Divisioli . H52) V. 2.5* vScctioti \ THE HARVARD ORIENTAL SERIES VOLUME TWENTY-FIVE HARVARD ORIENTAL SERIES EDITED WITH THE COOPERATION OF VARIOUS SCHOLARS BY CHARLES ROCKWELL LANMAN PROFESSOR AT HARVARD UNIVERSITY ; CORRESPONDING MEMBER OF THE ACADEMIE DES INSCRIPTIONS ET BELLES-LETTRES OF THE INSTITUTE OF FRANCE IDoIume Hwcnt'2=five CAMBRIDGE, MASSACHUSETTS 1batvar^ (University [Press 19 20 ^ t --. - V RIGVEDA BRAHMANAS: THE AITAREYA AND I^^VUSTTAKI BRAHMANAS OF THE RIGVEDA TRANSLATED FROM THE ORIGINAL SANSKRIT BY ARTHUR BERRIEDALE KEITH, D.C.L., D.Litt. OF THE INNEIl TEMPLE, UARRISTER-AT-LAW REGIUS PROFESSOR OF SANSKRIT AND COMPARATIVE PHILOLOGY AT THE UNIVERSITY OF EDINBURGH LATE OF HIS MAJESTY’S COLONIAL OFFICE TRANSLATOR OF THE VEDA OF THE BLACK YAJUS SCHOOL CAMBRIDGE, MASSACHUSETTS Ibarvavb (lliuverstt^ press 1920 The volumes of this Series may be had, in America, by addressing The Harvard University Press, Cambridge, Massachusetts ; and in England, by addressing Humphrey Milford, Oxford University Press, Amen Comer, London, E.C. A Descriptive List of volumes 1-30 of this Series, with titles and prices, may be found at the end of this volume. These volumes are printed with funds given or bequeathed to Hai-vard University by the late Henry Clarke Warren, of Cambridge, Massachusetts. A brief Memorial of Mr. Warren is given at the end of volume 30. A bound volume, containing the Memorial and a Descriptive List with Critical Reviews of the Books, will be sent free upon application to the Harvard University Press. PRINTED FROM TYPE AT THE UNIVERSITY PRESS, OXFORD, ENGLAND BY FREDERICK HALL PRINTER TO THE UNIVERSITY First edition, 1920, One Thousand Copies IN MEMORIAM FRATRIS K. C. STEUART KEITH, I.C.S. (1876-1919) PREFACE This translation of the Brahmanas of the Rigveda was prepared in the winter of 1914-15, and in the following autumn Professor C. R. Laninan added to the many obligations which I owe to him by undertaking to find a place for it in the Harvard Oriental Series. Interruption of correspond- ence, due to submarine activity, delayed arrangements for printing, but substantial progress was made in 1917. Thereafter, however, the increasing pressure of war conditions rendered w'ork difficult, and when, on the conclusion of the armistice, an active resumption of printing took place, my absence in London, while serving on Lord Crewe’s Committee on the Home Administration of Indian Affairs, postponed for a considerable period the correction of the proofs. The plan followed in this work is that adopted in the case of the translation of the Taittinya Sarhhitd, vols. xviii and xix in this series, and it gives me sincere pleasure to express once more my indebtedness to the works of Professors A. A. Macdonell; T. Aufrecht and J. Eggeling, my predecessors at Edinburgh ; W. Caland, V. Henry, A. Hillebrandt, H. Oldenbei’g, W. D. Whitney, and, last but not least, C. R. Lanman. Dr. F. W. Thomas, as ever, facilitated the use of the resources of the Library of the India Office, including the MS. of Vinayaka’s commentary on the KausUaki Brdhmana, from which are derived the renderings ascribed in my translation to the commentary. My wife shared with me the task of correcting the proofs and preparing the indexes. To Mr. Frederick Hall and his staff" my best thanks are due for the care which they have taken in the production of the work. Edinburgh, October 10, 1919. A. BERRIEDALE- KEITH. CONTENTS PAGE INTKODUCTION 1-103 1. Comparison of Contents of the two Brahmanas . . . 1-21 2. The Relations of the two Brahmanas ..... 22-28 3. The Composition of the Aitareya Brahmana .... 28-36 4. The Composition of the Kausitaki Brahmana .... 36-42 5. The Dates of the two Brahmanas ...... 42-50 Relation to Panini ........ 42 Relation to Yaska ......... 42 Relation to (^akalya ........ 43 Relation to A9valayana and ^^hkhayana .... 44 Absence of reference to Metempsychosis .... 44 Political references ........ 44 Relation to other Brahmana texts ...... 45 Relation to Apastamba 48 Astronomical data ......... 49 Date of later part of the Aitareya ...... 49 Date of Metrical Portions of the Aitareya .... 50 6. The Ritual 50-68 The (^ahkhayana ^rauta Sutra ...... 50 The A9valayana (^rauta Sutra ...... 51 The Soma Sacrifice ........ 53 The Rajasuya and the Story of ^unah9epa .... 61 7. Language, Style, and Metre 68-101 Language of the Mantras ....... 68 Language of the Prose ........ 70 Style ........... 96 Metre ........... 98 8. Commentaries and Editions ....... 101-103 TRANSLATION OF THE AITAREYA BRAHMANA . . 105-344 TRANSLATION OF THE KAUSITAKI BRAHMANA . . 345-530 GENERAL INDEX 531-546 SANSKRIT INDEX 547-555 ADDITIONS Introduction. P. 42. S. K. Belvalkar [Systems of Sanskrit Grammar, pp. 15-19) defends the view which places Panini in the seventh centmy b.c., but without adding any argument of weight. K. P. Jayaswal [Ind. Ant. xlvii. 138) holds that Katyayana’s date may be ascribed to 248-200 b.c., on the ground of his Varttika on ii. 1. 60 [c^ukaparthivadmam upasamkhyanam), and argues that, as Panini holds (vi. 3. 21) that the genitive case-ending is retained in compounds in a disparaging sense, he cannot have known the imperial title devanampriya, which A9oka attributes to his predecessors. The cogency of the argument is imperfect, since there is no real proof that the title was actually^ useil before Afoka’s time as an imperial title. On the other hand, S. Levi’s effort [Journal Asiatique, ser. 8, xv. 234-240) to bring down Panini’s date to c. 300 b.c. on the strength of his mention of Saihkala, Bhagala, and Taksafila, and of the occurrence of Ambhi in the Ganapatlia equally lacks cogency. P. 45. P. D. Grune [Bhandarkar Commemoration Volume, pp. 46, 50, 51) inclines to favour the view of the priority of the Gopatha Brdhmana to Yaska, but adduces no new evidence of weight, the similarity of Nirukta iv. 27 to Gopatha v. 5 being one of substance alone. P. 46. The publication by W. Caland of Das Jaiminlya-Brdhmana in Auswalil (Amsterdam, November 1919), renders available proof of the posteriority of the Jaiminiya to both the Aitareya and KauMaki Brahmanas. Thus the account of the Gavam Ayana (ii. 374) is plainly later than AB. iv. 17, and that of the consecration of Kefin (ii. 53, 54) than KB. vii. 4. Many proper names in the Jaiminiya have parallels in the other two texts, the former presenting some of these names in infei-ior forms ; of special interest are Vasistha Satyahavya, Aikadagaksi, Rjifvan Vatavata, Nagarin Jana^imteya, Saujata Arati, Vrsa9usma Arjl9vana, Soma9Usma Satyayajni, Hiranyadant Veda, Budila A9vatara9vi, Kratujit Janaki, and the Abhiprataranas. The comparative epoch of the Jaiminiya is suggested by such names as Yajhavalkya, Janaka Vaideha, pvetaketu Aruneya, Kahola Kausitakeya, Ksatra Pratardana the confusion of Ko9in Darbhya and Ke9in Satyakami, &c. Aitareya Brahmana. iii. 43. That the verse was early unintelligible is shown by JB. i. 258, where a quite irrelevant story of one (jJakala Gaupayana is told in order to illustrate it. ADDITIONS XI iv. 17. In the parallel in JB. ii. 374 : tasam dvadare masi (;rhgani prd- vartanta Caland renders ‘ Deren HOrner begannen (erst) im zwOlften Monate hervorzukommen’, but this sense of pruvartanta is in itself unlikely, and, what is more important, is not consistent with the following phrase : tasmat sattrino dvadare masy api (^ikJidh pravapante, where the parallelism of pra- proves that the llrdlmana understood prdror/a«vudardha. V. 1 = xxi. 1. The ^astras of the morning and midday pressings of the third day. xxii. 3, 4 2 = 2. The remaining ^astras. xxii. 4, 5 3 = 3. The NyQhkha in the fourth day. xxii. 8 4 = 4. The characteristics of the morning and midday pressings of the fourth day. xxii. 6-8 5 = 5. The remaining ^astras. xxii. 8, 9 Adhyaya II = XXII. The fifth and sixth days of the Dmdagaha. 6 = xxii. 1. The ^astras of the morning and midday pressings of the fifth day. xxiii. 1 7 = 2. The 9^k''^ara Saman and the MahanamnI verses and the Niskevalya ^astra. xxiii. 2 8 = 3. The remainder of the Niskevalya ^astra and the other ^astras. xxiii. 3 9 = 4. The season offerings on the sixth day. 10 = 5. The use of the Parucchepa verses before the Yajyas of the Pra- sthita offerings. xxiii. 4, 5 11 = 6. The origin of these verses. xxiii. 4 12 = 7. The (^astras of the morning and midday pressings of the sixth day. xxii. 6, 7 13 = 8. The remaining ^astras. xxiii. 7, 8 14 = 9. The Nabhanedistha hymn of the Vai^vadeva. 15 = 10. The special ^astras of the third pressing. Comparison of Contents of the two Brdhmanas [§1 Adhyaya III = XXIII. The seventh and eighth days of the Dvadagaha. V. 16 = xxiii. 1. The (Jlastras of the morning and midday pressings of the seventh day. KB. xxvi. 7, 8 17 = 2. The remaining ^astras. xxvi. 9, 10 18 = 3. The ^astras of the morning and midday pressings of the eighth day. xxvi. 11, 12 19 = 4. The remaining Qastras. xxvi. 12, 13 Adhyaya IV = XXIV. The ninth and tenth days of the Dvada^aha. 20 = xxiv. 1. The ^astras of the morning and midday pressings of the ninth day. xxvi. 14, 15 21 = 2. The remaining ^astras. xxvi. 16, 17 22 = 3. The tenth day. xxvii. 1-3 23 = 4. The Mantras of the Serpent Queen and the Caturhotrs. xxvii. 4 24 = 5. The breaking of silence by the priests. xxvii. 6 25 = 6. The text of the Caturhotrs, the bodies of Prajapati, and the riddle. xxvii. 5 Adhyaya V = XXV. The Agnihotra and the Brahman Priest. 26 = XXV. 1. The Agnihotra offering. ii, 1 27 = 2. Expiations for accidents to the Agnihotra cow (= vii. 3). 28 = 3. The symbolism of the Agnihotra. 29 = 4. The time of offering the Agnihotra before or after sunrise, ii. 9 30 = 5. The arguments for offering after sunrise. ii. 9 31 = 6. The conclusion. ii. 9 32 = 7. The expiations for eri-ors in the sacrifice. vi. 10, 12 33 = 8. The office of the Brahman priest. vi. 13 34 = 9. The work done by the Brahman priest. vi. 12. 13 Pancika VI. The Qastras of the Hotrakas. Adhyaya I = XXVI. The office of the Grdvastut and Suhrahmanyd. vi. 1 = xxvi. 1. The origin of the midday Mantras of the Gravastut. KB. xxix. 1 2 = 2. The manner and mode of reciting these Mantras. xxix. 1 3 = 3. The Subrahmanya formula and the priest. §1] 9 The Aitareya Brdhmana Adhyaya II = XXVII. The (^astras of the Ilotrdkas at Sattras and Ahlnas. vi. 4 = xxvii. 1. The origin of the (J!!astras of the Hotrakas. 5 = 2. The strophes and antistrophes at the morning pressing of Ahinas. KB. xxviii. 10 6 = 3. The opening verses of these Qastras. 7 = 4, The concluding verses of these ^astras. 8 = 5. The two kinds, Ahina and Aikahika, of concluding verses. The recitation of verses additional to those of the Stoma. xxviii. 10 Adhyaya III = XXVIII. Miscellaneous points as to the Hotrakas. 9 = xxviii. 1. The number of verses used for the filling of the Soma goblets. xxviii. 3 10 = 2. The offering verses for the Prasthita libations. xxviii. 3 11 = 3. The filling of the goblets and the Prasthita libations at the midday pressing. xxix. 2 12 = 4. The filling of the goblets and the Prasthita libations at the third pressing. xxx. 1 13 = 6. The Hotrakas with and without ^astras. 14 = 6. The substitute for the ^astras of the Agnidh, Potr and Nestr. The Praisa formulae of the Maitravaruna. xxviii. 1 The discrepancies between the Stotras and ^astras at the third pressing, 15 = 7. The Jagatl hymn to Indra, the hymn of the Achavaka and the concluding verses of the Hotrakas at the third pressing. xxx. 2, 3 16 = 8. The omission of Nara^ansa verses in the Achavaka’s ^astra at the third pressing. Adhyaya IV=XXIX. The Sampata Hymns, the Valdkhilyas, and the Durohana. 17 = xxix. 1. The strophes and antistrophes at the morning pressings. xxix. 2-8 The continuity of the sacrifice. 18 = 2. The Sampata hymns of the Sadaha at the midday pressing. The Ahina hymns of the separate days at the midday pressing. xxix. 8 19 = 3. The order of the Sampata hymns in the Sadaha. xxix. 5 2 [b.o.b. as] 10 [§1 Comparison of Contents of the two Brahmanas vi. 20 = xxix. 4. The hymns recited daily. 21 = 5. The Pragathas recited daily. KB. xxix. 4 The Tris^bhs recited daily. xxix. 4 22 = 6. The texts of the Tristubhs. xxix. 4 23 = 7. The daily and general connecting and disconnecting of the Aliinas. 24 = 8. The Valakhilyas recited by the Maitravaruna. 25 = 9. The Durohana recitation and the hymn in which it occurs, xxx. 5 26 = 10. The recitation of the Durohana by itself. xxx. 4 xxx. 4 xxx. 5 Adhyaya V = XXX. The Qilpa ^astras of the Third Pressing. 27 = xxx. 1. The Nabhanedistha and Nara9ahsa of the Hotr. 28 = 2. The Valakhilyas of the Maitravaruna. 29 = 3. The Sukirti and Vrsakapi of the Brahmanacchahsin. 30 = 4. The Evayamarut of the Achavaka. xxv. 12, 13 ; xxx. 8 31 = 5. The arrangement of hymns on the Vi^vajit day. xxv. 12, 13 32 = 6. The Kuntapa hymns. xxx. 5, 7 33 = 7. The Kuntapa hymns (continued) : the Aitafapralapa. xxx. 5 34 = 8. The Kuntapa hymns (continued) : the Devanitha. xxx. 6 35 = 9. The Kuntapa hymns : the Devanitha, the Adityas and Angirases. xxx. 6 36 = 10. The Kuntapa hymns (concluded) : the PavamanI verses. xxx. 7, 8 Fahcika VII. The Animal Offering, Expiations, and the Eoyal Consecration. Adhyaya I = XXXI. vii. 1 = xxxi. 1. The Distribution of the Portions of the Victim. Adhyaya II = XXXII. Expiations of Ehrrors in the Sacrifices. 2 = xxxii. 1. Expiations in the case of the death of an Agnihotrin. 3 = 2. Expiations for accidents to the Agnihotra cow ( = v. 27). 4 = 3. Expiations for the spilling of the Samnayya. 5 = 4. Expiations for the spilling of the Agnihotra and the extinction of the Garhapatya. 6 = 5. Expiations for the mingling of the fires with other sacrificial fires. 7 = 6. Expiations for the mingling of the fires with non-sacrificial fires. 11 §1] vii. 8 = 9 = [10 = [11 = 12 = The Aitareya Brdhmana xxxii. 7. Expiations for weeping by the Agnihotrin or neglect of vows, &c. 8. Expiations for the omission of the Agrayana by an Agnihotrin. 9. ] Mode of performance of the Agnihotra of one whose wife is dead. 10. ] The exact time of performing the new and full moon rites. 11. Miscellaneous expiations for an Agnihotrin. KB. ii. 6 Adhyaya III = XXXIII. The Story of (^unah), the concluding rite of the Soma sacrifice such as the Hari^’ojana (xviii. 6), the Qakalas (xviii. 7), the con- cluding bath (xviii. 9), and the offering of a barren cow (xviii. 11-14). The Abhijit (xxiv. 1, 2), the Svarasamans (xxiv. 3-9), the Vi9vajit (xxv. 11-15) are treated in far greater fullness than in the Aitareya, while the Vi.suvant (xxv. 1-10) though not ignored by the Aitareya is yet comparatively briefly treated. In its character as a systematic treatise the Kausitaki makes almost interminable use of the phrase tasyoktam hrdhmaimm, by which it avoids the need of giving over again an explanation, while on the other hand it recites the texts and thus makes its exposition more satisfactory and com- plete. This phrase is foreign to all the older part of the Aitareya and is alien to its spirit, which takes no exception to repetition of explanation on the one hand, and on the other makes no attempt to mention all the texts for the (^astras, thus adhering to the true Brahmana as against the Sutra style of composition. The more catholic nature of the Aitareya is further indicated by its frank acceptance of the magic powers of the priest and his right to exercise them by way of punishment on his employer, the sacrificer, if he sees fit, as well as in procuring for him benefits. Thus in the description of the powers of the vasat call (iii. 5-8), a passage which has no parallel in the Kausitaki as it is not in any way necessary for the exposition of the rite, we learn 24 The Relations of the tvjo Brdhmanas [§ 2 how the priest can injure the sacrificer by the mode in which he pronounces the call (iii. 7). Again the Hotr can ruin the sacrificer by misplacing the parts of the Praiiga Qastra at the morning pressing (iii. 3), and can deprive a Ksatriya of his lordly power by placing the hj’-mn at the first or Ajya Qastra of the morning pressing within the Nivid instead of vice versa (ii. 33). Nor even in its most original portion (iii. 22) does the Aitareya refrain from giving an amusing spell for the defeat by a king of an enemy army by means of the employment of the natural shyness of a daughter-in- law before her husband’s father, while the very last chapter of the work (viii. 28) uses as a spell for a king against his enemy an application of the mystic doctrines of the disappearance of fire, the sun, the moon, rain and lightning, and of their rebirth. It is a matter of some interest to wonder whether this difference in the outlook of the two texts is merely due to the greater system of the Kausi- taki in which the spells would be out of place and needless, or whether it reflects a moral difference of tone. For the latter theory may be set the fact that the Qdnkhdyana Qrauta Sutra (xvii. 6. 2) expressly reprobates * as purdmam utsarmarh na Icdryam a certain fertility rite which the Aitareya Aranyaka mentions without hint of disapproval. Nor is there a priori the slightest ground to doubt the probability of moral differences in the attitude of the schools. It is notorious that Apastamba in his Dharma Sutra is strenuously puritanical in practically all the questions involved in marriage, such as adoption of sons, the levirate, and so forth. Finally, as an outstanding point of distinction must be noted the fact that the Aitareya unlike the Kausltaki does not cite authorities. The name Aitareya never occurs in its whole text, whereas the Kausltaki Brdhmmui constantly cites Kausitaki, and twice the Kausltaka, while though much less often it cites the views of the parallel school of Paingya.^ It is one of the many clear proofs of the unauthenticity of a brief chapter (vii. 11) of the Aitareya that it cites the authority of Paingya and Kausl- taki. It is impossible of course to decide the question whether these views were already expressed in formal text-books, whether committed to writing as suggested by Roth,^ or merely handed down by oral tradition as is more probable,'* or whether the views were merely current as views on the several ' Cf. Fried lander, Der Mahawata Abschnitt des (^dTikhuyana Aranyaka, p. 13. Kausitaki is cited in ii. 9 ; vii. 4, 10; viii. 9 ; xi. 5, 7 ; xiv. 2, 4 ; xv. 2 ; xvi. 9 ; xviii. 5; xxii. 1, 2; xxiii. 1, 4; xxiv. 8, 9; XXV. 8, 10, 14, 16 ; xxvi. 3, 4, 6, 8, 9, 11, II; xxvii. 1, 6; xxviii. 2, 7; xxx, 11; the Kautilaka in iii. 1 ; xix. 9 ; Paingya in viii. 9 ; xvi. 9 ; xxvi. 3, 4, 14 ; xxviii. 7 ; the Paingya in iii. 1 ; xix. 9 ; xxiv. 8 ; Puihgi sampad occurs in xxv. 7. ’ Nii-ukta, p. ix. * Ind. Stud. i. 393 ; cf. ii. 298 ; reflf. in Oortel, JAOS. xxiii. 325, n, 4. § 2] Fundamental Similarity of Content and Religion 25 points raised. But there is nothing inherently improbable that the text of the Brahmana represents a work based on existing BrahmanOvS, and the constant citation of authorities rather suggests that this was the case. On the other hand the resemblances of the two texts are in many respects fundamental. The Qastras differ according to the two schools repeatedly in minor and meaningle.ss detiils, the one taking certain verses for a special portion, the other different verses. But the fact remains that the essential similarity of the Brahmanas is so great that it cannot be doubted that they both represent the tradition of one school, but that the tradition has received different handling by the branches of that school. Nor can we derive the two versions directly from the one source, for the evidence of the Kausltaki shows clearly that it is only a branch of a school which divided into the Paihgya and the Kausitaka sub-schools, so that if a title of de.scent is to be drawn up we must place in it as a common ancestor of these two versions the tradition from which the two are offshoots. In the case of the Aitareya no such intermediate .stage is capable of proof. The common .source no doubt contained the same sort of material jis is given in the extant texts, for it is significant that the legends shared by the two texts contiin much .similarity of wording. Thus in the Kausitaki (xxx. 5) in the tale of Aita^a we have yad vai me jdlma onukhaih Jidpy agrahisyah catdyusaih gam akarisyarh sahasrdyu^am pumisam, while the Aitareya (vi. 33) has alaso 'hhur yo me vdcam avadkih. catdyum gdm akari^yam aahasrdyum parusam where the sense is precisely the same. The tale of Kava.^ as given in the KausUaki (xii. 3) and the Aitareya (ii. 19) illustrates very well both the degree of similarity due to the use of one source, and the different mode of developing the topic followed by the two schools. Another important sign of the homogeneous character of the tradition of the school is the attitude of both texts to the gods. Beside the formal pantheon is found clear proof of the great importance of the figure of Rudra. In the Aitareya (iii. 33) we hear of the incest of Prajapati and the deter- mination of the gods to punish him, which led to the decision to create from their most di'ead forms the figure of Bhutapati, who pierced Prajapati and for his act received the name of Pacupati. To avoid mention of his name, Rudra, even a Rgvedic verse (ii. 33. 1) must be altered, or if not altered omitted (iii. 34). A man in a black garment appears on the scene of sacrifice when Nabhanedi.stha was given a share by the Angirases, and claims as his own all that is left on the place of sacrifice, a claim allowed to be valid by the father of Nabhanedistha (v. 14). The Kamltaki contains a long section (vi. 1-9) where we find the distinctive names of Rudra as Bhava, Qarva, Pacupati, Ugra Deva, Mahan Deva, Rudra, Icana, and Acani. There is 4 [h.o.s. ss] 26 The Relation of the tvjo Brdhmanas [§ 2 therefore no doubt that Aufreeht ^ is right in his declax'ation that the period of the Brahmanas was one when the old polytheism was in a condition of decline and the new faith which presents itself in Indian religious history as Qaivism was gaining ground. It is impossible not to feel in both Brahmanas, as also in the ^atapatha, that the figure of Rudra has a very different reality from that possessed by the more normal members of the pantheon, or by Prajapati as creator, with whom as lord of creatures he successfully contends. Moreover, on the whole, the order of exposition of the two texts agrees. There are a good many minor alterations, but the chief difference only arises in the treatment of the Sattras ; the Aitareya proceeds from the Caturvin^a day to an account of the general composition of the Gavam Ayana Sattra as consisting of sets of days and certain special days, the Abhijit, Svarasamans, Visuvant, Svarasamans, and Vi9vajit (iv. 15-22) and then takes up the Dvada^aha as a general type of Sattras and as incidentally giving the details of the Prsthya Sadahas of the Gavam Ayana. The KausUaki, on the other hand, while dealing vuth the Caturvin9a proceeds to the Sadahas and deals in detail with the Abhiplava (xx and xxi) to which the Aitareya devotes only a brief mention (iv. 15), and then with the Prsthya Sadaha (xxii and xxiii) and only then does it turn to the special days which make up the Gavam Ayana, the Abhijit, Svarasamans, Visuvant, Vi9vajit (xxiv and xxv), and the Chandomas are reserved for xxvi. The comparative age of the two Brdhmanas is suggested by the facts above set out. The KausUaki is essentially the more scientific composition ; its arrangement alone is a token of that, as the arrangement which it chooses is the logical one of setting out the various elements, single days, and sets of days of which the Dvadaoaha as the model of the Sattra is compo.sed, and of which the longer Sattras may be made up. The Aitareya, on the other hand, takes the opposite and more naive course of dealing serially with the Gavam Ayana, and thus the Abhiplava Sadaha escapes full and due treat- ment. The condensation and completeness with which the Qastras are given and the dislike of diverging into legends for their own sake all tend to point to a more recent origin. Another consideration which points in the same direction is the fact of the citation of authorities as diverging, pointing clearly to a prolonged school tradition. This general reasoning can be strengthened by other considerations. The position of Rudra in the Aitareya is one of high importance, but more significance attaches to the names given to the god in the KuusUaki. There are two of these of special importance, Mahan Deva and l9ana, which, as * Aitareya Brdhmaiui, p. vi. §2] 27 Eoidence of Comparative Age Weber ^ long ago pointed out, involves quite a special prominence of the deity as compared with the other gods and indeed indicates a sectarian worship The names occur in the Vdjasa }veyi Samhitd (xxxix. 8 and 9), but not in the Qatarudrlya in Adhyaya xvi of that text, nor in the Taittirlya Samhitoj (iv. 5. 1). It is true that Mahadeva occurs in the Maitrdyanl tSarhhitd but only in a passage “ which von Schroeder ^ long ago pointed out as spurious. The names further occur in the Atharvaveda (xv. 5) in the Vratya hymn, but that also is late, so that it is clearly legitimate to treat their occurrence in the Kau^Uaki as a sign of later date than the Aitareya. Nor is there any ground on which we can assume that these names are an addition to the text of the KausUaki, as Weber suggested. The view that there is no connexion between the passage and the following is an error, as the creative activity of Prajapati and its results is the common bond of connexion, and therefore the passage is quite in place. Nor is it the case that Rudra is not elsewhere prominent in the text, as passages like iii. 4, 6 ; v. 7 clearly show his importance. A further sign of the advanced religious view of the KausUaki is seen in the occurrence in it, and not in the Aitareya, of the term punarmrtyu,^ implying the conception of repeated deaths from which the idea of trans- migration in due course comes to full development. The idea is another link between the KausUaki and the Qatapatha Brdhmaiia, which has, like the Kav^ltaki, the names of Rudra as l9ana and Mahadeva.® Possibly also as signs of later date are to be reckoned the indications noted above of the more puritanic character of the KausUaki, and while both texts are very sparingly supplied with materials affecting normal life it may be significant that rdjamdtra'^ is found in the KausUaki, but not in the Aitareya. Importance also attaches to the occurrence in the KausUaki of the personal Brahman,® while the Aitareya has only the neuter. In language the two texts stand broadly speaking on the same level. There are several matters in which the Aitareya has more variety of form than the KausUaki] thus it has more varied uses of the infinitive in a greater variety of forms and so forth, but the different extent of the texts of the two works must duly be borne in mind ; similax’ly the Aitareya has a fuller list of subjunctives, but that is natural in its greater use of narrative form. What is however significant is the use of the perfect and the imperfect in the narrative sense.® The KausUaki has according to the 1 Ind. Slud. ii. 302. _ « vi. 1. 3. 10-lT. ^ ii. 9. 1 ; cf. KS. xvii. 11 ; TA. x. 1. 6. ’ xxvii. 6 ; cf. 99^- xvii. 5. 3, 4 ; 15. 3. ’ ilaitrdyani Samhitd, ii. p. viii. * xxi. 1 ; also in TB. and 9B. * Ind. Stud. ii. 303. ® Cf. Whitney, PAOS. May 1891, pp. Ixxxv seq. • XXV. 1. 28 The Relation of the two Brdhmanas [§2 reckoning- of Whitney 263 narrative imperfects to 149 perfects, or say 5:3; the Aitareya as a whole has 1080 to 266, or say 4:1, but these figures are misleading without qualification. In the original part of the Aitareya (i-v), roughly speaking, the proportions are 34 : 1 (viz. 929 to 27), and it is absolutely clear that the use of the perfect is normally in it motived. It is therefore a reasonable conclusion that the KautsUaki is the younger in style as in content. It is significant in this connexion that all the older texts, such as the Brahmana portions of the Taittiriya Samhitd, the Maitrdyani Samhitd, the Kdthaka Samhitd, and the Pancaviiica Brdhmana have little evidence of the narrative use of the perfect,^ while the Qatapatha has in i-v, xi, xii, xiv a large use of perfects. What is also of interest is that the last three books of the Aitareya, which are no doubt later in origin, show a free use of perfects which in the narrative of Qunah5epa exceed by far the imperfects. It is also worthy of note that the last chapter of the fifth book of the Aitareya, which begins to show a marked use of the narrative perfect and which is probably a later addition to that book, contains in its account (v. 29) of the views of Vrsacu.sma and the maiden seized by a Gandharva on the time of performance of the Agnihotra what is clearly a superior and more correct version than that of the Kausltaki (ii. 9). § 3. The Composition of the Aitakeya Beahmaxa. The whole of the present text of the Aitareya Brdhmana is recognized by tradition as handed down to us by Sayana as the work of one man, to whom alone the tradition ascribes the composition of the Aitareya Arayiyaka. This legendary author is Mahidasa Aitareya, who like another seer recorded in both Brahmanas, Kavasa Ailusa, is stated to have been disregarded, in this case by his father who preferred sons of other wives to the son given him by Itara. The devotion of that lady to the goddess earth secured her son’s elevation to due honour. The story is, of course, worthless, but the name of Mahidasa Aitareya is preserved for us in the A itareya Aranyaka (ii. 1. 7 ; 3. 8), the Chdndogya Upanisad (iii. 16. 7), and the Jaiminlya Upanisad Brdhmana. There is no I’eason to doubt that to him may be ascribed the redaction of the present Brdhmana, but thei’e is no conclusive reason to make us accept the tradition to that eftect ; and it is open to the obvious objection that it cannot be treated as perfectly accurate, since the Aranyaka which cites him is a very composite work, and it is most improbable that the editor of it would cite himself as is done twice in the * Keith, Taittiriya Saihhita, i. Ixxi, Ixxxii seq., ci. 29 § 3] The Coraposition of the Aitareya Brdhmana second book. Still it is not improbable that if the Brahmana were redacted by him, he would have ascribed to him the Aranyaica also. What is really important is that, whoever the redactor was, the work is not of one hand or time. The contents and comparison with the Kausltalci Brdh'nuina show clearly that the Soma sacrifice is the real theme of the text, and anything that does not concera that sacrifice and has no parallel in the Kau^itaki is certainly suspect. This at once leads us to regard as later such parts as Fancikas vii and viii, which deal in the main with the anointing of the king at the royal consecration and the drink ascribed to him in place of the Soma, reserved for the priests. The chapters which deal with the rite commence with the legend of Qunah^epa (vii. 13-18), which is appropriate because it is recited to the king after his anointing, then it is elaborately proved (vii. 19-26) that the royal power is dependent on the priestly’ power and that the king must not drink the Soma, and finally (vii. 27-34) the proper drink for his use is explained by means of a legend emphasizing the dependence of kings on the priest- hood. Then come, after a description of the Stotras and (^astras of the Soma day (viii. 1-4), a description of the anointing of the king (viii. 5-11), a description of the great anointing of Indra (viii. 12-14), and of its application to kings (viii. 15-23), ending with an exaltation of the office of Purohita (viii. 24-28). The whole passage is full of a spirit of Brahmanical self-assertion, which is at any rate not prominent in the rest of the Aitareya, and it is also marked by the important part played by Janame- jaya, who is mentioned in vii. 27, 34; viii. 11, 21, and whose pre-eminence in the eyes of the composer is perfectly obvious. The account of the consecration, it should be noted, has really nothing parallel in the other texts dealing with the subject, but the ascription of the great consecration of Indra to certain kings ^ is parallel to the description in the Qatapatha Brdhmana^ of the A9vamedha as performed by these kings. The whole rite stands in no real relation to the Brdhmana as a whole. In the Qdnkhdyana Qrauta Sutra^ there is a parallel version of the story of Cunah^epa, which is introduced without any connexion whatever with the context and which diverges merely in a few words from the version of the Aitareya. It is not altogether easy to see how the passage came to be received in that text without even the slight modification necessary to make it fit in, but the fact of its presence is probably simply due to the desire of the (^ankhayana school to have within its text-books so splendid a narrative, and the slight changes are no doubt merely due to the natural alteration in form of a story when transferred from * See viii. 21-23 with the note.s. * xiii. 5. 4 ; cf. C^S. xvi. 9. 1. ^ XV. 17-27. 30 The Composition of the Aitareya Brdhmana [§ 3 one school to another. It is clearly the case that the changes are not signs of earlier, but of later date. Thus the Qankhayana version adds a seventh year to Rohita’s wanderings and a new verse (xv. 19) ; in another passage (xv. 24) it has tried to improve the simple asarhdheyam iti Vicvd- mitra npapapdtla into asariulheyam iti vd avocad iti Vicvdmitra upapapddo, while it has completely altered the sense of the last of the Gathas (xv. 27). It has indeed been ingeniously ^ argued that the occurrence twice of dviantraydm dm as a periphrastic perfect is a sign of an incorrect and modern version, since the Qdfikhdyana has cakre, but the whole force of the argument disappears when it is borne in mind that the ^diikhdyana has iksdm dm ^ in place of ikmrh cakre.^ It is therefore necessary either to assert, as Liebich, had he observed the forms iksdm cakre and ikmni dm, presumably would have done, that both forms were incorrectly handed down, or as is much more probable that the use of dsa was a careless innovation which was creeping into use. The text is in other respects marked by bad forms like sdihndhukah (for samndhukah) in vii. 14; aeanaydparltah, vii. 15 ; nmiyoja (Q^S. has niyuyoja), and nih<^dna in vii. 16. With the last section (viii. 24-28) the Brdhmana passes to a quasi- philosophical doctrine of the resolution of the deities, lightning, rain, moon, sun, fire, in Brahman, here conceived (viii. 28) as Vayu, but the doctrine is degraded to a mere practical device for enabling the Purohita to overcome the king’s enemies. This combination is doubtless a sign of comparatively recent origin. With the rest of Pancika vii must be classed as late the first twelve sections. The first section, which in a manner unparalleled in the rest of the text, consists of the whole of the first Adhyaya, is made up of an account of the due division of the sacrificial animal among the priests and their assistants; it commences athdtah pacor vibhaktis tasya vihhdgam vak^ydmah. The new form is wholly unparalleled, and the possibility of its being original is disposed of by the occuri’ence of the whole passage in the Acvuldyana f'/’auia Butra.* The division of the victim may conceivably have once stood in the text, but not as it now is handed down. The second Adhyaya of the Pancika deals with the occurx’ence of mishaps of one .sort or another to an Agnihotrin. It contains within it two passages of later and clearly non-genuine character. 'Phe first (vii. 10) deals with the question how the ofierings of a man whose wife dies are to be carried on ; it is far from clear in sense, and doubtless corrupt. * LieV>icl), Pdnini, pp. 80, 81. 5 xr. 21. ^ vii. 10. ^ xii. 0. 31 § 3] Later Portions of the I'ext That the second passage is corrupt (vii. 11) docs not rest, as in the former case, on mere reasoning ; it is proved hy the fact that it is obviously and palpably a mere working over of a passage in the Kauntaki.^ Finally there is the conclusive evidence that Sayana in his commentary admits that in certain places the texts had not these passages and that the passages had not been explained by previous commentatoi*s. The other chapters are more of the Sutra type, and in point of fact vii. 3 which repeats v. 27 is largely found in the A^’uldyana (trauta Sutra iii. 11, and of the other sections poi’tions have parallels in that book (iii) of the Sutra. They have no real connexion with the rest of the texts, and the same remark applies to the last Adhyaya of the fifth Pancika, which (v. 26-34) deals with the Agnihotra and the time of its being performed (v. 26, 28-31), with expiations of mishaps in it (v. 27 = vii. 3), and with the office of the Brahman pidest. These sections in themselves have no real connexion with the Soma offering ; they have however some affinities in the Kausitaki Brdhmaiia, which discusses the time of the Agnihotra (ii. 9) and the duties of the Brahman prie.st (vi. 10-14), and no doubt they I’epresent the Aitareya tradition of the performance of these rites in their school. Indeed, as has already been noted, the language of the Aitareya (v. 29) account of the disputes over the time of offering the Agnihotra is clearly older than that of the Kau^UaJd (ii. 9). The portion regarding the Brahman also shows no trace of later origin than the corresponding Kau^%taki text. But the section cannot really have been originally part of the Brahmana of the Soma sacrifice. The doubtful authenticity of even Pancika vi is suggested by the fact that it obviously is merely a supplement to the main text, which deals with the duties of the Hotr and which ignores his assistants. This argument was recognized by Haug ^ and accepted by Weber,® who added to the general consideration the particular observation that in the first twenty-four Adhyaj’as of the Aitareya the formula adopted for rejecting unapproved opinions is toA tan nddriyam* and once only® tat tathd nu kurydt. The rule in the rest of the text ® is to use the latter phrase with a variant of tad xh punah paricaksate, although the root d-dr is found elsewhei'e in the sixth book.® But this is the only special point adduced by Weber in support of his theory. The theory is however, no doubt, correct and it can be supported by other evidence than that adduced by Weber. The character of Pancika vi ' iii. 1. ® iii. 32. * Aitareya Brahmana, i. 65. « vi. 9, 21 ; vii. 26. ’ Ind. Stud. ix. 372 seq, i viii. 7. * i. 4, 11 ; ii. 3 (bis), 22, 23 (bis), » vi. 17, 24. 26 ; iii. 18, 37 ; iv. 7, 9 (his), 22. 32 The Composition of the Aitareya Braliinana [§ 3 as of a supplementary character is indicated by its internal composition, which is much inferior to that of the first twenty-four Adhyayas. Thus in vi. 5 and 17 there is repeated the rule of the use of the Stotriya vei'ses of one day as the Anurupa verses of the preceding day, and it is impossible to see any justification for the repetition of the statement, though there is no inconsistency in it. Again in vi. 26 there is a discussion of the question whether the Maitravaruna should combine the Durohana with the normal ^astra, and the reply is in the negative ; in vi. 36. 15 aeq. the same question is put regarding the Brahmanacchansin, the repetition being very clumsily carried out. In these cases there is no contradiction and in the second case the subject-matter actually is slightly different, but in vi. 8 and 23 there is direct contradiction. In the former we are told elcdrh dve na stomam aticaiiset, and aparimitdhhir uttarayoh savanayoh, and in the latter elcdm dve na dvayoli savanayoh stomam aticaiiset and aparl- mitdbhir tvtlyasavane, statements which no ingenuity will reconcile. The treatment of the Valakhilyas is also confused and muddled. Tlie natural place of treatment is in vi. 28 after the Nabhanedistha and Nara^ansa of the Hotr, and de facto the hymns are there fully dealt with. But in vi. 24 they appear, and are followed by the description of the Durohana as performed after them (vi. 25), and a discussion whether the ordinary Qastra is, or is not, to be omitted with the Durohana. The matter is further complicated by the fact that the Valakhilyas in the first case (vi. 24) are to be recited in one (the Alahabalabhid manner of A9valayana), in the second case in yet another manner. Nor is there any hint of the use of the two manners on distinct occasions either in the Brahmana or even in the Acvaldyana Qrauta Sutra (viii. 2). It is therefore impossible to avoid the conclusion that there is repetition and confusion. The same conclusion follows from the fact that in vi. 16 we have an odd chapter dealing with the Achavaka’s Qilpa Qastra and its lack of relation to the Nara9ansa. There is no conceivable reason for its appearance at that place, while it clearly should come somewhere in vi. 30 and 31 where the Achavaka’s work is dealt with, and subsequent to the mention of the Nara,9ansa in vi. 27. The treatment of the Achavtlka is also decidedly confused in both vi. 30 and 31, the essential distinction of the use of the (^ilpas at the evening pressing on an Ukthya and at the midday pressing on an Agnistoma day not being made at all clear. These are all signs of internal defects of construction, and have validity in so far as they show a much poorer workmanship than is to be found in the rest of the Soma books. What is still more convincing is the fact that the mention of the Qilpas and their treatment in vi. 27-30 is quite in- consistent with the treatment of the question of the Hotr’s recitations in §3] 33 Later Date of Pancikds vi-viii V. 15. The two passages cannot possibly have stood in one work without some effort to bring them into at least intelligible relationship. Sayana evades the difficulty by his usual happy power of not referring in either case (v. 15 or vi. 27 aeq.) to the problem, for which neither A^aldyana nor the ^dnkhdyana Qrauta Sutra has any solution to offer. Therefore we can conclude with certainty that Pahcika vi was really an addition to the main text. Presumably it was the first addition, and the insertion at the end of v of the portion dealing with the Brahman (v. 32-34) was an effort to make complete the account of the Hotr’s sacrifice by adding to the account of the Hotrakas’ work that of one who, like the Brahman, was to aid the sacrificer, but mainly by silence, and therefore in a way not recorded naturally in a full te.xt as was done for the Adhvaryus and the Saman singers in their text-books. The interpolation before the Brahmatva in v. 26-31 and the addition after vi in vii. 2-12 (omitting 10 and 11 which were never really parts of the text) of an account of the Agnihotra are only to be explained, if at all, on logical grounds by the fact that the Agnihotra is not to be omitted, even when the Soma sacrifice is being performed, while to the work thus filled up Pancikas vii and viii were doubtless added on the strength of the fact that the rite was connected with the Soma sacrifice and was of special importance, vii. 1, which is borrowed from the Acvaldya aa Qrauta Sutra, may have been interpolated at almost any time. It diflers from vii. 10 and 11 in so far that the latter sections never obtained like it full citizenship in the text. There remains one further passage, which lies open to doubt. Weber points out that the 14th Adhyaya (iii. 39-44), which handles the Agnistoma in general, is in no way closely or naturally fitted into its context. Moreovei’, what is more significant is that the text (iii. 41), in place of the three Sariisthas, Ukthya, Sodacin, and Atiratra, mentions the Ukthya, Vajapeya, Atiratra, and Aptoryama, while the Vajapeya and Aptoryama are never again mentioned in the Brdh'niaya. It may be added that even the KausUaki Brdhmaim knows them only in the last chapter (xxx. 11). Moreover, in iii. 44 we have a somewhat novel account of the sun’s appa- rent progress when the word nimrocati is used, and again that word occurs nowhere else in the Aitareya. The evidence is not, and cannot be, conclusive, but it is reasonably effective, and it should be noted that the Kausitaki has nothing parallel, so that the case against the chapter is practically certain. It is perhaps a point to note that the proverb of a horse sudhdydrii ha vai vdjl suhito dadhdti (iii. 39) occurs also in iii. 47. The conclusions which are based on considerations of content and [h.o.b. as) 5 34 The Composition of the Aitareya Brdhmana [§ 3 context are supported by certain facts of usage. There is no doubt that in the first twenty-four Adhyayas (i-v. 25) the only tense of narration is the imperfect, and that perfects are extremely rare in any narrative sense. On the contrary, from v. 26 to the end the proportion of perfects grows steadily, and in the (^unah^epa narrative the perfect prevails. But even the narrative in vi, 1 and 2 is adequate to show the complete change of style, which cannot possibly be accounted for by anything save a change in taste. That the perfect in prose is a later development is beyond reasonable doubt, and on the strength of this the last sixteen Adhyayas can be safely ascribed to a later period than the first twenty- four, to the period of the Kausltaki and the Qatapatha Brdhmanas. Again difference in time is suggested by the use, as in the Sutras, of the term hrahmana in the phrase tasyoktam brdhmanam, vi. 25, 1, and iti hrdhmanam uddkaranti, vii. 12. There is nothing to compare with the first phrase in the earlier part of the AB., though brdAmana is used as ‘ explanation ’ in AB. i. 25, but it is in constant use in the Kauidtaki. Difference of authorship are also shown by the repeated use in vi (10. 