 
 Ixxiii, 415, n. 3, 483, n. 3. 
 daksind, 488, n. 2. 
 dalcsinddvdta, xciv. 
 daksindvrt, 422, n. 2. 
 dadhi, from hi, 192. 
 dag, cxiii. 
 
 ddrarsabha, 137, n. 1. 
 dagahotdrah, 575, n. 6. 
 did, 444, n. 2. 
 
 Sanskrit Index 
 
 didyot, 125, n. 4. 
 diksd, cxiii. 
 didhyat, 45, n. 6. 
 dudhra, 448, n. 2. 
 durbrdhmana, 143, 144, n. 1 
 drsddau, 92, n. 3. 
 devatrd, 99, n. 3. 
 devayajani, 9, n. 1. 
 devaydnih, 281, n. 2. 
 devasuvam havinsi, 456, n. 2. 
 devavant, xci, n. 9. 
 devikd, 274. 
 dodrava, cliii. 
 daidhisavya, 243, n. 3. 
 daiva parimara, 466, n. 10. 
 dohase, 55, n. 1. 
 drunoti, 33, n. 6. 
 dvandva, xcvi. 
 
 dh and gh confused, 244, n. 1. 
 dharsdn, 43, n. 6. 
 dhama, 12. 
 dhdv, 484, n. 4. 
 dhurusddam, xxxvii, n. 4. 
 dhurusdhau, xxxvii, n. 4. 
 dhr, with infin., xcvii. 
 dhenumbhavyd , xciv. 
 dhruva, 33, n. 4. 
 dhruva, 10, n. 2, 12, n. 1, 13, 
 214, n. 3, 284. 
 dhvanayit, 379, n. 6. 
 
 nagnarhbhavuka, 488, n. 4. 
 nddi, etymology of, 454. 
 nandathu, 481, n. 4. 
 ndbhas, 612, n. 6. 
 nabhraj, lxxxix. 
 naramdhisa, 595, n. 5. 
 nardabuda, 263. 
 navachadi, 512, n. 2. 
 nadeya, 594, n. 8. 
 nand, in doubtful sense, 134, 
 n. 2. 
 
 ndmba, 121. 
 ndyam, 219, n. 1, 
 ni-lcr, 160, n. 6. 
 niyuta, 351, n. 1. 
 niraja, xciv. 
 nirukta, 601, n. 1. 
 nirbadhd, 401. 
 nirvarund, 153, n. 1. 
 nilayata, cli. 
 nivesyya, 859, n. 7. 
 nisahgddhi, 355, n. 1. 
 nisahgin, 356, n. 1. 
 
 niskavam, 502, n. 3. 
 niskrtih, cxli. 
 nispakva, 484, n. 2. 
 nihstyaya, 505, n. 2. 
 nihdram, 116, n. 1. 
 niksana, 379, n. 4. 
 nlcald), xxxi. 
 ninima, cxiii. 
 nivi, 484, n. 1. 
 nestdpotfbhyam, cli. 
 
 pankti, 484, n. 5. 
 pdcana, 378, n. 3. 
 pati, accent in composition, 
 xcv. 
 
 payasyd, 631, n. 6. 
 para, clxxi. 
 parafu, 242, n. 1. 
 paras, with abl., 40, n. 5. 
 pdrdci, 534, n. 1. 
 pardcina, 602, n. 1. 
 parijmd, 144, n. 6, 572, n. 4. 
 paridhi, 12, n. 2. 
 paribhojani, 12, n. 4. 
 parivahanti, 612, n. 2. 
 parivdsana, 12, n. 4. 
 pdrisariitana, 618, n. 3. 
 par{t)txa, xcv, cxlix (17), 619, 
 n. 3. 
 
 paryagnikarana, cxxxiii. 
 paryahgiya, cxxxiii. 
 parydsa, 484, n. 1. 
 parydplava, 624, n. 5. 
 pafd, 616, n. 2. 
 pasthavdt, 329, n. 1, 382, n. 11. 
 pastauhi, 129, n. 4. 
 pdhkta, epithet of sacrifice, 
 484, n. 5. 
 pdmtra, 452, n. 8. 
 pdtura, 481, n. 8. 
 pdthas, 16, n. 2, 226, n. 6. 
 pdpayista, cxiii. 
 pdpmano vinidhayah, xli. 
 pamanambhdvukah, 488, n. 4. 
 pdrsada, xl, n. 5. 
 pdvaydm kurydt, xciii. 
 pihgald, 562, n. 3. 
 pidvd, 452, n. 6. 
 pilippild, 614, n. 5. 
 pifahgild, 614, n. 5. 
 pundarisi-aja, xcvi. 
 puramdhi, 633, n. 2. 
 purd, 69, n. 5. 
 pulikdya, 451, n. 6. 
 puliraya, 451, n. 6. 
 