1 ; 12. 1 ; 14. 1 ; 15, 1, &c.) of the phrase athdho., raising a series of points of discussion. The plural is used elsewhere, both earlier and later in the text. On the other hand books vii and viii show a common hand in the curious phrase tat-tad iti 3 n to assert a doctrine ; it is found in vii. 22. 6 ; 25, 3 ; viii. 6. 5 ; 9. 13, and it is clear that it serves to prove unity in all the great section from vii, 19 to the end of viii, which deals with the consecration of the king. A further difference of recension noted by Weber is that in vii. 2 is read havissu ; vii. 5 nissicya ; viii. 23 Daussantih, while in i. 25 we find catuhsamdhih, ; iii. 48 catuhsastim ; ii. 29 duhsamam. But the point seems to be without adequate foundation, as Aufrecht reads dussamavi and Dauhsantih, and the MSS. do not show enough consistency to justify any conclusion being built upon them. It is perhaps worth noting that the tradition of the last three Pancikas appears somewhat inferior to that of the first five. Even in V. 30 we find so jahdra for yo jahdra-, vi. 1 has apinahyuk; vii. 13: iti ha smd dkkydya for iti hdsmd (or iti ha smdsmd) ; 14 : sdmndhukah ; 15 : a^anaydparitah ; 16 : nihcdnah ; niniyoja ; 5 : vyapanayitum ; viii. 15 : ajdyethdh ; vrhjiyam ; 23 : avapadyeyam ; 28 : prajighyati, prajighyatu ; jdgriydt. Some of these cannot be real forms, even if others are. There are other minor points in which the texts vary, but it would be idle to rely upon any of them as decisive, and the evidence above cited is ample to show that the text consists of the following strata : §3] 35 Different Strata of the Text (1) i-iv ; V. 1-25, on the Soma sacrifice, with the possible exception of iii. 39-44. (2) V. 26-34; on the Aj^nihotra (26-31) and on the Brahman priest (32-34) (3) vi on the Hotrakas’ performance at the Soma rite. (4) vii. 1 ; the division of the .sacriOcial victim, in its present form apparently borrowed from the A^aldyana (Jrauta Sutra, xii, 9. (5) vii. 2-12 ; on the Agnihotrin’s errors and mishaps in sacrifice (10 and 11 being interpolations, 11 from the Kavxltalci, iii. 1). (6) vii. 13-18; the tale of (^unali9epa. (7) vii. 19-viii. 28 ; the royal consecration and the Purohitaship (viii. 24-28). The question which presents itself is whether the Brdhmana ever consisted of a collection of the first thirty Adhyayas (i-vi). This view has the authority of Aufrecht,^ who points out that this is not at all inconsistent with the fact that Panini (v. 1. 62) is generally held to have known of the forty Adhyayas of the Aitareya. For that view may be set the fact that it explains in a reasonable manner the fact that there is a certain community of subject-matter between v. 26-31 and vii. 2-12, v. 27 and vii. 3 being identical, save for the addition of a sentence in the former and the prefixing of tad dhuh to the clauses of the latter. If the Brahma nu were a fixed whole when the new matter came in, the fact is more naturally explained than if we have to invent a reason for the separation of matter essentially of one kind. This would accord also with the fact that the use of the narrative perfect is yet restrained in vi as compared with vii or viii (roughly in vi 1 : 2 ; in vii 4 : 1 ; in viii 5 : 3). There would be thus an intennediate stage in the composition of the text when it was extended and brought up to tliirty Adhyayas, and a final stage, still early, when it became forty Adhyayas. Another small point tells in the same direction ; the KavxUaki Brdhmana in ii. 9 has a parallel to the discussion of the time of the Agnihotra in the Aitareya (v. 29-31), which seems clearly later in redaction. Moreover, if the Aitareya was fixed in its compass of thirty Adhyayas before the KausUaki was redacted we have a good and significant cause for the exact number of Adhyayas chosen.^ On the other hand, it is most milikely that the Aitareya in its extended form was redacted before the KaUb%taki, for then it would be very difficult to account for the fact that the (^unah9epa story was placed in the Sutra only. The order of redaction seems therefore to have been (1) Aitareya, i-vi ; (2) the Kausitaki; (3) the Aitareya Brdhmana, p. v. * Cf. Keith, Aitareya Aranyaka, pp. 32-34. 36 The Composition of the Aitareya Brdhmana [§ 3 complete Aitareya ; but even the latest form of the Aitareya must antedate the ^dnJchdyana ^rauta Sutra,. It is sifjnificant that in both cases the Brdhmanoti leave alone the Mahavrata day and its special rites, which must be looked for in the Qdnkhdyana, C'^'auta Sutra in its two supplementary books (xvii and xviii) and in the Qdnkhdyana Arunyaka (i and ii), and in the Aitareya Araayaka, (i and v). It is practically certain that the Qdnkhdyana in this case also represents a later version than the Aitareya. The cause of this discrimina- tion of the treatment of the day is not certain, but it is at least possible that it is due to the fact that the Mahavrata ceremony with all its special features ^ was only later taken up into the full Brahmanical system. There is nothing in either Araiyyaka, Aitareya, or (Jdnkhdyaaa to render this theory improbable. The question naturally presents itself whether in the fact of the increase in size of the Aitareya, we have an explanation of the term Mahaitareya which occurs with Mahakausitaka in the A^aldyana Grhya Sutra (iii. 4. 4) and the Qdnkhdyana Grhya Sutra (iv. 10; vi. 1). The suggestion is a possible one, but naturally it cannot be offered for more than a conjecture for which there is not, and is never likely to be, any independent evidence. Nor have we any idea when the division of the text into Pancikas was made ; it is clearly not a natural division in any way, as the text does not fall into sets of five Adhyayas, and it is unfortunate that the Pancika division should have become usual in citations." It is of course possible that here and there slight additions were made to the original text of Adhyayas i-xxiv in the course of the increase of the work. This is suggested by the occurrence of groups of perfects, unmotived, in narration at i. 16 and iii. 48. 9 respectively ; in both cases the passage may easily have been added in the final redaction, but it is dangerous to press such a point. § 4. The Composition of the Kausitaki Brahmana. The composition of the Kausitaki Brdhmana presents none of the complications of that of the Aitareya. It is, as wc have it, a single, homo- geneous text, which by its constant phrase iasyoktam brdhmanam indicates its purpose of avoiding repetitions and of carrying out its task in a simple and definite mannei'. It has been suggested by Weber“ that the passage vi. 1-9, which describe.s the might of Rudra, is an interpolation, on the two grounds that there is ’ Hee Keitlt, QdTikkdyana Aran>jak(i,pp. 1'i scq. du sacrifice dans les Brahmanas is to be * Ah, however, it is now established, tho regretted. citation by Adhyaya in Lbvi’s Doctrine ® Ind. Stud. ii. 301 seq. ; cf. above, p. 27. § 4] The Composition of the KavsJtaki Brahmana 37 no obvious connexion between the rest of the text ami this passsage, and that there is no special prominence of Rudra or Agni in the rest of the text. These arguments are, however, both inadecpiate, and neither is quite effective. In the first place the first nine chapters are linked with the rest, which deal with the activity of the Brahman prie.st, by their common concern with the activity in creation of Prajapati ; the ptussage regarding the Brahman cannot be disregarded as needle.ss, as it has a parallel in i\\QAitareya (v. 32-34), and its insertion rendered it easy to place before it what is no doubt intended deliberately as a glorification of Rudra in his various forms. The .second argument is ecjually incomplete, for we know that the Aitareija Brahmana treats Rudra as the gi'eat deity par excellence, and on the other hand the Kausltaki Brahmana has several points of contact with the Qatapatha Brahmana, which is clearly like the Aitareya inclined to set a very high value on the Rudra cult. It is true that the stories of Rudra in the Aitareya and in the Kaii Vakl ai*e drawn in bodily, and are no necessary parts of the whole texts, but that is merely to say that the new religion was pervading the old traditional worship ; it does not show that the texts ever stood as they now are, but without those particular pas.sages. Much of the material of the KaicsUaki, and especially the legends, has been taken over by the Brahmana from a source common to it and the Aitareya, but the whole has been worked up into a harmonious unity which presents no such irregularities as are found in the Aitareya. It is clearly a redaction of the tradition of the school made deliberately after the redaction of the Aitareya in its first thirty Adhyayas (i-vi), and embracing in it the views of the schools of Kau.sitaki and Paihgya, but with a preference in any case of dispute for the views of Kausitaki. Whether written texts or texts orally transmitted or mere views were used by the compiler we cannot know, for the quotation of a Paingi Brahmana by Sayana ^ tells us nothing of its comparative age. That the Brdhmaim is not actually the product of a Kau.sitaki is proved by the mode in which he is referred to therein ; his views are authentic and accepted, but it is not conceivable that he actually himself composed in this style. The MSS. of the book which show the title Kausitaki Brahmana as the normal title have as a variant here and there ^dnkhdyana iffdnkhydyana is a bad variant) Brdhmana ; the most exact version, that preserved in the MSS. in the Bodleian Library,^ is Kausltakimatdnusdri ^dnkhdyana Brdhmuna. There is no mention of ^dmkhdjyana in the text, and Vinayakabhatta, the commentator on the Brdhmana, never mentions * Weber, Ind. Lit. p. 46. The Paingi Kalpa is known in the MalidbMsya, Weber, Ind. Stud. xiii. 455. * Bodleian Catal. ii. 42. 38 The Composition of tlce Kausltaki Brdhmana [§ 4 it under the title C^nkhdyana, but we cannot reasonably deny that this is a case where tradition should be respected, and where we must admit that in all probabilit}'^ the version of the doctrines of the Kausitaki school is preserved for us in a Qankhayana tradition. This view receives solid support from the fact that the Qdfikhdyana Qrauta Sutra is so closely connected with the Brdhmana. Nothing, however, turns on the fact, except the explanation of the title given in many of the MSS. The Brdhmana, though in itself complete, does not represent the whole of the Brahmana tradition associated with the Qahkhayana school. That tradition appears in the Mahavrata section of the Qdnkhdyana Aranyaka (i and ii), which stands in the same relation to the Kausltaki Brdhmaiui as does book i of the Aitareya Aranyaka to the Aitareya Brdhmana, and there is indeed some slight evidence, that of the commentary of Vinayaka,^ that the two books were sometimes regarded as two books of the Kausltaki Brdhmana. There can be no doubt that these were not normally so reckoned, since Panini (v. 1. 62) doubtless knew the Kausltaki as consisting of thirty Adhyayas only, but it is possible that it was the presence of such additions which gave rise to the tradition of a Mahakausitaka as recorded in the Acvaldyana Grhya Sutra (iii. 4. 4) and the C^hkhdyaim Grhya (iv. 10 ; vi. 1). The relation of the Aranyaka (i and ii) to the Brdhmana is probably one of a slightly later date ; and it is difficult otherwise to see why it should have not been included in the principal text, for it has no special claim to secrecy in character, though the Aranyaka of the Aitareya in its Sutra portion claims for it a special sanctity and importance, and the ^dnkhdyana, (i. 1) contains a notice to the same effect. A second quasi-supplement to the Kausltaki is contained in the Cdnkhdyana ^rauta Sutra. That Sutra is normally a well-arranged Sutra text without pretensions to any other quality, but it contains in books xiv, XV, and xvi passages of a quasi-Brahrnana chai'acter dealing with certain Savas and including the story of Qunah^epa. Now these passages are quite out of harmony with the normal style of the C^hkhdya'Km Sutra and cannot possibly be brought into agree- ment with that style. It is indeed in a special form of its own ; it is not in the proper and full Brahmana style, which does not seek to give in full the details of the sacrifice, though in the course of its exposition it often does so. But these books of the Siitra ai-e set on expounding the sacrifice in the details of its composition as regards recitations as well as giving the motives and explanations of the rites, and this combination is a new note, and one which can equally be seen in portions of the Baudhdyana ’ On Kausitaki BrCihmatia, v. 5. 89 ^ i] Relation to the Qnnkhdyana Aravyaka and Sutra and the Mdnava ^rauta Hutnis. We have in fact a form of literature, anterior in development, in all probability, to the normal Sutra of the type of Apastamba and Katyayana, in which exposition and comment are much more blended than in the case of the Brahmanas, whereas the Sutras proper have lost this comment practically altogether. The nature of the content of these books of the Svira suggests at once a later date than the Kuusitaki Brdhmana, just as in the case of the Baudhdyana Qrauta Sutra the many new Savas described represent, beyond doubt, developments of the ritual beyond the period of the Sanihitds of the Black Yajurveda. Nor otherwise is it easy to see why these rites should not be noticed in any way in the Brdhmana. The same conclusion is strengthened when it is noted that in xiv. 40 there is a version of the conflict of the Angirases and the Adityas which differs from that given in the Aitareya Brdhmana (vi. 34 and 35) and the Kamitaki (xxx. 6). The important point is that, after a long introductory paragraph in the Brahmana style, there comes trivrt domah ; rathantaram prsdiam ; trcaklptam ^astram ; agnistomo yajhah ; yavorvard vedih ; yavakhala vMaravedih] Idngalesd yupah, yavakaldpic casdlam ; ijdmisya kuloUl vasat%- varyah. This sort of style is not that normal in a Brahmana. The same phenomenon occurs repeatedly ; thus in xiv. 32 after a Brahmana narrative of the gods and the Asuras comes aparapakse sawnstih [mi'vdhne ; cdudra- masi sdyam, vidhum doArdnam navo navaly, swavariuxh catavalo dakAnd purvasydjm, rdjata uttarasydm ; Bhdradvdjam jn'stham ; tathd sukte. The same phenomenon recurs constantly in these books, and is quite unparalleled in the Brahmana. The real question of difficulty is whether the Sutra was compiled by the use of a Brahmana text which was used to make up a complex result in these cases where there was nothing in the Kau^ltaki Brdhmana, or whether it generally represents a style of composition intermediate between Sutra and Brahmana. While there is no adequate evidence to prove the correctness of either of these obvious alternatives as to the origin of this form, it is at least probable that the latter is the correct view of the facts. There seems no conceivable reason why the Sutra-maker should • have adopted this form in the last three books (xiv-xvi) if he did not find it necessary in the rest of the text where, as in most of xiii, there was no Brahmana preserved in the Kausltaki. xvi is really in the same position as xiv and xv, though in the case of the last book the proportion of Brahmana is small, owing to the elaboration of the rites to be described. These three books form a single whole, an account of a development of the I’itual with its explanations. The special character of these books is borne out by their contents : xiv begins with an account of the Haviryajnas, the Agnyadheya, the 40 The Composition of the Kaufdahi Brdhrnana [§ 4 Punaradheya, the new and full moon sacrifices, the four-monthly sacrifices, as Soma sacrifices ; chapter 11 deals with the Pratyavarohaniya ; 12 and 13 the Sautramani; 14 the Udbhid; 15 theGosava; 16 the Rtapeya; 17-19 iViehlmh, bhuvah and svar offerings ; 20 the Qukrastoma ; 21 the Tivrasava ; 22 the Sutasava; 23 the Rsabha; 24 the Vyoman; 25 the Viraj ; 26 the Svaraj ; 27 the first U^anastoma ; 28 the second U9anastoma ; 29 the Indmgnyoh Kulaya ; 30 the Viratsvaraj; 31 the Jyesthastoma; 32 the Dura^a; 33 the Apiciti ; 34 the Tvisi ; 35 the Vrsti ; 36 the Aditya; 37 the Svarga ; 38 the V^inutty- AbhibhutI ; 39 the Ra9iraarayau ; 40 the Sadyahkra ; 41 theNrjit; 44 the Prtanajit; 45 the Satrajit ; 46 the Dhanajit ; 47 the Svarjit; 48 the Sarvajit ; 49 the Ujjit ; 50 the Upahavya; 51 the Agnistut (described in great detail); 58 the Indrastut ; 59 the Suryastut; 60 the Vai9vadevastut ; 61 the Gotamasya Caturuttarastoma ; 62 the Pafica9ara- diya; 63 the Rsistomas of Gotama; 64 of Bharadvaja; 65 of Atri ; 66 of Vasistha; 67 of Jamadagni ; 68 of Prajapati ; 69 the Vratyastomas ; 71 the Utkranti; 74 the tenth day; 75 the Rtustomas; 76 the Masastomas; 77 the Ardhamasastomas ; 78 the Naksatrastomas ; 79 the Ahoratrastomas ; 80 the Muhurtastomas ; 81 the Nimesastomas ; 82 the Dhvausistomas ; 83 the Di9arh stomah ; 84 the Avantaradi9aih stomah. Book xv contains in 1-3 the Vajapeya ; 4 the Brhaspatisava ; 5-8 the Samsthas with especial stress on the Aptoryama; 9, 10 the Yamastoma; 11 the Vacahstoma; 12-16 the Rajasuya, and 17-27 the Qunali9epa legend. Book xvi contains in 1-9 the A9vamedha; 10-14 the Purusamedha; 15 and 16 the Sarvamedha; 17 the Vajapeya; 18 points regarding the Rajasuya and the A9vamedha including the expulsion of a scapegoat ; 19-30 other Ahinas. There is a good parallel to the style of the Sutra in the BavAlhdyann {irauta Sutra, ^ which in xvii. 55 to xviii. 53 contains matter parallel to the Qdnkhdyana book xiv, and which is couched in a similar style. In both cases also that style on its verbal side is of a more recent type than the Brahmana style, though it is based on that style and therefore differs entirely from the style of the Sutras in its passage of comment, while on the other hand in its enumeration of the Qastras it is precisely of the Sutra type. Such a style is a perfectly natural development of the Brahmana style which here and there in the Kaubltaki approaches to that of the Sutras without ever going so far as in the books xiv-xvi of the Suti n. In these books xv. 17-27, which have the legend of (^unah9epa, havi* a special place and significance. They do not fit into the Rajasuya in the place where they occur, and they are equally not in place in the Purusamedha where a ^kinah9epa narrative is prescribed by the ^dnkhdyana (Iraida Sutra ' There is ."i good deal of similar matter in cf.Garbe, fncafa S/i^rn, lil,xxii- point of style in the M&nixva ^rauia Sutra ; xxiv. 41 § 4] Relation to the Qdhkhivfana Qrauta, Sutra, (xvi. 11. 1). There can be no doubt that the legend was recorded in the Aitareya text after the Kausitaki Brdhmana was completed, and that then the Qahkhayana school, determined to save the masterpiece, took it over w’ith a slight change here and there (including the addition of one more year of wandering and one more Gatha), and stuck it in the Sutra where least it seemed out of place, after a passage dealing with the llajasuya, though not in a suitable place. There is a point of some interest in the content of the Sutra which shows that the Kurus had suffered a severe reverse of some sort. The episode is narrated of the King Vrddhadyumna Abhipratarina, who made the error of sacrificing with the Ksattrasya dhrti with three Stomas instead of four, and because of that a Brahman cursed him saying the Kurus Kumiksetrac cym- yante (xv. 16. 10 seq.). No such disaster is recorded in the Brahmanas, and it is probably a sign of a later date than the Brahmana period. It is possible as asserted by Anartiya in his commentary on xiv. 2. 3 that these books may have in some cases been reckoned as part of the MahdkausUaki Brdhmana, but there is no other proof of this and the quotations of that Brahmana in Vinayaka’s commentary on the Kausilaki Brdhmana ^ seem to throw no light on the matter. It must also be noted that the Qrauta Sutra had before it a wider range of opinions of Kausitaki than are recorded in the Brdhmana. Thus there are citations of Kausitaki in the Sutra at vii. 21. 6; ix. 20. 33 ; xi. 11. 3, 6, and of the Kausitaka at xi. 14. 20, all of which are at once recognizable in the Brdhmana. But at iv. 2. 13 the Kausitaka and at iv. 15. 7 Kausitaki are cited. In the former case the passage is significant ; it deals with the rite of the Anvadhana and cites the views on one point of Pragahi, Paingya, Kausitaki, and Aruni (iv. 2. 10-14). This collection of authorities i.s parallel to the grouping in the Kausitaki Brdhmana (xxvi. 4), nor can there be the least doubt that the Sutra had before it a Brahmana text to this effect ; the Siitras do not, we may safely conclude, in such cases collate opinions. In iv. 15. 7 there is actually a verbal quotation ndghdhdni var- dhayeyuh from Kausitaki. No doubt these notices refer to the Mahdkausitaki Brdhmana, and from it may come varied notices in the commentary of Anartiya on the Qdhkhdyana Qrauta Sutra which are not ascribed to any defined source. It is uncertain whether any portion of the Kausitaki Brdhmana as w'e have it can be assigned to a later period than the completion of the whole work. The sixth Adhyaya certainly is not open to suspicion on any ' iii. 4, 5, 7 ; X. 4 ; xviii. 14 ; xxiv. 1,2; of the 95^. are reckoned as part of the xxvi. 1. According to Eggeling (SBE. Mahakausitaka. For Anartlya’s note see XLiv. xvi, n. 1) the loth and 16th books Weber, Bdjasuya, p. 122. 6 [h.o.s. 2e] 42 The Composition of the KausUaki Brdhmana [§ 4 reliable grounds, but the last chapter (xxx. 11) of the work may be sus- picious in that it mentions the Vajapeya and Aptoryama rites elsewhere unknown to the Brahmana, just as the occurrence of these names in the Aitareya (iii. 41) helps to indicate the later date of the fourteenth Adhyaya of that text. The KausUaki seems for some reason or other not to have been a popular text-book.^ We are expressly told by Agnisvamin in his commentary on the Ldtydyana Qrauta Sutra (i. 1. 6) that the Kausitakins did not fulfil the requisite of being able to answer rightly any difficult problem, as exem- plified by their inability to deal with the curse of Lufakapi Khargali recorded in the Pancavinca Brdhmana (xvii. 4. 3), and Dhanamjayya, as reported in the Niddna Sutra (vi. 12), declared that he considei-ed the Kausitakis akucaldn and vydhatdn. The geographical position of the Kausitaki school seems to have been in the west in later times, for the account of the location of the school in the Mahdrnava cited by Biihler ^ places the KausUaki Brdhmana and the Qdnkhdyana Qdkhd in northern Gujarat. It is not impossible that in this fact of location lies the explanation of the comparatively little use made of the text by other schools. § 5. The Dates of the two Brahmanas. (a) Relation to Pdnini. There can be no real doubt that the KausUaki is a later work than the Aitareya Brdhmana. But it is clear that the KausUaki Brdhmana and the Aitareya were both known to Panini, who in his grammar (v. 1. 62) mentions the formation of the names of Brahmanas with thirty and forty Adhyayas, a fact which cannot but be brought into connexion as was done by Weber “ with the two Brahmanas as known to us in their complete foi'm. The same conclusion as to their relation to Panini is clearly proved by their language which is decidedly older than the Bhasa of Panini, as Liebich * has shown in detail for its verbal forms, and as is not disputed by any scholai’. This gives us a latest date of before 300 B. c.® {h) Relation to Yaska, The date can be carried further back by the undoubted fact that Yaska knew both the Brahmanas. In the Nirukta, i. 9, he cites and explain.s the phrase parydya iva tvad dcvinam occurring in the Kau^taki (xvii. 4). ' See Weber, Ind. Stud. x. 145, n. 2. by Ilaug and Aufrecht. SBE. II. xxxiii. * Pdnini, pp. 18-23, 72-82. ^ Ind. Lit. p. 45. The view lias been accepted Keith, Aitareya Aranyaka, pj). 22 seq. §5] 43 The Dates of the tivo Brdhmanas Though Yaska does not actually cite the Aitareya textually, he clearly knew it well as Aufrecht’ shows. Thus in iv. 27: pancartavah namvatsarasyeti ca brdhmanam hemanta^i^irayoh samdsena, there is a clear echo of AB. i. 1. 14: pancartavo hemanta X. 1. 10, 11. * See a Mantra in 9?^- v. 1. 8 ; AGS. i, 23. 5 ; comm, on K^S. vii. 1. 7; Wober, Ind. Stud. X. 144. Sco Chanfloga cited in Anartiya on 9?*^- 1. c. ' xxvi . 6. See his edition, m. xxvii. » xii. 17. 2. '' xii. 3. " xii. 17. 2 and vi. 13. !) ( -= KB. ii. 3 . » xi. 2. !) = KB. viii. 3. Seo Garbo’s edition, iii. vi srq. §5] Relation to the Apastamba Qrauta Sutra 49 placed before Pauini by Professor Macdonell,’ was probably known to Panini,^ and that his rule as to eka/p'uti seems to have been borrowed by Panini.^ In style and condensation of expression Katyayana is certainly more developed than Apastamba, and this argument helps to give him a latest date of the third century B.c. and even probably the fourth century B.c. Garbe,® with Biihler, indeed, does not hesitate to iussign Apastamba to the fifth century B. c. ; but this seems to me to go beyond the necessities of the case. (i) Astronomical data. Note should finally be made of the statement in the Kamitaki (xix. 3) that the winter solstice took place at the new moon of Magha. This notion is, however, clearly nothing more or less than the datum of the Jyutisa and thus yields us no date of any assured value for the period in que.stion ; Weber® places the limits of the date of the initial fixing of the series of Naksatras in the Jyotisa at 1820 B. C.-860 B.c., and there is no reason to show for how long the order would be kept after it had ceased to represent the facts, apart altogether from any other considerations as to the origin of the Naksatras. If, as is most probable, the Naksatras were not an Indian invention at all, but were derived from some foreign — perhaps Semitic — source, it is clear that the date of their fixation would not have the slightest value, save as an upper date, for the Brahmanas. At most the Magha datum tends to render 800 b. C. a reasonable maximum date for the composition of the Brahmana literature. (j) Date of later part of the Aitareya. Of the date of the later parts of the Aitareya there is little further to be said. It is most probable that all of vii and viii were added after the completion of the Kausitaki Brahmana. The use of the narrative perfect points to a period similar to that of the Qatapatha Brahmana, and other aflSnities with that text may be seen in the resemblances of the Praya5citta section in vii. 2-12 and the corresponding section in the later Qatapnitha, book xii (4. 1 seq.) ', and of the account of the A5vamedhins in viii. 21-23 and the ^atapatha (xiii. 5. 4). That the two books were not added to the Brahmana before the Kausitaki Brahmana was complete would be proved by the fact that vii. 11 is a bad version of the Kausitaki, iii. 1, but that * Brhaddevatd, i. xxii-xxiv. Panini borrows from Katyayana’s source: ’ See Weber, Ind. Stud. v. 64. hence this argument is not proof. * i. 18. 19. Cf. VPr. i. 131. ® Ind. Stud. x. 234 $«g. Whitney suggests that * i. 2. 33, 34 ; see Weber, Ind. Stud. x. 423-426. even these limits cannot be fixed as * Op. ett m. XV. It is, of course, possible that correct. 7 [h.o.s. 25] 50 T}ie Dates of the two Brdhmatias [§ 5 section ia probably enough not an old addition to the main text. No stres.s can be laid on the nature of the Rajasuya as described in the Aitareya as being more primitive in certain details (e. g. the amount of materials required for the anointing) than the versions of the Yajurveda, a point noted by Weber, ^ as pointing to a greater age than the Yajus texts: the development of the ritual in different schools doubtless was very uneven. (k) Date of Metrical Portions of the Aitareya. The Gathas of the Aitareya and the occasional odd verses found therein are of decidedly antique form : the Qloka metre shows a form unquestionably later than that of the Rgveda, but equally clearly older than that of the metrical portions of the Upanisads, for instance the Katha, Kena or led, as has been fully .shown by Oldenberg.^ Unhappily this gives us no definite date : the Katha Uiianisad, for instance, cannot certainly be dated before the Buddha, because its context is obviously the reflex of a period when the views of the prose Upanisads such as the Brhaddranyaka and the Chdndogya had become a matter of common knowledge and could be summed up in allusive and epigrammatic verse. That this period antedated Buddhism cannot be safely assumed, and we must be content with the conclusion that the metre of even the latest parts of the Aitareya is oKl and tends to confirm the general impression of antiquity of the work, though it dii'ectly proves nothing, since it is open to argue that it was much older than the pro.se with which it is found. § 6. The Ritual. (a) The pdhkhdyana Qrauta Sutra. The ritual for the Brdhmanas is given in the ^ruutu Sutras of A9valayana and Qankhayana, which are works of probably the foui’th century B.c. There is not the slightest doubt that both these Sutras knew the Brahmauas and based their exposition on those texts. But in both cases the Sutras go far beyond the present Brahmana texts, and it is not open to question that allowance must be made for a considerable development of practice between the Brahmauas and the Sutras. The (idnkhdyaaa ^rauta Sutra coincides more completely with the KausUaki than the Aevaldyana with the Aitareya. Thus the (JdTikhdyava contains in — i. The New and P’ull Moon sacrifices = Kausitaki Brdhmanu, i\ . ii. 1-5. The Agnyadheya and Punaradheya = Kausitaki Brahmana, i. * HajatHya, pp. Ill seq. * GQN. 1909, pp. 219 <(9. ; ZDMO. xxxvii. (1<» S4q. 51 § 6] The Sutras of the Rgveda ii. 6-17. The Agnihotra = KausUaki Brahmana, ii. iii. 1-12. The special offerings = KausUaki BrdkvMna, iii. iii. 13-18. The four-monthly sacrifices = KausUaki Brahmana, v. iii. 19-21. Priiya9cittas ; cf. KausUaki Brahmana, xxvi. 3-6. iv. Minor points including the Pindapitryajna and the Qulagava. v-viii. The Agnistoma = KausUaki Brahmana, vii-xvi, xviii. 6-14. ix. The Ukthya, Soda9in, and Atiratra = KausUaki Brahmana, xvi. 11- xvii. 9 ; xviii. 1-5. X. The Dvada^aha = KausUaki Brahmana, xx, xxi, xxvi. 7-17 ; xxvii. xi. The Caturvih5a, Abhiplava Sadaha, Abhijit, Svarasamans, Visuvant and Vi^vajit = KausUaki Brahmana,, xix, xxii, xxiii, xxiv, xxv. xii. The Qastras of the Hotrakas = KausUaki Brahmana, xxviii-xxx. xiii. 1-13. Certain Praya^cittas, conflicting sacrifices, xiii. 14-29. Sattras, Gavam and other Ayanas. With xiv a new section of the Sutra opens, which is partly Brahmana in style, and of which full details have been given above, xvii and xviii are no real part of the Sutra : they deal with the Mahavrata ceremony and arc really supplements to the QdTikhdyana Aranyaka i and ii, which represent the Brahmana of that text. It is .somewhat striking that the order of the sections should be .so different in some respects from that of the Brahmana. The essential features are the placing in the forefront of the new and full moon sacrifices, which are the real model of Istis, and which therefore in a logical arrangement should come first. The second point is the bringing together in book x of the whole elements of the Dvada9aha. the Pnsthya Sadaha, the Chandomas, and the tenth day : the Brahmana has the material in books xxii and xxiii, xxvi. 7-17, and xxvii respectively. Again the Sutra very naturally deals with the final rites of the Agnistoma before the Ukthya, not as in the Brahmana after the Atiratra. These changes explain the altered order of the two texts, and all of these prove the improved order of the Sutra. (b) The Aipjoldyana, Qrauta Sutra. The A^aldyana Qrauta Sutra contains a great deal more than the Aitareya Brdhmana. Thus for the first three books which deal with the new and full moon sacrifices, the Agnihotra, the Agnyadhana, the four- monthly sacrifices, the Praya9cittas and the animal sacrifice, there are but few real parallels in the Aitareya except the section (ii. 1-14) regarding the animal sacrifice, and that relating to the Agnihotra (v. 26-31), and the section on Praya9cittas (vii. 2-12) which is very closely connected with Tiie Ritual 52 [§6 the ^rauta Sutra (iii. 10 and 11). The rest of the Aitareya agrees with books iv. 1-viii. 13 of the Sutra. T)ie arrangement is briefly as follows : iv. The preparations for the Soma pressing day = Aitareya Brdhmana, i. 1-ii. 18. V. The Agnistoma proper = Aitareya Brdhmana, ii. 19-iii. 48. vi. 1. The Ukthya = Aitareya Brdhmana, iii. 49, 50. vi. 2, 3. The Soda^in = Aitareya Brdhmana, iv. 1-4. vi. 4-6. The Atiratra = Aitareya Brdhmana, iv. 5-11. vi. 7-10. The Praya^cittas and rites in case of death or disease. vi. 11-14. The concluding rites of the Agnistoma = Aitareya Brdhmana, iii. 47, 48. vii. 1. General observations. vii. 2-4. The Caturvih^a = Aitareya Brdhmana, iv. 12, 14. vii. 5-9. The Abhiplava Sadaha, &c. = Aitareya Brdhmana, iv. 13, 15, 16. vii. 10-12. The Prsthya Sadaha = Aitareya Brdhmana, iv. 13, 15, 16, 27- V. 15. viii. 1-4. The Qastras of the Hotr and the Hotrakas on the sixth day = Aitareya Brdhmana, vi. viii. 5. The Abhijit and Svarasamans = Aitareya Brdhmana, iv. 19. viii. 6. The Visuvant = Aitareya Brdhmana, iv. 19-22. viii. 7. The Vi9vajit and Svarasamans = Aitareya Brdhmana, iv. 19, The Abhiplava forms. The Chandomas in the samudha form, viii. 8. The vyudha Dvada9aha = Aitareya Brdhmana, iv. 27. viii. 9-11. The Chandomas = Aitareya Brdhmana, v. 16-21. viii. 12. The tenth day = Aitareya Brdhmana, v. 22-25. viii. 13. The concluding rites of the tenth day. viii. 14. The rules for recitation, ix-xii. Ahinas and Sattras. To the last four books there is hardly anything in the Aitareya to correspond, x. 5 contains an account of the Dvada9aha; xi. 7 of the Gavam Ayana, and xii. 9 is verbally the same as AB. vii. 1, which seems to be derived from it. On the other hand the concluding words of the Qunah9epa episode (vii. 18) are repeated as a Sutra in ix. 3, and in this case the borrowing must be from the Aitareya. The Acvaldyana ^rauta Sutra is by no means so well arranged as the {idnkhdyana, and its superiority to the Brahmana is not very marked. It is very much less comprehensive than the ^diikhdyana as it contains nothing really corresponding to book xiv. It has an account of the A9vamedha in x. 6-10, but it has nothing of the Purusainedha or the 53 § 6] T}ie A^valdyana Qrauta Sutra Sarvaniedha, and its account of tlie Rujasuya (ix. 3 and 4) is very brief compared to tliat of the Qankhayana text, and it is always strictly a Sutra text. Of its twelve books only about half are really represented in the Aitareya Brdhmuna as against about twelve out of sixteen in the case of the (^dnkhdya)M. The QaTiklidyawi has one great merit in comparison with the A^ald- yana; it gives Mantras in cases where the Acvaldyarta is silent, as for example the Nivids for the Agnistoma hymns, and it sets out in detail the complicated Qilpa (^astra of the Brahinanacchahsin at the third pressing on the sixth Pi-sthya day, which the Aitareya mentions and the A^uldyana also merely mentions. (c) The Boma Sacrifice. The two Brahmanas agree in treating of only four forms of the Jyotistoina, the Agnistoma, the Ukthya, the Soda^in, and the Atiratra, ilistinguished by the possession of twelve Qastras and Stotras, fifteen, sixteen, and twenty-eight or twenty-nine respectively. Of the Ukthya form of .sacrifice fairly complete accounts are given in both the Brahmanas. Its essential feature is the three Uktha Stotras and the three Uktha (^astras of the Hotrakas, and from this feature possibly its name is borrowed, as .suggested by Eggeling ^ in view of the remarks in AB. vi. 13. There is also a he-goat to Indra and Agni as a .second victim in addition to the ordinary victim for Agni and Soma prescribed on the day before the pressing day, and the victim for Agni on that day. The Ukthya cup is also drawn at the third pressing. The So(^9in adds a third victim, a ram to Indra, and another cup with an extra Stotra and Qastra. As pointed out in the Aitareya Brdhmana (iv. 1), the name is derived very probabl}'^ from the sixteen Stotras and Qastras used, but the (^astra is also specially developed in a peculiar manner described in iv. 2, where also the name is appropriate. The Atiratra adds twelve Stotras and Qastras in three rounds, chanted through the night and accompanied by libations and potations ; these are followed by the Sandhi Stotra {Sdniaveda, ii. 99-104) chanted at daybreak, and followed by the recitation by the Hotr of the A9vina Qastra. The difficulty arises whether the Soda9in is included in the Atiratra. The view of the Qdnkhdyana (Jrauta Sutra (ix. 1. 10) is clearly that it is ; there is nothing to contradict this in the KausUaki Brdhmana, and it is assumed by the Amuldyana Qrauta Sutra (v. 11. 1) that an Atiratra contains a Soda9in.^ This is also the view of the Kdtydyana Qrauta Sutra (ix. 8. 5), while the Pahcavihca Brdhmana (xx. 1. 1) recognizes both modes of ’ SBE. xLi. XV stq. “ So AB. iii. 41, which is late (p. 88). 54 The Ritual [H usage.^ The Aitareya (iv. 6) clearly contemplates only the form without, i.e. with twenty-eight Stotras, or as it reckons them, by making three out of the Sandhi Stotra, thirty Stotras. It is clear also that to the Aitareya (iv. 1) the Soda9in is essentially only a rite used as part of a Dvada^aha or similar rite, for it is expressly stated that on the fourth day is the Soda^in used, i.e. on the fourth day of the Prsthya Sadaha which follows the Atiratra.* Similarly the Ukthya from its position is doubtless mentioned mainly because it is an essential feature of the Prsthya Sadaha. The Atiratra has a victim for Sarasvati as a fourth victim. The two combinations of days which they dwell upon are the Dvada^aha and the Gavam Ayana, as these two act as models for the other prolonged Soma rites. The Atyagnistoma is not mentioned in either of the Brdhmanas nor is the tenth day treated as being of this class.® Its real existence as a sacri- fice (being a Soda^in minus the Ukthyas) is very doubtful, its main purpose being doubtless to fill up the number of forms of the Jyotistoma to seven. But in the extra Uktha of the tenth day of the Dvada9aha in the school of (^ankhayana may be seen a form analogous to the Atyagnistoma. The Vajapeya and Aptoryama receive a brief allusion in the Aitareya (iii. 41) and the Kausltaki (xxx. 11),^ in either case no other notice being taken of them in the texts. It is very doubtful if these references can be treated as primitive, and it is perfectly clear that neither rite was really considered as of importance by the Brahmanas. But there are notices of the latter in the Acvaldyana (ix. 11) and the Qdnkhdyana Qrauta Sutras, the latter of which (xv. 5) calls it Aptoryaman. It is distinguished by having four extra (atirikta) Stotras and (^astras over and above those of the Atiratra. Moreover it is marked by having all the six Prathas distributed among the four Prstha Stotras and the Madhyamdina and Arbhava Pava- 1 liana Stotras, and in the case of all the Stotras save the three Pavamanas the performance conforms to the true Prstha form, i.e. with one Saman enclosed in two others. The Vajapeya is a special rite, preliminary to the Brlnispatisava, which is for the Brahman much the same thing as the Raja- suya for the king, and to the Rajasuya ; it shows clear traces of a popular origin and once was available for Vai9yas, but the ritual {Ag^valdyaua, ix. 9; {jdnkhdyana, xvi. 17) is not evidently known to the Brahmanas or at least accepted by them. Both the Vajapeya and the Aptoryama are not normally used as anything but independent rites ; in ^dnkhd,yana (xvi. 15. 6 and 7) they are made the models of the sixth and seventh days of the mythical ' So M^S. li. 6. 8 ; Ap. xiv. 3. 