Sanskrit Index 
 
 657 
 
 ptirisa, 210, n. 1, 407, n. 1, 423. 
 puniinuinto, 623, n. 3. 
 purtin, 100, n. 4. 
 purte, with present indica- 
 tive, 152, n. 2. 
 prthivitrd, xcvi. 
 prthivisad, xcvi. 
 prsaddjya, 246. 
 prsra, 611, n. 4. 
 peni, 161, n. 8. 
 prnkdfd, 479, n. 4. 
 
 Itrakhya, 525, n. 4. 
 pragraha , xxxiii. 
 praghdta, 484, n. 1. 
 pracaldkd, 628, n. 5. 
 prdcikitah, 220. 
 prajanana, 78, n. 4. 
 prajanaydm akar , xciii. 
 pranitu, 7, n. 5. 
 prati-uh, 58S, n. 2. 
 pratti, 434, n. 2. 
 pratyaya, xl. 
 
 prdtyd-bhn, with acc., 99, n. 5. 
 pradavya, 261, n. 1. 
 pradivah, 58, n. 1. 
 pradhi, 609, n. 6. 
 prdyukti, lxxiv. 
 prayatd, 351, n. 1. 
 prayoktase, cliv (9), 207, n. 4. 
 prarikta , 599, n. 3. 
 pra-likh, 189, n. 4. 
 prdfastisv, 104, n. 4. 
 prastivdhin, 119, n. 4. 
 pra-sad , trans., 311, n. 5. 
 prasiddham, 540, n. 2. 
 prastara, 12, n. 2. 
 prastotrpratihartrbhydm, cli. 
 pra-stlid, 179, n. 3. 
 praci, 506, n. 2. 
 prandpdnoddtiesu, xcvi. 
 prafitraharana, 10, n. 2. 
 prasaca, 628, n. 5. 
 prusta, 611, n. 4. 
 proksani, 12, n. 2. 
 play, xciv. 
 
 phalgitnipurnamdsd, cli. 
 phdnta, 484, n. 2. 
 
 banhtyans, xciv. 
 bat, 608, n. 1. 
 
 Bambavigcavayasau, xcvi, cli. 
 barsva, 479, n. 2. 
 barhisi, 557, n. 6. 
 bala, host, 124, n. 5. 
 
 47 [a.o.s. is] 
 
 bahirloma, xciv. 
 bidva, 452, n. 6. 
 brdhmand, 415, n. 1. 
 brahmodya, 614, n. 3. 
 
 bhaksariikdra, xciv. 
 bhangura rant, 76, n. 1. 
 bhavisnu, xciv. 
 bhasman, 480, n. 6. 
 bhasmasa, 304, n. 7. 
 bhindu, 549, n. 7. 
 bhimar, cxlii. 
 bhutdr, cxlii. 
 
 bhutdndm aveslayah, 124, n. 3. 
 bhutdndm maithuna, cxxxi. 
 bhiiydh, 187, n. 1. 
 bhrunahan, 545, n. 5. 
 
 mansatai, 612, n. 9. 
 matya, 553, n. 3. 
 madanfi, 7, n. 5. 
 mad/iyamesa, cli, 164, n. 5. 
 mandyl, xciii. 
 inarydh, 618, n. 1. 
 malhd, 134, n. 3. 
 masura, 381, n. 7. 
 masmasa, 304, n. 7. 
 mdhas, 612, n. 6. 
 mahdbhiseka, cxiii. 
 mdhisi, 18, n. 4. 
 md, with interrogative in- 
 junctive, 544, n. 6. 
 matd pitaro, 46 n. 
 manthllava, 452, n. 8. 
 mandhukdh, 272, n. 4. 
 malanga, 466, n. 2. 
 md$u, 621, n. 3. 
 mithu , xxx. 
 misat, 520, n. 3. 
 mtisfi kuruie, xcviii, cliii. 
 mrgdkhara, 634, n. 5. 
 mrgdrasuktdni, clxi. 
 mrdhravdc, cxv. 
 meddyah, 476, n. 6. 
 medavah, 476, n. 6. 
 maitravarundtd, lxxii. 
 maustakrta, 616, n. 6. 
 
 yakdn, 482, n. 1. 
 yaksa, 339, n. 1. 
 yaksi, 221, n. 6. 
 yajamanamusti, 12, n. 4. 
 yaj’nakratu, 230, n. 2. 
 yajnasya pnnardlambha, 247, 
 n. 1. 
 
 ydtah, 41, n. 3. 
 ydtra with ydthd, 97, n. 1. 
 yalhdyatandm, cli. 
 yathdyatanat, xcvi, cli. 
 yanfa, 48, n. 2. 
 
 2 lava, 36, 37, 41. 
 
 Havana, xciv. 
 yaiyitdhah, 362, n. 4. 
 ydlavai, clvi. 
 yatavyd, 174, n. 2. 
 yaydvara, 404, n. 2. 
 yup, 519, n. 3. 
 yuvdyoh, cxli. 
 yusena, cxli. 
 ye ydjdmahe, 94, n. 3. 
 yodhi, 286, n. 1. 
 
 raksoha, 549, n. 3. 
 rafana, 378, n. 5. 
 rdmd, 462, n. 1. 
 rdthantari, 196, nn. 2 and 4. 
 ray ah, 250, n. 1. 
 rastra, 93, n. 3. 
 rastrdni, 154, n. 3. 
 ruj, with genitive, cliii, 537, 
 n. 3. 
 
 rohisyai, 46, n. 1. 
 rauk, 360, n. 4. 
 
 lapsudin, 465, n. 9. 
 layu, 381, n. 3. 
 lajtn, 617, n. 2. 
 lata, 452, n. 4. 
 lokaspft, 636, n. 2. 
 lopa, definition of, xl. 
 lopya, 359, n. 8. 
 
 vafifa, 483, n. 2. 
 vatic, 619, n. 1. 
 vadava, clvi, 142, n. 5. 
 vad, with locative, 143, n. 5. 
 v adhih, 231, n. 1. 
 vanisanta, cxliii. 
 vanya, 448, n. 2. 
 v apd, 523, n. 1. 
 vdpram, 76, n. 1. 
 vayas, 614, n. 4. 
 vayund, 379, n. 9. 
 vayimdni, 205, n. 2. 
 vayunavid, 32, n. 1. 
 vayonadhaxh, 330, n. 4. 
 varsabhu, 183, n. 4. 
 vavri, cxxviii. 
 
 vasativaritvd, xcvi, 528, n. 4.. 
 vasarhd, 144, n. 6. 
 
658 
 
 vasa, 481. 
 vasuvit, 85, n. 1. 
 vdsyasti, 340, n. 3. 
 vasvasti, 340, n. 3. 
 vaha, 481, n. 2. 
 vaksasad, 253, n. 1. 
 vaei (for avaci), 251, n. 2. 
 vdja = horse (?), 161, n. 3. 
 vdjakarman, 253, n. 3. 
 vdjavatyau, 87, n. 1. 
 vajinlvati, 106, n. 2. 
 i vdtapd , 484, n. 1. 
 rdj/il ( = inviting (?)), 130, 
 n. 3. 
 
 vayosavitra, clii, 534, n. 2, 
 634, n. 7. 
 vastva, xciv. 
 vikarsa, 362, n. 8. 
 vikramana, 221, n. 1. 
 viksinatkd, 359, n. 10. 
 vighand, 242, n. 1. 
 vi-jamdtr, 17, n. 1. 
 vi-ji, with instrumental, 147, 
 n. 2. 
 
 vid, ‘ find ’, causative of, 155, 
 n. 2. 
 
 vidh, apparently construed 
 with gen., 322, n. 3. 
 vidhdtu, 486. 
 
 vidhrll, 12, n. 4, 210, n. 4. 
 vidheh, 486. 
 vipfcah, 228, n. 4. 
 viplu, 628, n. 4. 
 vibhaga, xxxv. 
 vimahasah, 326, n. 2. 
 vivadha, 588, n. 4. 
 vif, 491, n. 4. 
 vifipriydndm, 111, n. 1. 
 vifvalopa, 261, n. 1. 
 vifvdha, 371, n. 1. 
 visama, 136, n. 1. 
 visuvant, 603, n. 1. 
 visvadriyac, 112, n. 2. 
 vivadha , 588, n. 4. 
 vrjyah, cxl. 
 rrsti, accent of, clvii. 
 