8 is obscure ; - x. 2. 11. see Rudra ad loc ; B^IS. xvii. 1 seq. seems Cf. Weber, Ind. Stud. ix. 120-121. to assume the ^oAuqin. ’ Aptoryama ; so 7. §0] The Di'adagdha Rite SarvanieJha. Similarly iu the Mdaava ^'raata tSdlra (ii. 5. 3) the only forms given are the Ukthya, Soda9in and Atiratra ; in the Bauelhdi/aiut Qrauta Sutra (xvii. 1, 2) these three only are mentioned, and it remains for the Apastanxha {Jrauta Sutra (xiv, 1. 1) to add the Aptoryama. On that passage Rudradatta has an elaborate comment from which he deduces the hict that the omission arises from the fact that the Atyagnistoma and the Vajapeya are not the models on which any other offerings an; f)ased, for the Sutra does not even know the name of the Atyagnistoma. While the gi*eater part of both the Brahmanas is devoted to the Agni- stoma as model of the Soma sacrifice, they do not contemplate its use njei’ely as a one-day rite. The Dvada^aha consisted of a period of ten days with an introductory and a concluding Atiratra. Within this periotl of ten days three elements are to be distinguished, the tli’st six days, which can be divided into two .sets of three, the seventh to ninth days, the Chandomas, and the tenth oi- Avivakya day, to which the name was applied, because, accoi’ding to the Brahmanas, the day was one on which corrections of errors were not in place. In the careful analysis of the Qaakhayanad the Dvada^aha is thus constituted as regards the period of ten days (Da^aratra) : — 1st day. 2nd day. 3rd day. 4th day. 5th day. 6th day. 7th day. 8th day. 9th day. I. 'riie Prsthya Sadaha, consisting of — Agnistoma type ; Trivrt Stoma ; Rathantara as Pi-stha Stotra. Ukthya type ; Pancada9a Stoma ; Brhat as Pretha Stotra. Ukthya type ; Saptada9a Stoma ; Vairupa as Prstha Stotra. Soda9in type ; Ekavih9a Stoma ; Vairaja as Prstha Stotra. Ukthya type ; Trinava Stoma ; Qakvara as Prstha Stotra. Ukthya type ; Trayastrih9a Stoma ; Raivata as Ppstha Stotra. II. The Chandomas. Ukthya type ; Caturvih9a Stoma ; both Samans witli Brhat as Prstha Stotra. Ukthya t}^e ; Catu9catvarihca Stoma ; Rathantara as Pr.stha Stotra. Ukthya type ; Astacatvarihca Stoma ; Brhat as Prstha Stotra. III. The Tenth Day. lOth day. Agnistoma type ; Caturvih9a Stoma with Trayastrihca in the Agnistoma Saman ; the Rathantara or the base of the Vama- devya as Prstha Stotra. ' X ; cf. A^JS. X. 5 ; vii. 10-viii. 4. Tliat the these authorities, nor xvi. 6 ; tenth day is an Atyagnistoma (Eggeling, xxi. 9. 1; but and KB. allow an SBE. xxvi. 412) is not in accord with aiiriktoktha (p. 54). 56 The Ritual [§6 While the Dvadaijaha served as a model for all the other Ahina rites (that is, from two up to twelve days) and the Sattras (for twelve days upwards), the model of the year rite was the Gavam Ayana, which in both texts is constituted as follows ’ : — 1. Prayaniya Atiratra. 2. Caturvih^a day ; Agnistoma or Ukthya type ; Caturvih^a Stoma ; both Samans with Brhat as Prstha. 1st month. 4 Abhiplava Sadahas = 24 days. 1 Prsthya Sadaha = 6 days. 2nd month. 4 Abhiplava Sadahas. 1 Prsthya Sadaha. 3rd month. 4 Abhiplava Sadahas. 1 Prsthya Sadaha. 4th month. 4 Abhiplava Sadahas. 1 Prsthya Sadaha. 5th month. 4 Abhiplava Sadahas. 1 Prsthya Sadaha. 6th month. 3 Abhiplava Sadahas. 1 Prsthya Sadaha. Abhijit ; Agnistoma, with all the Stomas, both Samans, and Rathantara or Brhat as Prstha Stotra. 3 Svarasaman days ; Ukthyas or Agnistomas ; with the Svai-as as Prsthas. Visuvantday; Agni.stoma type ; Ekavih9a Stoma ; Brhat or Mahadivakirtya as Prstha. 7th month. 3 Svarasamans reversed. Vi^vajit, Agnistoma, with all the Stomas and Prsthas. 1 Prsthya Sadaha reversed. 3 Abhiplava Sadahas reversed. 8th month. 1 Prsthya Sadaha reversed. 4 Abhiplava Sadahas reversed. 9th month. 1 Prsthya Sadaha reversed. 4 Abhiplava Sadahas reversed. 10th month. 1 Prsthya Sadaha reversed. 4 Abhiplava Sadahas reversed. 11th month. 1 Prsthya Sadaha reversed. 4 Abhiplava Sadahas reversed. « 99s. xiii. 19. §6] The Gavdm Ayaaa 57 I2th month. 3 Abhiplavu Sadahas reversed. Ayus day. Go day. Da9aratra. Mahavrata day. Atiratra day as Udayaniya. The account of the Gavam Ayana given in the Ai^valdyaiut ^rauta Sutra ’ differs in that it expressly places the Go and Ayus days in the normal order in the last month, though this offends against the rule that the last month should like the preceding months after the Visuvant be reversed in order of performance. But it is in harmony with the normal order, and the Divada^aha itself according to Apastamba is not reversed in performance. It is expressly stated that the sixth month is completed by adding the first two days, and the seventh by adding the last two days. Other possible arrangements are mentioned by A9valayana, including the placing of the Go and Ayus in different positions and the alteration of allowing only the ^daha or the Svarasainan days to be reversed and not as usual both. It is also suggested that the seventh month can be made complete, leaving four days over, that these can be added to the last month, giving 30 + 2 + 4 and that then twelve days, the Go and Ayus and the Da9ai’atra, can be deducted, and an Abhiplava added, giving 30 in all.*^ The version of Baudhayana ^ agrees generally with that of the Aitareyins, but it makes the seventh month complete with a Pi’sthya and four Abhiplavas and composes the last month of 2 Abhiplava Sadahas =12 days Go and Ayus = 2 days 3 Svarasamans and Vi9vajit = 4 days Da9aratra = 10 days Mahavrata and Udayaniya = 2 days. He explains that in the inserted Prsthya the Trayastrih9a Stoma and Agrayana cup begin and so on, while in the Abhiplava the Ayus and Go days are transposed and the Samans alternate as Brhat and Rathantara. In Apastamba'* the scheme is more elaborate. Three forms are dis- tinguished. In the Qatyayanaka the first six months agree with ^ankha- yana and A9valay ana’s accounts ; the second with Baudhayana. The Tandaka agrees with the Qankhayana. The Bhallavika agrees with the Qatyayanaka save that it places the Abhijit and Vi9vajit before the last and after the first Pr.sthya Sadaha in the two parts of the year respectively. 1 xi. 5. ^ xvi. 14 and 15. “ See A^S. xi. 6. 19 with thecomm. The above ‘ xxi. 16 and 16. must be the sense but the ed. is incorrect. 8 [b.0.8. Ss] 58 Ritual L§ 6 According to the Aitareya BraJinmna ^ the Ayanas of the Adityas and the Angirases differ from the Gavam Ayana in that the former type has all its Sadahas in the Abhiplava and the latter all in the Prsthya form. This account is found also in the Sutra of Baudhayana,^ but both the Acva- lojyana Qrauta Sutra ^ and the Qdnldidya)vx Qrauta Sutra* have elaborate accounts of these Ayanas which give other points of difference and not this one. The same remark applies to the Apastamha QraiUa Sutra.^ The Abhiplava Sadaha is composed of six days of which the first and last are Agnistomas, the rest Ukthyas. Further, the characteristic Pi^^tha Stotra, which corresponds to the second Qastra of the Hotr at the midday pressing, is on the alternative days made iip of the Rathantara and the Brhat Samans respectively, and not of a different Saman each day as in the case of the Prsthya Sadahas. Moreover, whereas in the case of the Prsthya Sadaha the Stomas vary from day to day, but only one applies each day, in the Abhiplava the usual four Stomas occur daily but in a divergent manner, which results in the description of the days as Jjmtis, Go, and Ayus, thus : Stotra. Jyotis. Go. Ayus. Bahispavamana Trivrt Pancada^a Trivrt Ajya Stotras Pancada^a Trivrt Pancada9a Madhyarndinapavamana Pancada^a Saptadaija Saptada9a Pr.stha Stotras Saptada^a Saptada9a Saptada9.a Arbhavapavamana Saptada9a Ekaviu9a Ekaviu9,a Agnistoma Saman Ekavih^a Ekavih9a Ekavifi9a Uktha Stotras Ekavih9a Ekavifi9a In the Prsthya Sadaha the sixth day is of quite special importance, and at its third pressing in its full form the Hotr, the Maitravaruna, the Brah- manacchahsin and the Achavaka have to recite elaborate Qastras, viz. the Nabhanedistha and Nara^ansa ; the Valakhilyas; the Sukirti and Vrsakapi and the Kuntapa; and the Evayamarut, full details of which are given in the two Brahmanas.*’ The Brahmanas also give the ^astras of the Hotrakas on other occasions ; the most important are those performed by them at the midday pressing. On these occasions, whether the Sadaha bo Prsthya or Abhiplava, the Qastra begins with (1) strophe and antistrophe ; then follow (2) the kadvant Pragatha, (3) the Arambhanlya, (4) the daily hymn (aharahah^xitiya), (5) the Sampata ' iv. 17. ■* xiii. 21 and 22. ^ xvi. 16. xxiii. 9. ’ xii. 1 and 2. * AB. vi. 24-36 ; KB. xxx. 59 § 6] The Recitatio7iS of the Hotrakas in the case ot‘ the Maitravaruna, (4) and (5) being reversed in the other two cases.' The Sampatas are nine hymns, three for eacli Hotraka, which he recites one by one, day by day. In the case of the days other than the Sadahas, viz. the Caturviu9a, Abhijit, Visuvant, Vi9vajit, and the MahavTata, for the Sampata hymns are substituted others called Ahinas. The name is confusing, as it is not of course really appropriate, since those days can hardly be said to be Ahinas as opposed to Aikahikas, and the two Brahmanas both derive the word from a-kinu, thus showing that they desired to obviate confusion with the ordinary Ahinas (from ahus). One point in the use of the Saiiipatas is the employment of insertions on the fourth, fifth, and sixth days, consisting of Viraj verses and verses by Viinada on the fourth, Paiikti verses on the fifth, and Parucchepa’s verses on the sixth day. For the Chandomas with their long Stomas other special verses are prescribed. In the recitation of the Hotrakas special attention is given to the rule of atimiisana of the Stotra ; apparently the practice was to restrict this aticalimna to one or two exti’a verses at the first two pressings, but to use an indefinite number at the third pressing, but the passages (vi. 8 and 23) of the Aitareya which deal with the rule somewhat conflict. The other chief points x'egarding the Hotrakas which are dealt with are their opening and concluding verses, their use at the morning pressing in Ahina rites of the Stoti'iyas of the one day as the Anurupas of the preced- ing, and the verses used by them as offering verses for the Prasthita liba- tions, which are given in connexion with the Hotr’s verses for the filling of the goblets from which all drink after libations have been duly made. There are also given in full the Qastras of the Hotrakas at the Ukthya at its third pressing. The Dvadagaha is complicated by the fact that it is not merely per- formed in a simple (samudha) form, but in a vyudha form, that is, one in which the ‘ metres ’ are vyudha, ‘ transposed ’. These terms which occur in the Rgvedic texts do not receive explanation there, but the sense of lyudhacJuindas appears from the discussion in the Qatapatha Brdhmana (iv. 5. 9) of the question of differing arrangements of the cups which are drawn on the several days of the Dvadagaha. According to that version the cups begin with the Aindravayava (after the Upangu and the Antaryama) on the first three, the fifth, the eighth, tenth, eleventh, and twelfth days, the Agrayana on the fourth and ninth, and the ((!ukra on the sixth and seventh, > Haug, Aitareya Brdhmana, ii. 412, n. 8, gives tlie Sutras. See A^S. vii. 5. 20-22 ; 4. a different account, but clearly it cannot 8, 9 ; 10. 2, cf. Vaii. xxxi. 26. be reconciled with the two Brahmanas or 60 The Ritual [§ 6 the Agrayana being the first of the cups of the third and the Qukra of those of the midday pressing. This rule is entirely disapproved of by the ^ata- patha, which does not think any variation of the order of the cups is needed although the metres be changed.^ In the Apastamba ^ravia Sutra (xxi. 14) there is a distinction made between the tryanika form if avyudha and if not; in the first case the order is — Aindravayava on 1st, 2nd, 5th, 8th, 11th, 12th; Qukra on 3rd, 6th, 9th ; Agrayana on 4th, 7th, 10th ; in the second case the order is — Aindravayava on 1st, 2nd, 6th, 10th, 11th, 12th; (^ukra on 3rd, 7th, 8th; Agrayana on 4th, 5th, 9th. In the Baudhdyana ^rauta Sutra (xvi. 10) the order is given as — Aindravayava on 1st, 2nd, 6th, 10th, 11th, 12th ; Qukra on 3rd, 7th, 8th ; Agrayana on 4th, 5th, 9th, thus agreeing with the account of Apastamba of the vyudlm form. Here it is expressly coupled with the corresponding change of the Stotras and Qastras under which the Da9aratra consists of three sets of three days which have respectively at the three pressings — (1st) Gayatri, Tristubh, Jagati ; (2nd) Jagati, Gayatri, Tristubh ; (3rd) Tristubh, Jagati, Gayatri. It is clear that the change of order of the metres in the Savanas does not correspond with that of the order of the cups, and that therefore the terms vyudha and avyudha cannot be explained adequately in the sense that they correspond to any arrangement of the cups, or of the metres, so far as their use in the Kausitaki Brdhmana (xxii) and the ^dnkhdyana Qrauta Sutra (x) are concerned. In the A itarey a Brdhmana the term vyudha of dvddacdhaj appears in the compound vyudhachandas and the sen.se (iv. 27) is simply that of the change of metres according to which the days are arranged in sets of three. But in the KausUaki there are two variant forms for the first six days and the tenth day given in detail as vyudha and samudha, .showing clearly a futher development of distinctions of form beyond that of the Aitareya. In the case of the tenth day, contrary to the usage in certain other texts, ' The reference in this is clearly to the term vyudhachandas better than the view variation of the order of the metres at in Kggeling, SBE. xxvi. 118, n. 1, 121, the pressings, a fact which explains the n. 2. § 6] The vyudha and samudha Fonns of Dvadagaha G1 tliere is in the ^dnkhdyana ^rauta Hutra (x, 13. 25) iiud in the Brdhmana an atiriktoktha, which really makes the number of the (^astras (and doubt- less of the Stotras) up to thirteen, the same number as that prescribed for the Atyagnistoma, but w'ithout its characteristic, the Soda^in (^)astra and Stotra. The A(^valdyana ^rauta Butra on the other hand very clearly uses the terms samudha and vyudha in the sense that they correspond with the variations of the form of the three sets of days in the Da^aratra ; this is to be seen with perfect clearness from the description of the samudha form of the Da9aratra given in viii. 7 and the variants of the vyudJui in viii. 8 for the second three days, and 9-11 for the three Chandomas. The tenth day on the contrary heis no variation of form as vyudha and samudha, but is common to lx)th forms of the Da(;aratra. According to the commentary on X. 5. 4 the samudha is the model of the Ahinas, the vyudha for the Sattras. In addition to the normal Dvada^aha with its sets of three days each closely united, the Amaldyana Qrauta Sutra (x. 5. 8-11) recognizes one in which there is no such connexion and the days are each taken separately as (1) Atiratra ; (2) Agnistoma; (3-10) Ukthyas ; (11) Agnistoma; (12) Atiratx’a, and this form is alluded to in the Aitareya Brdhmaaa (iv. 23). It is ignored in the Qdiikhdyana ^rauta Sutra, and a different rite of twelve Agnistomas with the Rathantara Saman is given in the A‘pa,sta.mba Qrauta Sutra (xxi. 14. 14 and 15). (d) The Bdjasuya, omd the Story of Qu)vah^epo,. The ritual of the Rajasuya as presented in the Aitareya BrdhmAtna is peculiar to it and is not recorded elsewhere, except to the limited extent that the Acvaldyana Qrauta Sutra (ix. 3) repeats textually the directions at the end of vii. 18 and the Qdnkhdyana Qrauta Sutra (xv. 17-27) has a parallel to the (^unah5epa legend. But otherwise there is complete silence in the texts of the Rajasuya as to the mode of the preparation of the drink for the king, and the mode of the anointing of the king and the spells by which his success is secured. On the other hand the Aitareya is silent regarding the more normal features of the Rajasuya, such as they appear in the Qamkhdyana (xv, 12-16; xvi. 18). The Aitareya version shows further its peculiar character by its being brought into connexion with the A9vamedha, the great kings who are celebrated in viii, 21-23 corresponding with the list of A9vamedhins in the Qatapatha Brdhmana (xiii. 5.4), and it is clear that the A9vamedha was the original source of their fame and that the connexion of the A9vamedhins with the consecration is secondary, and probably induced by the desire of the redactor of the Aitareya to include in it as much as possible of the deeds of kings, which form the theme of all of vii. 13-viii. 28. 62 The Ritual [§6 Tlie most important part of the account is undoubtedly the story of (^unah9epa, and its occurrence in the Rajasuya is claimed by Hillebrandt ^ as proof that once human sacrifice marked that event. It is of interest to note that its occurrence in this use rests ultimately on the Aitareya Brdhmana, for the other mention of the use of the legend in the Kdtydyana ^rauta Sutra (xv. 6. 1 seq.) is simply derived from the Aitareya, as an examination of the passage at once shows. It is, however, prescribed in the ^dTikhdyana Qrauta Sutra (xvi. 11. 1) as recited in the Purusamedha, though the story as there recited seems to have been merely a portion of the tale as it occurs in the Rajasuya. But the argument from the Purusamedha use is not significant for the question of human sacrifice, for the Purusamedha as depicted in the Qdnkhdyana and in the Vaitdna Sutra (xxxvii. 10 seq.) has every appearance of being a theoretic and not a real sacrifice.^ But as evidence of a real human sacrifice at the royal consecration no stress can possibly be laid on the Qunah9epa tale. Its motive is inexplicable on such a theory, for it does not enjoin or approve a sacrifice of this sort, but expressly relates that the sacrifice was not carried out, and that the priest Ajigarta who was willing to sacrifice his son was deprived of him as a punishment. Moreover, the mere fact that the great priests alleged to have been engaged in the oft’ering would not perform the slaying is a proof that the rite was not an approved one. If the rite was ever one practised at the 1‘oyal consecration, the moral sense of the priests had repudiated it, and had expressed their repudiation in a striking form in the shape of the use of a narrative as a part of the Rajasuya intended to show that sucli a sacrifice was not to be performed. The most attractive theofy ^ of the rite from this point of view is that there once existed a practice of slaying the first-born sons of kings at their consecration, and that the Qunah9epa tale is a record of the removal of the practice of the slaying by the mercies of the gods, and for such a fanciful hypothesis we have not the slightest ground. A further peculiarity of the legend is that it is employed as a device for obtaining sons as the two versions both assert. The legend itself deals with the obtaining by Hari9candra of a son, and the adoption by Vi9vamitra of a son, but the means by which Hari9candra obtained his are peculiar, as they consist of a promise to sacrifice what he obtains, a process of peculiar inutility, though not altogether unintelligible. Moreover, the hostility against the priest Ajigarta is seen perhaps in his very name which indicates his beggai’ed condition, and in the names of his sons which cannot be called complimentary, and in his connexion with the Angirases who were * Rituallitteratur, p. 145. ^ Hillebrandt, Ved. Myth. iii. 32, which is * Eggeling, 8BE. xliv. xli-xlv. criticized by Keith, JRAS. 1908, p. 846. 63 § 6] The Story of Qunah^e'po, responsible as it would seem for the use of a human head in the ceremony of the piling of the fire altar may perhaps be found, as suggested by Eggeling, the explanation of his appearance in this legend. In that case the legend would show nothing as to a practice of slaying a man at the Rajasuya, and it may possibly be considered a polemic against any form of human sacri- fice even at the Agnicayana, worked up into a story in connexion with other motives, one of which at any rate was presumably the dependence of the royal power on the efforts of the priests, and the importance of V'^i9va- mitra and his family. The Aitareya version claims to follow the text of the Rgveda and to find in the hymns the situation which it describes in its Gathas and its prose. The version distinctly describes itself as being of 100 Rc ver.ses and Gathas beside, and this is the form in which it is handed dowm. The question arises whether this form is its original form. In the view of Roth ^ the version depends on an older nietrical version, whereas Oldenbevg^ thinks that we have in the Gathas and the prose a real example of the Akhyana type which he believes to exist. Two distinct questions are involved in the matter, (1) the relation of the narrative to the Rgveda and (2) the relation of the prose to the Gathas. In the Rgveda there are references to the case of (^Junah^epa in the group of hymns associated with his name and in the fifth Mandala. Varuna is implored in i. 24. 12 to release the singer, Varuna (^unahciixt yu,m dhvad grhhltdh. In the next verse we read ^rinahcepo hy dhvad grhJntds tribv aditydm di'upadetsu haddhdh. In v. 2. 7 occurs cunac cit chepavi niditaih sahdsrad yupad amuncah, addressed to Agni. Now neither of these passages seems in any way to accord with the account of the Aitareya which has three main points at least, (a) the episode of V^aruna,Hari§candra,andRohita; (6) the episode gf Qunah^epa and Ajigarta ; {c) the episode of Vi9vamitra’s sons and Qunah9epa. In the first passage, which purports at least to treat Qunah9epa as a figure of the present, there is no hint of anything but that Qunah9epa was bound to three pieces of wood (drio-pada). That these made up the sacrificial post, a sort of tripod, as suggested by Griffith in his translation, is the best mode of reconciling the Rgveda and the Brdhniana, but it is wholly without any support from the passages where the sacrificial post is men- tioned, always as a single post, never as a real tripod. Roth therefore seems clearly justified in taking it that Qunah9epa was tied to the three pieces of wood in preparation for martyrdom or punishment, much as Prometheus * Ind. Stud. ii. 112 seq. Contra, Oldenberg, ZDMG. xxxvii. 79-81. ^ See GGN. 1911, pp. 461 seq., in reply to Keith, JEAS. 1911, pp. 989 seq. The Ritual 64 [§6 was bound to the rock so as to be helpless to avoid the vulture’s onslaught. Tn V. 2. 7 the reference to a yupa does occur, but the phrase BahasroU at once takes it into the sphere of the metaphorical. Griffith evades this difficulty by taking the sense as ‘ bound for a thousand ’ as the price, but, apart from the fact that the figure is inaccurate, the construction is rejected by every consideration of probability and has not even the authority of Sayan a. Of Hari9candra, of Rohita, of Ajigarta, and, in this connexion, of Vi9vamitra we have no information in the Rgveda. In the face of these facts we can only dismiss the whole narrative as a later invention than the Rgveda, and ascribe its utilization of the Rgvedic verses, 100 in all, to a time when it was desired to find recitations for the Hotr at the Rajasuya in connexion with the tale of Cunah9epa. In the opinion of Roth ^ the legend grew up into its present content during the period when the collection of the Rgveda was in process of being carried out, and it was due to it that the series of hymns in the first book to vai’ious deities was ascribed to the authorship of Qunah9epa. He lays stress on the argument that the ari’angement of the hymns in part depends on the theory of authorship. On the other hand, in the view of Aufrecht,^ the authorships ascribed by the Anulcramani are compiled from the notices of the Brahmanas, and, while this view is not altogether tenable, it would be impossible to come to any definite conclusion regarding the period of growth of the legend from the order of hymns in the Samhitd or the attribution to Qunali9epa of the hymns in question. But it is clear from the Gathas of the Aitareya that there came into existence a legend of the saving of Qunah9epa and his transfer to the family of Vi9vamitra. This is clearly preserved to us in the text, and from vii. 17. 3 to the end of the verses it runs as a perfectly simple narrative requiring only the names of the speakers to be supplied to make it clear, just as they are supplied in the epic. The Aitareya, however, does make one very considerable addition to the verses ; it tells us that only half the sons of Vi9vamitra accepted the new position of Qunah9epa. This is not told us by the verses, and seems to be inconsistent with the verses. For Vi9vamitra addresses Madhuchandas and all his brothers, and the reply of Madhuchandas is that they accept his wishes, and three times xarve is applied to them in the following Gathas, with never a hint at any division of opinion. Moreover, why should Vi9vainitra have addressed the midmost of his sons to the omission of the older ones, when lie wished to place Qunali9epa not in the middle — perhaps his most ’ Ind, Stud. ii. 118. ’ Aitareya BnXhmana, p. 4‘J2. The Story of Qunahgepa 65 § 6] natural place as he was the midmost of Ajigarta’s sons — but at the very head ? The explanation of the idea of two sets of Vi9vamitra’s sons may quite possibly be the fact that Vi^vamitra says to them te vai piitrdh pagumanto viravanto bhavibyatha ye md)iarh me ’nugrknanto mravantam akaHa mam. Of course te and ye do not mean ‘ those of you who but ‘ ye because but this point ma}'’ easily have been lost, and have assisted the framing of the fiction of the origin of the Andhras, Pulindas, &c., from the rebellious sons of Vi^vamitra. It appears to me that, since, in the first place, the prose adds nothing to the verses that is necessary for the sense, and since, in the second place, it contains a notice which is not in harmony with the verses, it is only reasonable to conclude that the prose is later, and that there was once a metncal version in Gathas of this episode. But can we go further and believe that this episode included in it all the Brahmana story, including Hari^candra and Rohita? Roth evidently hesitated on this question, and there seems to me to be no evidence on which we can find a positiv’e answer. The verses in chapters 13 and 15 are quite different from those in chapters 17 and 18, which are full of references to an individual and clear action, while those in the first two chapters are general in the extreme. Indeed, so inappropriate is the exhortation to the king to obtain a son in chapter 13 that it is addressed to Brahmans ! There can therefore be only one logical conclusion, that the verses are not chosen out of a narrative made up apropos of Hari^candra, but are mere general maxims fitted into such a story. The same remark applies to the verses in chapter 15 on the benefits of energy, with the solitary exception that Rohiia appears in one verse. This is of course capable of three explanations: (1) the verses may really belong to a narrative of Rohita and Hari9candra, as Oldenberg urges; (2) the name Rohita for the king’s son may be borrowed from an older verse where Rohita denoted some other person altogether ; (3) the name may have been put in place of some other word in a verse, in order to fit it more closely into the story. There is no evidence in favour of any of these views which is at all con- clusive, and therefore the question must remain undecided whether the verses ever formed part of the narrative of Qunah9epa. It will be seen therefore that the present text is composite, and prob- ably not primitive, and that an Akhyana in the sense of Oldenberg cannot be found in it. An Akhyana essentially requires to fulfil the type postulated that there should be a prose narrative explaining verses, which give the chief points and moments of the narrative, including especially 9 [b o.b. jf,] 66 The Ritual [§ 6 the speeches of the parties.^ The verses in chapters 17 and 18 would be an Akhyana if they really were accompanied by prose which did explain and connect them, but this as we have seen is not the csise. The narrative in the preceding chapters stands in no such relation to the Gathas ; they are gnomic verses, not narrative, not dialogue proper, and they therefore are precisely like the form of literature common later in the Pancatantra and allied literature, but that form of literature is not the Akhyana of Oldenberg. The legend of ^unah9epa therefore presents itself in the following stages: (1) Qunah^epa is rescued from some great danger and stands as a specimen of the results of divine favour (RV. i. 24. 12, 13 ; v. 2. 7). (2) This tale is developed into the narrative of the proposal to sacrifice Qunah5epa and his rescue and adoption by Vi9vamitra, the latter being a very important element in the narrative. This stage is represented by the Gathas in the Aitareya Brahmania, vii. 17 and 18. (3) This story is brought to completion by the narrative of Hari9candra and Rohita which explains the reason for the intended sacrifice of Qunali9epa, as it appears in the Aitareya Brdhmana, vii. 13-16. It is impossible to say whether this narrative is presupposed by the Gathas and whether it ever existed in Gatha form. It is of course obvious that some reason must have existed for the offering of Qunah9epa, but that may merely have been an ordinary tale of the performance of the human sacrifice and not a tale of the extraordinary and almost ludicrous action of Hari9candra and Narada. Very probably the two stories of Hari9candra and his son and Qunali9epa have been allowed to mingle, as they seem to belong to different strata of tradition, the first falling among the many stories of the sacrifice of children among the Semitic and other races, and the latter reprobating the practice of human sacrifice as a custom, perhaps one specially favoured by the Angiras family, which was opposed by other Vedic families. The Hari9candra and Qunah9epa legend, as we po.ssess it, has no trace of hostility between Vasi.stha and Vi9vamitra, who appear amicably as Brahman and Hotr, at the sacrifice ; it is left for later texts from the Harivaii^a onwards to find in the legend of Tri9anku, which is a pale reflection of the fact of (^unah9epa’s binding to these (h'Upadas, an account of the growth of contention between the two .sages.* But to these legends no possible faith can be given. What is, however, of interest is that we already find here traces of the royal character ® attributed to Vi9vamitra, * Cf. Pischel, OrientaJ. /.tVerafuren, pp. 167, 1C8 ; ’ See Roth, Ind. Stud. ii. 121-123; Keith for a criticism see Keith, JRAS. 1911, pp. JRAS. 1914, pp. 118-126. 979 seq.; 1912, pp. 428 seq. » PB. xxi. 12. 2 ; Vedic Index, 810-812. 67 § 6] The Story of Qunahgepa since the young Qunah5epa is said to succeed to the lordship of the Jahnus avS well as the divine lore of the Gathinas. Without accepting the view that this idea of Vifvamitra is primitive, it is clearly to be con- nected with the mention of Vi9vamitra as a king of the Jahnus in the Pancaviiica Brdhmana. According to the ritual as given in the A^aldyana Qruuta Sutra^ the sacrifice begins with a Pavitra Agnistoma before the Phalgunl full moon, followed by a year in which the four-monthly rites are duly performed. Then follow the Abhisecaniya and the Da9apeya. The former is an Ukthya with the Brhat as Prstha Stotra and both Samans (i. e. the Rathantara in the Pavamana), and it is after the Marutvatlya on that day has been recited that the story of Qunah5epa is narrated to the king surrounded by his children and ministers. This is followed by seven days of Samsr- pestis, and then by the Da^apeya. Then in the bright half of Vai9akha occurs the Ke9avapaniya, an Atiratra with the Brtiat as Prstha. Then in the bright half of A.sadha the Dvyaha called Vyusti, the first day an Agnistoma, the second an Atiratra with all the Stomas. Finally a month later comes the Ksatrasya Dhrti, an Agnistoma. Much the same account with detailed difierences is given by the Qdukhdyana Qrauta Sutra^ which however interpolates a Sautramani before the Ke9avapaniya. The Baudhayana Qrauta Sutra ® also follows the same general outline, but places the narrative of Qunah9epa during the cooking of an odana.* Similarly the Apastamba ^rauta Sutra ^ and the Kdtydyana Qrauta Sutra ^ inclnde the episode in their texts. There is no mention of it in the account in the Kaufika Sutra.’’ The Aitareya confines its whole matter to the solitary Abhisecaniya day and adds a new form to those of the Adhvaryu texts. Hence the Abhiseka is called the Punarabhiseka (viii. 5) and an account is given in vii. 19-viii. 4 of the drink of the king on the occasion of the Abhiseka and of the litany of the day. Then comes an alternative form (viii. 12-20) of the Abhiseka, an account of those so anointed (viii. 21-23), and the text concludes (viii. 24-28) with the Purohita and his functions. It may be taken as certain that it was from the Aitareya that the Adhvaryu texts took their account of the Qunah9epa episode : all of them mention the response of the Adhvaryu, and Apastamba characteristically fills out the story by allowing the Akhyana to have over a 100 or 1,000 verses, possibly ' ix. 3 and 4 ; Weber, Rdjasiiya, pp. 119-123. * xviii. 19. 10. The plural Rdjasiiydh clearly indicates ® xv. 6. 1. various forms as possible. ^ xvii ; Weber, Rdjasiiya, pp. 140-142 ; Caland’s ’ XV. 12-16. view {Altind. Zaub. p. 40, n. 6) of sarvasva- ’ xii. jainam (xvii. 18) as containing a Vrddhi ‘ 15 and 16. form of ji is quite impossible. 68 Language, Style, and Metre ' [§ 7 by a tenfold recitation. The ceremony in the Aitareya (viii. 5-11) is in many respects less elaborate than that of the Yajurveda, but a conclusion as to a temporal relation would be risky. § 7. Language, Style, and xMetre. A. Language of the Mantras. The two Brahmanas present in essentials a common language, a living prose considerably anterior to the stage of the language presented in the grammar of Panini. There are many distinctions in the use of phrases in the two works, and even between the different parts of the Aitareya, but these are of minor importance. On the other hand, the Mantra material must be carefully distinguished; it is comparatively brief in extent, and falls into two distinct divisions. The first of these is Rgvedic citations, which are normally short, merely the first few words (Pratika) of the verse meant being alluded to, though both texts to emphasize a point at issue do not hesitate to cite the whole of a verse. The second division is that of the prose formulae and the metrical formulae, which appear in a limited degi-ee, and in the case of the Aitareya the Gathas, of which there are a considerable number, mainly in the story of Qunahfepa, but also in the account of the Agnihotra, the great consecration, &c. There is no reasonable ground to doubt that this material is normally, if not absolutely always, older than the prose text, and it is certain that it yields a very large number of unusual and archaic forms.* Thus the Gathas of the Qunahjepa episode are perfectly clearly from their content older than the prose text appended, and in their forms they show a prodi- gality of rarities compared with the prose text. The KauMaki in keeping with the brevity of its style quotes very few verses indeed, and of these one (xxvii. 1) has long been treated by the editors as prose, and a similar fate has befallen some verses in the Aitareya (viii. 25 and 27). Here and there in the prose of the account of the Purohita in the Aitareya (viii. 25, 27) can be detected signs of a metrical account, from which the prose has freely borrowed, but there is no possibility of re- covering more than an occasional line of such verses. Prose Mantras are not numerous or important with the exception of those regai-ding the actual cutting up of the victim which are given in the A itareya [u. 6 and 7) with greater completeness than in the KausUaki. The forms in Rgvedic verses need not here be noted, but in the other Mantra material mention should be made of the verbal forms smasi (AB. * Cf. Keith, Taittirhja Sarhhita, i. clxi. § 7] The Language of the Mantras ^>9 vii. 18. 3); vidmasi (ib. 7); sthana (ib. 17. 7); ^ere (ib. 15. 2); and of the infinitives and subjunctives ahhicaatdl and apahardt (v. 30. 11) in a main clause and krnavdtha after yat (ii. 7). In AB. vii. 15. 3 the use of cardti with a number of presents is regarded as .suspicious by the com- mentators, and Aufrecht goes so far as to suggest a metrical ground for the change, but the passage really allows or even requires a futural form. In vii. 17. 6 jnapayd is regarded normally as an imperative with a lengthened, but this sense is very doubtful. On the other hand, the prose of the direction for the cutting up of the victim provides a large number of examples of the use of °tdt as an imperative ending of the second person, including nidkaltdt, gamayatdt, anvavasijatdt, dchyatdt, utkhid- atdt, krnutdt, uccydvayatdt, khanatdt, samsi'jatdt. This passage (AB. ii. 6) presents also the rare form vdrayadhvdt for °tdl. In the second plural we have in AB. vii. 17. 7 n'notana. The AB. has the irregular optative vpijiyam (cf. avapadyeyam in viii. 23) and the impossible ajdyethah (viii. 15). The aorist is represented by akartu (vii. 18. 5) and adarqah (vii. 17. 3) for which the Qankhayana version has adrdkpih, and perhaps by alapsatu (vii. 17. 3). The second future appears in upetd (vii. 18. 7), a variant of upaitd rathei- than a second plural, for which the context presents no legitimate use. The perfect appears in cucruma (vii. 15), a use which is never in the first person common and in Panini is proscribed in normal cases. The desiderative yields the form didd^itha (viii. 21. 10) for which the ^atapatha Brdhmana substitutes manda didtha, but which the pauMayana ^rauta Sutra confirms. It also gives prusisvktsdni (after no) in KB. xxvii. 1 (Aufrecht^ conjectures sisaksdni). Most interesting of all, perhaps, is the colloquial form ydm-ak-i found in the last cited passage of the KausUaki, which is a diminutive form of the verbal form ydrtii. The constructions of note are jjurd adbhyd api^asak (AB. ii. 6), and md rdvista . . . ned vas tolce tanaye ravitd ravat (ii. 7) where the first verb is from the root = ‘ cut ’, and the second from that = ‘cry’ and where the use of the negatives is of interest. In AB. v. 30 is found the use, frequent later, of the optative in similes : yathd ha vd sthurinaikena ydydt . . . evam yanti, and the regular verse use of the perfect in narrative in apa yo jahdra (v. 30. 11). The normal forms offer some of interest such &s jandsah in AB. v. 30. 6, and the very curious form in AB. ii. 6 pracaad bdhu cold dosani ka^ape- vdacdchidre aronl kavasoru parnasrekdsthlvantd. These forms are very ' ZDMG. x.\xiv. 175, 176 ; Keith, JRAS. 1915 pp. 502, 603. 70 Language, Style, and Meter [§ 7 striking in their antiquity and show that the prose Mantras are not recent. The Gathas, however, yield (AB. vii. 18. 9) the remarkable form Gdthindm, which the occurrence of Gdthindh just before leads us to recog- nize as a real genitive plural in dm, for which, as for the duals in d of the prose Mantras, the Brahmana text offers nothing parallel.^ The case uses are not remarkable for novelty ; the root sthd is found in close proximity with the locative in the sense of ‘ adhere to ‘ accept ’ (AB. vii. 18. 3), and with the dative as ‘ acknowledge ’ (ib. 8). The ablative with vr has the natural sense of ‘ prefer to ’ in AB. vii. 17.3. In AB. vii. 17. 7 aamjndndnesu vai hruydt would present difficulties, but hruydk occurs in the QQS. and the conjecture samjndnam is essential as the form mmjndndnet^u is quite impossible. B. Language of the Prose. In the case of the Rgvedic verses cited not rarely the prose repeats them in the text while explaining the verse. It is impossible to regard the forms thus quoted as being valid examples of what the prose would use, and the point though obvious is not unimportant as it has in some measure misled Liebich in his account of the irregularities, i. e. deviations from Panini, of the Aitareya Brdhmana, although he himself quite properly treats the Gathas as sui generis, and older than the prose. Thus we must not credit the Brahmana with mumugdhi (iii. 19. 17) for it comes straight from the verse RV. x. 73. 11. Nor is sarhci^ddhi (i. 13.28) any value for the Brahmana as it is from RV. viii. 42. 3. Again in ii. 2. 21 we have Icrdhl na urdhvdh carathdya jlvase explained in the identic words, but with carandya ; are we to believe that this shows that krdkl was a form approved by the Brahmana for prose 1 The answer is clearly no, but that the only word changed in the version is the obscure one carathdya which is made simple by carana being substituted, Icrdhl being far too well known to need explanation, and the Brahmana not aiming at a philo- logical commentary. The same phenomenon meets us again in iii. 22. 4 where yad %m u^masi kartave karat tat (RV. x. 74. 6 c?) is explained as yad evaitad avocdmdkarat tat ; whatever we may think of this version it seems that the Aitareya took the text as kartave 'karat, but in any case to take akarat as a Brahmana form on the strength of this passage cannot be justified. Another illustration of the importance of discrimi- nation is to be seen in ii. 2. 5, when yad urdhvas tisthd dravineha dhattdt yad vd ksayo vrdtur asyd upasthe (RV. iii. 8. 1) becomes in free rendering ' In PB. xviii. 10 bharatdm pratidanddh brdh- meant, governed by the effect of prati in mandh probably bharatdn can bo taken as the compound. §7] 71 Language of the Prose yadi vu tisthdsi yadi ca (^aydsai draviruxini evdsnidan dluitldt. It is idle to treat these as Brahmana forms ; it would else be incomprehensible that the forms should never occur in any Brahmana passage proper : the use of a subjunctive with yadi and the use of the imperative in tdt are not found elsewhere in the Aitareya, but they show that the compiler of the text knew the correct full forms of the subjunctive, and could replace them in the text. Of the forms that are really characteristic of the Brahmana pro.s(‘ the most conform, of course, to the norms of Panini ; there are certain regular deviations, and also a small number of forms which cannot be regarded as anything but wholly irregular, and open perhaps to suspicion as being mere errors of a tradition which allowed almost any irregularity in the sacred text. ^ (1) Euphonic Combination. 1. The Sandhi of au is dv before vowels other than u and d before u in both Brahmanas as also in the Aitareya Aranyaka (i. 3. 5 ; 4. 2 ; 5. 1 ; iii. 2. 4, 6): so the AB. has a^ind udajayatdm acvindv dcnuvdtdm (iv. 8. 4) ; acvindv indram (iv. 8. 