 *ewo, 54, n. 7. 
 vaira, 69, n. 6. 
 vyati-saj, 603, n. 5. 
 vyathis, 33, n. 7. 
 vyavasta, cxlv. 
 vydfniya, 108. 
 vydna, 6, n. 4. 
 
 pawsd modeva, 252, n. 1. 
 
 Sanskrit Index 
 
 fak, with infin. in turn, lxxi. 
 fakunisada, 480, n. 2. 
 fatamdna, 246, n. 5. 
 fabda, 347, n. 4. 
 fdmya 114, n. 1. 
 para, 431, n. 1. 
 fdrkarah, 479, n. 2. 
 fatati, 484, n. 6. 
 faspa, use at Sautramanl, 
 130, n. 1. 
 fdcin, 617, n. 2. 
 p dmlla. clxvii. 
 
 fikhanda, 480, n. 4, 596, n. 4. 
 
 fitikaksi, 453, n. 2. 
 
 pitputa, 452, n. 6. 
 
 fimyuta. 452, n. 6. 
 
 flkayisyant, cxlii. 
 
 fibham, 612, n. 3. 
 
 f unthd, 465, n. 7. 
 
 funthakaina, 465, n. 7. 
 
 funasiraya, xcvi. 
 
 friarkkrtya, cli. 
 
 frtya, 358, n. 3. 
 
 fnaptre, 33, n. 2. 
 
 fnyaplre, xxxvii. 
 
 fyed akuruta, lxxi, 447, n. 5. 
 
 frapanl, 524, n. 3. 
 
 fruldr, cxlii. 
 
 fresthin, 124, n. 1. 
 
 fvitimga, 465, n. 5. 
 
 fvovaslyasa, xciv. 
 
 sarh-yaj, 53, n. 1. 
 samyat, or samyak, xxxviii, 
 n. 7, 26, n. 3. 
 samyanitvd, xcvi. 
 samtatsariya, xciv. 
 samvargam, 219, n. 1. 
 samsuda, 479, n. 2. 
 sajata, 7, n. 3. 
 sane, xciv. 
 sadaran, 287, n. 5. 
 sadema, v.l. madema, 613, n. 8. 
 sanemi, 106, n. 5. 
 samtdna, 618, n. 3. 
 samdhdna, 618, n. 4, 636, n. 6. 
 sam-nam, 635, n. 2. 
 sahda, 347, n. 4. 
 sabhaydm, 115, n. 3. 
 sabheya, 633, n. 2. 
 samddha{d)dhvam, Ixxxviii. 
 samana, 373, n. 6. 
 samidh, 12, n. 2. 
 samudra, 611, n. 5. 
 samplava, 628, n. 4. 
 
 sambhdry'atara, 421, n. 2. 
 
 saraia, 452, n. 2. 
 
 sarvaprstha, cxviii. 
 
 sarvdhna, xciv. 
 
 sava, 593, n. 4. 
 
 safe, 58, n. 7. 
 
 sasnitama, 4, n. 2. 
 
 sahojij jaitrayana, 369, n. 8. 
 
 sddhyai, xciii. 
 
 sadhyd, 403, n. 4. 
 
 sidhma, 465, n. 2. 
 
 simahi, 337, n. 3. 
 
 sukrta, 378, n. 7. 
 
 sudhayam or sudhdydm, xcviii. 
 
 sufeandra, xxxi. 
 
 susabheya, 564, n. 4. 
 
 siltavafd, 488, n. 3. 
 
 sunrtd, 94, n. 5. 
 
 sunnlyam, 505, n. 2. 
 
 suyavasa, cxliv. 
 
 surmi, 77, n. 2, 434, n. 3. 
 
 sr, 150, n. 1. 
 
 srkuhastdh, 362, n. 5. 
 
 srgdvantah, 362, n. 5. 
 
 srnyah, 315, n. 6. 
 
 senajit, xcvi. 
 
 senanigrdmanyau, xcvi. 
 
 somapausna, clii. 
 
 somaraudra, clii. 
 
 somaindra, clii. 
 
 sauvistakrtani, 526, n. 3. 
 
 skambhasarjanam, 27, n. 7. 
 
 stanutar, xxxiii. 
 
 stan, 78, n. 1. 
 
 stigh, xciii. 
 
 sirnahi, cxlii. 
 
 sthata, 94, n. 1. 
 
 sthavimant, 527, n. 4. 
 
 sthd(h), 145, n. 4. 
 
 snu, 138, n. 3. 
 
 snai, 4, n. 2. 
 
 sme, 10, n. 3, 14. 
 
 sruva, 10, n. 2. 
 
 svadhdyd, 222 n. 
 
 svadhd, 9, n. 7. 
 
 svayamvitina, 484, n. 2. 
 
 svaru, 520, n. 1. 
 
 svaruliam, 612, n. 1. 
 
 svavdn, 113, n. 3. 
 
 ha sma vai, cliii. 
 hastaghnah, 375, n. 2. 
 hikam, 454, n. 7. 
 him, 196. 
 hrdya, clxvii. 
 