2) ; aa)ind ucatuh (vii. 16) ; dvd uhhayoh (viii. 5). The KB. has harhismuntd utsrjati (v. 7 ) ; td uktau (vii. 2) ; vyudhasamudhd upayanti (xxvii. 7) ; devd updhvayante (viii. 7), &c. 2. The Sandhi of d with r is ^ ; thus in AB. prathama rk, iii. 35 , pita rbhun, vi. 12; yatha rsabham, vi. 18, 21, 22; yatharsi, ii. 4; iv. 26; in the KB. there is only nesta rtvijdm, xxviii. 3. The QQS. i. 4. 5 has,’ however, pracdsta dtmand and it is conceivable that in vacasa ubhe, KB. xxvi. 14, we have a case of Sandhi of d = a, for the MS. M reads vacasd. 3. The Sandhi of a with r is ar, but sometimes r stands ; thus ca rsayah, AB. i. 27 ; ii. 1, 13; iii. 25; vi. 17, 32; asya ream, iii. 17 ; adma rk, iii. 23 ; Qrautarsih, vii. 1 ; sarparsih, vi. 1. On the other hand, as Aufrecht^ points out, in the Gatha (vii. 17) Bharatarsabha is written but must be pronounced Bharatarsabha. 4. The effect of r in lingualizing n is seen in AB. i. 13 and 30 in the phrase brahmaivdsmd etat pnirogavam akar iia vai. The use is very strange and Sayana does not comment on it. Parallel to this silence of Sayana’s is his silence regarding mahdiiagnl in i. 30, which is read by the ' See Hillebrandt, (^dnkhdyana Qrauta Sutra, i. ix. 308, 309) exaggerates the fiequency of 246. the use of a + r. - Aitareya Brahmana, p. 427 ; Weber (Jnd. Stud. 72 Language, Style, and Metre [§ 7 great weight of authority, though not by the Bibl. Ind. ed. and the Anand. ed. (which admits it as read in five of its MSS.), but in the latter case the lingualizing has no excuse, and is really parallel to the forms ninyuh, a V. 1. in KB. XXX. 6, and parininyuh, a v. 1. in xxviii. 2. 5. In yacas klrtim in AB. vii. 23 and 24 the retention of s is noteworthy, but the phrase is taken from a prose Mantra and proves nothing for the Brahmana which does not use that Sandhi elsewhere. Similarly the forms urukam and bahura in AB, ii. 7 and 18 cited by Aufrecht* for I being in place of r occur only in Mantras. But the other cases cited by him, romdni, ii. 9, and cithirdni, iii. 31, are clear cases. 6. The lengthening of final vowels of particles survives in the AB. in ati tu tarn arjdtai, iii. 42, where emphasis is meant ; vy u muncante, vi. 23, and m viva nardet, vi. 32, where doubt as to the reading is needless, KB. has nothing parallel. Internally the lengthening is found in pratyava- ruhya, AB, viii. 9; paricesa, vii. 5, and in a compound in uttaravedindbhi, i. 28, which contrasts with vedi regularly in the text. In KB. xxiii. 5 pratisdram occurs. 7. The forms avdksam, AB. i. 28, and enk^va, viii. 9, show k for t and are anomalous. The first is a verbal play on vdc,'^ the second possibly an incorrect restoration of a Prakritism for entsva. 8. In AB. iv. 17 parydna is found, and in iv. 5 paryat in some MSS. In KB. xvi. 5 paryajet is a v. 1. (2) Accidence, 1. From stems in a is found in AB. iv. 15. 1 stomebhih. This is an extraordinary form for prose. 2. From stems in a the ablative and genitive are as in other Brahmanas found in ai ; but the normal forms in dh also occur ; thus in the gen. aputdyai, AB. vii. 27, but pathydydh bvasteh, i. 9 ; and the abl, asydh, i. 23 ; pratisthdydh, iii. 14. So the KB. ha,s jirndyai (abl.) xviii. 7 ; vidydyai (abl. orgen.), vi. 10; vidydyai (gen.), vi. 11, and etasyai similarly. The AB. has in vi. 15 the apparently contracted instrumental jagat- kdmyd, which is a very rare form in prose. Aufrecht ^ cites a parallel mitrakrtyd in iii. 4, but this is naturally taken as from mitrakrti; KB. havS no parallel form of this kind. 8. The stems in i and i present as usual ai as the normal ablative and genitive form, but not the exclusive form of ablative and genitive. So abhibhutyai rupam, AB, viii. 2 ; gdyatryai ca jagatyai ca (gen.), iv. 27 ; ’ Op. cit. p. 428 ; cf. Wackernagol, Altind. Oramm. i. 216. - BOhtlingk, BKSGW. 16 Doc. 1900, p. 426, denies even this. * Aitareya Brahmana, p. 428. §7] Accidence : Nouns 73 tatyai, vi. 20 ; hut ydyatr yak, jayatydh (gen.), vi. 32 ; nirrtydh,iv. 10. The KB. has ‘f^ajdtyai (gen.), iv. 6 ; v. 4 ; xv. 4 ; ahhikrdntyai, viii. 2 ; apracut- yai, xxii. 1 ; brhatyai (abl.), xxiv. 5 ; but according to Lindner in xii. 1 istydh (abl.), but this is a very doubtful reading. In vi. 10 and 11 truyyai is abl. or gen. and gen. respectively. 4. The datives of stems in i always have ai in both Brahmanas ; as in dhrtyai, guptyai, abhijityai, opahatyai, avaruddhyai, dptyai, updptyai, samtatyai, samadyai and others; rarer forms are ctsammugdkyai, KB. xxiii. 4 ; sp^’dyai, xxiv. 8. 5. Stems in i when feminine vary as to the use of the feminine endings in cases other than the dative ; thus the AB. has as gen. t^vasteh, i. 9, as abl. vedeh, vi. 3; vii. 27; devayonyai, iii. 19; and as loc. not only dhutydm, kxriydm, yonydm, but also istau, {avayonau, KB. xxv. 8) ; while hhumydm in viii. 8 is followed by hliumau in viii. 9. The KB. has dtmasamskrteh and prduasamiikrleh (abl.), xx. 3 ; criyah (gen.), xxiv. 9 ; criyah (abl.) with ariydm (loc.) in iii. 17 ; criydm, xviii. 9 ; xxix. 5 ; vedydm, iii. 9, and apracyutydm, xxv. 7 and often. 6. Other abnormalities in the i declension are few ; tiraccih (nom.) in AB. iv. 25. 10 has a parallel in vi. 32. 3 and idih in KB. vi. 15. In AB. ii. 4. 2 dpriyah is the nom. of dprl as elsewhere ; in iii. 27 samdvajjdmlbhydni and saondvajjdmibhih both occur. In KB. v. 7 patnyah is accusative in all MSS. ; aksarapanktayah, xvi. 8 ; hut panktxh nom. in xviii. 3 ; dydvdprthivi in AB. iv. 27 is traditional ; dydvd there seems used as a nom. fern. 7. Stems in u yield only samcityai, AB. i. 27 ; tanvah as acc. in AB. i. 24 and ii. 4. 8. Of consonantal stems may be noted the fact that vichanddh is used as a neuter in AB. v. 4, and that in iii. 10 pe^as and peca alternate as bases, indicating the constant tendency of confusion between them. Similarly, while in KB. xxx. 5 the age of the cow and man contemplated by Aita5a are fixed at catdyus and sahasrdyus, in AB. vi. 33 the terms are catdyu and sahasrdyu. In AB. viii. 17 dpah is as often accusative. 9. In stems in an the locative has either an or ani on no clear principle. Thus, beside ahan (especially with adjectives) as in samdne 'han, iii. 47 ; catui'vince 'kan, vi. 23 ; parame vyoman, dtman, ^xrsan, sdman, occurs ahani, iv. 31, 32; v. 2. So the KB. has dtman, iii. 7; v. 4; vii. 1 ; ix. 6, and often, especially in the phrase dtman dhd ; ahan, ii. 8 ; xxv. 9 ; xxvi. 7, and elsewhere, but also ahani ; ^Irsan, ii. 8 ; parvan parvan (6w), xxiii. 4. But beside dtman occurs brahmani. The neuter occurs in the masculine form in AB. iv. 2, when bhrdtrvyahd is applied to the Saman. 10. From stems in aflc the one form of note is the neuter pardn as 10 [H.O.t. 2»] 74 Language, Style, and Metre [§7 often, in AB. iii. 46 {ter). The proposal of Liebich to take it as an adverb in AB. viii. 28 in the phi’ase pardn jighyati is not, however, probable. Both Brahmanas use pardncin as well as pardfic. 11. The superlative with double ending occurs in hcdisthatama, in AB. iii. 46, whereas balistka alone appears in ii. 36 and vii. 16. Note- worthy are the comparatives updptatardni, KB. xv. 5 ; abhidhdnatare, xiii. 5. 12. In numerals occur the irregularities trayastriii^atyd, AB. v. 32; saUrin<^atam ekapaddh, vii. 1. Here may also be noted the readings of the MSS., catuhsastim kavacina dsuh, AB. iii. 48, and partmcarah sastis trlni ca ^atdny dhrtya, vii. 2, where the base partmcar is very unusual and where the syntax is impossible.^ Weber naturally suggests the necessary alteration in each case, and no doubt this is correct. The KB. has dvdpancd^au in xviii. 3 = 51st and 52nd as usual, and saptatim anustubhah saptatim p>anktih as a nom. 13. The pronoun shows few anomalies, yuvam occurs in AB. ii. 22. 10, and asmdka in kah svit so 'smdkdsti virah, vii. 27. 2, where there is no metrical necessity.^ But elsewhere dvdm only appears, enat occurs as a nominative in AB. vii. 22 ; tad enat prltam ksatrdd gopdyati, and also in KB. xxii. 1 : tasmdd enau prathamav^ casyete ; in both cases of coursi' perhaps erroneously.® 14. In the classes of verbs the chief irregularities are the use of tdsti, AB. ii. 4. 13, in an etymology of Tvastr as a verb of the second class ; the same is the treatment of kseti, v. 21. 2, 17, and parikseti, vi. 32. 11, 14. Possibly here must be reckoned prajighyati in AB. viii. 28, but Bohtlingk reads jigdti and Liebich ^ desires to take the form as a third plural of hi as a third class verb, nihnavate in AB. i. 26 is a mere misreading for nih/nuvate, but nihnave occurs in a Gatha in vii. 17, where Liebich ® would read nihnuve. 15. The omission of the augment in the imperfect is fairly common in the Aitareya and is also found in the KausUaki. The examples are iksata, AB. iii. 21. 4 ; 45. 8 ; nyubjan, vii. 30. 3 ; anvavayuh, vi. 14. 10 ; prajanayan, ii. 38; pratyuttabhnuvan, iv. 18. 5, 6; samsthdpayan, ii. 31. 4; visraiisata, iii. 27. 1 ; viharanta, ii. 36. 2. Two other cases are not real examples, namely in vii. 1 for uccakrdmat must be read uccakrdma, and in iii. 30 foi’ vdci kalpayisan must be replaced avdcilcalpayisan. In one case the augment is wholly misplaced, udaprapatat in iii. 33, where, however, Aufrecht’s ‘ Biihtlingk, BKSGW. 15 Dec. 1900, p. 414, insists on reading catuhtatHh and sattim, on the ground that Sayana ignores the irregularities ; but this is not at all con- clusive. » Bohtlingk, BKSGW. 15 Doc. 1900, p. 119, reads asmako. ’ Bohtlingk, ibid. p. 418, roads elaf. ♦ P&nini, p. 76. * Op. cit. p. 77. §7] A evidence : Pronouns and Verbs 75 correction ada'patat seems essential.' The KB. has vimadan, xxii. G (v. l.)\ 'imityutkmmata, xxiii. 4 (v. 1.) ; apaspi'nvata, xxiv. 3 ; namnamuh, as a v. 1. in xii. 1 {aiutmnamuh, AB. ii. 20). IG. In the present indicative the AB. has the common forms ice, i. IG. 4; 30. 3 ; and duhe, vi. 3. 2 ; it has also cere (for cerate) in v. 28, a form occurring also in a Gatha in vii. 15. amismusi in AB. iv. 5. 5 is a very odd form for prose, though it occurs with vidmasi in Gathas. In v. 2 the KB. has ice. 9 17. In the imperfect indicative there are more anomalies. The tendency to transfer roots to the first class is seen in upa^yrdyata, iii. 39. 2 ; ahhy- uhunat, iv. 3. 2 ; acayut, iii. 15. 1. From the third cla.ss come adidet, iii. 34. 1, in an etymology and therefore not to be pressed; abhyu.^umvuh, iii. 32. 3. In the ninth class grh has bh in pi'atyayrbhnan, vi. 35. 8, 9 ; tiamayrbhndt, iii. 26. 2 ; 27. 1 ; uijasamayrbhiidt, 26. 2. The KB. has ahriMt in a doubtful passage, xxiv. 1. The AB. text has the extraordinary form apdhatu, iv. 25. 3, for the proper apdyhnata found elsewhere in the AB. In AB. viii. 15 ajdyethdh in a quasi-Mantra is impossible. In v. 11 praujjyanta occurs awkwardly as a passive for prdvajxm. 18. In the optative the tendency to carry over the roots to the first class is seen in prdnet, abhyapdiiet, AB. ii. 21. 3; pratiimndhet, vi. 34. 4, and in inimet, KB. x. 1. In AB. viii. 15 the most improbable Mantra forms tr/'ijiyam and in viii. 23 the prose avapadyeyam occur. Both Brahmanas agree in the use of i for e in the verbs of the first conjugation, especially in the causative form ; the occurrences are dhvayita, AB. iv. 7. 3 ; vydhva- yita, iii. 19. 10; vi. 21. 12; kdmayita, iii. 45. 7; djjayita, KB. iv. 4; kulpayita, xix. 10. They also agree in the use of iynh for iyuh in AB. V. 9. 5 ; KB. XXX. 6 . The pi'ecative proper is seen in bhak^ista, AB. vii. 18; udydsam, KB. xxviii. 1. In AB. viii. 2S jdgriydt is read for jdgrydt, which Bohtlingk insists on reading. 19. Of the subjunctive there are a considerable number of forms, but those in the KB. are in comparison few. Those in the prose of AB. are tisthdsi, ii. 2, which is, however, as noted above, merely a paraphrase of tisthdh in the RV. ; prajdadtha, i. 7 ; juhuvdtha, v. 32 ; asat, ii. 87 ; 11. 12 ; 13. 8; iii. 43. 6; viii. 1. 5 ; 4. 5; atikrdmdt, i. 24; pratitispidt, iv. 25; gachdn, ii. 12 ; nirhaimn, viii. 6 ; caydsai, ii. 2 ; arjdtai, iii. 42 ; samgachdtai, i. 24 ; samtisthdtai, viii. 9; haratai,^ 34; asydthdh, vi. 30; for arjasi, iii. 42, Aufrecht suggests arjdai.^ To this list, from which the Gatha forms are omitted, should be added adan, viii. 22. 4. The KB. has asat, viii. 9 ; * Bohtlingk, p. 416, prefers the view of Weber, * Bohtlingk, BKSGW. 14 Dec. 1900, p. 414^ Ind. Stud. ix. 270, °apravata. prajanayan restores hardtai. renders fansan and is prob. injunctive. * Or arjasva, Bohtlingk, p. 416. 76 Language, Style, and Metre [§ 7 xxvii. 6; vaiichdn, xxv. 15; udyachdte, xviii, 5; pravartantai,^ xiii. 5; asatah, viii, 8. 20. The injunctive is rare in its use ; it is normally used with md, bibhita, ii. 16 ; ydtayan, i. 13. 12 (the only imperfects) ; anuvocah, pracdrdh, i. 13. 12 ; vadisuh, ii. 31. 4 ; parigdta, vi. 33 ; bhut, vi. 1 ; hiiisth, KB. xii. 3 ; mandhvam, xxx. 5 ; anupravadisma, AB. ii. 15. 13 ; anuvddisma, v. 22. 5, where the difference of quantity in vad' is noteworthy. Where the clause is positive the only probable case is anuparydguh, iii. 28. 1, and prajanayan, ii. 38. 8, merely represents caiisan in the Mantra. 21. The aorists are numerous and mainly regular; the following are in point of form noteworthy ; aydhsi, AB. ii. 40. 3 ; ajudsam, vi. 34. 3 ; praty- arautsi, vi. 34. 4 ; asakthdh, vi. 33. 4 ; ajnata, vii. 14. 5, 7 ; prdvdrksth, vii. 26. 6 ; adruksah, viii. 23. 10 (perhaps a misreading) ; strange are ajagra- bkaisam, vi. 35. 21 ; paryagrahaisam, vi. 24. 16,^ in which the use of ai for I is strange, while the use of bh for h is paralleled by the imperfect forms noted above. In AB. i. 20. 3 ndbheh is given as a derivation for ndbhi : it cannot really be regarded as a genuine form for the AB., and the sense is uncertain. The KB. has asicdmahai, vi. 1, which is an impossible form, dpati, xiv. 2, may be noted. In the earlier part of the AB., while the irregular forms common later do not occur freely, there are found akar, i. 13. 4 ; 30. 5 ; ii. 33. 5 ; akrata, i. 23. 1 ; ii. 23. 3 ; iii. 33. 3 ; adrdk, i. 6. 11 ; in vi. 24. 13 akar by its parallelism with avadhlh is .shown to be second person. In accordance with its later character is the fact that KB. shows hardly any of these short forms of the aorist in s without I (Whitney, Sansk. Gramm. § 888). 22. The perfect is not very common in the AB. i-v but is frequent thereafter and is very common in the KB. Rare or unusual forms are very rare; but the AB. has sam . . . vidre, i. 17. 15 ; samjabhruh, i. 18. 1 ; apinahyuh, vi. 1 ^ ; niniyoja,^ vii. 16. 1 ; the last phrase is impossible ; and dmantraydm dsa, vii. 14. 8 ; 17. 7 (where the QQS. has cakre). Further, for the absurd prdpat, vii. 14. 8, prdpa is necessary, and for uccakrdmat, vii. 1, uccakrdma. The AB. has dddhdra, iv. 12. 8; v. 4. 15 ; 5. 3 ; 6. 12 and often ; blbhdya, v. 25. 17 ; dldhdya, i. 28. 9; ii. 40. 2 ; 41. 4 ; iii. 8. 2 ; iv. 11. 8. 23. Of participial forms are noteworthy cocatyah, AB. iii. 36 ; vadatyah, vi. 27. 10 ; 32. 3 ; shdsatyah, iv. 17. 2.® In AB. vii. 16 nih^dna is recorded, but is clearly wrong. Of perfect participles are noteworthy beside cakruae, ' Cf. Aardtai above ; Whitnoy, SawsA'. Gr. § 737. apinehuh. is read by Bbhtlingk, BKSQW. ® Cf. Bbhtlingk, ZDMG. liv. 611, who reads 16 Dec. 1900, p. 414. agrbhdyann esdm {cf.TB.i.S. 27) and partja- * niyuyqja, Weher, hid. Stud. ix. 31B. f/rahHam. * BOhtlingk restores the missing e. 77 § 7] Accidence : Verbal forms AB. V. 24. 3, ohusi, KB. xxvii. I ; sasi'jdnam, AB. iv. 28. 1 ; vividdimh, V, 28. 5 ; riricdnah, KB. x. 3 ; vijigydndh, AB. iv. 31. 1 ; abhisisicdna, viii. 6. 11. In grbhltah, AB. ii. 1, bh appears for h. 24. The infinitive in tu7n occurs in both te.xts, but not freely; that in toh is common in the AB. and occurs in the KB. That in tavai is found in three forms only ; the AB. has etavai, v. 15 ; startavai, ii. 6, 35 ; iii. 7 ; the KB. uddhar tavai, iv. 14. The AB. has dsade, i. 29. 7, but purd . . . apif^asah, ii. 6, is only in a Mantra. One irregular form is vyapanayitum, vii. 5, which Bohtlingk ^ corrects on the ground that Sayana does not note it, but without adequate ground. 25. The gerunds and gerundives .show few new forms; Weber -cites as cases of the long vowel for the short uduhya, vii. 6 ; niruhya, vii. 5 ; anutsdram, iii. 45, but in the last case Aufi-echt’s correction anutsdram is obviously correct, and in the two former uh may be the root, not vah. pi'atyavaruhya, viii. 9, is different but doubtful. As usual there are many cases of the gerund in am, of which nyunkham, KB. xxx. 5 ; pratlsdram, xxiii. 5 ; alhigrdsam, xxii. 8 ; yathopapddam, xxv. 10, may be noted. The gerundive is seen in <^anstavya, ii. 32 ; iii. 24, 35-37 ; iv. 2, like <^a,nstvd, iii. 20. 2, where, however, the correct reading is cash'd. The KB. has pratisthdnlyah, xvi. 7. To yathdkdma/jruydpyak in AB. vii. 29 Haug and Weber accord an active sense which is impossible. 26. The second future appear in a large variety of forms without irregularities. The first future shows the unique form klapsyete, AB. ii. 26. 4. 27. The passive is marked by two strange forms in the AB., pari^riyete, i. 29. 21, and pravliyeran, iv. 19. 2, where the ’i is unaccountable, and perhaps a mere error. Perfects are atimumuce, atimumucire, KB. xiii. 3 ; atimumucdnah, xv. 5. 28. The secondary conjugations otter some peculiarities. Causatives include avajyotayati, KB. ii. 1, a v. 1. for avadyotayati, found also in the AV. and MS. The MSS. differ also as to prasrdvayanti and p>rasrdpayanti in KB.ii. 2, and this text gives ninartayanti, xvii. 8, and the denominative utpdthayati, iv. 3, if the reading is accepted. The AB. has n&bhayanti, iii. 24; svadayati, ii. 9. 10; idayati, v. 25. 17, and both texts have nydn- khayati. The KB. seems also to have converted the normal antar-i into a denominative in antarayanti, xxiii. 4. The desiderative is not rare and offers the abnormal form Itpsitavyam, AB. ii. 3 ; jijyusitah, vii. 29. The KB. besides more or less normal forms * BKSGW. 15 Dec. 1900, p. 414. * Ind. Stud. ix. 267. BOhtlingk reads pratyavarukya. 7 8 Language, Style, and Metre [§ 7 like jiglsitam, xxiii. 6; tustursamdim, iv. 7 (as in ApQS, vi. 6. 2), has in ii. 9 parijigraMsyan, whicli is a monstrous form, and probably incorrect for °lman; in AB. vi. 35. 21 ajigrablman perhaps is necessary. The desiderative of the causative presents in AB. v, 3 the form pravi- bhdvayisyanti which Sayana read and explains. Nevertheless Aufrecht’s ^ restoration of prabibhdvayisyanti is certainly correct. In AB. iii. 30 ’vdci- kalpayisan is now read for vdci Icalpayisan. It also gives the subjunctive form dlulobhayisdt, AB. i. 24, and three optatives in KB. xxv. 10. The form atimoksamdriah is found in KB. xvi. 7 ; it must be either changed with the MS. M to °molcsyamdnah or taken as a denominative from moksa, which is not improbable. 29. Contrary to the rule of Panini (i. 4. 80) prefixes are normally and regularly separated from their verbs in both Brahmanas, examples being very numerous. But in AB. vii. 6 the traditional reading, kept even in the Anand. ed., yady andnupacyet, is clearly nonsense,^ and Aufrecht’s emendation yady u ndnupacyet puts all in order. 30. Adverbial forms are normal ; there may be noted pratyaksatamdt , AB. iv. 20. 18 ; uddyitatardm should, it seems, be read with the MS. M in KB. XV. 4, where uddyi nitardm is kept by Lindner. In the AB. pa^d regularly occurs before vowels only, i. 7 ; ii. 36 (bis) ; iii. 2 ; iv. 17. Adverbs in comparative and superlative forms are uttardm, AB. vii. 20 ; abhitardm, iii. 44; mcaistardm, iii. 24; canaistardm, 45; prataindm, i. 9; iii. 47; jyoktamdm, ii. 8. None of the neuter forms used later, as in the Orhya iiutras, are found. (3) Compounds, Vocabulary, and Word Formation. 1. There are few anomalies in the formation of compounds. Both texts have the fully developed compounds elcaika {ekaikena, AB. iii. 42 ; ekaikayd, iii. 18 ; elcailcdm, KB. xxx. 7 ; ekaikasyai, xvii. 1) and anyonya (anyonyasya, AB. iv. 27. 1 ; KB. xxvii. 7 ; anyonyasmin, xxvi. 2 ; apparently anyonye, ii. 8). 2. With forms of kr the KB. has krurlkrtam, vi. 4 ; tlvrlkdrdya, xiii. 2 ; pragdlMkrtya, xix. 10. In AB. i. 3 are found mustlkurute and mitsti vai krtvd. 3. The making of a word from a grammatical phrase is illustrated by yeyajdmahah, yeyajdmahasya in KB. iii. 5. The same text has in xxviii. 3 ' Aitareya Brdhmana, p. 32G, n. 1. effort to find one in it is wliolly ille- ’ There is no case of the negative prefix to a gitimate ; Keitli, JRAS. 1906, j>. 496 ; verb in the Vedic literature, and any Aufrecht, ibid. 99.3. § 7] Compounds and’ Word Fomnation 79 the odd phrase dgnipdtnivati, which is uncertain of interpretation. The term abrdkmanokta (AB. i. 16) is obscure in sense. In KB. ii. 1 mimr- tyudhdn angdrdn pratyuhet, the use of su is noteworthy and common in the Sutras. 4. The AB. vii. 15 has the irregular aca ndydparltah, for which either lU^ndyayd parltah or a^andydparltak would be normally expected ; ’ an old haplology is quite possible. 5. In KB. xxvi. 1 is found the normal but rare katisadahah, ' containing' how many periods of six days V In AB. ii. 9 occurs the strange yat kimcit- kam, which Weber® would alter to yat kimcit kamsdram, but this is improbable. In AB. viii. i26 nxanusyardj ndni is abnormal. In KB. xxv. 15 aphdlakrstdn pratigrhnan is as often (Wackernagel, Altind. Gramm. II. i. 78, 79) really equivalent to phdtakrtitdn apratigrhnan. In xviii. 10 rtebarhiskdn is a compound, ydvadaham occuis twice in the KB. In KB. xxvi. 2 godyufd as a compound is retained even when the order is inverted, as often. In AB. viii. 17. 5 rajakartdrah is a late form. 6. Word Formation offers few novelties ; in KB. xxv. 13 is found nijun- khamdnaka, the ka being added to a present participle, and in AB. iv. 27 in Janamejayaka it is added to a king’s name, on the analogy of pvAraka. (AB. vi. 32; KB. xxx. 5). The KB. also has the curious nedlyastd, viii. 2, &c.; akudricyah, viii. 5, as a name of verses, and devatyd or devakyd, both equally rare forms in xxvii. 3. The AB. in vii. 14 has sdmndhuka with double Vrddhi.® In KB. xxvii. 3 vyaksara is corrupt. 7. The names of hymns are variously given, but one common form is to substitute the author for the work ; thus the hymn by Arbuda is regularly called Arbuda (KB. x-vi. 1), and the hymn RV. x. 61 Nabha- nedistha (AB. vi. 29 seq. ; KB. xxx. 5 seq.) ; the hymn RV. x. 86 is called Vrsakapi, the hymn RV. x. 62 Nara9ahsa, the hymn RV. v. 29 Evaya- marut. This use explains the reading of all the MSS. in KB. xxv. 8 Paiangas tisrah where patangam iti is needlessly conjectured by Lindner. So also Brhaddiva in AB. iv. 14, and Baru in vi. 25 to denote RV. x. 120 and x. 96 respectively. The KB. in xi. 8 uses aporevatyai as ablative to denote the hymn beginning apo revatlh ; in xxv. 10 as genitive. In xxiii. 5 Parucchepa occurs as a name of a set of verses, and possibly with a play on the word in the plural to denote the users of these verses. The KB. also has sarvahari, xxv. 8, a name of RV. x. 96. To RV. i. 120. 1-9 the term akudhricyah is applied in KB. viii. 5. 8. Certain grammatical terms appear, of which the most important are * See Bohtlingk, BKSGW. 15 Dec. 1900, ^ Ind. Stud. ix. 247. p. 418. Both 9^. xi. 7. 3. 3 and CU. vi. * Bohtlingk, p. 414, denies the possibility of 8. 3 point to afand as a variant base. this. 80 Language, Style, and Metre [§ 7 the terms for the three tenses, which in the AB. iv. 29 ; 31 ; v. 1 are karisyat, kurvat, and krta, and in the KB. xxii. 1, 2, 3 karisyat, kurvat, and cakrvat} The AB. V, 32 resolves om in the three latter a-kdra, u-kdra, and ma-kdra, a passage not paralleled in the KB. Both use aksara as a syllable and varna as a letter. 'p%hruirdvrtta7)i and punarninrttam occur in AB. v. 1. 3, and it appears clear that the former refers to repetition of words or portions of words while the latter refers to what is normally called allitera- tion, the recurrence of similar sounds in different words, especially of vowels,^ as Sayana, who gives two different renderings, takes it, in the first of which he vainly seeks to find some direct connexion with dancing, whereas the point is clearly the regular recurrence of a sound which is comparable with rhythm in dancing. The AB. has also in a clear gram- matical sense vrsan and yosan, vi. 3, although Max Muller ® thinks that the distinction first appears in Panini, and bahu as ‘ plural v. 2, 15. In KB. xxvi. 5 pada and varmi denote ‘word’ and ‘letter’ respectively. AB. has pragrdliam, vi. 32 ; paddvagrdham, 33. 9. In this connexion interest attaches to the numerous devices adopted in order to indicate the sense ‘ containing a form of the root ’, which are found in the two texts. The past participle passive is fi*equently so used as in ratavat, ‘containing a form of ram’ in AB. v. 1 and 12, where KB. xxii. 3 has rathavat* paryastavat, AB. v. 1 . 16, is supposed to be justified by pary . . . dsa (RV. vii. 32. 10) ; vrdhanvat, AB. iv. 31. 3, is more strange, and is perhaps based on the preceding vrsanvat. On the other hand, in AB. iv. 29. 3 is found pibavat. The KB. in xxii. 1 has esavat, arsavat, yuktavat, yunjdnavat ] in xxvi. 15, <^ritavat \ 17, ksitavat ] in xxii. Z gata- vat, sthitavat, and many more. Another point of interest is yad viriphitam in AB. V. 3 where the reference is apparently grammatical, to the special pronunciation of the passage in question. In other cases vat denotes certainly the word specified, or an equivalent idea, but usually the former is meant, antavat in AB. v. 1 is not, however, a case of the second sense as suggested by Weber ® ; his correction of Haug is necessary, but overlooks the fact that antarupam also occurs in AB. v. 1, and gives the necessary explanation of the passages misunderstood by Haug. In some cases, however, the possession of the word is disclosed not by the possession of anything like it, but merely by the presence of the actual letters in .some word or words in the text, a phenomenon interesting in the ’ Unlike the AB. the KB. explains the meaning of these terms. Not, as Weber (/nci. Stud. ix. 286), ‘ with different vowels ’ : svaravifesena can h.ave cither sense, but S&yana’s meaning is clearly shown by his examples. So ninriti in KB ; see xxii. 4 and 6. ^ Anc. Sansk. Lit. p. 168. * Weber (/nd. Stud. ix. 284) doubts ratavat a.s a misreading of ralAavot. “ hoc. cit. 0 § 7] The Syntax of Concord and the Cases 81 history of the attitude adopted by the Brahmanas towards language and its analysis. 10. In KB. XV. 4 we find pratikdininam annddyam in all the MSS. The form may be a development from the in declemsion to ina,^ or a difference of gender, as is not rare in later Vedic texts.^ (4) Syntax. The syntax of the AB. has received full treatment by Delbriick in his Altindische Syntax, but that of the KB. he was unable to deal with save in a few points, the text only becoming available to him when his work was practically finished. Therefore in the following account of the most strik- ing features of that syntax special attention is given to the latter text. 1. The rules of concord are normally observed with the usual care of Sanskrit. In KB. vii. 1 is found etayd mha stotriyah sad anustubhah sam- padyante where the predicate may be md anustubhah or stotriyah. In the case of attributive concord we have the usual abnormalities of l^ara ; thus the AB. has vp)aro hdsya vitte devd arantoh iii. 48 ; lrdnisam, apdnisam, adrdksam, asprdksam, acrausam, aciklpam). There remain only a few passages where the aorist occurs outside speech. Thus in AB. vi. 36. 8 and 1 1 occurs idam vd idam vydhanasydm vdcam ’ It is paraphrased by avidah in the prose, which is significant. 86 Language, Style, and Metre [§ 7 avddlt tat devapavitrena vdcam punlte. Here the English ‘ he haa said ’ is an exact equivalent, the time being the proximate past from the point of view of punite} So AB. iii. 32. 3 : avadhisur vd etat somam yad abhyasusavuk ; tasmdd enam punah sambhdvayanti ; where abhyasusavuh is an odd form, though apparently a regular imperfect of the root su in the third class. In AB. ii. 23. 3 ; puro vd tdn devd akrata yat puroldcds tat puroldcdndrh puro/dcatvam is less easy but still can be so taken. In the KB. this use appears in a difierent form in xiii. 4 : atha soma iti vaipajnt. p. 369. § 7] The Infinitives, Participles, and Adverhs 89 In AB. ii. 7 it is possible that v^o raksobhdso janitoh is a case of the attr. gen. as taken by BR. But the accusative is at least as probable ; the nominative is unlikely janitoh is active. 23. The participles show no special peculiarities of use. The apparent use of the gerund as a finite verb seen by Aufrecht^ in ya dhitdgnir jive mrta<^ahdani crutvd, AB. vii. 9, cannot be correct, and the obvious solution is to read^wea mrtacabdam which would be written as jiverii, and the m would easily disappear. The frequent use of the gerund in am is note- worthy in both Brahmanas ; it perhaps should be read in KB. viii. 9. There also is an apparent use of the participle as a finite verb in te abhitah paHcaranta ait pa^m, AB. ii. 7, but there is in that case an anacoluthon, or possibly a misreading. Participles are governed by man, and by abhivijhd in AB. iii. 18. 8. Gerunds followed by atha occur in KB. xi. 8 and probably in AB. vii. 13. Past participles passive without copula are never historical in sense. The past aprdptdh may be active in KB. xii. 2, where the usual peri- phrastic tenses with dsan occur. 24. Adverbs show little of interest in syntactic use. In KB. xxvi. 5 occurs tusnim dsuh. The indefinite forms yata eva kutac ca, AB. vii. 2. 5, and yatah kutac ca, ii. 24, occur without verbs, and with these may be compared the use of adverbial phrases like ydvatkdmam, AB. vi. 33. 7 ; ydvanmdtram eva, KB. iv. 5, and yathdyatham. In the relation of prefixes to the verb is to be noted the separation of anu from the infin. in AB. iii. 39. 25. In the use of the particles of assertion certain points require notice. iva is often used in the sense practically of eva, or more accurately as a sort of modification of the sense of the plain assertion ; thus prsthata ivdgnuihram krtvd, AB. i. 30 ; yadi ha vd api bahava iva yajante, ii. 2 ; so je jyoktamdm ivdramata, ii. 8, besides many other places where the sense is less certain. vd here and there clearly has the sense of vai as in ativa vdnydn, AB. iv. 11. 6; sastydm vd varsesu, 17. 5 ; yathd vd, 6; iti bahuni vdha, vi. 12. 17 ; in KB. xii. 4 and xvi. 9 are possible cases. nvai occurs in both texts, AB. ii. 22. 3 ; KB. xiii. 4 ; xxvi. 14 ; xxviii. 2. The normal iti nu is strengthened to iti nvai in KB. xii. 4. vdva is frequent in the earlier portion of the AB., while vai is normal in the latter portion, in comparisons as yathd vdva ; it is found in KB. xxiv. 1 as a V. 1. Combinations with vai include ha vd api, AB. ii. 2 ; KB. i. 1 ; ii. 8 ; * Cf. Weber, Ind. Stud. ix. 249. 12 [h.o.s, «b] 90 Language, Style, and Metre [§7 xiv. 3 (wrongly printed by Lindner as iha vd api) ; u ha vd api, ii. 8 ; ha va u, vi. 12 ; xxviii. 1,2; uha vai, xi. 5 ; AB. vii. 26. 5, &c. aha occurs in updha . . . dpnoti, AB. vii. 26. 4 ; atrdhaiva, vi. 23. 7 ; and in a verse in KB. xxvii. 1 ; ndhaiva. aho occurs in KB. vii. 4. uta is found in AB. iv. 26. 10 : yad anyadevatya uta. nu is specially frequent in the phrase iti nu terminating a description, e.g. AB. i. 21 ; hi. 19. 7 ; 41 ; 47. 13 ; KB. x. 2 : xxii. 1 ; xxiii. 1. 3. ca^at in addition to its function in the AB. in the apodosis of conditional clauses occurs in that text absolutely in iii. 48. 9 : catuhsastih kavacinah cacvad dhdsya putranaptdra dsuh. u is found with tv in KB. xviii. 13 : utv eva ; with him in viii. 8. atha after an absolute form is perhaps ^ to he seen in AB. vii. 13 ; iti hdsmd dkhydydthainam uvdca, and clearly in KB. xi. 8. 26. The repetition of particles is seen in a few cases, namely, hy eva hi twice repeated in AB. ii. 12 ; naivaiva, vi. 32 ; and according to Weber, nl viva, vi. 32, should be taken as m iva iva. atho . . . lo vai occurs in KB. xvii. 1. 27. Negative particles are normal, except that net occurs as a simple negative in net tu pragdthdh Jcalpante, AB. vi. 28. The emphatic no eva is found in AB. vi. 2. 6 ; KB. ix. 1. The indefinite negative cana is foimd in both texts after na, KB. ii. 1 ; vi. 2. In a question in AB. vi. 34. 3: no hi na pratyajhdsthdh the sense is, ‘Surely you did not promised’ Normally na is used to ask a simple negative question without implication of the answer. 28. Connective and disjunctive particles are as normal in the Brahmanas duplicated. In no case is a particle used with the first member only. Examples of the use are, for vd, uta vd . . . uta vd, AB. iii. 46. 2 ; kena vd nu kena vd, KB. xiii. 3 ; vdpi vd, AB. vh. 5.6. In KB. ix. 4 u ha .. ,u ha occurs, vd alone without a preceding vd is found in AB. ii. 17 : ahrdhmaiwk- tasya yo vd . . . yajeta ; perhaps in KB. xvi. 9 ; xxv. 14 ; in KB. xviii. 1 is found yadi vd Frajdpateh as a contrast to surydm ; vd with an independent clause occurs in AB. vii. 9 ; KB. xvi. 10. 29. In questions when simple no particle is normally used at all. In a double question in AB. v. 36 kim svid . . . nlyante is followed by akrtvdho svid . . . haratai. kim u in KB. viii. 8 seems to raise an objection, rather than to carry on a previous clause. 30. In the compound sentence in many cases the use of parataxis supplies the place of hypotaxis. Of this there is an excellent example in AB. vi. 31 : katham atrd^asta eva ndbhdnedistho bhavaty atha nnaitrdvaruno * Seo Weber, Jnd. Stud. ix. 314 ; Bohtlingk, Aufrccht’a emend.ition (p. 431) iti ha BKSGW. 15 Dec. 1900, p. 417, in place cf smdsnia. §7] The Syntax of the Dependent Clause 91 vdlakhilydh ^ahsati te prdnd veto vd agre ’tha prdndh . . . katham atra yajamdnasya prajdteh katluim prditd aviklptd hhavanti. This clause is further noteworthy as it depends on a yad clause, and contains within it an elaborate parenthesis applying the same principle to the Brahmanac- chahsin. This is a specially elaborate case but other instances occur pai-sim: prdyaniyam iti nirvapanti prdyanlyam iti airanti prayaniy evdsmdl lokdt, i. 11 ; samaydvisitah suryah sydd atha vdcam visrjeraiis tdvantam eva tad dvisate lokarh pari^iiisanti, v. 24. 11 ; caksusl vimrjita caksur- evdaya tad gopdyati, KB. xvi. 5 ; adhlyann upahanydd anyam vivaktdram icket, A.B. hi. 35 ; ii. 33. 1 ; iii. 5. 1, &c. ; KB. x. 5, &c. 31. Kelative clauses have certain special characteristics. The use of such a clause as precisely parallel to an adjective is seen in ahrdhmanok- tasya yo vd . . . yajeta, AB. ii. 17. In the causal sense relative clauses occur very markedly in alaso ’bhur yo me vdcam avadhih, AB. vi. 33. 4 ; yo . . . asakthdh, ibid. ; tvam vai nah ^'estho 'si yam tvd . . . anveti, AB. iii. 22. 5. The use of the relative in comparison is noteworthy in bhuydiisah . . . yac ca, AB. iii. 29. 6 ; samdnam . . . yac ca, iv. 30. 15. The indefinite use of the relative is common and the indicative is frequently the tense employed, as in ydvatdm vai . . . veda . . . bhavanti, yesdm u na veda kim u te syuh, AB. ii. 39. 11. The same use still more definitely conditional appears in sarvajydnir haiva sd yah . . . daddti, KB. XXV. 14 (‘ if a man give ’) ; yah . . . veda tat suviditam, AB. ii. 29. 11. But the optative tends also to appear ; thus yasya tat kdmdya tathd kurydt prdnasya ca vdcac cdtraiva tad updptam, AB. ii. 26 ; yah . . . yajeta . . . dpmoti, KB. xvi. 10 ; yat kimcic chandah . . . yujyeta, xxvi. 8 (no verb). Still more natm-al is cansed yat . . . cahseyuh, AB. vi. 8. 9, in view of the influence of the preceding optative ; anucydni ... yovd . .. yajeta, AB. ii. 17, shows a participle of necessity as equivalent to an optative but ydm . . . utsarpet in KB. iii. 1 in a definition is more clearly merely generic. In another set of cases the optative occurs in both clauses, the con- ditional sense being perfectly clear : of this character is the constant phrase ya evam tatra bruydt vdcd vajrena yajamdnasya prdiidn vyagdt prdna enam hdsyatUi cacvat tathd sydt, AB. ii. 21. 2. There is no anaco- luthon proper as yah is really felt as ‘ if any one and the clause may be further elaborated by a still extra conditional relative clause as in yah . . . iydt yas . . . tarn tatra bruydc cyosyata iti tathd ha sydt, KB. ix. 4. Normally bruydt means ‘ speak of ’ a person, but occasionally ‘ speak to ’ as in ya enam tatra bruydd vdcah kutena yajamdndt pacun niravadhlr apa tasya rdjd mitrarh bhavafi {bhavati = hoti as often in the epic and in the Upani.^ds). §7] The Metre of the Yajhagdthds 101 In the AB. there occur also four Yajnagathas in Tristubh metre. Of these sixteen lines two are irregular in v. 30, the first having thirteen syllables, the latter ten, both with trochaic endings. The other fourteen lines all end in a double trochee, and the scheme of the verse is normally — — The proportion of the length in the several syllables are, long to short, as follows: (1) 5:9; (2) 10:4; (3) 7:7; (4) 13 : 1 ; (5) 6 : 8 ; (6) 2:12; (7) 8:6. The fourth .syllable is normally followed by a diaeresis. There is no case of the similar composition of the whole four lines of the stanza, nor indeed are any two lines of any stanza the same, throughout, though in two cases two, and three in one case, are the same in the last seven syllables. There are also four stanzas not Yajnagathas; of these one (AB. viii. 21. 10) has lines of 12 + 12 + 10 + 13 syllables, the rhythm of the first, second, and fourth being iambic, the third being trochaic. Another is in Tri.stubh, with vyovuin as vi{y)oman and cluhitd as disyllabic (vii. 13. 8) ; the last three lines are — — ^ , — , and the first only differs by having a long on the third syllable. The next verse (vii. 13. 13) is, on the other hand, quite irregular, the third line having a di-iambic imstead of a trochaic conclusion. The fourth verse (v. 30. 11) is also irregular, the second line having only ten syllables. These verses are therefore all definitely older than the epic in their metrical construction, and older even than the vei’ses of the Brhaddevatd ^ and the Rgvklhdna- works which, in all probability, fall about the beginning of the fourth century b.c. The KB. contains a couple of verses of the Yajnagutha type (xviii. 3 ; xxvii. 1), which differ greatly from the normal Qloka metre: the fiust has di-iambic endings with ^ and w ^ for the odd Padas ; in the second the even Padas end in w — , and the odd Padas are — and <-< — w w. § 8. Commentaries and Editions. For the Aitareya Brdhmana there is available the commentary of Sayana, which is preserved, as Aufrecht has shown, in two divergent versions. Sayana’s text of the AB. is that which is read in all the available MSS., and there are practically no variations of reading and certainly none of * See Keith, JRAS. 1906, pp. 1 seq. For the 91oka metre see Oldenberg, GGN. 1909, pp. 219 seq. ; comparison with Pali texts, however, seems to me methodologically unsound. Oldenberg’suseof the AB. inhis account of the Tristubh (ZDMG. xxxvii. 52-61) arrives at somewhat too definite results by ignoring the variety of forms actually found. 2 Keith, JRAS. 1912, pp. 770-772. 102 Commentaries and Editions [§8 any real meaning. This is seen by the fact that the other editions of the text subsequent to Aufreeht’s, that in the Anavddcrama series, No. 32 (2 parts, Poona, 1896), by Ka9lnatha Sastry Aga^e, that of the Nirnaya Sagara press, by Vasudeva^arman Pana§ikara and Krsnambhatta Gore (Bombay, 1911), and that in the Bibliotheca Indica, by Satyavrata Sama- 9rami, agree in the text. The edition of Haug (Bombay, 1863) is indeed different in several points, but these changes cannot be regarded as more than mere blunders, many being due to the difficulty of early printing. Sayana’s commentary is admittedly much superior in value to his commentary on the Rgveda, As in the case of the Taittirlya Samhitd it shows real knowledge of the ritual, the Sutras of A^valayana, Apastamba, and Baudhayana being used with special frequency. Moreover he often cites real parallels from the Taittirlya Samhitd and the Taittirlya Brdh- mana, a fact which illustrates his familiarity, as commentator, with these two texts. He cites an earlier commentator, Govindasvamin, by name ^ and mentions others.^ Aufrecht’s text is of the greatest possible accuracy : apart from slight eri'ors as at iii. 18. 9, there are but two clear errors, both of word division ; in vii. 12. 3 vdcvd{h) is a mistake for vd cvd, as is proved by the syntax and the parallel versions ; in iv. 6. 5 manorathdh is an error for anorathdh. His excerpts from Sayana are excellently chosen, and admirably edited. The other editions have only a value as containing a fuller text of the commentary. Haug’s edition is accompanied by a translation, the first ever made into English of any Brahmana text. It is a work for its time of very great merit, and its chief defects are due to its being based on a defective text and to insufficient use of the commentary. The review of it by A. Weber in Indiache Studien, ix (1865), is of considerable importance and corrects many of the errors of Haug, but unfortunately it does not deal with the more serious difficulties of interpretation arising from the contents, as contrasted with mere errors of translation. A very valuable series of irrammatical criticisms is contained in an article of Bohtlinek’s.^ The Kausltaki Brahmana, as opposed to the Aitareya, has received little attention ; though it was early known in manuscript and described elaborately by Weber in an article in the second volume of the Indische Studien (1853), that account was never completed, and the text was not edited until 1887, when appeai-ed the edition bj'^ B. Lindner (Jena, 1887): the second volume of the edition, wliich was to have contained a translation ' On AB. vi. 33. 16, where Aufrecht notes that ^ On AB. vii. 10(11). he is cited in the JJkdtuvrtti under the root ’ BKSQW. 16 Dec. 1900, pp. 413 seq, valh. §8] MS. Tradition of the Kausltaki Brdhmana 103 and notes, has never appeared. Lindner’s edition does not include the commentary of Vinayakabhatta, son of Madhavabhatta, as the important work could not be edited from the available MSS. Some extracts from it are given by Weber in his article cited above, and it has been used by other .scholars , the comment on Adhyaya x has been edited by R. Lbbbecke * in 1908. Unlike the Aitareya the Kausitaki shows two distinct MS. traditions, one that preserved in Vinayaka’s commentary and most MSS.,^ and one in a MS. (M in Lindner) in Burnell’s collection in Malayalam script. The latter is clearly a MS. with a good, but not perfect, tradition, and Lindner might profitably have adopted many more of its readings than he has done. Thus in ii. 2, M has adhi for the impossible abhi of the other MSS., and prdcim udiclm and prdcir udicxh for the later forms pi'dgadlcim and prdgudicxh of the other MSS. ; in iv. 6 dpaylta must replace the absurd dpaiti. On the other hand the MS. is clearly one interpolated and fond of glosses ; in i. 2 trisu for etm before lokesu is not at all probable ; in ii. 1 avadyotayati is merely, it seems, a correction of avajyotayati ] in iv. 12 yasmin kalydne naksatre is no improvement on yasmin raksatre, and so often. The translation here given rests on Lindner s text, but also takes account of the Burnell MS.® There is also an edition in the Anandd^ama series No. 65 (Qaka, 1832, A. D. 1911), by Gulabaraya Vajefamkara Chaya, but it has only the value of a very mediocre manuscript, from which doubt- less it has been printed, with occasional corrections. It is practically, as opposed to Lindner’s text, of no value whatever. Neither is punctuated. * Caland, VOJ. xxiii. 63. * Lindner used an India Office MS. (L), two of Wilson’s Collection in the Bodleian (W and w), two other Bodleian MSS. (O .and o), three Berlin MSS. tB, b, and K), and one of Max Muller’s. Some reading.s from another Bodleian MS. are given in Winternitz and Keith, Bodleian Catal., p. 43. That MS. has the same tradition as the Vulgate. ® See his Catalogue of Vedic Manuscripts, p. 7 (no. viii). The collation of Lindner as reported in his edition is very defective : thus in the difficult passage xxvii. 1 he omits to note the readings tad etan (which is infinitely superior to the diffi- cult tad endm of his text), prasisrksami (superior to prasisrksdni), pun^calydyanam (approaching {dyanam) n puni^cati, abetter reading) and sampddayati. Thesuperiority of M as a MS. is decisively shown in just such a case. Unhappily it has many lacunae and many errors, and could notbe used as a basis for an edition. For some corrections of Lindner see Caland, VO-J. xxiii. 61-64 ; Keitli, JRAS. 1915, pp. 498- 504, and in the notes to the translation. M agrees with the Vulgate in the curious forms cyavayati, xii. 6 (for which there is some parallel), anjati, x. 1 (perhaps ex- cused by anjanti in a quotation in x. 2), and apajighndte, xxviii. 8, for which Gaastra suggests °jaghndte, doubtless correctly. TRANSLATION OF THE AITAREYA BRAHMANA 14 I H O.S. 35I PANCIKA I The Soma Sacrifice ADHYAYA I The Consecration Sacrifice. i. 1. Agni ^ is the lowest ^ of the gods, Visnu the highest ; between them are all the other deities. A cake to Agni and Visnu on eleven potsherds they offer in connexion with the consecration ; verily thus they offer it without omission to all the deities. All the deities are Agni ; all the deities are Visnu ; Agni and Visnu are the two terminal forms of the sacrifice. In that they ofter the cake to Agni and Visnu, verily thus at the ends they prosper as regards the gods.® They say ‘ In that the cake is on eleven potsherds, and Agni and Visnu are two, what is the arrangement here for the two, what the division ? ’ That for Agni is on eight potsherds ; the Gayatri has eight syllables ; the metre of Agni is the Gayatri. That for Visnu is on three potsherds, for thrice did Visnu stride across this. This is the arrangement here for the two, this the division. A pap in ghee should he offer, who considers himself unsupported ; in this (earth) does he not find support who does not find support. Ghee is the milk of the woman, the rice grains that of the man ; that is a paiidng ; with a pairing verily thus does he propagate him with ofispring and cattle, for generation ; he is propagated with offspring and with cattle who knows thus. He has grasped the sacrifice, he has grasped the deities, who offers the new and full moon sacrifices. Having- sacrificed with the new moon or full moon oblation he should consecrate ‘ AB. i. 1-6, corresponding to KB. vii. 1-4, deals with the consecration sacrifice which according to different authorities pre- cedes or follows the consecration proper. . For the ritual see A(j3S. iv. 2. 1-3 ; 59®- V. 3. 1-9; Caland and Henry, L’Agrnisionja, pp. 16, 16. * Say ana refers these terms to the place of the deities in the litanies of the Agni- stoma, the Ajya 9>istra being addressed to Agni, and the last 9^^1ra, the Agni- mai-uta, containing a verse to Visnu, while Haug insists that the terms are of locality in the universe, and hence only secondarily correspond with the position of the gods at the sacrifice. Both sides of the relation are clearly present to the Brahmana. Cf. RV. iv. 1. 5 ; 9®- iii- 1* 3. 1 ; V. 2. 3. 6 ; KB. vii. 2 ; TS. v. 5. 1. 4 cited by Aufrecht, who, for Agni as all other gods, cites TS. vi. 2. 2. 6 ; TB. iit. 2. 8. 10. * In Haug’s view the sense of rdh with acc. is ‘ make to prosper ’, rather than ‘ satisfy ’ as taken in BR., or ‘ worship ’, as in Sayana's paricaranti. Rather the accusa- tive is one of reference ; see Keith, Taittxriya Sarhhitd, p. 100, n. 3. i.l-] The Soma Sacrijice [108 himself in the same oblation, the same strew; this is one consecration.* Seventeen ® kindling verses should he recite ; Prajapati is seventeenfold ; the months are twelve, the seasons five through the union of winter and the cool season ® ; so great is the year ; Prajapati is the year. With these (verses) which abide in Prajapati does he prosper who knows thus. i. 2. The sacrifice went away from the gods ; it they sought to start up with offerings ; in that they sought to start it up with ofierings that is why offerings have their name. They found it ; he prospers having found the sacrifice who knows thus. The libations (dhuti) are callings by name, for by them the sacrificer calls to the gods ; that is why libations have their name. Ways * (uti) rather are they called by which the gods come to the call of the sacrificer ; paths and passages are ways ; verily thus are they the roads to heaven of the sacrificer. They say, ‘ Since another pours the libation, then why do they style Hotr him who recites (the invitatory verses) and says the offering verses ? ’ In that he here according to their portion invites the deities, (saying^) ‘ Bring hither N. N., bring hither N. N.’, that is why the Hotr has the name. A Hotr becomes he, a Hotr they call him who knows thus. i. 3. Him whom they consecrate the priests make into an embryo again. With waters they sprinkle ; the waters are seed ; verily having made him possessed of seed they consecrate him. With fresh butter they anoint ; to the gods appertains melted butter, to men fragrant ghee, slightly melted butter to the fathers, fresh butter to embryos.* In that they anoint with fresh butter, verily thus they make him successful with his own portion. They anoint him completely ; ointment is the brilliance in the eyes ; verily thus having made him possessed of brilliance they consecrate him. With twenty-one handfuls of Darbha they purify him ; verily thus purified and pure they consecrate him. They conduct him to the hut of the consecrated ; the hut of the consecrated is the womb of the consecrated ; verily thus they conduct him to his own womb ; therefore (in and) from a firm womb he stands and moves ; therefore (in and) from a firm womb embryos are placed and grow forth. Therefore the sun should not rise or set on the consecrated ‘ The rule is laid down by A^S. iv. 1. 1 that the new and full moon sacrifices should precede the Agrayana, the Nirudhapa9u, the Caturmasyas, and tlie Soma sacrifice, but he admits (iv. 1. 2) that the reverse order was possible and the other Sutras leave the order undecided. The sacrifice here laid down for the consecration is in fact a mere variant of the full moon rite. ® i.e. the usual fifteen, A^S. i. 2. 7, and two Dhiyyas, iv. 2. 1. On the other hand, fifteen only are prescribed in 95S. v. 3. 3 and in KB. ® Cf. Macdonell and Keith, Vedic Index, i. 110, 111. * As Aufrecht points out, this derivation is not intended as grammatically correct. » See A?S. i. 2. 6 ; 95S. i. 4. 22 seq. i. 8. * Cf. TS. vi. 1. 1.4 ; 1- and for §§ 9 and 10, 11, 16 and 16, 19, cf. TS. vi. 1. 2. 1 ; 2. 5. 6 ; 1. 3. 2 ; 4. 8 ; laSvi, La doctrine dii sacrifice, pp. 103-105. 109] [— i. 4 The Consecration Sacrifice elsewhere than in the hut of the consecrated, nor should they call out to him. With a garment they cover him ; the garment is the caul of the consecrated ; verily thus they cover him with a caul. Above that is the black antelope skin ; the placenta is above the caul ; verily thus they cover him with the placenta. He closes his hands ^ ; verily closing its hands the embryo lies within ; with closed hands the child is born. In that he closes his hands, verily thus he clasps in his hands the sacrifice and all the deities. They say, ‘ There is no competing pressing ® for him who is first consecrated ; the sacrifice is grasped by him, the deities are grasped ; no misfortune is his as there is of him who is not consecrated first.’ Having loosened the black antelope skin, he descends to the final bath; therefore embryos are born freed from the placenta ; with the garment he descends ; therefore a child is born with a caul. i. 4. ‘ Thou, O Agni, art extending ’ and ‘ 0 Soma, thy wondrous ’ should he recite as invitatory verses^ for the butter portions for him who previously has not sacrificed ; ‘ with thee they extend the sacrifice ’ (he says ; verily thus for him he extends the sacrifice. ‘ Agni with ancient thought ’ and ‘ O Soma, with verses thee ’ (he should use for him who has sacrificed before ; in the word ‘ ancient ’ he refers to the former offering. This is not to be regarded. ‘ May Agni slay the foe ’ and ‘ Thou, O Soma, art very lord ’ (these should he recite and) make (the butter portions) contain a reference to the slaying of Vrtra.^ Vrtra he slays to whom the sacrifice condescends ; therefore should they be made to contain a reference to the slaying of Vrtra. ‘Agni the head, the first of the deities’ and ‘ With Agni, O Visnu, the highest great penance ’ are the invitatory and offering verses of the oblation for Agni and Visnu® ; they are perfect in form as being addressed to Agni and Visnu ; that in the sacrifice is perfect which is perfect in form, that rite which as it is performed the verse describes. Agni and Visnu are the guardians of consecration of the gods ; they are lords of the consecration ; in that the oblation is for Agni and Visnu, (it is because they desire ®) ‘ May those who are the lords of the consecration, being delighted, confer con- secration, may those who consecrate consecrate.’ They are Tristubh verses, to secure power. ® See ApfS. xi. 18. 7. ^ i. e. a sacrifice instituted at the same time and place by another sacrificer ; a mountain or stream constitutes a suffi- cient local differentiation ; see A^S. vi. 6. 11. * RV. V. 13. 4 and i. 91. 9. These are the sadvantau which are used in the ordinary Isti ; see KB. i. 1 ; 9^S. ii. 2. 13. 2 RV. V. 13. 4 c. 3 RV. viii. 44. 12 and i. 91. 11 ‘ RV. Vi. 16. 34 and i. 91. 5. ® Not in RV. and therefore given in full in AgS. iv. 2. 3. ® The correct sense of the use of iti is realized by Sayana ; it is very common in the AB. and KB., especially the latter, but is normally disregarded by Haug. i. 5—] [110 JChe Soma Sacrifice i. 5. Gayatri verses^ should he use as the invitatory and offering verses of the Svistakrt, who desires brilliance or splendour ; the Gayatri is brilliance and splendour ; brilliant and resplendent does he become who knowing thus uses Gayatri verses. Usnih verses ^ should he use who desires life ; the Usnih is life ; he lives all his days who knowing thus uses Usnih verses. Anustubh verses ® should he use who desires the heaven ; of two Anustubhs there are sixty-four syllables ; three worlds each twenty-onefold are there stretching upwards ; with twenty-one (verses) each he mounts these worlds ; with the sixty-fourth he finds support in the world of heaven ; support he finds who knowing thus uses Anustubh verses. Brhati verses^ should he use who desires prosperity and glory ; the Brhati is prosperity and glory among the metres ; verily prosperity and glory he places in himself who knowing thus uses Brhati verses. Pankti verses ® should he use who desires the sacrifice; the sacrifice is fivefold; verily the sacrifice condescends to him who knowing thus uses Pankti verses. Tristubh verses® should he use who desires strength ; the Tristubh is force, power, and strength ; possessed of force, power, and strength does he become who knowing thus uses Tristubh verses. Jagati verses'^ should he use who desires cattle; cattle are connected with the Jagati ; he becomes possessed of cattle who knowing thus uses Jagati verses. Viraj verses ® should he use who desires proper food ; the Viraj is food ; therefore he who here has most food is most glorious in the world; that is why the Viraj has its name (the glorious). Glorious among his own is he, best of his own does he become who knows thus. i. 6. Now the Viraj is a metre of five strengths; in that it has three Padas, it is the Usnih and Gayatri ; in that its Padas have eleven syllables, it is the Tristubh ; in that it has thirty-three syllables, it is the Anustubh, for metres are not different by reason of one syllable, nor yet by two ; in that it is the Viraj, that is its fifth (strength). The strength of all the metres he wins, the strength of all the metres he attains, unity with and identity of form and world with all the metres he attains, an eater of food, a lord of food he becomes, with his offspring he attains proper food, who knowing thus uses Viraj verses. Therefore should Viraj verses* be used, namely ‘ Kindled, 0 Agni ’ and ‘ These, O Agni ’. The consecration is holy order, the consecra- tion is truth ; therefore by one who is consecrated should truth alone be spoken. Rather they say, ‘ What man ought to speak all truth ; the gods are * RV. iii. 11. 2 and 1. For sarnydive see A^S. ® RV. v. 6. 1 and 2. ii. 1. 21. The term is not used in *• ^ “ RV. i. 79. 4 and 6. ’ RV. v. 11. I and 2. 5 RV. i. 45. 1 and 2. * RV. vii. 1. 3 and 18. < RV. vii. 16. 1 and 3. Ill] [— i.7 The Introductory Sacrifice of truth compact,^ but men of untruth compact.’ He should speak with (the word *) ‘ discerning ’ ; ‘ the discerning is the eye, for by it he sees dis- tinctly ’ (they say). Now the eye is truth deposited among men ; therefore to him who narrates they say, ‘ Hast thou seen ? ’ If he replies ‘ I have seen then him they believe. But if a man himself sees, he believes not even many others. Therefore should he speak with (the word) ‘dis- cerning ’ ; his speech is uttered as essentially true.^ ADHYAYA II The Introductory Sacrifice. i. 7 (ii. 1). In ^ that there is the introductory (sacrifice), thereby they advance to the world of heaven ; that is why the introductory (sacrifice : Prayanlya) has its name (advancing). The introductory (sacrifice) is expiration, the concluding (sacrifice) is out-breathing, the Hotr is common, for expiration and out-breathing are common, for the arrangement of the breaths, for the discrimination of the breaths. The sacrifice went away from the gods ; the gods could do nothing, they could not discern it. They said to Aditi, ‘ Through thee let us discern the sacrifice.’ She said, ‘ So be it, but let me choose a boon from you.’ ‘ Choose ’ (they replied). This boon .she choose, ‘ Let the sacrifices begin from me and end with me.’ ‘ So be it ’ (they replied). Therefore there is a pap to Aditi as introductory (offering)^ (a pap) to Aditi as concluding (offering), for as a boon by her was this chosen. Moreover she chose this boon, ‘ Through me shall ye know tlie eastern quarter, through Agni the southern, through Soma the western, through Savitr the northern.’ He says the offering verse for Pathya ; in that he says the offering verse for Pathya, therefore does yonder (sun) arise in the east and set in the west, for it follows Pathya. He says the offering verse for Agni ^ ; in that he says the offering verse for Agni, there- fore from the south the plants come first ripe, for the plants are connected with Agni. He says the offering verse for Soma * ; in that he says the * Cf. 9®- 1. 1. : satyam eva devd anriath manusydh. ’ The point is that he is to add in his addresses the word vicaksana to the proper name or (according to Ap9S. x. 12. 7, 8) canasiia in the case of a Brahman. Tlie passage is borrowed in GB. vii. 23. ’ So Sayana ; the compound can be reduced into safijd uttard, the rest of his speech is made true by using vicaksana. For the superiority of sight to hearing cf. TB. i. 1. 4. 2 ; 9B. i. 3. 1. 27 ; below AB. ii. 40. i.7. ' AB. i. 7-11 contains the introductory sacrifice as in KB. vii. 5-9 ; for the ritual see A9S. iv. 3. 1-3 ; 99S. v. 5. 1-7 ; Caland and Henry, L'Agnistoma, pp. 28, 29. For §§ 2 and 3 cf. KB. vii. 5, 6, 8 ; for § 3 TS. vi. 1. 5. 1 ; MS. iii. 7. 1 ; 9B. iii. 2. 3. 1 seq. ; Levi, La doctrine du sacrifice, pp. 49, 50. ^ RV. I 63. 15 and 16 are the verses used at the sacrifice. ^ RV. i. 189. 1 ; x. 2. 3. The use of dyanti sug- gests rice brought north from S. India. RV. i. 91. 1 and 4. i. 7—] [112 The Soma Sa^crijice offering verse for Soma therefore westward flow many rivers, for the waters are connected with Soma. He says the offering verse for Savitr® ; in that he says the offering verse for Savitr, therefore on the north-west he that blows blows most, for he blows instigated by Savitr, For Aditi ® last he says the offering verse ; in that he says the offering verse for Aditi last, therefore yonder (sky) wets this (earth) with rain and snuffs it up. For five deities does he say the offering verses ; the sacrifice is fivefold ; all the regions are in order, the sacrifice also is in order, for that people is (all) in order, where there is a Hotr knowing thus. i. 8 (ii. 2). He who desires brilliance and splendour should turn towards the east with the libations of the fore-offerings ; the eastern quarter is brilliance and splendour; brilliant and resplendent does he become who knowing thus goes to the east. He who desires proper food should turn towards the south with the libations of the fore-offerings ; Agni is eater of food and lord of food ; he becomes an eater of food, a lord of food, with his offspring he attains proper food who knowing thus turns to the south. He who desires cattle should turn west with the libations of the fore-offerings ; the waters are cattle ; he becomes possessed of cattle who knowing thus turns west. He who desires the drinking of Soma should turn north with the libations of the fore-offerings; Soma the king is in the north ; he obtains the drinking of Soma who knowing thus turns north ; the upward region is heavenly ; in all the quarters he prospers. These worlds are turned towards one another ^ ; turned towards him these worlds shine for prosperity for him who knows thus. For Pathya he says the offering verse ; in that he says the offering verse for Pathya, verily thus at the beginning of the sacrifice he gathers speech together. Agni and Soma are expiration and inspiration, Savitr (serves) for instiga- tion, Aditi for support. Verily for Pathya he says the offering verse ; in that he says the offering verse for Pathya, verily thus with speech he leads the sacrifice to the path. Agni and Soma are the eyes ; Savitr (serves) for instigation, Aditi for support. By the eye the gods discerned the sacri- fice ; by the eye that is discerned which cannot be discerned ; therefore even after wandering in confusion, when a man perceives with the eye immediately,^ then he discerns indeed. In that the gods discerned the sacrifice, in this (earth) they discerned, in it they gathered together ; froni ^ it is the sacrifice extended, from it is it performed, from it is it gathered ® KV. X. 82. 7 and 9. which agrees generally with kendpi yatna- ^ KV. X. 6:1. 10 and the verse mahim u sm, AV. vifesena. vii. 6. 2. ^ Sayana has the loc. as the explanation ; so * The sense is uncertain ; Sayana has svocita- Haug, but abl. or dat. alono can be bhogaprada, Haug ‘ linked together ’. meant. Anusthyd is rendered ‘successively ’ by Haug, 113] [ — i. 10 The Introductory Sacrijice together, for Aditi is this (earth). Tims he says the offering verse for Aditi last ; in that he says the offering verse for Aditi last, it is for the discern- ment of the sacrifice, for the revealing of the world of heaven. i. 9 (ii. 3). ‘ The subjects of the gods should be brought into ordei*,’ they say; ‘as they are brought into order, the subjects of men come into order.’ All the subjects come into order, the sacrifice comes into order also, (all) is in order for that people where there is a Hotr knowing thus. He recites,* ‘ Prosperity to us in the ways, in the deserts, Prosperity in the waters, in the abode which hath the light, Prosperity to us in the wombs that bear children, Prosperity for wealth do ye, O Maruts, bestow.’ The Maruts are the subjects of the gods ; verily thus at the beginning of the sacrifice he brings them into order. ‘ With all the metres should he say the offering verse,’ they say ; having sacrificed with all the metres, the gods conquered the world of heaven ; verily thus the sacrificer having sacrificed with all the metres conquers the woi’ld of heaven. ‘ Prosperity to us in the ways, in the deserts ’ and ‘ The highest safety in the way ’ are the Tristubh verses for Pathya Svasti.^ ‘ O Agni, lead us by a fair path to wealth ’ and ‘ We have come to the path of the gods ’ are the Tristubh verses for Agni.® ‘ Thou, 0 Soma, skilled in thought ’ and ‘ Thine abodes in the sky, on the earth ’ are the Tristubh verses for Soma.'* ‘ The god of all, the loi’d of the good ’ and ‘ Who all these beings ’ are the Gayatri verses for Savitr.® ‘ The good protector, the earth, sky unequalled ’ and ‘ The great one, the mother of those of good vows’ are the Jagati verses for Aditi.® These are all the metres, Gayatri, Tristubh, and Jagati, the others are dependent (on them), for these are used most prominently in the sacrifice. By means of these metres the sacrificer has sacrificed with all metres, who knows thus. i. 10 (ii. 4). The invitatory and offering verses of this oblation contain the words * ‘ forward ’, ‘ lead ’, ‘ path and ‘ prosperity ’ ; having sacrificed with them the gods won the world of heaven ; verily thus also the sacrificer having sacrificed with them wins the world of heaven. In them there is the line, ‘ Prosperity for wealth do ye, O Maruts, bestow ’ ; the Maruts, as subjects of the gods,^ occupy the atmosphere ; whoever without notifica- tion to them goes to the world of heaven they are likely to obstruct him or to crush him. In that he says, ‘Prosperity for wealth do ye, O Maruts, bestow,’ he announces the sacrificer to the Maruts the subjects of the gods ; ' KV. X. 63. 15. » RV. X. 63. 15 and 16. ’ RV. i. 189. 1 and x. 2. 3. < RV. i. 91. 1 and 4. ® RV. V. 82. 7 and 9. 15 [h.o.s. js] ® RV. X. 63. 10 and AV. vii. 6. 2. i. 10. 1 The word netr occurs only in the form naya, but the way of denoting roots varies greatly in AB. and KB. ; cf. p. 80. * Cf. KB. vii. 8 ; TS. vi. 1. 5. 3. i. 10 — ] The Soma Sacrifice [114 the Maruts, the subjects of the gods, do not obstruct him as he goes to the world of heaven, nor do they crush him. Prosperously they speed him to the wmrld of heaven who knows thus. The invitatory and offering verses of the oblation for Svistakrt should be the two Viraj ^ verses of thirty-three syllables, ‘ May Agni here be above the other Agnis ’ and ‘ The Agni who guardeth from the foe’. Having sacrificed with the two Viraj verses, the gods won the world of heaven ; verily thus also the sacrificer having sacrificed with two Viraj verses wins the world of heaven. They are of thirty-three syllables; the gods are thirty- three, eight Vasus, eleven Rudras, twelve Adityas, Prajapati, and the vasat call. Thus at the very beginning of the sacrifice he makes the deities sharers in the syllables; verily thus syllable by syllable he delights a deity ; verily thus by a vessel for the gods he gladdens the deities. i. 11 (ii. 5). ‘The introductory (sacrifice) should be performed with the fore-offerings but without the after-offerings ’ they say ; ^ ‘ in that there are after-offerings in the introductory (sacrifice), there is deficiency as it were, and delay as it were.’ That is not to be regarded. It should be performed with the fore-offerings and also with the after-offerings ; ^ the fore-offerings are the breaths, the after-offerings offspring ; if he were to omit the fore- offerings he would omit the breaths of the sacrificer ; if he were to omit the after-offerings, he would omit the offspring of the sacrificer; therefore should it be performed with the fore-offerings and also with the after-offerings. He should not perform the joint sacrifices for the wives (with the gods), nor should he offer with the concluding Yajus. By so much is the sacrifice incomplete. He should preserve the scrapings of the introductory (sacrifice) and mingle them with the concluding (sacrifice), for the continuity of the sacrifice, to prevent a breach in the sacrifice. Or rather in the pot in which he throws the introductory (sacrifice) into that he should throw the con- cluding (sacrifice). By so much the sacrifice becomes continuous and without a breach. ‘ Thereby they prosper in yonder world, not in this,’ they say, ‘ in that it is introductory (advancing) ; as introductory they offer, as intro- ductory they proceed ; verily the sacrificers advance away from this world.’ In ignorance verily they say thus. He should intertwine the invitatory and the offering verses ; the invitatory verses of the introductory (sacrifice) he should make the offering verses of the concluding (sacrifice) ; the invita- tory verses of the concluding (.sticrifice) he should make the offering verses of the introductory (sacrifice). Thus he intertwines for success in both worlds, for support in both worlds ; in both worlds is he successful, in » RV. vii. 1. 14 and 16. 6. 16seg. ; for the latter AgS. i. 8. 7 ; ;J9S. ’ For tills discussion see TS. vi. 1. 6. 3. i. 12. 13 stq, ’ For the former see A^S. i. 6. 5 seq. ; 99®* b 115] [— i. 13 TJie Buying of the Soma both worlds he finds support. He finds support who knows thus. Tliere is a pap for Aditi at the introductory, and one for Aditi at the concluding (sacrifice), for the support of the sacrifice, for the tying of the knots of the .sacrifice, to prevent the slipping of the sacrifice. Just as then, he used to say, one ties the knots at both ends of a rope to prevent slipping, so at both ends of the sacrifice he ties knots to prevent slipping, in that there is a pap for Aditi at the introductory and also one for Aditi at the concluding sacrifice. With Pathyii Svasti hence they advance, in Pathya Svasti they end ; prosperously hence they advance, prosperously they end. ADHYAYA III The Buying of the Soma i. 12 (iii. 1). In^ the eastern quarter the gods bought Soma the king; therefore in the eastern quarter is he bought. Him from the thirteenth month they bought ; therefore the thirteenth month is not known ; the Soma seller is not known, for the Soma seller is evil. The .strengths and powers of him when bought and going towards men went away to the quarters ; them they sought to win with one verse ; they could not win them ; them with two, with three, with four, with five, with six, with seven they could not win ; with eight they won, with eight they obtained ; that is why eight has its name. Whatever he desires he attains who knows thus. Therefore in these rites eight (verses) each are repeated, to win powers and strengths. i. 13 (iii. 2). ‘ For Soma when bought and being brought forward, do thou say the invitatory verse ’ the Adhvaryu says. ‘ From good to better do thou come forward ’ he says ; this world is good ; than it yonder world is better ; verily thus he causes the sacrificer to go to the world of heaven. ‘ Let Brhaspati be thy harbinger ’ (he says) ; Brhaspati is the holy power ; verily thus he makes the holy power precede him ; what has the holy power come to no harm. ‘ Do thou stay on the chosen spot of earth ’ (he says). The chosen spot of earth is the place of sacrifice to the gods ; verily thus he settles him on the chosen spot of earth. ‘ Do thou drive afar the foes, with all powers ’ (he says) ; verily thus he drives away the evil rival who hates him, and brings him low. ‘0 Soma, thy wondrous ’ this triplet to Soma^ in Gayatrl ' AB. i. 12-14, like KB. vii. 10, treats briefly form as here in the Yajus recension is also of the ceremony of carrying forward the found at AV. vii. 8. 1 with the bad Soma when bought. For the ritual see variants dihemdm asya fdtrum and sdrva- A^S. iv. 4. 1-3 ; 99®- 1“^ > Caland viram. For § 1 cf. KB. vii. 10. and Henry, L’ Agnistoma, pp. 50, 61. * RV. i. 91. 9-11. i. 13. ' This verse which is found in the same i. 13 — ] The Sotna Sacrifice [116 he recites when Soma the king is being brought forward ; verily thus with his own deity, his own metre he makes him successful. ‘ All rejoice in the glory that hath come ’ he recites ; ^ Soma the king is glory ; every one rejoices in his being bought, both he who is to gain something in the sacrifice and he who is not. ‘The comrades in the comrade strong in the assembly, (he says); Soma the king is the comrade, strong in the assembly, of the Brahmans. ‘ Saving from sin ’ (he says) ; he indeed is a saviour from sin. He who is successful, he who attains pre-eminence, becomes sinful ; therefore they say,^ ‘ Do not recite, do not proceed ; let them not have sin to requite.’ ‘ Winner of nourishment ’ (he says) ; nourish- ment is food ; nourishment is the sacrificial fee ; thereby he wins it ; verily thus he makes him a winner of food. ‘ Ready is he for manly force ’ (he says) ; manly force is power and strength ; manly force is not lost by him up to old age who knows thus, ‘ The god hath come’ (he says®), for he has come now ; ‘ With the seasons may he prosper the dwelling ’ (he says). The seasons are the royal brothers of Soma the king, as of a man ; verily thus with that he causes him to come. ‘ May Savitr bestow upon us fair progeny and sap ’ this benediction he invokes. ‘ May he quicken us with nights and days ’ (he says) ; the days are days, the nights are nights ; verily then for him with the days and the nights he invokes this benediction. ‘ Wealth with offspring may he accord to us’ this benediction he invokes. ‘ Thine abodes which they worship with oblation ’ he recites ; ® ‘ All these of thine be encompassing the sacrifice ; conferring wealth, accomplishing with good heroes ’ (he says) ; verily thus he says ‘ Be thou a conferrer of cattle on us and an accomplisher.’ ‘ Slayer of heroes, O Soma, go forward to the doors ’ (he says) ; the doors are the house ; the house of the sacrificer is afraid of Soma the king as he advances ; in that he recites this (verse), verily thus he calms him ; he calmed injures not his offspring or cattle. ‘This prayer of thy suppliant, O god’, with (this verse) to Varuna he concludes ; so long as he is tied up, Varuna is his deity, so long as he proceeds to the closed places ; verily thus with his own deity, his own metre, he makes him successful. ‘ Of thy suppliant, O god ’ (he says '^) ; he who sacrifices is a suppliant. ‘Insight and skill, O Varuna, do thou quicken’ (he says); verily thus he says, ‘Do thou, 0 Varuna, quicken sti'cngth and knowledge.’ ‘Let us mount that ship fair crossing by » RV. X. 71. 10. * The version of Sayana takes •ma pracarth as addressed to the Adhvaryu and ydtayan as prdpnuvantah, but this seems unduly to minimize yatayan. The idea is that in too groat prosperity danger of sin is near at liand. ® Agan is taken as past by the BrShmana, though S&yana renders it as imperative. The verse is RV. iv. 63. 7. ' RV. i. 91. 19. ■' RV. viii. 42. 3. 117] [— 1. 14 The Buying of the Soma which we may pass over all evils ’ (he says) ; the ship fair crossing is the sacrifice ; the ship fair crossing is the black antelope skin ; the ship fair crossing is speech; verily thus having mounted upon speech with it he crosses over to the world of heaven. These he recites eight in number, perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which iis it is performed the verse describes. Of them he recites the first thrice, the last thrice ; they make up twelve ; the year has twelve months ; Prajapati is the year ; verily with those whose abode is Prajapati he prospers who knows thus. Thrice he recites the first, thrice the last ; verily thus he ties the ends of the sacrifice, for firmness, for might, to prevent slipping.® i. 14 (iii. 3). One of the two oxen should be yoked, ^ the other unloosened ; then they should take down the king ; if they were to take down when both were unloosed, they would make the king have the fathers as his deity ; if when yoked, lack of peace and rest would come on offspring ; offspring would scatter. The ox which is unyoked is the symbol of ofispring who sit in the house ; the yoked one is that of those on a journey. Those who take down when one is yoked and one unyoked, produce both peace and rest. The gods and the Asuras strove for these worlds ; they contended for this eastern quarter ; the Asuras conquered them thence ; they contended for the southern quarter ; the Asuras conquered them thence ; they contended for the western quarter ; the Asuras conquered them thence ; they con- tended for the northern quarter ; the Asuras conquei’ed them thence. They contended for the north-eastern quarter ; they were not conquered thence. This is the unconquered quarter ; therefore in this quai’ter one should strive or cause striving ; ® for he has power to dispose of debts. The gods said, ‘ Through our lack of a king they conquer us ; let us make a king.’ ‘ Be it so ’ (they said). They made Soma king ; with Soma as king they conquered all the quarters. He who sacrifices has Soma as king. While (the cart) stands facing east, they place on (the Soma) ; thereby he conquers the eastern quarter ; him they carry round to the south ; thereby he conquers the southern quarter ; him they turn round to the west ; thereby he conquers the western quarter ; him they take down from (the cart) facing north ; thereby he conquers the northern quarter. By Soma the king he conquers all the quarters who knows thus. * Cf. TS. ii. 5. 7. 1. See Caland and Heni'y, V Agnistoma, 1 Cf. TS. vi. 2. 1. 1 ; MS. iii. 7. 9 ; 9B. iii 4. p. 54. 1. 4 disagrees with TS., MS., and AB. * The sense of yai is probably no more definite than this. i. 15 — ] [118 The Soma Sacrijice The Guest Reception of Soma i. 15 (iii. 4). The^ oblation of the guest reception is offered, when Soma the king has come ; Soma the king comes to the house of the sacrificer ; to him this oblation of the guest reception is offered ; that is why the guest reception has its name. It is offered on nine potsherds; the breaths are nine ; (it serves) to arrange the breaths, to recognize the breaths. It is for Visnu; the sacrifice is Visnu; verily thus with his o^vn deity, his own metre, he makes him successful. All the metres and the Prsthas follow Soma the king when bought. As many as follow Soma the king, to all these is the guest reception performed. They kindle the fire, when Soma the king has come. Just as in the woi’ld when a human king has come, or another deserving person, they slay an ox or a cow that miscarries ; so for him they slay in that they kindle the fire, for Agni is the victim of the gods. i. 16 (iii. 5). ‘Recite for Agni being kindled’ the Adhvaryu says; ‘To thee, O god Savitr,’ (this verse) to Savitr he recites. They say ‘ Since it is for Agni being kindled that he recites by order, then why does he recite (a verse ^) to Savitr ? ’ Savitr is lord of instigations ; verily thus on the instigation of Savitr they kindle him ; therefore he recites (a verse) to Savitr. ‘ May the two great ones, sky and earth, for us,’ (this verse) to sky and earth ^ he recites ; they say, ‘ Since it is for Agni being kindled that he recites by order, then why does he recite (this verse) to sky and earth '? ’ By means of sky and earth him when bom the gods grasped ; by these two even to-day is he grasped ; therefore he recites (this verse) to sky and earth. ‘ Thee, O Agni, from the lotus ’ this triad in Gayatri to Agmi^ he recites when the fire is being kindled ; verily thus with his own deity, his own metre he makes him successful. ‘ Atharvan kindled forth ’ is perfect in form ; that in the sacrifice is perfect which is perfect in form, that rite which as it is performed the verse describes. If he is not born, if he is long in being born, then should be repeated Gayatri verses,^ Rak.sas slaying, namely, ‘ O Agni strike down the foe ’ for the smiting away of the Raksases. The Raksases seize them when he is not born and is long in being bom. If he is born when one only has been recited, or when two, then he should recite an appropriate (verse ®) containing (the word) ‘ bom ’, ‘ Let men say ’ for him when born. That which in the sacrifice is appropriate is perfect. ‘ Whom with the hand like a quoit ’ (he says ®), for with the hands they kindle him. * AB. i. 16-18 describe the guest reception of Soma ; cf. KB. viii. 1 and 2. For the ritual see A^S. iv. 5 ; 99^. v. 7. For § 2 cf. TS. vi. 2. 1. 2. See .nlso Cahind and Henry, VAgnisioma, pp. 53, 67-60. i. 16. ‘ RV. i. 24. 3. For §§ 1 and 20 cf. TS. vi. 3. 5. 3 ; for § 2 KB. viii. 1. * RV. iv. 56. 1. s RV. vi. 16. 13-16. « RV. X. 168. » RV. i. 74. 8. » RV. vl. 16. 40. 119] The Guest Reception of Soma [ — i. 16 ‘ The cliild born ’ (he says) ; Agni is a first-born child as it were ; ‘ Like (it) they bear, Agni of the folk, good sacrilicer ’ (he says) ; om is for them what na is for the gods. ‘ Forward bear the god to the feast for the gods, best winner of wealth’ is the appropriate (verse for him when being taken forward ; that which in the sacrifice is appropriate is perfect. ‘ Let him seat himself in his own place of birth ’ (he says) ; he is his own place of birth in that Agni is Agni’s. ‘ Born in the all-knower ’ (he says ®) ; one is born, one is the all-knower. ‘ Quicken the dear guest ’ (he says) ; he is his dear guest in that Agni is Agni’s. ‘ On a smooth (place) the lord of the house ’ (he says) ; verily thus he places him in health. ‘ By Agni is Agni kindled, the sage, the lord of the house, the youthful, bearer of the oblation, with the ladle in his mouth ’ is the appropriate (verse ’’) ; that which in the sacrifice is appro- priate is perfect. ‘ For thou, 0 Agni, by Agni, sage by the sage, good by the good ’ (he says ^°) ; one is a sage, the other a sage ; one is good, the other good. ‘Friend with friend thou art enkindled’ (he says); he is his own friend in that Agni is Agni’s. ‘ Him they make bright, the skilled, the victor in contests, the mighty one in his own dwellings’ (he says^*) ; he is his own house in that Agni is Agni’s. ‘ With the sacrifice the sacrifice the gods sacrificed ’, with the last he concludes ; with the sacrifice the gods sacrificed the sacrifice in that with Agni they siicrificed to Agni ; they went to the world of heaven. ‘ These laws were first ; these greatnesses resort to the sky, where are the ancient Sadhya gods’ (he says’^) ; the Sadhya gods are the metres ; they first sacrificed to Agni with Agni ; they went to the world of heaven. The Aditj’^as and the Angirases were here ; they first sacrificed with Agni to Agni ; they went to the world of heaven ; the libation to Agni is a heavenly libation. Even if he who sacrifices is not a Brahmana or is wrongly spoken of, nevertheless his libation goes to the gods and is not united with evil ; his libation goes to the gods, and is not united with evil, who knows thus. These thirteen he recites perfect in form ; that in the sacrifice is perfect which is perfect in form, that rite which as it is performed the verse describes. Of these he recites the first thrice, the last thrice. They make up seventeen ; Prajapati is seventeenfold, ’ RV. vi. 16. 41. * RV. vi. 16. 42. • RV. i. 12. 6. >0 RV. viii. 43. 14. » RV. viii. 84. 8. RV. i. 164. 50; see A^S. ii. 16. 7, 8; cf. 9gS. V. 15. 5. ” Sayana gives two views of abrdkmana, either as one who is not instigated by a Brah- mana or one who is declared to be a non- Brahman as expl.ained by ^atatapa in his Smrti. On the whole the use is probably in each case the same, ‘ one who is said to be not a Brahman ’, a non-Brahman (opposed to subrdhmana, Wackernagel, Aland. Gram. ii. i. 261) or durukta. The alternative is to take ukta as ‘ instigated ’, ‘ directed by’ one who is not a Brahman or is ill-spoken of. See AB. ii. 17. Levi {La doctrine du sacrifice, p. 123) has ‘ on sacrifice sans I’avis d’un brahmane ou si on est diffame,’ which is difficult. [120 i. 16—] The Soma Sacrijice the months are twelve, the seasons five; so great is the year; Prajapati is the year ; verily thus with these which have their abode in Prajapati he prospers who knows thus. He recites the first thrice, the last thrice ; verily thus he ties the ends of the sacrifice, for steadiness, for might, to prevent slipping, i. 17 (iii. 6). ‘With the kindling-stick honour Agni’ and ‘Swell up; be there gathered for thee’ are the invitatory verses^ of the two butter portions, referring to the guest reception and perfect in form ; that in the sacrifice is perfect which is perfect in form, that rite which as it is being performed the verse describes. (The verse) to Agni contains (the word) ‘ guest not that to Soma ; if (the verse) to Soma contained (the word) ‘ guest it would clearly ^ be (the verse to be used) ; but it does contain (the word) ‘ guest ’ as it contains (the word) ‘ made fat ’ ; when they serve him with food, then does he become fat. For them he says as oSering verses^ ‘Delighting’. ‘Over this Visnu strode’ and ‘To his beloved place may I win ’ are (two verses) to Visnu.^ Having used (a verse) of three Padas as invitatory verse, he says one of four as ofiering verse, there are seven Padas ; the guest reception is the head of the sacrifice ; there are seven breaths in the head ; verily thus he places breaths in the head. ‘ The Hotr of the sacrifice with brilliant car ’ and ‘ Famed far is the Agni of Bharata’ are the invitatory and offering verses of the Svistakrt,® referring to the guest reception and perfect in form ; that in the sacrifice is perfect which is perfect in form, that rite which as it is being performed the verse describes. They are Tristubh verses, to secure power. (The sacrifice) ends with the sacrificial food; the gods prospered by means of the guest reception ending with the sacrificial food ; therefore should it be performed ending with the sacrificial food. In this case they offer the fore-offerings, not the after-offerings. The fore-offerings and the after- offerings are the breaths ; the fore-offerings are those breaths in the head, the after-offerings those below. If in the case one were to offer the after- offerings, that would be as if one were to break off those breaths and seek to place them in the head. That would be superfluous ; these breaths, both those and those, are united together ; ® verily thus in that they offer the fore-offerings, not the after-offerings, they obtain their desires in the fore-offerings and in the after-offerings. 