HARVARD ORIENTAL SERIES 
 
 Harvard Oriental Series. Edited, with the cooperation of various scholars, by 
 Charles Rockwell Lanman, A.B. and LL.D. (Yale), LL.D. (Aberdeen), Wales 
 Professor of Sanskrit at Harvard University ; Honorary Member of the Asiatic Society 
 of Bengal, the Societe Asiatique, the Royal Asiatic Society of Great Britain and Ireland, 
 and the Deutsche Morgenlandische Gesellschaft ; Member of the American Philosophical 
 Society ; Fellow of the American Academy of Arts and Sciences ; Foreign Member of the 
 Royal Bohemian Society of Sciences ; Honorary Correspondent of the Archaeological 
 Department of the Government of India ; Corresponding Member of the Institute of 
 Bologna, of the Royal Society of Sciences at Gottingen, of the Imperial Russian Academy 
 of Sciences, and of the Institute of France (Academie des Inscriptions et Belles-Lettres). 
 
 Published by The Harvard University Press, Cambridge, Massachusetts, U.S.A. 
 To be bought, in America, of Gink & Company, 29 Beacon Street, Boston, Mass.; in 
 England, of Ginn & Co., 9 St. Martin’s Street, Leicester Square, London, W.C.; in 
 Continental Europe, of 0. Harrassowitz, Leipzig.— The price of volume 3 is $1.20. 
 Price of volumes 7 and 8 (not sold separately) is §5. Price of volume 10 is $6. The 
 price of each of the other volumes is $1.50.— One dollar ($1.00)=Marks 4. 18 = francs 
 or lire 5.15 = 4 shillings and 2 pence = 3 rupees. — Volume 10 is royal 4° (32 cm.); 
 volumes 7 and 8 are super-royal 8° (28 cm.) ; the rest are royal 8° (26 cm.). All are now 
 bound durably in full buckram with gilt top. 
 
 Volume 1. Jataka-Mala, Stories of Buddha’s former incarnations, by Ary a Qura. 
 Edited in Sanskrit (Nagari letters) by Professor H. Kern, University of Leiden, 
 Netherlands. 1891. Second issue, 1914. Pages, 270. (Translation by Speyer, 
 London, 1895, Frowde.) 
 
 Volume 2. Sankhya-Pravachana-Bhashya, or Commentary on the exposition of the 
 Sankhya philosophy, by Vijnana-Bhikshu. Edited in Sanskrit (Roman letters) by 
 Professor R. Garbe, University of Tubingen, Germany. 1895. Pages, 210. (Translated 
 by Garbe, Leipzig, 1889, Brockhaus.) 
 
 Volume 3. Buddhism in Translations. By the late Henry Clarke Warren, of 
 Cambridge, Mass. 1896. Fifth issue, 1909. Pages, 540. (Over 100 extracts from 
 the sacred books of Buddhism, so arranged as to give a connected account of the 
 legendary life of Buddha, of his monastic order, of his doctrines on karma and 
 rebirth, and of his scheme of salvation. The work has been widely circulated and 
 has been highly praised by competent authorities.) 
 
 Volume 4. Karpura-Mahjarl. A drama by the Indian poet Rajajekhara (900 a.d.). 
 Critically edited in the original Prakrit (Nagari letters), with a glossarial index 
 and an essay on the life and writings of the poet, by Sten Konow, of the University 
 of Christiania, Norway ; and translated into English with notes by C. R. Lanman. 
 1901. Pages, 318. 
 
HARVARD ORIENTAL SERIES 
 
 Volumes 5 and 6. Brihad-Devata (attributed to Qaunaka), a summary of the deities 
 and myths of the Rig-Veda. Critically edited in the original Sanskrit (Nagarl 
 letters) with an introduction and seven appendices (volume 5), and translated into 
 English with critical and illustrative notes (volume 6), by Professor A. A. Macdonell, 
 University of Oxford. 1904. Pages, 234 + 350=584. 
 