1 RV. viii. 44. 1 and i. 91. 16. * This seems here the sense of the ambiguous word fOfvai, which is common in AB. in this form. Cf. Eggeling SBE. xxvi. xxx. ’ i. e. the usual veraesi jusdna agnir djyasya rehi and jutdnah soma djyasya haviso vetu, A^S. i. 5, 29 ; 99®- 8- 8 with haviso in the first also. ‘ RV. i. 22. 17 and i. 164. 6. ** RV. X. 1. 6 and vii. 8. 4. ° Sayana takes this as a potential and as explaining atiriktatn, but it seems neces- sary to use it as explaining the next sentence, tlie breaths are united and so are in a sense one, ime . . . im« because gestures are used. 121] The Pravargya [ — i. 19 ADHYAYA IV The Pravargya. i. 18 (iv. 1). The ^ sacrifice went away from the gods (saying), ‘ I shall not be your food.’ ‘ No replied the gods, ‘ Verily thou shalt be our food.’ The gods crushed it ; it being taken apart was not sufficient for them. The gods said ‘ It will not be sufficient for us, being taken apart ; come, let us gather together the sacrifice.’ (They replied) ‘ Be it so ’. They gathered it together ; having gathered it together they said to the A9vins, ‘ Do ye two heal it ’, the A9vins are the physicians of the gods, the A9vins the Adhvaryus ; therefore the two Adhvaryus gather together the cauldron. Having gathered it together they say, ‘ O Brahman, we shall proceed with the Pravargya offering ; 0 Hotr, do thou recite.’ i. 19 (iv. 2). With ‘ The holy power born first in the east’ he begins;^ Brhaspati is the holy power ; verily thus with the holy power he heals him. ‘This royal one goeth in front to the father’ (he says^) ; the royal one is speech ; verily thus he places speech in him. ‘ The great one hath established the two great ones, when bom ’ is addressed to Brahmanaspati ; ® Brhaspati is the holy power ; verily thus with the holy power he heals him. ‘ Towards the god Savitr in the bowls ’ is addressed to Savitr ; ^ Savitr is breath ; verily thus he places breath in him. With ® ‘ Sit thou down ; thou art great ’ they make him sit down. ‘ Whom they anoint, the sages, as it were extending ’ is (the verse ®) appropriate for the anointing ; that which is appropriate in the sacrifice is perfect. ‘ The bird anointed by the skill of the Asura ’, ‘ The foe who secretly may attack us, 0 Agni ’, and ‘ Be thou well disposed to us, O Agni, at our approach ’ are sets of two appropriate (verses ’’) ; that which in the sacrifice is ap- propriate is perfect. ‘ Make thou thy brilliance like a broad net ’, (these) are * AB. i. 18-22 and KB. viiL 3-7 describe the Pravargya as a necessary preliminary to the Soma sacrifice. For the ritual see A^S. iv. 6 and 7 ; 99®- 9 and 10 ; B9S. ix. 1-16 ; M9S. iv ; Ap^S. xv. does not require it for a first sacrifice. 6B. vii. 6 borrows this. KB. viii. 3 allows it for a first sacrifice in certain cases. 9B. xiv. 2. 2. 44, 45 ; K^S. viii. 2. 16 ; xxvi. 7. 53 forbid it in any case ; TA. v. 0. 3, however, allows it generally, arkl MQS. iv. 1. 3, 4 ; Ap. in certain cases. For it cf. Hillebrandt, ZDMG. xxxiv. 319 seq. ; Keith, Taittirxya Sarhhiid, i. cxxiii-cxxv. 16 [b.o.s. js] For the death of the sacrifice, cf. L6vi, La doctrine du sacrifice, p. 80. i. 19. * Given in A9V. and ^ankh. as not in the Samhita ; see RVKh. iii. 22 (Schefte- lowitz, pp. 107-109); AV. iv. 1. 1 ; KB. viii. 4. Cf. Oldenberg, Prolegomena pp. 363 seq. ^ Also in A9V. and ^ankh. ^ Also in A9V. .and ^ankh. ^ Also in A9V. and ^ankh. 6 RV. i. 36. 9. « RV. V. 43. 7. ’ RV. X. 177. 1 ; V. 5. 4 ; iii. 18. 1 with the next verse in each case. i. 19 — ] [122 The Soma Sacrijice five (verses*) referring to the slaying of Raksases, for the smiting away of the Raksases. ‘ Round thee, O singer, the songs ‘ In the two hast thou placed the word of praise ’, ‘ Pure is one of them, worthy of sacrifice one ’ and ‘ I saw the guardian never resting ’ are four isolated (verses ®). They make up twenty-one ; man here is twenty-onefold, ten fingers, ten toes, and the body as the twenty-first ; this twenty-onefold self he prepares. i. 20 (iv. 3). ‘ They of the sounding deep have sounded at the rim ’ are nine (verses for Soma the purifying ; the breaths are nine ; verily thus he places the breaths in him. ‘May Vena impel those born of Pr9ni ’ (he says ^) ; Vena is (this breath) here; above this here some breaths circulate {venanti),\>e\ovf others; therefore is it Vena; ‘ the breath being here hath not feared {nahheh) ’ (they say) ; therefore is it the navel ; that is why the navel has its name ; verily thus he places breath in him. ‘ Thy strainer is outspread, 0 lord of holy power ’, ‘ The strainer of the scorcher is outspread in the expanse of sky ’ and ‘ What time the Dhisanas spread out the strainer ’ (he says ®) ; these breaths are connected * with (t he word) ‘ strained ’ ; those breaths below are connected with seed, urine, and excrement ; them verily thus he places in him. i. 21 (iv. 4). ‘ Thee lord of hosts we invoke’ is addressed to Brahmanas- pati;^ Brhaspati is the holy power; verily thus with the holy power he heals him, ‘ Of which extending and far extending are the names ’ are the bodies of the cauldron ; ^ verily thus he makes him possessed of body and form. ‘ The Rathantara Vasistha hath brought ’ ; ‘ Bharadvaja hath fetched the Brhat of Agni ’ (he says *) ; verily thus he makes him possessed of the Brnat and the Rathantara. ‘ I saw thee deep in thought ’ (he says *) ; it contains (the word) ‘ offspring ’ and is addressed to Prajapati ; verily thus he confers offspring upon him. ‘ What offering will win your favour, O Alvins ’ are nine (verses *) in different metres ; that is the entrails of the sacrifice ; the entrails are mixed as it were, some smaller some thicker ; therefore are they in diffei'ent metres. With these Kaksivant went to > RV. iv. 4. 1-6. » RV. i. 10. 12 ; 83. 3 ; vi. 68. 1 ; x. 177. 3. 1 RV. ix. 73. 1. Cf. KB. viii. 6. ^ RV. X. 123. 1. The explanation is purely artificial, like nabhth below, which is probably best taken as a third, not second person. It is not to be pressed as* a piece of grammar, being an etymology ; cf. Liebich, Pdnini, p. 27, who, with Sayana (Aufrecht has na), treats nd as md. ® RV. ix. 83. 1, 2, and given in full in Afv. and yaiikh. ‘ The sense is that those breaths below being in need of purification obtain it via those three verses. i. 21. 1 RV. ii. 23. Cf. KB. viii. 6. 2 RV. X. 181. 1-3. » RV. X. 181. 1 rf ; 2 c and d. ^ RV. X. 183. 1-3 ; the hymn is attributed to Prajavant Prajapatya, and the words here are therefore taken even by Aufrecht as the name of the author, but the trans. adopted seems less unlikely. » RV. i. 120. l-». 123] [ — i. 22 The Pravargya the dear home of the A9vins ; he won the highest world ; he goes to the dear home of the A9vins, he wins the highest world who knows thus. ‘ Agni shineth as the forefront of the dawns ’ is a hymn.® ‘ O A9vins, to the swelling cauldron ’ is appropriate ; that which in the sacrifice is appropriate is perfect. It is in Tristubh verses ; the Tristubh is strength ; verily then he places strength in him. ‘ Like the two pressing-stones for the one purpose ye sing ’ is a hymn ^ ; by enumerating the members in ‘ Like the two eyes, like the two ears, like the two nostrils verily thus he places the senses in him. It is in Tristubh verses ; the Tristubh is strength ; verily thus he places strength in him. ‘ I praise sky and earth for first inspiration ’ is a hymn * and ‘ Agni, the cauldron, the shining, for hastening on the way ’ is appropriate ; that which in the sacrifice is appropriate is perfect. It is in Jagatl verses; cattle are connected with the Jagati; verily thus he confers cattle upon him. ‘ By which ye did help N. N., by which ye did help N. N.’ (he says) ; so many desires do the A9vins see in it ; them verily thus does he place in him ; verily thus with them he makes him successful. ‘ The tawny one, the chief, hath made the dawns to glow ’ is (a verse containing (the word) ‘ glow ’ ; verily thus he confers glowing upon him. ‘With days and with nights guard us around’, with the last (verse ^®) he concludes, ‘With those unharmed and bringing good fortune, 0 A9vins ; may this Mitra and Varuna accord us; Aditi, Sindhu, earth and sky ’ ; verily thus with these desires he makes him successful. Such is the first section. i. 22 (iv. 5). Then comes the second (section). ‘ I hail this fair milking cow ’, ‘ Making hin, the lady of riches ’, ‘ Towards thee, O god Savitr ’, ‘ Like a calf with the mothers ‘ With the mothers like a calf ’, ‘ Thy teat, exhaustless spring of pleasure ’, ‘ The cow hath lowed after the blinking young one ’, ‘ With homage approach ’, ‘ In unison have they sat down kneeling’, ‘By the ten of Vivasvant’, ‘ Seven milk one’, ‘Enkindled Agni, O A9vins ’, ‘ Enkindled Agni by the strong, the harbinger of heaven ’, ‘ This is his most evident deed ’, ‘ The living cloud is milked of ghee and milk ’, ‘ Rise up, 0 Brahmanaspati ’, ‘ He hath milked the swelling drink ’, ‘ Come up with the milk, milker of cows, swiftly ’, ‘ In the passed pour the admixture ’, ‘ Assuredly of the A9vins the seer ’, and ‘ Together these mighty waters ’ are twenty-one ^ appropriate (verses), that which in the * RV. V. 76. 1 RV. i. 164. 26, 27 ; i. 24. 3 ; ix. 104. 2 ; ’ RV. ii. 39 ; the expressions cited are from 105. 2 ; i. 164. 49, 28 ; ix. 11. 1 ; i. 72. 5 ; TV. 6 and 6. viii. 72. 8 ; 7 ; two ver.ses only in A^S. * RV. i. 112. Cf. for cattle and the Jagatl iv. 7. 4 ; RV. i. 62. 6 ; ix. 74. 4 ; i. 40. 1 ; TS. vi. 1. 6. 2. viii. 72. 16 ; in A^S. iv. 7. 4; RV. viii. >RV, ix. 83. 3. Cf. KB. viii. 6. 72. 13; 9. 7; 7. 22. Cf. KB. viii. 7; >• RV. i. 112. 25. 94. 1. 129] The Bringing forward of the Fire [ — i. 28 us with the splendours of his home ; let Agni hear us immortal with his divine (splendour) ; until old age on him he shines immortal, who thus knows.’ ‘ He here first hath been set down by the ordainers’, this Jagati verse® should he recite for a Vai9ya; the Vai9ya is connected with the Jagati ; cattle are connected with the Jagati ; verily thus with cattle he makes him prosper. ‘ Variegated in the woods, manifested for every people ’ is an appropriate (verse *) ; that which in the sacrifice is appro- priate is perfect. ‘ Here the godly in this Anustubh ° he utters speech ; the Anustubh is speech ; verily thus in speech he utters speech. In that he says ‘ Here verily thus speech declares ‘ Here am I come who afore- time have dwelt with the Gandharvas.’ ‘ Agni protecteth here ’ (he says ®), Agni here protects ; ‘ As from the immortal race ’ ; verily thus he confers immortality upon him. ‘ Stronger than the .strong the god made for life ’ (he says), for Agni is a god made' for life. ‘ Thee in the footstep of the sacrificial food, on the navel of the earth ’ (he says ; the navel of the high altar is the footstep of the sacrificial food. ‘ O All-knower, we deposit thee’ (he says), for they about to deposit him. ‘0 Agni, to carry the oblation ’ (he says), for he is about to cany the oblation. ‘ 0 Agni of fair face, with all the gods, sit first on the birthplace rich in wool ’ (he says ®) ; verily thus he makes him sit with all the gods. ‘ Making a nest, rich in ghee, for Savitr ’ (he says) ; a nest as it were is made in the sacrifice by the enclosing sticks of Pitudaru wood, bdellium, the wool tufts, and the fragrant grasses. ‘ Lead the sacrifice well for the sacrificer ’ (he says) ; verily thus he establishes straight the sacrifice. ‘ Sit, O Hotr, in thine own place, discerning ’ (he says ®) ; the Hotr of the gods is Agni ; the navel of the high altar is his own place. ‘ Do thou place the sacinfice in the birthplace of good deeds ’ (he says) ; the sacrifice is the sacrificer ; verily thus for the sacrificer he invokes this benediction. ‘ Seeking the gods, do thou sacrifice to the gods with oblation, 0 Agni, do thou accord great power to the sacrificer ’ (he says) ; power is breath ; verily thus he places breath in the sacrificer. ‘The Hotr in the Hotr’s seat, well knowing’ (he says ^°) ; the Hotr of the gods is Agni ; the navel of the high altar is his Hotr’s seat, ‘ Shining, resplendent, he hath sat, the well skilled ’ (he says), for he is seated here. ‘ With vows and foresight undeceived, most bright ’ (he says) ; Agni is the most bright of the gods. ‘ Bearing a thousand, Agni, of pure tongue ’ (he says) ; for this is his character of bearing 3 RV. iv. 7. 1. < RV iv. 7 1 d. ® RV. X. 176. 3. avdksam is merely a play on vac, not a genuine form ; see Liebich, Pdnini, p. 27. Cf. AB. viii. 9 ; above, p. 72. 17 [h.o-s. 25] 6 RV. X. 176. 4. 7 RV. iii. 29. 4. » RV. vi. 15. 16. 9 RV. iii. 29. 8. ’0 RV. ii. 9. 1. i. 28 — ] [130 Hie Soma Sacrifice a thousand, that him being but one they carry apart in many directions ; prosperity a thousandfold he obtains who knows thus. ‘ Thou art a herald, thou also our protector from afar,’ with this last (verse “) he concludes. ‘ Thou, O strong one, art the leader to greater wealth ; O Agni, for ourselves, our children and offspring, be thou the guardian, resplendent and never failing ’ (he says) ; Agni is the guardian of the gods ; verily thus does he place Agni as a guardian on all sides for himself and for the sacrificer, when one knowing thus concludes with this (verse) ; moreover, thus he produces prosperity for a year. Eight he recites, perfect in form ; that in the sacrifice is perfect which is perfect in form, that rite which as it is being performed the verse describes. Of these he recites the first thrice, the last thrice ; they make up twelve ; the year has twelve months ; Prajapati is the year ; verily thus with those that have their abode in Prajapati he prospers who knows thus. He repeats the first thrice, the last thrice ; verily thus he ties the two ends of the sacrifice, for firmness, for might, to avoid slipping. i. 29 (v. 3). ‘ Recite ^ for the two oblation holders being brought forward ’ the Adhvaryu says. ‘ I yoke your ancient holy power with praises ’ he recites ; ^ with the holy power the gods yoked the two oblation holders ; verily thus with the holy power he yokes the two ; what has the holy power come to no harm. ‘ Let the two come forward with weal for the sacrifice,’ this triplet ^ to sky and earth he recites. They say, ‘ Seeing that he recites by order for the two oblation holders being brought forward, then why does he recite a triplet to sky and earth? ’ Sky and earth were the oblation holders of the gods ; even to-day also are they the oblation holders, for within these is here all oblation and whatever there is ; therefore he recites a triplet to sky and earth. ‘ What time ye came like twins striving ’ (he says ^), for moving like twins they come in an even line. ‘ Pious men bore you forward’ (he says), for pious men bear them forward. ‘ Sit down in your own place, well knowing ; be of secure abode for our Soma drop ’ (he says) ; the drop is Soma the king ; verily tlius he makes the two for Soma the king to sit on. ‘In the two thou hast placed the word of praise’ (he .says®), for on the two the third, the covering, is deposited. In that lie .says ‘ The word of prai.se ’, and the word of praise is the sacrificial rite, verily with it he makes the .sacrifice prosper. ‘ Who in union with ” RV. ii. 9. 2. The sense of lokasya nas lane Caland .md Henry, L’..43>us/o»in, pp. 82-93. ianundm and its construction is nn- Cf. >ii. 5. 3. 1C. certain. * RV. x. 18. 1. * AB. i. 29 and KB. ix. 3 and 4 deal witli the ^ RV. ii. 14. 19-21 ; cf. AB. ix. .3. bringing forward of the two Soma carts to * RV. x. 13. 2. thohigh altar; see A^S. iv. 9; 99^- '''• ^ '• 83. 3 : ‘ restrain ’ is used in yatasiuai. 131] The Bringing forward oj Agni and Soma [ — i. 30 uplifted ladle pay honour; unrestrained he dwelleth in thine ordinance, he doth flourish ’ (he says) ; the line containing the word ‘ restrain ’ which he yonder first said, that with this he appeases, for appeasement. ‘ May thy strength be favouring to the sacrificer who poureth (oblation) ’, he invokes this benediction. ‘ All forms the sage doth assume,’ this ‘ All form ’ (verse ®) he recites ; he should recite looking at the fronton, for the fronton has as it were all forms, white as it were, and black as it were. Every form he wins for himself and for the sacrificer when one knowing thus recites the verse while looking at the fronton. ‘ Around thee, O singer, the songs with this last (verse ^) he concludes. When he thinks that the oblation holders are covered, he .should conclude then. The wives of the Hotr and the sacrificer are not likely to become naked, when one knowing thus concludes with this (verse) when the oblation holders have been covered. By a Yajus® are the oblation holders covered; verily thus with a Yajus they cover the two. When the Adhvaryu and the Pratipra- sthatr strike in the posts on both sides, then should he conclude ; for then are the two covered. Eight he recites, perfect in form ; that in the sacrifice is perfect which is perfect in form, that rite which as it is being performed the verse describes. Of them he recites the first thrice, the last thrice ; they make up twelve ; the year has twelve months ; Prajapati is the year ; verily thus with those whose abode is Prajapati he prospers who knows thus. He recites the first thrice, the last thrice ; verily, thus he ties the two ends of the sacrifice for firmness, for might, to prevent slipping. The Bringing forward of Agni and Soma. i. 30 (v. 4). ‘ Recite for Agni and Soma being brought forward ’ the Adhvaryu says.^ ‘ Do thou pour forth, O god, for the first the father ’, (this verse -) to Savitr he i-ecites. They say, ‘ Since he recites by order for Agni and Soma being brought forward, then why does he recite a verse to Savitr 1 ’ Savitr is lord of instigation ; verily thus instigated by Savitr they bring them forward ; therefore he recites (a verse) to Savitr. ‘ Let Brahmanaspati move forward ’, (this verse) to Brahmanaspati he recites ^ they say, ‘ Since he recites by order for Agni and Soma being brought forward, then why does he recite (averse) to Brahmanaspati?’ Brhaspati is the holy ® RV. V. 81. 2. raratya is a variant form of holder ; see AQS. iv. 10 ; v. 14 ; rarafi, not loc. as Sayana. Caland and Henry, L’ Agnistoma, pp. 110- ’ RV. i. 10. 12. 116. Cf. QB. iii. 6. 3. 9. * See TS. i. 2. 13 k. ® Not in RV. : given in A^S. iv. 10. 1 ; * AB. i. 30 and KB. ix. 5 and 6 deal with the v. 14. 9 ; cf. AV. vii. 14. 3 ; KS. xxxvii. 9 ; bringing forward of Agni and Soma and TB. ii. 7. 15. 1 ; KB. ix. 5 the placing of Soma in the right oblation ® RV. i. 40. .3. i. 30 — ] The Sorna Sacrifice [132 power ; verily thus he makes the holy power their harbinger ; that which contains the holy power comes not to harm. ‘ Let the goddess move forward, the bounteous (he says) ; verily thus he makes the sacrifice possessed of boun- teousness ; therefore does he recite (a verse) to Brahmanaspati. ‘ The Hotr, the god, the immortal this triplet^ to Agni he recites, when Soma, the king, is being brought forward. Soma the king the Asuras and the Raksases sought to slay as he was being brought forward between the Sadas and the oblation holders ; Agni by his cunning led him past. ‘ He goeth before by cunning ’ he says, for he led him past by cunning; therefore in front of him they carry Agni. ‘ To thee, O Agni, day by day ' and ‘ To the dear the adorable ’ these three ® and one ® he recites ; these two, coming together, are liable to injure the sacrifice!*, he that was formerly taken out and he whom after they bi'ing forth. In that he recites three and one, verily thus he unites them in unison ; verily thus he establishes them in security, to prevent injury to himself or the sacrificer. ‘ O Agni, rejoice ; be glad in this prayer ’ he recites when the libation is being offered ; verily thus he causes the libation to gladden Agni. ‘ Soma goeth, who knoweth the way ’, this triplet ® in Gayatri to Soma he recites, when Soma the king is being brought for- ward ; verily thus with his own deity, his own metre, he makes him prosper. ‘ Soma hath sat him on his place ’ he says ; for he is going to take his seat here ; having gone beyond and placing the Agnidh’s altar at his back as it were should he recite. ‘ This of him King Varuna, this the A9vins ’, (this verse ®) to Visnu he recites ; ‘ Attend the insight of him with the Maruts, the ordainer ; he doth support the strength, the highest, that knoweth the day ; the stall doth Vi.snu with his comrades reveal ’ (he says) ; Visnu is the door guardian of the gods ; verily thus he opens the door to him. ‘ When within thou hast come forward, thou shalt be Aditi ’ he recites when he is being put in place. ‘ Like an eagle his nest, the seat wrought with devotion ’ (he says ^^) when he has been put in place. ‘ To the golden to sit on the god hasteneth ’ (he says) ; golden as it were he spreads thus for the gods as a cover the black antelope skin. Therefore does he recite this (verse). ‘ He hath established the sky, the Asura, all-knower ’ with (this verse) to V aruna he concludes ; so long as lie is tied up he has Varuna as his deity, so long as he is approaching the covered (places) ; verily thus with his own deity, his own metre, he makes him prosper. If they should run up to him or seek safety, he should conclude with the following (verse '®), ‘ Do thou welcome Varuna the great.' For .so many as < RV. iii. 27. 7-9. “ RV. i. 166. 4. RV. i. 1. 7-9. *0 RV. viii. 48. 2. ® RV. ix. 67. 29. “ RV. ix. 71. 6. RV. i. 144. 7. RV. viii. 42. 1. » RV. iii. 62. 13-1.5. Cf. KB. iv. 4. >2 RV. viii. 42. 2. 133] The Bringing forivard of Agni and Soma [ — i. 30 lie desires freedom from fear, for so many as he contemplates freedom from fear, to so many is freedom from fear accorded, wlien one knowing thus concludes with this (verse). Seventeen (verses) he recites, perfect in form ; that in the sacrifice is perfect, which is perfect in form, that rite which as it is being performed the verse describes. Of them he recites the first thrice, the last thrice ; they make up twenty-one ; Prajapati is twenty-onefold ; twelve months, five .seasons, these three worlds, yonder Aditya as twenty- fii'st, the highest support. This is the divine field, this prosperity, this is overlordship, this the expanse of the tawny one, this the abode of Praja- pati, this self-rule. Verily thus he pro.spers as regards him withthe.se twenty -one (verses). For tlie construction see above i. 1, n. 3. For akar wo cat above, which BOlitlingk condemns, may be cited MS. i. 6. 10 ; 10. 10, 18; 11. 10; iii. 6. 10; iv. 2. 1; perhaps i. 8. 7 (Calaud, VOJ. xxiii. 53) ; JUB. i. 6. 1 ; TB. i. 208. C ; Oertel, Trans. Connecticut Acad. xv. 03 ; Bloomfield, JAOS. xxvii.77 ; Wackernagel, Altind. Gramm, i. 191. mahdtiagnyd is apparently the MS. tradition in i. 27, but m.ay be a later Prakritism. PANCIKA II The Soma Sacrifice {continued). ADHYAYA I The Animal Sacrifice. ii. 1 (vi. 1). By^ means of the sacrifice the gods went upwards to the world of heaven ; they were afraid, ‘ Seeing this of us men and seers will track us.’ Them they obstructed by means of the sacrificial post ; in that they obstructed them by means of the post, that is why the post has its name. Having fixed it point down, they went upwards. Then men and seers came to the place of sacrifice of the gods, ‘ Let us seek something to track the sacrifice.’ They found the post only, established with point downwards. They perceived, ‘ By this the gods have blocked the sacrifice.’ Having dug it out they fixed it upwards ; then did they discern the world of heaven. In that the post is fixed upright, (it is) to track the sacrifice, to reveal the world of heaven. The post is a thunderbolt ; it should be made of eight corners ; the bolt is eight-cornered. This he hurls as a weapon at the rival who hates him, to lay him low who is to be laid low by him. The post is a bolt ; it stands erect as a weapon against the foe. Therefore also to him who hates there is displeasure in seeing, ‘ This is N. N.’s post, this is N. N.’s post.’ Of Khadira wood should he make the post who desires heaven ; by means of a post of Khadira the gods won the world of heaven ; thus verily also the sacrificer by a post of Khadira wins the world of heaven. Of Bilva should he make the post, who desires proper food and desires prosperity. Year by year is Bilva taken ; this is the symbol of proper food. It should be covered with branches up to the root, this is (the symbol) of prosperity. He prospers in offspring and cattle who knowing thus makes the post of Bilva. Now as to (his using) Bilva,^ they say ‘ Bilva is light ’ ; a light he becomes among his own people, he becomes the chief of his own people, who knows thus. Of Palana should he make the post, who desires brilliance and desires splendour. The Pala9a is the brilliance and splendour of the trees ^ ; brilliant and resplendent he becomes * AB. ii. 1-14 and KB. X deal with the animal ® The Pluti hero accentuates the word. For sacrifice. The Sutras (AljlS. iii. Iscj.; Bilva cf. TS. ii. 1.8. 1. V. 15) are cited in full in Schwab, Das ’ For the Farna cf. TS. iii. 6. 7. 2, whence its alUndischc Thierop/cr. For § 1 cf. TS. vi. name of brahmavrksa like frJtrfrja for the 3. 4. 7 ; Schwab, p. 2. Bilva. 135] [ — ii. 2 The Animal Sacrifice who knowing thus makes the post of Pala-9a. As to (his using) Palafa, the Pala9a is the birthplace of all trees ; therefore they speak with the word ‘ Palana ’ of foliage generally, as ‘ the foliage of N. N. ; the foliage of N. N.’ The desire in all trees is obtained by him who knows thus. ii. 2 (vi. 2). ‘ We are anointing the post ; do thou recite ’ the Adhvaryu says. ‘ They anoint thus at the sacrifice, pious men ’ he recites,^ for at the sacrifice pious men anoint him. ‘ O tree, with divine sweetness ’ ; the butter is the divine sweetness. ‘ What time thou dost stand aloft, then give us riches, or what time thou dost dwell in the lap of the mother ’ (he says) ; ‘ if thou shalt .stand or thou shalt lie, bestow wealth upon us ’ he says in effect. ‘Rise erect, O lord of the forest ’ is the appropriate (verse '^) for it being raised ; that which in the .sacrifice is appropriate is perfect. ‘ On the surface of the earth ’ (he says) ; that is the surface of the earth where they set up the post. ‘ Being set up with careful setting, do thou bestow radiance on the bearer of the sacrifice,’ this benediction he invokes. ‘ Ri.sing before the kindled ’ (he says ^), for it is erected before the kindled (fire). ‘ Winning the holy power unaging, with good heroes ’, this benediction he invokes. ‘ Driving misfortune far from us ’ (he says) ; misfortune is hunger, the evil ; verily thus he drives it away from the sacrifice and from the sacrifice!’. ‘ Rise erect for great good fortune,’ this benediction he invokes.'* ‘ Aloft to our aid do thou arise like the god Savitr ® ’ ; ‘ the aa of the gods is their om ’ (they say) ; verify thus he says ‘ stand like the god Savitr ’. ‘ Aloft as the gainer of booty ’ (he says) ; verily thus he gains it as a gainer of booty and winner of riches. ‘ What time with skilled singers we vie in calling ’ (he says) ; the skilled singers are the metres ; by means of them the sacri- ficers vie in calling the gods ; ‘ To my sacrifice come ye, to my sacrifice.’ Even if many as it were sacrifice, the gods come to the sacrifice of him where one knowing thus recites this (verse). ‘ Aloft protect us from tribu- lation, with thy beams do thou consume every devourer ’ (he says ®) ; the devourers are the Rak.sases, the evil ; verily thus he says, ‘ Burn the Rak^ses, the evil.’ ‘ Make us erect for motion, for life,’ in that he says thus, verily he says ‘ Make us erect for moving, for life.’ Even if the sacrificer is seized as it were, verily thus he gives him to the year. ‘ Find our worship among the gods ’, this benediction he invokes. ‘ Born he is born in the fairness of the days ’ (he says ■*), for born he is thus born. ‘ Waxing great in the mortal ordinance ’ (he says) ; verily thus they make 1 RV. iii. 8. 1. Cf. KB. x. 2 ; ^B. iii. 7. 1. * RV. iii. 8. 2 d. 9 seq. ; Scliwab, Das altindisdie Thie'iopfer, ® RV. i. 36. 13 ; see Scliwab, p. 71. pp. 70, 71, 73. 6 RV. i. 36. 14. * RV. iii. 8. 3. ’ RV. iii. 8. 5. 5 RV. iii. 8. 2. ii. 2 — ] [136 The Soma Sacrijice it grow. ‘ They purify him, the clever, the busy, with skill ’ (he says) ; verily thus they purify it. ‘ The sage uttereth his speech desirous of the gods ’ (he says) ; verily thus he annoimces it to the gods. ‘ The youth, well clad, covered round, hath come ’, with this last (verse ®) he concludes ; the youth well clad is the breath ; it is enclosed with the bodily parts. ‘ Better he becometh being born ’ (he says), for ever better he becomes being born. ‘ Him the wise sages raise up, the prudent, the pious with their minds ’ (he says) ; the sages are the learned ones ; verily thus they raise it up. Seven (verses) he repeats, perfect in form ; that in the sacrifice is perfect which is perfect in form, that rite which as it is being performed the verse describes. Of them he says the first thrice, the last thrice ; they make up eleven ; the Tristubh has eleven syllables ; the thunderbolt of Indra is the Tristubh ; verily thus with those whose abode is Indra he prospers who knows thus. He recites the first thrice, the last thrice ; verily thus he ties the ends of the sacrifice, for firmness, for might, to prevent slipping. ii. 3 (vi. 3). ‘ Should the post stand ? Or should he throw it (into the fire) ? ’ they say. It should stand for one desiring cattle. Cattle would not serve the gods for slaying as food. They having departed kept disputing ; ‘ Ye shall not slay us, not us.’ Then the gods saw this post as a thunderbolt ; they raised it up against them; fearing it they came back; verily even to-day they come up to it. Thereafter the cattle served the gods for slaying as food. Cattle serve for slaying as food him who knov7s thus and for whom knowing thus the post continues standing. He should throw (it) after for one who desires heaven ; the ancients used to throw it after, (thinking) ‘ the post is the sacrifice!’, the strew the sacrifice!’ ; Agni is the birthplace of the gods ; he, having come into existence from Agni as the birthplace of the gods from the oblation, with a body of gold will go aloft to the world of heaven.’ Then those who were later than they saw this chip as a frag- ment of the post ^ ; it should be thrown after at this time ; thence is obtained the desire in the throwing after, thence the desire is obtained which is in the .standing. Himself to all the deities he offers who consecrates himself ; all the deities are Agni ; all the deities are Soma ; in that he offers a victim to Agni and Soma, verily thus the sacrificer redeems himself from all the deities.^ They say, ‘ As victim for Agni and Soma should be offered one of two colours,^ for it is for two deities.’ That is not to be regarded. It should be offered as fat ; cattle are characterized by fat ; the sacrificer becon!es emaciated as it were ; in that the victim is fat, verily thus he makes the sacrificer prosper with his own fat. They say, ‘ He should not eat of the 8 KV. iii. 8. 4. ^f. TS. vi. 1. 11. 0; KB. x. .’1. ' Cf. TS. vi. 8.4.0; KS.xxvi.fi; MS. iii. 9. 4 ; ^ Cf. ^B. iii. 3. 4. ‘2.’); KB. x. 8; Levi, La gB. iii. 7. 1. 32. doctrine du sacrifice, p. 182. 137] [ — ii. 4 The Animal Sacrifice victim for Agni and Soma ; of a man he eats who eats of the victim for Agni and Soma, for thereby the sacrificer redeems himself.’ That is not to be regarded.* (The victim) for Agni and Soma is an oblation connected with the slaying of Vrtra ; by means of Agni and Soma Indra slew Vrtra ; they said to him, ‘ Through us two thou hast slain Vrtra; let us choose a boon from thee.’ ‘Choose’ (he said). They chose this boon, the victim on the pressing day of to-morrow. This is regularly performed for those two, for it is chosen as a boon for them. Therefore should the victim be partaken of, and one should be fain to take it. ii. 4 (vi. 4). With the Apri verses he delights ; ^ the AprI verses are bril- liance and splendour; verily thus with brilliance and splendour he causes him to prosper. He says the oUering verses for the kindling-sticks ; the kindling- sticks are the breaths, for the breaths enkindle all that there is here ; verily thus he delights the breaths, he places the breaths in the sacrificer. He says the offering vei’se for Tanunapat ; Tanunapat is the breath, for he pro- tects bodies ; verily thus he delights the breath, he places the breath in the sacrificer. He says the offering verse for Nara9ahsa ^ ; men are offspring ; praise is speech ; verily thus he delights offspring and speech ; offspring and speech he confers upon the sacrificer. He says the offering verse for the sacrificial food ; the sacrificial food is food ; verily thus he delights food ; food he confers upon the sacrificer. He says the offering verse for the strew ; the strew is cattle ; verily thus he delights cattle ; cattle he confers upon the sacrificer. He says the offering verses for the doors; the doors are rain ; verily thus he delights rain ; rain and proper food he bestows upon the sacrificer. He says the offering verse for dawn and night ; dawn and night are day and night ; verily thus he delights day and night ; in day and night he places the sacrificer. He says the offering verse for the divine Hotrs ; the divine Hotrs are expiration and inspiration; verily thus he delights expira- tion and inspiration ; expiration and inspiration he confers upon the sacrificer. He says the offering verse for the three goddesses ; the three goddesses are expiration, inspiration, and cross-breathing ; verily thus he delights them ; them he confers upon the sacrificer. He says the offering verse for Tvastr ; Tvastr is speech, for speech creates ^ all this as it were ; verily thus he delights speech ; he confers speech on the sacrificer. He says the offering verse ♦ Cf. TS. vi 1. 11. 6. * The literal sense is of course intended as well as the derivate ‘ say the Apris ’. For the verses see A^JS. iii. 2. 5 seq. ; 99^. v.l6. 5-7. Cf. KB. X. 3, and for §§ 1 and 4 9B. iii. 8. 1. 2; ix. 2. 3. 44. Cf. also Schwab, Das altindische Thierop/er, pp. 90-92 ; Max Muller, Anc. Sansk. Lit. pp. 463 seq. ^ According to Ap9§. xxiv. 12. 16 Nara9ahsa 18 [h.O.B. 2#] is invoked by the Vasisthas and 9unakas only, the other families keep to the offering to Tanunapat as the second of the eleven fore-offerings ; see A9S. i. 5. 21; Weber, Ind. SM, x. 88 seq. 5 Cf. KV. X. 180. 1 ; Wackernagel, Altind. Gramm, i. 176, 274 ; Oldenberg, Rgveda- Noten, ii. 366. ii. 4 — ] [138 The Soma Sacrifice for the lord of the forest ; the lord of the forest is the breath ; verily thus he delights the breath ; the breath he places in the sacrifieer. He says the offering verse for the calls of Hail ! ; the calls of Hail ! are a support ; verily thus on a support at the end he establishes the sacrifieer. For these should he use (verses) by the ancestral seer ; in that he uses (verses) by the seer, verily thus he does not set loose the sacrifieer from his connexion. ii. 5 (vi. 5). ‘ Recite for the carrying round of fire ’ the Adhvaryu says. ‘ Agni, the Hotr, at our sacrifice this triplet ^ to Agni in Gayatri he recites when the carrying round of fixe is being performed; verily thus with his own deity, his own metre, he makes him prosper. ‘ Being a steed he is carried round’ (he says), for him being as it were a steed they carry round. ‘ Thrice round the sacrifice Agni goeth like a charioteer ’ (he says), for he like a charioteer goes round the sacrifice. ‘ The lord of strength, the sage ’ (he says), for he is the lord of strength. ‘ Do thou give the supplementary direction, O Hotr, for the oblations for the gods ’ the Adhvaryu says. ‘ Agni hath conquered,^ he hath won strength thus the Maitravaruna begins the supplementary direction. They say, ‘ Since the Adhvaryu gives the order for supplementary directions to the Hotr,® then why does the Maitravaruna begin the supplementary direction ? ’ The Maitravaruna is the mind of the sacrifice ; the Hotr is the voice of the sacrifice ; instigated by mind voice speaks, for the speech which one speaks with his mind elsewhere, that speech is demoniacal and not acceptable to the gods. In that the Maitravaruna begins the supplementary direction, verily thus with mind he sets speech in motion ; with speech set in motion by mind he provides the oblation for the gods. ii. 6 (vi. 6). ‘ O divine slayers and O human (slayers) make ready ’ he says ; the slayers of the gods and those of man, them thus he instructs. ‘ Bring ye (it) to the doors of sacrifice,^ ordaining the sacrifice for the lords of the sacrifice ’ (he says). The sacrifice is the victim ; the lord of the sacrifice the sacrifieer ; verily thus he makes the sacrifice!* prosper with his own sacrifice. Or rather they say, ‘ To whatever deity the victim is slaughtered, that is the lord of the sacrifice.’ If the victim be for one deity, ‘ for the lord of the sacrifice ’ he should say ; if for two deities, ‘ for the two lords of the sacrifice ’ ; if for many deities ‘ for the lords of the sacrifice’. That is the rule. ‘Forward for him bear Agni’ (he * RV. iv. 15. 1-3 ; see AQS. iii. 2. 9. Cf. KB. X. 3 ; 9B. iii. 8. 1.0; v. 10. 8 ; Schwab, Das altindischc Thierop/er, p. 93. = Ags. iii. 2. 20 ; <;:<;:s. v. lo. 9. ^ In tliis case Hotr is addressed to the Maitravaruna, tlie generic term being used for the specific. ii. 0. ' The plirase Stiyana takes as havinmrgan or vifasanahctVi. Cf. A^S. iii. 3. 1 ; KB. x. 4 ; 99s. V. 11 ; TB. iii. 0. 0. 1 ; KS. xvi. 21 ; MS. iv. 13. 4 ; B9S. v. 2. 9 ; Schefte- lowitz. Die Apokryphen des Rgveda, p. 151 ; Schwab, Das altindischc Thierop/er, pp. 102 seq. ; Roth, Niriiiita, pp. xxxviii. sq. 139] [ — ii. 7 The Animal Sacrijice says) ; the victim as it was borne along saw death before it, and was not willing to go to the gods ; the gods said to it, ‘ Come ; we shall make you go to the world of heaven.’ It replied ‘ Be it so ; but let one of you go before me.’ ‘ Be it so ’ (they replied). Before it went Agni ; it followed after Agni. Therefore they say, ‘ Every animal is connected with Agni, for after Agni it followed.’ Therefore also they bear Agni before it. ‘ Spread the strew ’ (he says) ; the victim has plants as its body ; verily thus he makes the victim have its full body. ‘ May its mother approve it, its father, its brother from the same womb, its comrade from the same flock ’ (he says) ; verily thus they slay it with the approval of its generators.^ ‘ Place its feet north ; make its eye go to the sun ; let loose its breath to the wind, its life to the atmosphere, its ear to the quarters, its body to earth ’ (he say.s) ; verily it he thus places in these worlds. ‘ Flay off its skin in one piece ; before cutting the navel force out the omentum ; keep its breath within ’ (he says) ; verily thus he places the breaths in cattle. ‘ Make ® its breast an eagle, its two front legs hatchets, its two fore feet spikes, its shoulders two tortoises as it were, its loins uncut, its thighs two door leaves, its knees oleander leaves ; its ribs are twenty-six ; them in order remove ; make each limb of it perfect ’ (ho says) ; verily thus its members and its limbs he delights. ‘ Make a hole in the earth to cover the offal ’ he says ; the offal is connected with plants ; this (earth) is the support of plants ; verily thus at the end he e.stablishes it in its own support. ii. 7 (vi. 7). ‘ Unite the Raksases with the blood ’ he says.^ With the husks and the polishings the gods deprived the Raksases of the offerings of oblations (of cereals, &e.), with blood of the great sacrifice. In that he says ‘ Unite the Raksases with the blood ’, with their own share be excludes the Raksases from the sacrifice. They say ‘ He should not at the sacrifice make mention of Raksases ; what Raksases are there ? The sacrifice is without Raksases.’ They say, however, ‘ He should make mention ; if a man deprive one with a portion of his portion, he revenges himself on him, or if he does not revenge himself on him, then on his son, or on his grandson, but he does revenge himself on him.’ If he make mention he should do so inaudibly ; the inaudible part of speech is hidden as it were, the Raksases are hidden as it were. If he were to rnake mention audibly he would make his speech the speech of the Raksases. ’ An interesting example of the common kavasakdrau and for this cf. kavas of doors practice of deprecating the anger of the in MS. iii. 16. 2 ; VS. xxix. 6. relatives of the dead victim. * Cf. 9®* 7. 4. 2. See A9S. iii. 3. 1-4 , ® The details of the cutting up are obscure ; 99®- ^7. 8 seq. raksobhdsah is taken as Sayana has for prafasd prakrsiachedanau, acc. by Sayana, as gen. by BR., cf. i. 26. for fold faldkdkdrau, kavasoru is rendered For dtp cf. Oertel, Connect. Acad. xv. 1.59. ii. 7 — ] The Soma Sacrijice [UO He who speaks the speech of the Raksases (speaks) that speech which a proud person or a man distraught speaks ; that is the speech of the Raksases. He does not himself become proud, nor in his offspring is a proud son born who knows thus. ‘ Its entrails ^ do not cut deeming them an owl (in that shape), lest in your family and offspring a howler may howl, 0 slayer ’ (he says) ; to the divine and the human slayers verily thus he hands it over. ‘ O Adhrigu, toil, carefully toil ; toil, O Adhrigu ’ thrice should he say and ‘ O free from sin ’ ; ^ the slayer of the gods is the Adhrigu, the Nigrabhitr the one free from sin ; verily thus he hands it over to the slayers and the Nigrabhitrs. ‘ O slayers, whatever here shall be well done, to us that ; whatever ill done, elsewhere that ’ (he says) ; Agni was the Hotr of the gods ; with speech he dissected it ; by speech the Hotr dissects it. Whatever they cut below or above,* whatever is done to excess or defectively, verily thus he indicates it to the Nigrabhitrs and the slayers; prosperously verily is the Hotr set free with full life for fullness of life ; all his life he lives who thus knows. ii. 8 (vi. 8). The gods slew man as the victim. When he had been slain his sap went out ; it entered the horse ; therefore the horse became fit for the sacrifice, and him whose sap had departed they dismissed ; he became a monkey.^ They slew the horse ; it went away from the horse when slain ; it entered the ox ; therefore the ox became fit for sacrifice, and it whose sap had departed they dismissed ; it became a Gauramrga." They slew the ox ; it departed from the ox when slain ; it entered the sheep; therefore the sheep became fit for sacrifice, and it whose sap had departed they dismissed ; it became the Gayal. They slew the sheep ; it departed from the sheep when slain ; it entered the goat ; therefore the goat became fit for sacrifice, and it whose sap had departed they dismissed ; it became the camel. It dwelt for the longest time in the goat ; therefore the goat is of these animals the most often employed. They slew the goat ; it departed from the goat when slain ; it entered this (earth) ; therefore this (earth) became fit for sacrifice, and it whose sap had departed they dismis.sed ; it became a Qarabha.^ These animals whose ® Sayana takes rdvisla as ‘ cut ’ but ravat as ‘ make a noise ’, i. e. weep for a cause of grief, and this must be right. Schwab (Dos altindische Thieropfer, p. 106) thinks urdka = gudda and renders tied and not r« = ‘ cut ’ ; BR. take ru= ‘cry’ botli times. ® Cf. TB. iii. 6. 6. 4 ; Schwab, p. 106, n. ‘ I. e. too low or too far up ; there must be an error, not merely a description here as in S&yana ; Haug has ‘ too soon ’ and ‘ too late ’. ’ hithpunua/ji is of very doubtful sense, but ‘ monkey ’ seems much more likely than ‘dwarf’ suggested by Haug. Cf. 9®. i. 2.3. 6-9; iii. 8. 8. 1 ; Weber, Ind. Stud. ix. 246. ^ Of uncertain nature; ‘white deer’, Haug. Sayana says ‘whose horns even are hairy’ ; Bos gaurus is the accepted version. ’ Of uncertain nature ; mentioned in AV. ix. 5. 9 (falediha in Ppp.) ; VS. xiii. 51, &c. ; an eight-footed lion-killer is SAyana’s version. 141] [ — ii. 10 The Animal Sacrijice sap is departed are unfit for sacrifice ; therefore one should not eat of them. It they followed in this (earth) ; it, followed, became rice ; in that they offer also a cake in the animal sacrifice (it is because they think) ‘ Let our sacrifice be with a victim with sap, let our sacrifice be with a victim whole.’ ^ His sacrifice is performed with a victim with sap, his sacrifice is performed with a victim whole who knows thus. ii. 9 (vi. 9). The cake (which is offered) is the victim which is killed ; the chaff'* of it is the hairs, the husks the skin, the polishings the blood, the pounded grains and fragments the flesh, whatever is substantial the bone. With the sap of all animals he sacrifices who sacrifices with the cake. Therefore they say, ‘The cake offering is the people’s sacrificial session.’ ‘ Ye two, Agni and Soma, of joint power, have placed These constellations in the sky ; Ye too the rivers from unspeakable misfortune, O Agni and Soma, set free when fast held ; ’ this offering verse ^ he says for the omentum. By all these deities is he seized who becomes consecrated. Therefore they say ‘ He should not eat (the food) of one consecrated.’ In that he says as offering verse for the omentum ‘ 0 Agni and Soma ye set free when fast held ’, verily thus from all the deities he sets the sacrificer free. Therefore they say ‘ One should eat when the omentum has been offered, for he then becomes the sacrificer.’ ‘ Another from the sky Matan5van bore ’ he says as offering verse ® for the cake. ‘ Another from the mountain the eagle pressed out ’, (he says) for hence as it were is he, hence is the sap gathered, ‘ Make ready the oblations, shape food forth ’ he uses as offering verse ^ for the Svistekrt of the cake (offering). Verily thus he makes ready the oblation for him and places sap and strength in himself. He invokes the sacrificial food ; ® the sacrificial food is cattle ; ® verily thus he invokes cattle ; he confers cattle on the sacrificer. ii. 10 (vi. 10). ‘ Recite for the oblation being cut off' for Manota ’ the Adhvaryu says. He recites the hymn * ‘For thou, O Agni, are the first thinker.’ They say ‘ Since the victim is for other deities also, then why ^ For this idea see the next sentence, ii. 9 ; ‘ whole sacrificial essence ’, Haug. * The senses of the words are not all clear, but Sayana’s views seem reasonable. Aufrecht maintains yat kimeitkam against PW. and Weber, Ind. Stud. ii. 9 ; hkyam must have some such sense as rendered, not merely =preksamyam. ’ RV. i. 93. 6 ; AgS. iii! 8. 1 ; v. 18. 11. For the gen. diktitasya cf. KgS. xxv. 8. 16 ; TB. i. 3. 2. 7 ; ks. xiv. 5 ; JUB. i. 57. 1. =* RV. i. 93. 6 ; see AgS. L 6. 1 ad fin. « RV. iii. 54. 22; see AgS. iii. 5. 9. Cf. Schwab, Das aliindische Thieropjer, p. 133. 5 AgS. i. 7. 7 ; ggs. i. 12. 1 ; though Sayana gives TB. iii. 5. 8. 1 as an alternative. ® Sayana cites for this TS. i. 7. 2. 1. ii. 10^»’ RV.vi. 1. Cf. KB. X. 6 ; gB. iii. 8. 3. 14 ; AgS. iii. 6. 1 ; ggS. V. 19. 13. The Maitra- varuna says it ; Schwab, Das alHndische Thieropfer, p. 137. ii. 10 — ] [142 The Soma Sacrifice does he recite (verses) to Agni alone for the oblation being cut off for IManota 1 ’ Three are the Manotas of the gods, for in them are their minds woven. Speech is the Manota of the gods ; for in it are their minds woven. The cow is the Manota of the gods, for in it are their minds woven. Agni is the Manota of the gods, for in him are their minds woven. Agni is all the Manotas ; in Agni the Manotas unite. Therefore he recites (verses) to Agni only for the oblation being cut off for Manota. ‘ O Agni and Soma, of the oblation set forward ’ he uses as offering verse ® for the oblation. In ‘ of the oblation ’ it is (appropriate and) perfect in form, as ‘ set forward ’ it is perfect in form. Made perfect with all perfections his oblation goes to the gods who knows thus. He says the offering verse for the lord of the forest ; ® the lord of the forest is the breaths ; with life his oblation goes to the gods when one knowing thus says the offering verse for the lord of the forest. He says the offering verse of the Svistakrt;^ the Svistakrt is a support; verily thus on a support at the end he establishes the sacrifice. He invokes the sacrificial food ; ® the sacrificial food is cattle ; verily thus he invokes cattle ; he confers cattle upon the sacrificer. ADHYAYA II The Animal Sacrifice {continued). ii. 11 (vii. 1). The gods performed the .sacrifice; towards them as they performed it came the Asuras, (saying) ‘ We shall make a disturbance of their sacrifice.’ When over the victim had been said the Apris, before as it were the circumambulation with fire they attacked the post from the east. The gods, perceiving, placed around three forts consisting of citadels made of Agni, to protect themselves and the sacrifice. These Agni- made citadels kept shining and blazing. The Asuras, in terror, ran away ; verily with Agni before and Agni behind they smote away the Asuras and the Rak.sases. Verily then also the sacrificers in that they perform the circumambulation with fire place around three forts, consisting of citadels made of Agni, to protect the sacrifice and themselves. Therefore they carry fire round ; therefore for the carrying round of fire he recites. The victim over which the Apris have been .said and round which fire has been carried they lead northwards.^ They carry a torch before it, (thinking) ‘The victim is in essence the sacrificer; by this light the sacrificer with light before him will go to the world of heaven.’ By “ RV. i. 93. 7 ; 95®- 99®- 21-23. There is no Nignda. 3 See 99s. V. 19. 18-20. The verse is RV. x. ® See 99S. v. 19. 24. Cf. AB. ii. 9. 11. 70. 10. * Cf. TS. iii. 1. 3. 2. 143] The Animal Sacrifice [ — ii. 12 this light the sacriticer with light before him goes to the world of heaven. When they are about to kill it, then the Adhvaryu throws the strew below. In that they lead it outside the altar when over it has been said the Apris and round it fire has been carried, verily thus they make it sit on the strew. They dig a hole for the offal ; the offal is connected with plants ; this (earth) is the support of plants ; verily thus in its support it at the end they establish. They say, ‘ This animal is the oblation ; now much of it goes away, hair, .skin, blood, dewclaws, hooves, the two horns, the raw flesh falls away ; by what is this made up 1 ’ In that they offer a cake also at the animal sacrifice, thereby is this made up for it. The saps went away from animals ; becoming rice and barley were they born ; in that in the animal sacrifice they offer also a cake, (it is because they think) ‘ Let our sacrifice be with a victim with sap ; let our sacrifice be with a victim whole.’ His sacrifice is performed with a victim with sap ; his sacrifice is performed with a victim whole who knows thus. ii. 12 (vii. 2). Having forced out its omentum they bring it up; the Adh- varyu covering it with butter from the dipping ladle says, ‘ Recite for the drops.’ In that the drops are dropped, (it is because he thinks) ‘ The drops are connected with all the deities ; let these not, undelighted by me, go to the gods.’ ‘ Rejoice in the most extending ’ he recites.' ‘ This speech most pleasing to the gods, offering the oblations in thy mouth ’ (he says) ; verily thus he offers them in the mouth of Agni. ‘This our sacrifice place among the immortals’, this hymn ^ he recites. In ‘Rejoice in these oblations, O all-knower ’ he invokes rejoicing in the oblations. ‘ Of the drops, O Agni, of fat, of ghee ’ (he says), for they are of fat and of ghee. ‘ O Hotr, eat first seated ’ (he says) ; Agni is the Hotr of the gods ; verily thus he says ‘ 0 Agni, eat, first seated.’ ‘ Rich in ghee, O purifying one, for thee the drops of fat are dropped ’ (he says),^ for they are of fat and of ghee. In ‘ Bestow upon us in thy wont that most worthy thing meet for the enjoyment of the gods ’ he invokes a benediction. ‘ To thee, the sage, the drops drop ghee, O Agni, who art to be appeased ’ (he says),^ for they drop ghee. In ‘ As best seer art thou kindled ; do thou become the helper of the sacrifice’ he invokes the perfecting of the sacrifice. ‘For thee they drop,® O Adhrigu, O mighty one, the drops, O Agni, of fat and of ghee’ (he says), for they are of fat and of ghee. ‘ Praised by the poet with great blaze hast thou come ; rejoice in the oblations, O wise one ’, with this he invokes rejoicing in the oblations. * RV. i. 75. 1 ; see Schwab, Das aUindische ® RV. iii. 21. 2. Thieropfer, pp. 114, 115. ^ RV. iii. 21. 3. * RV. iii. 21. 5 RV. iii. 21. 4. ii. 12 — ] [144 The Soma Sac'rijice ‘ For thee from the middle the best fat is taken out, We give it forth unto thee ; For thee, O bright one, the drops drop on the skin. Taste of them among the gods ’ (he says) ; ® verily thus he says the vasat call over them, just as in ‘ O Agni, taste the Soma.’ In that the drops are dropped, and the drops are connected with all the deities, therefore the rain comes divided into drops. ii. 13 (vii. 3). They say,^ ‘ What are the invitatory verses of the calls of Hail ! What the direction ? What the offering verse ? ’ These which he recites are the invitatory verses, the direction is the direction ; the offering verse the offering verse. They say, ‘ What is the deity of the calls of Hail ! ? ’ ‘ The All-gods ’ he should reply. Therefore they use as offering verse ‘ May the gods eat the oblation over which has been said the call of Hail ! ’ The gods by the .sacrifice, by zeal, by fervour, by the libations went to the world of heaven ; when the omentum had been offered the world of heaven was discerned by them ; having offered the omentum, disregarding the other rites they went aloft to the world of heaven. Then the men and the seers came to the place of sacrifice of the gods, ‘ We shall seek something of the sacrifice for discernment.’ They went round, and lo the victim lying without entrails ! ^ They perceived ‘ The victim is just so much as the omentum.’ The victim is just so much as the omentum. In that having cooked it they offer it at the third pressing, (it is because they think) ‘ Let our sacrifice be performed with many libations ; let our sacrifice be with the victim whole.’ His sacrifice is performed with many libations ; his sacrifice is with the victim whole who knows thus. ii. 14 (vii. 4). The libation of the omentum is a libation of ambrosia ; the Agni libation is a libation of ambrosia ; the libation of butter is a libation of ambrosia; the libation of Soma is a libation of ambrosia. These are the incorporeal libations; with those libations which are incorporeal the sacrificer conquers immortality. The omentum is seed ; seed disappears as it were, the omentum disappears as it were ; .seed is white, the omentum is white ; .seed is incorporeal, the omentum is incoi’poreal. The blood and the fle.sh are the body. Therefore should he .say ‘ As much as is bloodless. 6 RV. iii. 21. 6. * The Puronuvakyas are tlioso given above in AB. ii. 12 ; the Praisa is that of the fore- offering hots, ydktad (tgnim svdhSjyasya ; and the Yujya is tliat of the last Apr! verse. The first ten fore-offerings take place before the circumambulation with fire ; the last fore-offering after the drops are offered and before the omentum i.s offered. See .Schwab, Das alUndiscJu Thierop/er, pp. 116, IIC. ait is changed by Weber to ed «= d id, as often in 9B. i. C. 2. 3 ; ii. 2. 3. 3 ; iii. 4. 2. 2, &o. ; KS. viii. 10; Cnland, VOJ. xxiii. 61 . [ — ii. 15 145] The Morning Litany 80 much do thou cut oft'.’ (The offering) is made in five portions ; ' even of the sacrifice is a four-portioner, still the omentum is made into five portions. He makes a basis of butter, a fragment of gold (comes next), the onientum, a fragment of gold ; above he makes a layer of butter. They say ‘ If there is no gold, how shall it be ? ’ Having made two bases of butter, having made a portion of the omentum, then he makes two layers of butter on the top ; butter is ambrosia ; gold is ambrosia ; therein he obtains the desire which is in the butter, therein he obtains the desire which is in gold. They make up five ; man is fivefold and disposed in five parts, hair, skin, flesh, bone, marrow. Having made ready the sacri- fice in the same extent as is man, he offers in Agni as the birthplace of the gods ; Agni is the birthplace of the gods ; he having come into being from Agni as the birthplace of the gods, from the libation, with a body of gold, he goes aloft to the world of heaven. The Morning JLitany. ii. 15 (vii. 5). ‘For' the gods that move at morn recite, O Hotr’ the Adhvaryu says. Agni, U.sas, and the A9vins are the gods that move at mom ; they come with seven metres each ; the gods that move at morn come to the call of him who knows thus. When Prajapati himself as Hotr was about to recite the morning litany, both the gods and the Asuras resorted to the sacrifice, (thinking) ‘ For us will he recite, for us.’ He recited for the gods alone ; then did the gods prosper, the Asuras were defeated. He prospers himself, the evil rival who hates him who knows thus is defeated. In the morning he recited it for the gods ; in that he recited in the morning, that is why the morning litany has its name. It should be recited in the deep of the night, to secure the whole of speech, the whole of the holy power. If a man prospers or attains pre-eminence, his speech as uttered others repeat ; therefore should it be recited in the deep of the night ; before the utterance of speech must it be recited. If he should recite, when speech has been uttered, verily he would make him a repeater of what has been said by another ; there- fore in the deep of night should it be recited. Before the speaking of the fowls ^ should he recite; the birds, the fowls, are the mouth of Nirrti; ’ For this see S<:hvva.h,DasaJitindischeThieropfeT, pp. 119, 120. Bhar. vi. 16. 4 and 5 are an obvious quotation from this passage. The omentum is not divided, but the offering is made of five portions. For the Avadanas see also Hillebrandt, Neii- und VoUmondsop/er, pp. 108 seq. 19 [h.o.s. 2b] ii. 15. * For the morning litany see KB. xi. For the ritual see AQS. iv. 13 ; ^ > Caland and Henry, L’Agnistoma, pp. ISO- 132. - Cf. TS. vi. 4. 3. 1 as further explained by Ap^S. xii. 3. 14, 15, purd vd vayobhyah pravaditoh. ii. 15 — ] [146 The Soma Sacrifice now as to his reciting before the speaking of the fowls (it is because they think), ‘ Let us not speak after speech has been uttered unconnected with the sacrifice.’ Therefore it should be recited in the deep of the night. Or rather when the Adhvaryu begins, then he should recite; when the Adhvaryu begins, verily with speech he begins, at speech the Hotr recites, for speech is the holy power. Herein is the desire obtained which is in speech and in the holy power. ii. 16 (vii. 6). When Prajapati himself as Hotr was about to recite the morning litany, all the deities expected ‘ With me will he begin; with me.’ Prajapati pondered, ‘ If I shall begin with one specified deity, then by what means shall I obtain the other deities ? ’ He saw this verse, ^ ‘ O waters, the rich ones ’ ; the waters ai*e all the deities ; the rich ones are all the deities. With this verse he began the morning litany. All these deities were delighted, ‘ With me has he begun ; with me ! ’ All the deities delight in him beginning the morning litany. By him who knows thus the morning litany is provided with all the deities. The gods were afraid, ‘ The Asuras will take from us this morning sacrifice, just as those that have more force and might.’ To them said Indra ‘Fear not; against them in the morning shall I hurl my thunderbolt thrice made perfect.’ This verse did he speak ; it is a thunderbolt, in that it is addressed to the son of the waters ; it is a thunderbolt, in that it is a Tristubh ; it is a thunderbolt in that it is speech. It he hurled against them ; with it he slew them ; thus indeed the gods prospered, the Asuras wei'e defeated. He prospers himself, the evil rival who hates him is defeated, who knows this. They say ‘ He indeed would be a Hotr who in this verse could produce all the metres ’ ; this thrice repeated supports all the metres ; this is the generating of the metres. ii. 17 (vii. 7). A hundred (verses) should be recited for one desiring life ; man has a hundred (years of life), a hundred strengths, a hundred powers; verily thus he confers upon him life, strength, and power. Three hundred and sixty should be recited for one desiring the sacrifice ; three hundred and sixty are the days of the year ; so great is the year ; Prajapati is the year ; the sacrifice is Prajapati. To him the sacrifice condescends, for whom one who knows thus recites three hundred and sixty. Seven hundred and twenty should be recited for one desiring offspring and cattle. Seven hundred and twenty are the days and nights of the year ; so great is the year; Prajapati is the year; he through whose propagation all this is propagated ; verily thus through Prajapati being propagated he is propa- gated with offspring and cattle for propagation ; he is propagated with offspring and cattle who knows thus. Eight hundred should be recited for RV. X. 30. 12. Cf. KB. xi. 4 ; A^S. iv. 13. 6. 147] [ — ii. 18 The Morning Litany one who is called not a Brahman ' or who being ill-spoken of and seized with defilement sacrifices ; the Gayatri has eight syllables ; by means of the Gayatri the gods smote away the evil, the defilement ; verily thus by the Gayatri he smites away the evil, the defilement. A thousand should be recited for one desiring heaven ; the world of heaven is at a distance of a thousand journeys^ of a horse hence; (they serve) for the attainment of the world of heaven, the securing, the going to (the world of heaven). An unlimited number should be recited ; Prajapati is unlimited ; the morning litany is the litany of Prajapati ; in it are all desires obtained. In that he recites an unlimited number, (it serves) to win all desires ; all desires he wins who knows thus. Therefore should an unlimited number be recited. In seven metres he recites for Agni ; seven are the worlds of the gods ; in all the worlds of the gods he prospers who knows thus. In seven metres he recites for Usas ; seven are the tame animals ; he wins the tame animals who knows thus. In seven metres he recites for the Alvins ; in seven ways spoke speech ; so much spoke speech ; (they serve) to secure the whole of speech, the whole of the holy power. To three deities he recites; three are these threefold worlds; verily (they serve) to conquer these worlds. ii. 18 (vii. 8). They say ‘ How is the morning litany to be recited ? ’ The morning litany is to be recited according to the metres ; the metres are the limbs of Prajapati ; the sacrificer is Prajapati ; that is meet for the sacrifice!'. The morning litany should be recited by feet ; cattle have four feet, for the winning of cattle. By half-verses should it be recited, just as one usually recites it, for support ; man has two supports, cattle four feet ; verily thus the sacrificer with two supports he establishes among four-footed cattle ; therefore should it be recited by half- verses. They say ‘ Since the morning litany is transposed,^ how does it become not transposed 1 ’ ‘ Since the Brhati does not depart from the middle of it,’ he should reply, ‘For this reason.’ Some deities have the libations as their portion, others the Stomas and the metres. The libations which are offered in the fire, by them he delights those whose portion is the libations ; in that they sing and recite, thereby those whose portion is the Stomas and the metres. Both sets of deities are delighted and sacrificed to by him who knows thus. Thirty- three are the gods that drink Soma, thirty-three that do not drink Soma ; eight Vasus, eleven Rudras, twelve Adityas, Prajapati and the vasat call are ' Cf. also AB. i. 16, n. 13. * For other estimates see Weber, Ind. Stud. ix. 360 ; cf. Vedic Index, i. 70. ii. 18. ' This refers to the order of the metres on the morning litany, viz. Gayatri, Anustubh, Tristubh, and Brhati ; Usnih, Jagati, and Pankti, not the normal {avytidha) order by fours upwards, which is given in the enumerations in the Anukramaru, 9?S. v. 27, &c. ii. 18 — ] [148 The Soma Sacrifice the deities that drink Soma ; the eleven fore-offerings, the eleven after- oflTerings, the eleven subordinate ^ offerings, are those that do not drink the Soma and have the victim as their portion ; by Soma he delights the Soma drinkers, by the victim those that do not drink Soma. Both sets of deities are delighted and sacrificed to by him who knows thus. ‘ Usas with her ruddy kine hath appeared ’, with this last (verse he concludes. They say ‘ In that he recites for three rites, to Agni, to Usas, and to the Alvins, how are all these rites concluded by him when he concludes with one verse only ? ’ ‘ Usas with her ruddy kine hath appeared ’ is the characteristic of Usas ; ‘ Agni in due season hath been placed ’ of Agni ; ‘ Your chariot hath been yoked, O ye of great wealth, wonder- woi*kers, the immortal, lovers of sweetness, hear ye my call ’ of the A5vins. So all three rites are concluded by him when he concludes with one verse only. ADHYAYA III The Aponaptrlya. ii. 19 (viii. 1). The^ seers performed a sacrificial season on the Saras vati ; they drove away Kava.sa Ailusa from the Soma, ‘The child of a slave woman, a cheat, no Brahman ; how has he been consecrated in our midst ? ’ They sent him out to the desert, (saying) ‘ There let thirst slaj?^ him ; let him drink not the water of the Sarasvati.’ He sent away to the wilderness, afflicted by thirst, saw the ‘ child of the waters ’ hymn,^ ‘ Forth among the gods let there be speeding for the Brahman.’ Thereby he went to the dear abode of the waters ; him the waters welled out after ; all around him Sarasvati hastened. Therefore they call it here Parisaraka, in that Sarasvati went all around him. The seers said ‘ The gods know him ; let us summon him.’ ‘ Be it so ’ (they replied). They summoned him ; having summoned him they performed this ‘child of the watei*s’ (hymn), ‘ Forth among the gods let there be speeding for the Brahman ’ ; therewith they went to the dear home of the waters, of the gods. He goes to the dear home of the waters, of the gods ; he conquers the highest world who knows thus, and he who knowing thus performs the ‘ child of the waters ’ (hymn). It he should recite continuously ; Parjanya comes to rain continuously ^ for 2 For these see TS. i. 3. 11. » RV. V. 76. 9. ’ AB. ii. 19 und 20 and KB. xii. 1 and 2 deal with the recitation for the drawing of the water for the Soma ; see A^S. v. 1 ; Eggeling, SBE. xxvi. 232, n. 2 ; Caland and Henry, L’Agnistoma, pp. 139 sej. For Kaviisa cf KB. xii. 3 ; Livi, La doctrine du sacrifice, p. 160. ® RV. X. 30. Tlie sense of the veree is doubt- ful : Caland and Henry render ‘Que, pour le service divin, la marche(du sacri- fice') aille aux dioux ’. * Not Jimfdavar.fi, i.o. ‘from passing clouds’ (S&yana absurdly ‘on the mountains’). 140] [ — ii. 20 The Aponaptrlya offspring wlien one knowing thus recites this continuously. If he were to recite with divisions, then Parjanya would rain with clouds for offspring ; therefore should it be recited continuously only. Of it he recites the first (verse) thrice continuously ; verily thereby the whole is continuously recited. ii. 20 (viii. 2). These nine (verses) he recites without omission. ‘ Send forth our sacrifice with divine offering’ (he says) as tenth.' ‘ Winding hither- ward those of two streams ’ (he says ^), when the Ekadhana (waters) are turned hitherward ; ‘ What time the waters are seen coming forward ’ (he says ®) when they are being seen; ‘ ^lay the cows with milk, eager for the end’ (he says ‘‘), when they are coming up ; ‘ Some come together, others come up’ (he says®) when they come together. The waters were in conflict, ‘we shall first bear the sacrifice; we’; both these Vasativari waters, which ai*e drawn on the previous day and the Ekadhana (waters which are drawn) in the morning. These Bhrgu saw, ‘ These waters are in conflict.’ Them with this verse he brought into harmony, ‘ Some come together, others come up.’ They came into harmony ; in hannony they support his sacrifice who knows thus. ‘ Like the waters divine they come up to the vessel of the offering ’ he recites® when they are being poured together into the Hotr’s goblet, both the Vasativari and the Ekadhana (waters). ‘Hast thou seen the waters, 0 Adhvaryu ? ’ the Hotr asks the Adhvaryu ; the sacrifice is the waters; verily thus he says ‘Hast thou seen the sacrifice?’ ‘Yea, they have indeed condescended ’ the Adhvaryu replies ; verily thus he says ‘ Look upon them.’ ‘ In these, O Adhvaryu, shalt thou press for Indra the Soma rich in honey, full of rain, bitter at the end, thick meanwhile,^ for him with the Vasus, the Rudras, the Adityas, the Rbhus, the Vibhus, with Vaja, with Brhaspati, with the All-gods, of which having drunk, Indra shall slay the foes; he shall overcome their tribes’; (so saying) he rises to meet (them); the waters are to be met ; men rise to meet a superior when he comes ; therefore is he to rise to meet them. He must turn round behind them ® ; they turn round behind a superior ; therefore must he turn round behind them. As he recites he should move after them ; for even if another be the sacrifice!’ IRV.X. 30. 11. Cf. KB. xii. 1. * RV. X. 30. 10. avrttdsu must be read. ’ RV. X. 30. 13. ‘ RV. V. 43. 1. ® RV. ii. 35. 3. * RV. i. 83. 2. The na is very curious and appa- rently untranslatable; Calandand Henry suggest ‘ Les dresses incarnees en eaux ’, but cf. Oldenberg, Rgveda-Noien, i. 83. ’ So BR. V. 55 against Sayana. Oldenberg (on RV. X. 42. 8) takes the contrast to be not of the plant but the Savanas, the last being of tmra Soma. Vdjavate may mean ‘ full of strength. For the passage above cf. TS. vi. 4. 3. 4. ® Sayana tries to make anu- and pary-dvrtydii into two categories, which is impossible. The Soma Sacrifice [150 ii. 20 — ] still fame will fall to the Hotr ; therefore should he move after them as he recites. Reciting this (verse ®), ‘ The mothers go with the paths,’ should he move after. ‘The sisters of those that sacrifice, mixing the milk with honey ’ (he says) who being without taste of the honey drink desires to win fame. ‘ Those that are in the sun or with which is the sun ’ (he says who desires brilliance and splendour. ‘ I invite the waters, the goddesses, where our kine drink ’ (he says who desires cattle. Reciting all these should he move after, to win these desires. These desires he wins who knows thus. ‘ They have come rich with living gifts ’ he recites as the Vasativari and the Ekadhana waters are being set down; ‘They have come, the waters, eager to this strew,’ when they have been set down. With this he concludes. The Updhgu and Antarydma Gups. ii. 21 (viii. 3). The^ morning litany is the head of the sacrifice; the Upah5u and Antary ama (cups) are expiration and inspii’ation ; speech verily is a thunderbolt. Before the Upan9u and Antaryama (cups) have been offered the Hotr should not utter speech ; if, before the Upah9u and the Antaryama (cups) have been offered, the Hotr should utter speech, with speech as a thunderbolt he would interrupt the breaths of the sacrificer. If one were to say then of him, ‘ With speech as a thunderbolt he has interrupted the breaths of the sacrificer, breath will forsake him,’ it would assuredly be so. Therefore the Hotr should not utter speech before the Upan9u and Antaryama (cups) have been offered. With ‘ Support expiration ; hail ! thee, O easy to invoke, to the sun ! ’ he should accompany the Upan9u (cup) ^ ; towards it he should breath forth with ‘O expiration, support my expira- tion.’ With ‘ Support inspiration ; hail ! thee, O easy to invoke, to the sun ! ’ he should accompany the Antaryama (cup) ; towards it he should breath in with ‘ O inspiration, support my inspiration ’ ; ‘ To cross-breathing thee ! ’ with this he utters speech, having touched the stone for pressing (the Soma for) the Upah9u. Verily thus the Hotr, having placed the breaths in the body, utters speech, with the whole of life, for the whole of life ; a full life he lives who knows thus. 9 RV. i. 23, 16. ■9 RV. i. 23. 17. “ RV. i. 23. 18. ■9 RV. X. 30. 14. >9 RV. X. 30. 16. ’ AB. ii. 21 and KB. xii. 4 deal with the first two cups offered, the Upaii9U and Antaryama ; see A^S. v. 2 ; 99®- ® I Caland and Henry, L' Agnistoma, pp. 166- 167, 160-162. Restrain ’ is also possible as a rendering ; ‘ O well-calling one ’ is Eggeling's version (SBE. xxvi. 264, n. 4). 151] The Sarpana and the Cakes [ — ii. 23 The Sarpana. ii. 22 (viii. 4). They * say ‘ Should he creep ? Should he not creep ? ’ ‘ He should creep ’ hold some, saying ‘ The Bahispavamana is the food of both gods and men ; therefore they go together towards it.’ That is not to be regarded. If he were to creep, he would make the Rc a follower of the Saman. If one here were to say of him, ‘ This Hotr has become a follower of the Saman singer ; he has conferred glory on the Udgatr ; he has fallen from his place ; she will fall from her place,’ it would certainly be so. Therefore seated here he should recite, ‘ The Soma drink of the gods here, At the sacrifice, on the strew, on the altar. Of this, we are eating.’ So his self is not excluded from the Soma drinking. Moreover he should say, ‘ Thou art the mouth ; may I become the mouth ’ ; the Bahispavamana is the mouth of the sacrifice ; the head among his own he becomes, the chief of his own he becomes, who knows thus. An Asura woman,® named Long Tongue, licked the morning pressing of the gods ; it became drunk. The gods sought to remedy it ; they said to Mitra and Varuna, ‘ Do ye remove this (intoxication).’ They replied, ‘ Be it so ; let us choose a boon from you.’ ‘ Choose ’ (they said). They chose this boon, the milk mess of the morning pressing. This is their fixed portion, for it is chosen as a boon by the two. Thus what by her was made intoxicated, as it were, is made perfect by this (milk mess), for by it the two removed what was intoxicated as it were. The Cakes. ii. 23 (viii. 5). The ^ pressings of the gods were not firm. They saw these cakes ; they offered them at each pressing, to support the pressings ; then indeed were their pressings made firm. In that the cakes are offered at each pressing, (they serve) to support the pressings, for so are those of them made firm. The cakes the gods made citadels,® that is why the Puroda,5as * AB. ii. 22 and KB. xii. 5 deal with the sarpana of the priests for the Bahispava- mana Stotra ; see A^S. v. 2. 4. 5 ; Caland and Henry, L'Agnisloma, pp. 171, 172. The Mantra is spoiled in metre by the insertion of iha. Cf. also ^B. iv. 2. 4. 7; Eggeling, SBE. xxvi. 249, n. 2. As the Saman tune is based on the Rc (CU. iii. 6. 1), it is secondary. * The legend explains the use of a milk mess at the Bahispavamana. The tale of the Asurl is found in the Talavakara tradi- tion referred to here by Sayana, and published by Oertel, JAOS. xix. 120 ; cf. L4vi, La doctrine du scxrifice, p. 155. ii. 23 * AB. ii. 23 and KB. xiii. 3 deal with the cakes for the three pressings of Soma. For the rule of eleven potsherds see TB. ii. 5. 11. 4; Caland and Henry, L'Agni- stoma, p. 134. ® purah is presumably the noun rather than the prefix, cf. AB. i. 23. 1. The Soma Sacrifice [152 ii. 23 — ] have their name. They say ‘ He should offer the cakes at each pressing, one on eight potsherds at the morning pressing, one on eleven potsherds at the midday pressing, one on twelve potsherds at the third pressing, for such is the characteristic of the pressings, such of the metres.’ That is not to be regarded. The cakes at each pressing are all offered to Indra ; therefore he .should offer them on eleven potsherds. They say ‘From that part of the cake should he eat where it is not anointed with ghee, to protect the Soma drink; for by ghee as a thunderbolt Indra slew Yrtra.’ That is not to be regarded. That which is purified is the oblation ; what is purified is the Soma drink; therefore should he eat from any part whatever of it. From all sides these oblations, butter, fried grains, mush, the pap, the cake, and the milk mess flow up to the sacrifice!’ as delights ; on all sides delights flow up to him who knows thus. The Sacrifice of Five Oblations. ii. 24 (viii. 6). He ^ who knows the sacrifice with five oblations prospers with the sacrifice of five oblations ; the sacrifice of five oblations is made up of fried grains, mush, the pap, the cake, and the milk mess ; this is the .sacri- fice of five oblations ; he who knows thus prospers with the sacrifice of five oblations. He who knows the sacrifice of five syllables prospers with the sacrifice of five syllables ; the sacrifice of five syllables is su mat pad vag de ; he' prospers with the sacrifice of five syllables who knows thus. He who knows the sacrifice of five Nara9ansas ^ prospers with the sacrifice of the five Nara9ansas ; the morning pressing has two Nara9ansa (cups) ; the mid- day pressing two Nara9ansas ; the third pressing one Nara9ansas ; this is the sacrifice of five Nara9ansas ; he prospers with the sacrifice of five Nara- 9ansas who knows thus. He who knows the sacrifice of five pressings prospers with the sacrifice of five pressings ; the .sacrifice of five pressings is the victim on the fast day, three pressings, the concluding victim ; he prospers with the sacrifice of five pressings who knows thus. ‘ With the bay steeds let Indra eat the fried grains ; with Piisan the mush ; with Saras- vati, with Bharati, the pap (is for Indra) ; for Indra the cake ’ is the offer- ' AB. ii. 24 .ind KB. xiii. 2 de.-*! witli the sacrifice of five oblations, and AB. adds speculations on other fivefold elements in the sacrifice ; see Caland and Henry, L'Agnistoma, pp. 134, 135. See also TS. vi. 5. 114 which very closely agrees. This refers to the fillings of the goblets, two for the first two pressings and once at the third. For the sense .see AB. vii. 34. ® The Mantra is defective as regards the milk moss (payasya) and the construction is broken, the parivapa being meant for Indra with Sarasvati and Bharati. It is apparently older than the ritual to which it is accommodated. Cf. PB. i. 5. 11 ; 99s. v. 4. 3. 153] [ — ii. 25 The Cups for two Deities ing verse for the five oblation (sacrifice) ; the two bays are the Rc and the Saman ; Pixsan is cattle ; mush is food ; ‘ With Sarasvati, with Bharati’ (he says) ; Sarasvati is speech, Bharata is the breath ; ‘ the pap, for Indra the cake ’ (he says) ; the pap is food, the cake is power ; verily thus he makes the sacrificer attain union and identity of form and world with these deities he is united with a stronger, he obtains pre-eminence who knows thus. ‘ Enjoy, O Agni, the oblation ’ he says as oftering verse for the Svistakrt of the cake at each pressing. Thereby did Avatsara go to the dear home of Agni ; he conquered the highest world. He goes to the dear home of Agni ; he conquers the highest world, who knows thus and who knowing thus sacrifices with this (sacrifice of) five oblations and who says the offering verse.* ADHYAYA IV The Cups for two Deities. ii. 25 (ix. 1). The^ gods could not agree in the drinking first of Soma, the king ; ‘ Let me drink first ; let me drink first ’ they desired. They said seeking agreement, ‘ Come, let us run a race ; he who of us wins shall drink first of the Soma.’ ‘ Be it so ’ (they replied). They ran a race ; of them running the race when they had started Vayu first took the lead, then Indra, then Mitra and Varuna, then the A9vins. Indra perceived of Vayu ‘ He is winning.’ He ran up after him (saying) ‘ Let us share together; then let us win.’ He answered, ‘No; I alone shall win.’ ‘ A third for me ; then let us win ’ (he said). ‘ No,’ he answered, ‘ I alone shall win.’ ‘A fourth for me ; then let us win’ (he said). ‘Be it so ’ (he replied) ; he admitted him to a fourth share ; therefore Indra has a quarter as his portion, Vayn three-quarters. Indra and Vayu won together, then Mitra and Varuna, then the Alvins. Their feeding is in accord with their winning; first for Indra and Vayu, then for Mitra and Varuna, then for the A9vins. The Indra- Vayu cup is drawn with a quarter for Indra. Seeing this the seer declares ^ ‘ With the teams, with Indra as charioteer.’ Therefore now also (when) the Bharatas attack the property of the Satvants, ^ Tajate yajafiii ca is very curious, though the sense is clear. Presumably Hi here is used to point the contrast of yajate and yajati. For the use of na cf. perhaps the Kanva text of 9®. iv. 2. 1. 7 ; ncty u tac cakdra. Cf. AB. ii. 30. 5 : samavmiayati and °nayate. ‘ AB. ii. 25-28 and 30 and KB. xiii. 5-8 (cf. 20 [b.o.s. 2s] 9B. iv. 1. 3. 11) deal with the cups for two deities, those for Indra and Vayu, Mitra and Varuna, and the A9vins ; see A^S. V. 5 ; 99^- 2. 1-3. 5 ; Caland and Henry, V Agnisloma, pp. 199-203 ; for the race motive cf. Oertel, Trans, Conn. Acad. XV. 174 ; AB. iv. 7. * KV. iv. 46. 2 b or 48. 2 6. ii. 25 — ] The Soma Sacrijice [154 the charioteers claim a fourth (of the booty) by force of the example since then Indra becoming a charioteer as it were conquered.® ii. 26 (ix. 2). The cups for two deities are the breaths ; that for Indra and Vayu is speech and breath; that for Mitra and Varuna eye and mind ; that for the A9vins ear and self. Now some make the invitatory verses for that for Indra and Vayu Anustubhs, and the offering verses Gayatris (saying), ‘ The cup for Indra and Vayu is speech and breath ; thus will the two be in accord with metres also.’ This is not to be regarded. Imperfection is pro- duced in the sacrifice when the invitatory verse is longer than the offering verse ; when the offering verse is the longer, that is perfect, and so also when they are equal. For whatever desire in speech or breath he thus acts, that is herein obtained. The fix'st invitatory verse is addressed to Vayu, the second to Indra and Vayu^ and so with the offering verses.® With the one addressed to Vayu, he puts breath in order, for breath is Vayu ; then with the Indra line of (the verse) to Indra and Vayu he puts speech in order, for speech is connected with Indra. He obtains the desire in breath and speech ; he makes no unevenness in the sacrifice. ii. 27 (ix. 3). (The cups) for two deities are the breaths ; they are drawn in one vessel ; therefore the breaths have one name. They are offered in two vessels^; therefore the breaths are in pairs. With the Yaj us with which the Adhvaryu offers, the Hotr accepts. With ‘This the Avealthy one, of much wealth ; here the wealthy, of much wealth ; in me the wealthy, of much wealth ; protector of speech, protect my speech ’ he partakes of (the cup) for Indra and V ayu. ‘ Invoked is speech together with breath ; may speech together with breath invoke me ; invoked are the seers, divine, guardians of the body, born of fervour ; may the seers, the divine, invoke me, guardians of the body, born of fervour ’ (he says) ; the seer.s, divine, guardians of the body, born of fervour are the breaths ; verily thus he invokes them. With ‘ This the wealthy, finding wealth ; here the wealth^', finding wealth ; in me the wealthy, finding wealth ; guardian of the eye, guard mine eye ’ he partakes of (the cup) for Mitra and Varuna. ‘ Invoked is the eye together with mind ; may the eye together with mind invoke me ; invoked are the seers, divine, guardians of the body ; born of fervour ’ (he says) ; the seers, divine, guardians of the body, born of fervour are the * That Satvant and Bharata are proper names is only to be believed, though Sayana does not recognize either. This involves the change of Satvandm to Salvatdm as in (^B. xiii. 5. 4. 21. Cf. below AB. viii. 14 ; Weber, Ind. Stud. ix. 263, 264 ; Vedic Index, ii. 421. ‘ RV. i. 2. 1 and 4. Cf. KB. xiii. 15. ® RV. iv. 46. 1 and 2. Hang has misinterpreted this chapter as allowing, and not .as for- bidding inequality, not observing that the verses used are in Gayatri. ii. 27. * I. e. by the Adhvaryu and Prati- prasthatr ; see Caland and Henry, VAgni- s/oma, p. 199. Cf. for the chapter TS. vi. 6. 9. 3, 4 : 9B. iv. 3. 1. 