 Volumes 7 and 8. Atharva-Veda. Translated, with a critical and exegetical com- 
 mentary, by the late Professor W. D. Whitney, of Yale University; revised and 
 brought nearer to completion and edited by C. R. Lanman. 1905. Pages, 1212. 
 (The work includes critical notes on the text, with various readings of European 
 and Hindu mss. ; readings of the Kashmirian version ; notices of corresponding 
 passages in the other Vedas, with report of variants ; data of the scholiasts as to 
 authorship and divinity and meter of each verse ; extracts from the ancillary literature 
 concerning ritual and exegesis ; literal translation ; elaborate critical and historical 
 introduction.) 
 
 Volume 9. The Little Clay Cart (Mrcchakatika), a Hindu drama attributed to King 
 Shudraka. Translated from the original Sanskrit and Prakrits into English prose 
 and verse by A. W. Ryder, Instructor in Sanskrit in Harvard University. 1905. 
 Pages, 207. 
 
 Volume 10. Vedic Concordance : being an alphabetic index to every line of every 
 stanza of the published Vedic literature and to the liturgical formulas thereof, that is, 
 an index (in Roman letters) to the Vedic mantras, together with an account of their 
 variations in the different Vedic books. By Professor Maurice Bloomfield, of 
 the Johns Hopkins University, Baltimore. 1906. Pages, 1102. 
 
 Volume 11. The Panchatantra: a collection of ancient Hindu tales, in the recension 
 (called Panchakhyanaka, and dated 1199 a.d.) of the Jaina monk, Purnabhadra, 
 critically edited in the original Sanskrit (in Nagarl letters ; and, for the sake of 
 beginners, with word-division) by Dr. Johannes Hertel, Professor am konigliehen 
 Realgymnasium, Doebeln, Saxony. 1908. Pages, 344. 
 
 Volume 12. The Panchatantra-text of Purnabhadra : critical introduction and list 
 of variants. By Professor Hertel. 1912. Pages, 245. (Includes an index of stanzas.) 
 
 Volume 13. The Pahchatantra-text of Purnabhadra, and its relation to texts of 
 allied recensions as shown in Parallel Specimens. By Professor Hertel. 1912. 
 (Nineteen sheets, mounted on guards and issued in atlas-form. They give, in parallel 
 columns, four typical specimens of the text of Purnabhadra’s Panchatantra, in order 
 to show the genetic relations in which the Sanskrit recensions of the Panchatantra 
 stand to one another, and the value of the manuscripts of the single recensions.) 
 
 Volume 14. The Panchatantra: a collection of ancient Hindu tales, in its oldest 
 recension, the Kashmirian, entitled Tantrakhyayika. Sanskrit text, reprinted from 
 the critical editio major by Professor Hertel. Editio minor. (Nearly ready.) 
 
 Volume 15. Bharavi’s poem Kiratarjunlya or Arj una's combat with the Kirata. 
 Translated from the original Sanskrit into German and explained by Carl Cappeller, 
 Professor at the University of Jena. 1912. Pages, 231. (Introduction, notes, and 
 various other useful additions.) 
 
 Volume 16. The ^akuntala, a Hindu drama by Kalidasa: the Bengali recension 
 critically edited in the original Sanskrit and Prakrits by Richard Pischel, late 
 Professor of Sanskrit at the University of Berlin. (Nearly ready.) 
 
HARVARD ORIENTAL SERIES 
 
 Volume 17. The Yoga-system of Patanjali, or the ancient Hindu doctrine of con- 
 centration of mind : being the Mnemonic rules (Yoga-sutras) of Patanjali, the 
 Comment (Bhashya) attributed to Vyasa, and the Explanation (Tattva-vaifaradI) of 
 Vachaspati-Mifra : translated from the original Sanskrit by James Haughton 
 Woods, Professor of Philosophy at Harvard University. 1914. Pages, 422. 
 
 Volumes 18 and 19. The Veda of the Black Yajus School, entitled Taittiriya 
 Sanhita. Translated f rom the original Sanskrit prose and verse, with a running 
 commentary. By Arthu r Berriedale Keith, D.C.L. (Oxford), of the Inner Temple, 
 Barrister-at-law, and of His Majesty’s Colonial Office, sometime Acting Professor of 
 Sanskrit at the University of Oxford, Author of ‘ Responsible Government in the 
 Dominions’. Volume 18, kandas I— III ; volume 19, kandas IV-VII. 
 
 Volume 20. Rig-Veda Repetitions. A statistical and critical and historical account 
 of the repeated verses and distichs and stanzas of the Rig-Veda. By Maurice 
 Bloomfield. (In press.)