155] The Cups for two Deities [ — ii. 28 breaths ; verily thus he invokes them. With ‘ This tlie wealthy, colleeting wealth ; here the wealthy, collecting wealth ; in me the wealthy, collecting wealth ; guardian of the earth, guard mine ear ’ he partakes of (the cup) for the A9vins. ‘ Invoked is the ear together with the self ; may the ear together with the self invoke me ; invoked are the seers, divine, guardians of the body, Ixjrn of fervour ; may the seers, divine, guardians of the body, born of fervour, invoke me’ (he says) ; the seers divine, guardians of the body, born of fervour, are the breaths ; verily thus he invokes them. He partakes of (the cup) for Indra and Vayu front to front-; therefore expiration and inspiration are in front; he partakes of (the cup) for Mitra and Varuna front to front ; therefore the eyes are in front ; he partakes of (the cup) for the Alvins carrying it all round ; therefore both men and beasts hear speech speaking on all sides. ii. 28 (ix. 4). (The ^ cups) for two deities are the breaths ; without taking in breath he should say the ofiering verses for (the cups) for the deities, for the continuity of the breath and to avoid splitting the breaths. (The cups) for two deities are the breaths ; he should not say the second vamt for (the cups) for two deities. If he were to say the second vamt for those for two deities, he would bring to rest the unresting breaths ; the second vamt call is the ending. If one were then to say of him ‘ He has brought to rest the unresting breaths ; breath will forsake him,’ it would certainly be so. Therefore he should not say the second vasat for (the cup.s) for two deities. Thej'^ say ‘ Having twice expressed approval the Maitravaruna twice gives directions ; having once expressed approval the Hotr twice says vamt ; what is the expression of approval of the Hotr ? ’ (The cups) for two deities are the breaths ; the expression of approval is the thunderbolt ; if the Hotr were to expx-ess approval between, with the expression as a thunderbolt he would pierce the breaths of the sacrificer. If one were then to say of him, ‘ With the expression of approval as a thunderbolt he has pierced the breaths of the sacrificer,’ it would certainly be so. Therefore the Hotr should not express approval between (the two ofiering verses). Moreover the Maitravaruna is the mind of the sacrifice, the Hotr is the voice of the sacrifice. Impelled by mind speech speaks, for the speech which he speaks with mind elsewhere is demoniacal and not welcome to the gods ; verily thus in that the Maitravaruna twice utters the expression of approval, this is the expression of approval of the Hotr. * I. e. the mouth of the cup is placed opposite his mouth, and he does not drink pro- miscuously from any part. * This chapter explains the omission of the antivasutkara in the offering and the fact that there is only one dgw as there is no space to intervene between the two offer- ing verses ; see A^JS. v. 5. 4, and 21, where a memorial verse is cited on the anuvasatkdra. The latter peculiarity is again referred to in AB. iii. 6. ii. 29 — ] The Soma Sacrifice [156 The Seasonal Cups. ii. 29 (ix. 5). The offerings to the seasons ^ are the breaths ; in that they proceed with the offerings to the seasons, verily thus they place the breaths in the sacrificer. Six (priests) offer (saying) ‘ With the season ’ ; verily thus they place expiration in the sacrifice ; four with ‘ With the seasons ’ offer ; verily thus they place inspiration in the sacrifice ; twice with ‘ With the season ’ later ; verily thus they place cross-breathing in the sacrificer. This breath is divided in three ways, expiration, inspiration, and cross-breathing. In that they offer (saying) ‘ With the season,’ ‘ with the seasons,’ ‘ with the season,’ (it is) for the continuity of the breaths, to avoid splitting the breaths. The offerings to the seasons are the breaths ; he should not say the second vamt for the offerings to the seasons ; the seasons are unresting ; each (follows) each. If he were to say the second vasat for the offerings to the seasons he would bring to rest the unresting seasons ; the second vamt is an ending. If one were then to say of him ‘ He has brought to rest the unresting seasons ; it will be an ill season ’, it would certainly be so. There- fore he should not say the second vasat for the offerings to the seasons. The Cups for tivo Deities {continued). ii. 30 (ix. 6). (The cups ^) for two deities are the breaths ; the sacrificial food is cattle. Having partaken of (the cups) for two deities he invokes the . sacrificial food ; the sacrificial food is cattle ; verily thus he invokes cattle ; he confers cattle upon the sacrificer. They say ‘ Should he eat first the sub- divided sacrificial food ? (Or) should he partake of the Hotr’s goblet ? ’ First should he eat the subdivided ^ sacrificial food, and then should he partake of the Hotr’s goblet. In that he partakes first of (the cups) for two deities, thereby is the Soma drink first partaken of by him ; therefore should he first eat the subdivided sacrificial food, and then partake of the Hotr’s goblet ; then on both sides he envelopes food with Soma drinkings, to envelope food. (The cups) for two deities are the breaths; the Hotr’s ^ AB. ii. 29 and KB. xiii. 9 deal with the offerings of cups to the Rtus ; see ^B. iv. 3. 1 ; A^S. V. 8 ; ® > Caland and Henry, L'Agnistoma, pp. 224-229. Cf. TS. vi. 6. 8. 2 ; GB. viii. 7 borrows from AB. as usual. The cups are drawn by the Adhvaryu and Pratiprasthatr for the seasons and offered to the various deities by the different priests, the gods being invited to partake ‘ with the seasons (season)’; Eggeling, SBE. xxvi. 319. ii. 30. 1 Cf. TS. vi. 4. 9. 3. * The avdntaredCi is a portion of the idd which is itself subdivided, and held by the Hotr from before his recitation to before he partakes of the t'Ai proper ; see A^S. i. 7 9?S. i. 10-12 ; Weber, Ind. Stud. ix. 226, 226. 157] The Silent Praise [ — ii. 31 goblet is the body ; the remains of (the cups) for two deities he pours down into the Hotr’s goblet ; verily thus the Hotr places the breaths in the body, with full life for fullness of life ; a full life lives he who knows thus. The Silent Praise. ii. 31 (ix. 7). What^ the gods did at the sacrifice, that the Asuras did; they were of even strength and were not discriminated. Then indeed the gods saw this silent praise ; that of them the Asuras could not follow. The silent praise is a silent essence. Whatever weapon the gods raised against the Asuras that the Asuras perceived and countered ; then the gods saw this silent praise as a thunderbolt ; they raised it against them ; it the Asuras did not counter ; it they hurled at them ; with it not countered they smote them ; then indeed the gods prospered, the Asuras were defeated. He prospers himself, the wicked rival who hates him is defeated, who knows thus. The gods, regarding themselves as victors, were performing the sacri- fice ; to it the Asuras came (thinking) ‘ We will make a confusion of the sacrifice.’ They saw them ranged round on all sides, daring ; they said, ‘ Let us conclude this sacrifice ; let not the Asuras injure our sacrifice.’ ‘ Be it so ’ (they replied). They concluded it in the silent praise. With ‘ Bhuh, Agni, light, light, Agni ’ they concluded the Ajya and Praiiga (Qastras). With ‘ Indra, light, bhuvah, light, Indra ’ they concluded the ^liskevalya and Marutvatiya (Qastras). With ‘ Surya, light, light, svar, Surya ’ they concluded the Vai9vadeva and Agnimaruta (Qastras). So they concluded it in the silent praise ; having thus concluded it in the silent praise they attained the end with it uninjured. Then indeed does the sacrifice come to a conclusion, when the Hotr recites the silent praise. If any person should after the recitation of the silent praise reproach him or curse him, he should say of him, ‘ He will fall into this misfortune (he invokes ^). Early to-day we complete this when the silent praise is recited. Just as one may attend upon one come to his house with due performance, even so now do we attend upon this.’ He falls into this misfortune who knowing thus, after the silent praise is recited, either reproaches or curses. Therefore one who knows thus should not reproach or curse when the silent praise has been recited. ii. 32 (ix. 8). The silent praise is the eyes of the pressings. ‘ Bhuh, Agni, light, light, Agni ’ is the eyes of the morning pressing. ‘ Indra, light, ‘ AB. ii. 31 and 32 contain the treatment of VAgni^ma, p. 232. Cf. KB. xiv. I ; ^he silent praise, which is part of the A^S. v. 9. 1 ; 99S. vii. 9. 1. Ajya f 3^6 Caland and Henry, * This seems to be the force of etam. [158 ii. 32 — ] The Soma Sacrifice bhuvak, light, Indra ’ is the eyes of the midday pressing. ‘ Surya, light, light, svar, Surya ’ is the eyes of the third pressing. He prospers with pressings possessed of eyes ; with pressings possessed of eyes he goes to the world of heaven who knows thus. The silent praise is the eye of the sacri- fice. The exclamation being one is said twice ; therefore the eye being one is (manifested) twice. The silent praise is the root of the sacrifice : if he desire of a man ‘ May he be homeless he should not recite the silent praise at his sacrifice ; verily thus he comes to ruin along with the sacrifice which being without a root falls to ruin. They say ‘ He should certainly recite ; it is not good for the priest, if the Hotr does not recite the silent praise, for on the priest rests the whole sacrifice, on the sacrifice the sacrificer ; there- fore must it be recited.’ ADHYAYA V The Ajya ^astra. ii. 33 (x. 1). The ^ call is the holy power, the Nivid the lordly power, the hymn the people; he calls, then he inserts the Nivid; verily thus he makes the lordly power dependent on the holy power. Having inserted the Nivid he recites the hymn ; the Nivid is the lordly power, the hymn the people ; verily, thus he makes the people dependent on the lordly power. If he desire of a man, ‘ Let me deprive him of the lordly power,’ he should recite the hymn in the middle of the Nivid ; the Nivid is the lordly power, the hymn the people ; verily thus he deprives him of the lordly power. If he de.sire of a man, ‘ Let me deprive him of the people,’ he should recite a Nivid in the middle of the hymn ; the Nivid is the lordly power, the hymn the people ; verily thus he deprives him of the people. But if he desire of a man ‘ May all be in due and proper order and correct for him,’ he should call, then insert the Nivid, and then recite the hymn. Thus is the ordering of all. Prajapati was here being one only in the beginning. He desired ‘ May I be propagated and become greater ’ ; he practised fervour ; he restrained speech ; at the end of the year he uttered twelve times. The Nivid has twelve clauses; it was just the Nivid that he uttered; after it were all beings created. Beholding this the .seer declares ^ — ‘ He at the call aforetime of Ayu with his wisdom Brought into being these sons of man.’ ' AB. ii. 33-41 and KB. xiv. 1-3 deal with vii. 9 ; Caland and Henry, L“ Agniftoma, the Ajya 9«'Stra ; see A^S. v. 2 ; 99®- PP- 230-234. “ RV. i. 96. 2. 150] The Ajya Castra [ — li. 35 In that he inserts the Nivid before'* the hymn (it serves) for propagation; he is propagated •with offspring, with cattle who knows thus. ii. 34 (x. 52). ‘ Agni god-kindled’ he recites ; Agni yonder is god-kindled, for the gods kindle him ; verily thus he establishes him in that world. ' Agni man-kindled ’ he recites ; Agni here is man-kindled, for men kindle him ; verily thus he establishes him in this world. ‘ Agni the good kindler ’ he recites; Agni the good kindler is Vayu, for Vayu himself kindles himself, himself all this whatever there is here ; Vayu verily thus he establishes in the world of the atmosphere. ‘ The Hotr god-chosen ’ he recites; the Hotr god-chosen is yonder (sun), for he is chosen on all sides by the gods; verily thus he establishes him in that world. ‘The Hotr chosen by man ’ he recites ; the Hotr chosen by man is Agni here, for he is chosen on all sides by men ; verily thus he establishes him in this world. ‘Leader of the sacrifices’ he recites ; the leader of the sacrifices is Vayu, for, when he breathes forth, then there is the sacrifice, then the Agnihotra; verily thus he establishes Vayu in the world of the atmo- sphere. ‘ The charioteer of the offerings ’ he recites ; the charioteer of the offerings ^ is yonder (sun), for he as he wanders yonder is as it were a charioteer ; verily thus in yonder world he establishes him. ‘ The Hotr \mcrossed ’ he recites ; the Hotr uncrossed is Agni here ; no one whatever crosses him ; verily thus he establishes Agni in this world. ‘ The crosser, the bearer of the oblation ’ he recites ; the crosser, the bearer of the oblation is Vayu, for Vayu at once crosses all that whatever there is here, Vayu carries the oblation to the gods; verily thus he establishes Vayu in the world of the atmosphere. ‘May the god bring hither the gods ’ he recites ; yonder god brings the gods ; verily thus he establishes him in that world. ‘ May Agni, the god, offer to the gods ’ he recites. Agni here as a god sacrifices to the gods ; verily thus he establishes Agni in this world. ‘ Let him perform the sacrifices, All- knower’ he recites ; the All-knower is Vayu, for Vayu makes all that whatever there is here; verily thus he establishes Vayu in the world of the atmosphere. ii. 35 (x. 3). ‘ Forward to your god Agni’ are Anustubh (verses^). He sepa- rates the two first Padas ; ^ therefore a woman separates her thighs. He creates the last two Padas ; therefore a man unites his thighs. That is a pairing ; verily thus he makes a pairing at the beginning of the litany, for generation ; he is propagated with offspring, with cattle, who knows thus. Hence it is called a Puroruc, Weber, Inch ii. 35. ^ RV. iii. 13 ; anustubhah may be geni- Stud. X. 354, n. 3. So AB. ii. 41. tive or noni. pi. * Cf. TS. ii. 5. 9. 2 ; Eggeling, SBE. jcxvi. ® Cf. KB. xiv. 2 ; Levi, La doctrine du sacrifice, 326, n. 1. p. 107. [160 ii. 35 — ] The Soma Sacrifice ‘ Forward to your god Agni ’ are Anustubh (verses). He separates the first two Padas, verily thus he makes a thunderbolt broader below ; he unites the last two Padas ; at the beginning a thunderbolt is narrow, and so of a club and of an axe ; verily thus he hurls a thunderbolt at the foe who hates him, as a weapon to lay low whom he has to lay low. ii. 36 (x. 4). The gods and the Asuras fought over these worlds ; ^ the gods made the Sadas their refuge ; they conquered them from the Sadas ; they went to the Agnidh’s altar ; they were not conquered tjience. Therefore they spend the fast day at the Agnidh’s altar, not in the Sadas, for they were supported at the Agnldh’s altar ; in that they were supported at the Agnidh’s altar that is why the Agnidh’s altar has its name. The Asuras made a scattering of the fires of those gods in the Sadas ; the gods drew off' the fires in the Sadas from the Agnidh’s altar ; with them they repelled the Asuras and the Raksases ; verily thus also the sacrificers draw off* the fires in the Sadas from the Agnidh’s altar ; verily thus they repel the Asuras and the Raksases. In the morning they kept conquering by the Ajyas ; in that they kept conquering {djayanta dyan) by the Ajyas that is why the Ajyas have their name. Of the Hotr offices which continued conquering, that of the Achavaka was left out ; in it Indra and Agni took their place; Indra and Agni are the most forcible, mighty, strong, rich, and effective of the gods ; therefore (a hymn) to Indra and Agni the Achavaka ^ recites at the morning pressing, for Indra and Agni took their place in it. Therefore the other Hotrakas creep to the Sadas in front, the Achavaka behind, for being left behind as it were he is anxious to follow after. Therefore a Brahman, skilled in the Rc verses and strong, should perform the Achavaka’s part ; thereby it does not become neglected. ii. 37 (x. 5). The sacrifice is a chariot of the gods ; the Ajya and the Praiiga Qastras are its inner reins ; ^ in that with the Ajya he follows in recitation the Pavamana, with the Praiiga the Ajya (Stotra), verily thus he separates the inner reins of the chariot to prevent confusion ; in imitation thereof they separate the inner reins of the chariot of men to prevent confusion. His chariot, whether of the gods or men does not become confused who knows thus. They say ‘ As is the Stotra, so the Qastra ; ' Cf. TS. vi. 3. 1. 1 ; iii. 6. 1. 27-29. ® For the ^astra of the Achavaka see A^S. v. 10. 28 ; ggS. vii. 13. 1-4 ; Caland and Henry, L' Aynistoma, pp. 2C2, 263. ii. 87 ’ The sense seems clearly to be that there are four reins, two foreach horse, theouter iieing the Pavamana and Ajya Stotras, the inner the Ajya and Praiiga ^®stras ; the two Ajyas if joined would mean thus that the two reins (outer and inner) of the horse won Id be held together, whereas by having Pavamana and Ajya, Ajya and Praiiga, the result is that one hand holds outer and inner-, another inner and outer, so that the two inner do not fall together. Sayana misses the point by not seeing that four reins are referred to. 161] The Ajya Qastra [ — ii. 38 the Samaii singers sing to verses for Soma, the purifying; the Hotr recites the Ajya to Agni ; how then does he follow in recitation the verses to Soma, the purifying ? ’ Soma, the purifying, is Agni ; that is declared by a seer.2 ‘ Agni, the seer, the purifying ’ ; therefore although he proceeds with verses to Agni, still he follows in recitation the verses to Soma, the purifying. They say ‘ As is the Stotra so the Qastra ; the Saman singers sing to verses in Gayatrl ; the Hotr recites the Ajya in Anustubhs ; how then by him are Gayatris followed in recitation.’ ‘ By conversion ’ he should reply. There are seven Anastubhs ; they become eleven through the first being repeated thrice and the last thrice ; the twelfth is theViraj offering verse ; not by one syllable do metres change, nor yet by two. These make up sixteen Gayatri verses. Thus by him although he proceeds with Anustubhs are Gayatris followed in recitation. ‘ 0 Agni with Indra, in the home of the generous one (this verse *) to Agni and Indra he uses as offering verse. These two as Indra and Agni did not conquer ; being Agni and Indra they did conquer ; in that he uses (a verse) for Agni and Indra as offering verse (it serves) for conquest. TheViraj is of thirty -three syllables; the gods are thirty- three, eight Vasus, eleven Rudras, twelve Adityas, Prajapati, and the vasat call. Thus in the very beginning of the litany he makes the deities sharers in the syllables ; syllable by syllable the gods drink in order ; verily thus the gods delight in the vessel for the gods. They say, ‘ As is the Qastra so the ofiering verse ; the Hotr recites the Ajya to Agni, then how does he use (a verse) to Agni and Indra as offering verse.’ Be it to Agni and Indra or to Indra and Agni, the litany is connected with both Indra and Agni through the cup and the silent praise ; with * ‘ 0 Indra and Agni come hither to the pressed (drink) The delightful cloud, for our prayers ; Of it do ye drink, impelled by our desire ’ the Adhvaryu draws the cup for Indra and Agni. ‘ Bhuk, Agni, light, light, Agni; Indra, light, bhuvah, light, Indra; Surya, light, light, svar, Surya ; ’ the Hotr recites as silent praise ; therefore as is the Qastra, so is the offering verse. ii. 38 (x. 6). He mutters the muttering of the Hotr ; ^ thus he pours seed ; inaudibly he mutters ; inaudible as it were is the pouring of seed. Before the call he mutters ; whatever there is after the call, that belongs to the Qastra. To him he calls as he lies on all fours with averted face ; there- fore turning their backs quadrupeds pour seed ; when he faces him who » RV. ix. 66. 20. ggs. vii. 2. 1 ; TS. v. 6. 8. 1, which differ * RV. iii. 26. 4. considerably in text ; see Scheftelowitz, ■* RV. iii. 12. 1. ^ Die Apokryphen des Rgveda, p. 154. ^ The Japapraisa is laid down in A^S.v. 9. 1 ; 21 [h.o.s. jb] ii. 38 — ] [162 The Soma Sacrifice faces him he becomes two-footed ; therefore bipeds facing (each other) emit seed.^ ‘ Father Matari9van,’ he says ; the father is the breath ; Matari5van is the breath ; seed is the breath ; thus he povtrs seed, ‘ Make the lines unbroken ’ (he says) ; what is unbroken is seed, for hence he arises unbroken. ‘ May the poets sing unbroken litanies ’ ; the poets are the learned ; ‘ May they propagate this unbroken seed,’ he says, in effect. ‘ May Soma, All-knower, guide the songs, Brhaspati recite the litanies and the exclamations !’ (he says) ; Brhaspati is the holy power. Soma the lordly power, the songs and the litanies with the exclamations are the Stotras and the Qastras. Verily thus instigated by the holy power divine and the lordly power divine he recites the litanies. These two are the lords of in- stigation of all this whatever there is here. What he does without instigation by these two that is not done ; ‘ He has done what is not done,’ they say, in blame. What is done is done, what is done is not undone by him who knows thus, ‘ Speech, life, of all life, all life ’ he says ; life is the breath ; seed is the breath ; the womb is speech ; thus having created a womb he pours seed. ‘ Who {ka) will recite this 1 He will recite this,’ he says ; Prajapati is who ; verily thus he says ‘ Prajapati will propagate this.’ ii. 39 (x. 7). After the call, he recites the silent praise ; thus he develops the seed poured ; first is then pouring, then development. Inaudibly he recites the silent praise ; inaudible as it were is the pouring of seed. Secretly as it were he recites the silent praise ; ^ secretly as it were are seeds developed. Of six sentences he recites the silent praise ; sixfold is man, with six members ; ^ verily thus he develops the self as sixfold and of six members. Having recited the silent praise he recites the Puroruc ; thus he propagates the seed when developed ; first there is development, then birth. Aloud he recites the Puroruc, verily openly he propagates him. He recites the Puroruc in twelve sentences ; the year has twelve months ; Prajapati is the year ; he is the propagator of all this. He who is the propagator of all this propagates him with offspring and cattle, for generation. He is propagated with offspring, with cattle, who knows thus. He recites the Puroruc to Jatavedas, with an allusion to Jatavedas. They say, ‘ Since the morning pressing is the abode of Jatavedas, then why at the morning pressing does he recite a Puroruc to Jatavedas?’ Jatavedas is the breath, for he knows of born creatures. Of so many creatures as he knows, they become ; for how could they exist of whom he knows not ? If one knows the making of the self in the Ajya, that is well known. * Cf. Levi, La, doctrine du sacrifice, p. 107. well aa at the end, when six are to be > See A^S. v. 0. 11 : there is a pause after used. each jijotih in the middle of the three .ns * Cf. TS. v. 6. 9. 1. 163] The Ajya Castra [ — li. 4i ii, 40 (x .8). ‘ Forward to your god, Agni,’ he recitesd ‘ Forward ’ is the breath, for all these creatures advance following after the breath ; verily thus he creates the breath, he makes breath perfect. ‘ Radiant, unparalleled,’ he recites ; ® mind is radiant, for there is nothing prior to mind ; verily thus he creates mind, he makes mind perfect. ‘ He for us protection for our enjoyment,’ he recites ; ® protection is speech ; therefore of one follow- ing him in speech he says, ‘ I have accorded him what has a protection ’ ; verily thus he creates speech, he makes speech perfect. ‘ Do thou aid us, O Brahman ’ he recites ■* ; the holy power is the ear, for by the ear the holy power hears, in the ear does the holy power find support ; verily thus he creates the ear, he makes the ear perfect. ‘ He is the holder, the sage, of them ’ he recites ; ® the holder is inspiration, for expiration here is restrained by inspiration and departs not ; verily thus he creates inspira- tion, he makes inspiration perfect. ‘The righteous, of whom the two worlds’ he recites;® the right is the eye; thei’efore when two contend, whichever says ‘ I actually have seen it with my eye,’ him men believe ; verily thus he creates the eye, he makes the eye perfect. ‘ Do thou accord us wealth with a thousand, with offspring, with prosperity he recites ^ the last (verse) as concluding verse ; the self when put together is possessed of a thousand, offspring, and prosperity ; verily thus he creates the self as a complex, he makes the self as a complex perfect. He sacrifices with an oftering verse ; the offering verse is acquisition, prospering destiny ; verily thus he creates a prospering destiny ,'_he makes a prospering destiny perfect. He knowing thus, having come into being as composed of the metres, the deities, the holy power, immortality, goes to the gods, he who knows thus. If one knows how having come into being as composed of the metres, the deities the holy power, immortality, he goes to the gods, that is well known. So with regard to the self ; now with regard to the deities. ii. 41 (x. 9). He recites the silent praise as of six clauses ; the seasons are six ; verily thus he places the seasons in order ; he goes to the seasons. He recites the Puroruc as of twelve clauses ; the months are twelve ; verily thus he places the months in order ; he goes to the months. ‘ Forward to your god, Agni ’ he recites^ ; ‘ forward’ is the atmosphere, for all these creatures advance following the atmosphere ; verily thus he places the atmosphere in order ; he goes to the atmosphere. ‘ Radiant, unparalleled ’ he recites ; ^ he who yonder gives heat is radiant, for there is nothing that is » RV. iii. 13. 1. * RV. iii. 13. 6. 2 RV. iii. 13. 5. s rv. iii. 13. 3. ® RV. iii. 13. 4. astna aydnsi read by Aufrecht ® RV. iii. 13. 2. is clearly right though Sayana had '' RV. iii. 13. 7. aydnsi. So also Weber {Ind. Stud. ix. ii. 41. ^ RV. iii. 13. 1. 265). 2 RV. iii. 13. 5. ii. 41] The Soma Sacrifice [164 before him ; verily thus he places him in order ; he goes to him. ‘ He for us protection for our enjoyment ’ he recites ; ® Agni accords protection as proper foods ; verily thus he places Agni in order ; he goes to Agni. ‘ Do thou aid us, O Brahman ’ he recites ; * the holy power is the moon ; verily thus he places the moon in order ; he goes to the moon. ‘ He is the holder, the sage, of them’ he recites;® the holder is Vayu, for this atmosphex’e held by Vayu does not fall in; verily thus he places Vayu in order; he goes to Vayu. ‘ The righteous of whom the two worlds ’ he recites ; ® the two worlds are sky and earth ; verily thus he places sky and earth in order ; he goes to sky and earth. ‘ Do thou accord us wealth with a thou- sand, with offspring, with prosperity with the last (verse '^) he concludes ; the year as a complex possesses a thousand, offspring, and prosperity ; verily thus he places the year as a complex in order ; he goes to the year as a complex. He sacrifices with an offering verse ; the offering verse is rain and lightning, for lightning here gives rain and proper food ; verily thus he places lightning in order ; he goes to the lightning. He who knows this becomes thus composed, composed of the deities. 3 RV. iii. 13. 4. « RV. iii. 13. 6. 6 RV. iii. 13. 3. 8 RV. iii. 13. 2. RV. iii. 13. 7. PANCIKA III The Soma Sacrifice [continued). ADHYAYA I The Praiiga ^astra. iii. 1 (xi, 1). The ^ Praiiga is a litany of the cups ; nine cups are drawn in the morning ; with nine (verses) do they sing in the Bahispavamana (Stotra) ; when the Stoma has been performed, he draws the tenth ; the sound hin of the other (verses) is the tenth; thus is there equality. (A triplet^) to Vayu he recites; thereby has the Vayu (cup) its litany. (A triplet*) to Indra and Vayu he recites; thereby has (the cup) for Indra and Vayu its litany. (A triplet^) for Mitra and Varuna he recites; thereby has (the cup) for Mitra and Varuna its litany. (A triplet °) for the A9vins he recites; thereby has (the cup) for the A5vins its litany. (A triplet ®) for Indra he recites ; thereby have (the cups) Qukra and Manthin litanies. (A triplet for the All-gods he recites ; thereby has Agrayana cup its litany. (A triplet *) for Saras vati he recites ; there is no cup for Sarasvati, but Sarasvati is speech ; whatever cups are drawn with speech, they have all litanies recited for him, they become possessed of litanies for him, who knows thus. iii. 2 (xi. 2). By the Praiiga he wins proper food ; now various deities are celebrated in the Praiiga, difierent litanies are performed in the Praiiga, different kinds of food are placed in the cups of him who knows thus. Now the Praiiga is the most related to the self of the litanies for the sacrificer as it were ; ‘ therefore it is most to be perfected as it were by him, they say, ‘ for by it the Hotr makes him perfect.’ (A triplet ^) to Vayu he recites; therefore they say ‘The breath is Vayu, seed is the * AB. iii. 1-4 and KB. xiv. 4 and 5 deal with the Praiiga or second of the Hotr at the morning pressing ; see A^S. v. 10; 99s. vii. 10 ; Caland and Henry, L'Agni- stoma, pp. 239-241. » RvV i. 2. 1-3. » RV. i. 2. 4-6. * RV. i. 2. 7-9. 6 RV. i. 3. 1-3. 6 RV. i. 3. 4-6. RV. i. 3. 7-9. « RV. i. 3. 10-12, iii. 2. 1 RV. i. 2. 1-3. iii. 2 — ] [166 The Soma Sacrijice breath ; seed comes into existence first when man comes into existence.’ In that he recites (a triplet) to Visnu, verily thus he makes his breath perfect. (A triplet to Indra and Vayu he recites ; where there is expira- tion, there is inspiration ; in that he recites (a triplet) to Indra and Vayu, verily thus his expiration and inspiration he makes perfect. (A triplet ^) to Mitra and Varuna he recites; therefore they say ‘The eye comes into existence first when man comes into existence.’ In that he recites (a triplet) to Mitra and Varuna, verily thus he makes his eye perfect. (A triplet ^) to the A9vins he recites ; therefore they talk of a child born ‘ He is trying to listen ; he is taking notice.’ In that he recites (a triplet) to the A9vins, verily thus he makes his ear perfect. (A triplet “) to Indra he recites ; therefore they talk of a child born, ‘ He is holding erect his neck, and also his head ’ ; in that he recites (a triplet) to Indra, verily thus he makes his strength perfect. (A triplet ®) to the All-gods he recites ; therefore a child born crawls on all fours, for the limbs are connected with the All-gods; in that he recites (a triplet) to the All-gods, verily thus he makes his limbs perfect. He recites (a triplet '^) to Sarasvati ; therefore to a child born speech comes last, for Sarasvati is speech ; in that he recites (a triplet) to Sarasvati, verily thus he makes his speech perfect. He being born is born from all these deities, from all the litanies, from all metres, from all Praiigas, from all pressings, who knows thus and for whom knowing thus they recite thus. iii. 3 (xi. 3). The Praliga is a litany of the breaths ; seven deities he celebrates ; seven are the breaths in the head ; verily thus he places the breaths in the head. ‘ Should he consider the good or evil of the sacrificer ’ he used to say,^ ‘ whose Hotr he is 1 ’ He should do to him at this point as he may desire. If he desire of a man ‘ Let me deprive him of expira- tion’, he should recite (the triplet) to Vayu for him in confusion ; a vei*se or a line he should pass over ; thereby is it confused ; verily thus does he deprive him of expiration. If he desire of a man ‘Let me deprive him of expiration and inspiration, he should recite for him (the triplet) to Indra and Vayu in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of expiration and inspiration. If he desire of a man ‘ Let me deprive him of the eye ’, he should recite for him (the triplet) to Mitra and V'^aruna in confusion ; he should pass over a verse or a line ; thereby is it confused ; verily thus 2 EV. i. 2. 4-G. 3 RV. i. 2. 7-9. * RV. i. 3. 1 -3. RV. i. 3. 4-G. « RV. i. 3. 7-9. ^ RV. i. 3. 10-12. ' For the references see .shove AB. iii. 1 ;ind 2. For the sentiment cf. L^vi, La doctrine du sacrifice, p. 128. The teacher is meant. 167] [ — iii. 4 The Prailga (Jastra he deprives him of the eye. If he desire of a man ‘ Let me deprive him of the ear he should recite for him (the triplet) to the A9vins in confu- sion ; he should pass over a verse or a line ; thereby is it confused ; verily thus he deprives him of the ear. If he desire of a man ‘ Let me deprive him of strength he should recite for him (the triplet) to Indra in confu- sion ; he should pass over a verse or a line ; thereby is it confused ; verily thus he deprives him of strength. If he desire of a man ‘ Let me deprive him of limbs’, he should recite for him (the triplet) to the All-gods in confusion ; he should pass over a verse or a line ; thereby is it confused ; verily thus he deprives him of limbs. If he desire of a man ‘ Let me deprive him of speech he should recite for him (the triplet) to Sai’asvati in confusion ; he should pass over a verse or a line ; thereby is it confused ; verily thus he deprives him of speech. But if he desire of a man ‘ With all his members, with all the self, let me make him to prosper ’, verily let him recite for him thus in due and proper order; verily thus he makes him prosper with all his members, with all his self. With all his members, with all his self, he prospers who knows thus. iii. 4 (xi. 4). They say ‘ As is the Stotra, so the Qastra ; the Saman singers sing to (verses to) Agni the Hotr starts with one to Vayu; how does he follow in recitation (verses) to Agni ? ’ These deities are all forms of Agni ; in that Agni burns forward as it were that is his form as Vayu ; thereby he follows in recitation that (form) of his.*^ Again in that making two as it were he burns and Indra and Vayu are two, that is his form as Indra and Vayu ; thereby he follows in recitation that of his. Again in that he leaps up and down, that is his form as Mitra and Varuna; thereby he follows in recitation that of his. Again in that Agni is dread of contact, that is his form as Varuna; in that him being dread of contact they serve with friendliness, that is his form as Mitra; thereby he follows in recitation that of his. Again in that they kindle him with both arms from the two fire sticks and the Alvins are two, that is his form as the A9vins ; thereby he follows in recitation that of his. Again in that with loud noise, thundering, and making the sound ba ba bd he burns, whence creatures shudder away, that is his form as Indra; thereby he follows in recitation that of him. Again in that him being one they carry apart in many places, that is his form as the All-gods ; thereby he follows in recitation that of him. Again in that he burns, roaring and uttering speech as it were, that is his form as Sarasvati; thereby he follows in recitation that of his. So though he begins with (a verse) to Vayu, in ’ I. e. the Ajya Stotra on RV. vi. 16. 10-12, * This version is possibly correct, or iad = For the rule of consonance see TB. ii. 2. ‘ thus’ ; ‘thus with this (form^ of his he 6. 3. imitates in recitation ’. iii. 4 — ] The Soma Sacrifice [168 each triplet through these deities he follows in recitation (the triplet) of the Stotra. Having recited the Vai9vadeva litany ^ he uses (a verse) to the All-gods as * offering verse. ‘ With all the sweet Soma drink, O Agni, with Indra, with Vayu, Do thou drink according to Mitra’s laws.’ Accoi'ding to their portion he thus delights the deities. The Vasat Call. iii. 5 (xi. 5). The ^ vasat call is a vessel of the gods ; he says the vasat call ; verily thus with a vessel of the gods he delights the deities. He says a second vasat.^ Just as in this world men delight horses or cows by renewed attention, verily so they delight the deities by renewed atten- tion in that he says the second vasat. ‘ These fires they worship ’ they say, ‘ the Dhisnyas ; then why do they offer in the former (fire), and say vasat in the former?’ In that with ‘O Agni, enjoy the Soma’ he says the second vasat call, thereby he delights the Dhisnyas. ‘ They partake of the Soma draughts when incomplete,’ they say ‘for whom he does not say the second vasat call;^ what now is the portion for Svistakrt of the Soma ? ’ In that with ‘ 0 Agni, enjoy the Soma ’ he says the second vasat call, thereby they partake of the Soma draughts when complete ; this is the Svistakrt portion of the Soma. He says the call vasat. iii. 6 (xi. 6). The vasat call is a thunderbolt ; he should think of him whom he hates when about to say the vasat call ; verily in him he places the thunderbolt. In the vasat call he says (the word) ‘ six ’ ; the seasons are six ; verily thus he puts in order the seasons ; the seasons he establishes; all this whatever there is here finds support through the seasons finding support. He finds support who knows thus. As to this Hiranyadant Baida ^ used to say ‘ These six thereby he establishes ; sky is established on the atmosphere ; the atmosphere on the earth ; the earth on the waters ; the waters on truth ; truth on the holy power ; the holy » Probably uktham here merely refers to the fact that the Praiiga ^astra includes all the gods ; so the Ajya Stotra is called ksullaka-vaifvadeva, the full term Vai- <;vadeva belonging to the ^astra and Stotra of the evening pressing. * RV. i. 14. 10. ' GB. viii. 1-C follow AB. iii. 6-8. * The term means that there is said a second vauStat with the words somasydgne vlhi 3 (see Hillebrandt, RitiiaUitteratur, p. 102; Caland and Henry, L’ Agnistoma, p. 234). Cf. Ags. 5. 19 ; ggs. vii. 3. 6 ; Vait. xviii. 10 ; Ap^S. xix. S. 1. The repetition of the vatisat follows from A^S. i. 6. 6 ; i. 1. 39, and the words above are not the anuvatatkdra. It is correctly ex- plained by BR. vi. 824. * See above AB. ii. 28. iii. C.‘ Cf. AA. ii. 1. 5 with Keith’s note. 169] [ — iii. 8 The Vasat Call power on fervour.’ All this whatever there is here finds support in these supports finding support. He finds support who knows thus. He says vcmsat as the vasat call; vau is yonder (sun), sat (six) the seasons; verily thus he places him in the seasons, he establishes him in the seasons ; whatever as it were he does to the gods, that as it were the gods do to him. iii. 7 (xi. 7). There are three vasat calls, the thunderbolt, the hider of his abode, the empty. The vasat call which he makes aloud and forcibly is the thunderbolt ; it he hurls as a missile at the rival who hates him to lay him low whom he should lay low. Therefore is it the vasat to be said by one with rivals. That which is even, continuous, and without loss of (part of) the verse,^ is the hider of his abode ; on it depend offspring and cattle ; therefore it is the vasat to be said by one desiring offspring and cattle. That one wherein the sat fails ® is the empty ; he empties himself, he empties the sacrificer ; the sayer of vasat becomes worse, he becomes worse for whom he says vasat. Therefore he should not desire it. ‘ Should he consider the good and evil of the sacrificer he used to say, ‘ whose Hotr he is ? ’ He should do to him herein as he may desire. If he desire of a man ‘ As he has been before sacrificing, so let him be after sacrificing ’, he should say the vasat call for him as he recites the Rc for him ; verily thus he makes him the same. If he desire of a man ‘ Let him be worse having recited the Rc for him in a more raised tone he should say the vasat call in a more depressed tone; verily thus he makes him worse. If he desire of a man ‘ May he be better ’, having recited the Rc for him in a more depressed tone, he should say the vasat call in a more raised tone; from® prosperity he places him in prosperity. The vasat is said continuously with the Re,^ for continuity ; he is united with offspring and cattle who knows thus. iii. 8 (xi. 8). He should meditate on the deity for whom the oblation is taken when about to say the vasat ; verily thus openly he delights the deities ; before all eyes he sacrifices to the deity. The vasat call is a thunderbolt ; it shines when hurled if not appeased. Of it not every man as it were knows the appeasing nor the support. From it even now there is often as it were death. The appeasing of it, the support is ‘ Speech ^ ’. ' I. e. without the loss of the last syllable of the Rc merged in the om. See n. 4. * Sayana says that sat = vasat and the loss is in a low pronunciation. The sense seems to be that the sat is lost through imperfect utterance. ’ frtye Sayana, but friyah seems at least as probable. For the mode of pronunciation 22 [h.0.8. ss] see A9S. i. 5. 6 ; 99^. i. 1. 34, 35 (which allows samo vd). * Whether with Pluti or not, 99®- 43. _ iii. 8. * A9S. i. 5. 17 : vdg ojah saha ojo mayi prarMpanau', 99®- ^ slightly different form. [170 iii. 8 — ] The Soma Sacnjice Therefore after each vasat call he should recite as accompaniment ‘ Speech ’ ; appeased it injures him not. With ‘ O vasat call, do not injure me ; let me not injure thee ; with the great I invoke mind, with cross- breathing body; thou art a support; win support; make me attain support ’ he should accompany the vasat call. As to that he * used to say ‘ That is long, yet it is impotent. With “ Force, strength, force ” he should accompany the vasat call ; force and strength are the two dearest forms of the vasat call ; verily thus he unites it with its abode ; with a dear abode does he prosper who knows thus.’ The vasat call is speech and expiration and inspiration ; they depart when each vasat call has been said. Them he should accompany with ‘ Speech, force, strength, force, in me expiration and inspiration ’ ; verily doth the Hotr establish speech and expiration and inspiration in the self, with a full life, for fvdlness of life ; a full life he lives who knows thus.® iii. 9 (xi. 9). The sacrifice went away from the gods ; they sought to start it up with the directions; in that they sought to start it up with the directions, that is why the directions have their name (praisa). It they made radiant with the Puroruces ; that is why the Puroruces have their name. It they found on the altar; in that they found it on the altar, that is why the altar has its name (vedi). It, when found, they drew off' with drawing (cups) ; in that they drew it off with drawing (cups), that is why the cups have their name (graha). Having found it they made it known by Nivids ; in that having found it they made it known {nyavedayan) by Nivids, that is why Nivids have their name. He who seeks what is lost desires something great or small; of the two he who desires the greater has the better desire ; he who knows the directions as ever greater, knows them better, for the directions are a seeking for what is lost ; there- fore standing bent forward ^ he gives directions. The Nivids. iii. 10 (xi. 10). The Nivids are the embryos of the litanies ; in that they are inserted before the litanies at the morning pressing, therefore embryos are deposited at the back and come into being at the back. In that they are inserted in the middle at the midday, therefore embryos are held in the middle. In that they are placed at the end at the third pressing, ’ I. e. as Kausitaki is often cited in the KB., * The reason given by Skyana is (1) in respect so Aitareya is thus meant in the AB. as to a father or teacher or (2) as a mode There is no Ui to end the quotation. of concealment in finding a lost article : ® The beginning of the chapter is found also obviously (3) stooping to seek what is lost in Y&ska, Nirukta, viii- 22. is possible. 171] The Nivids [ — iii. 11 therefore offspring are bom downward thence, for generation. He is propagated with offspring and cattle who knows thus. The Nivids are the ornaments ’ of the litanies ; in that they are inserted at the morning pressing before the litanies, that is as if one were to make a decoration in the upper part of the warp ; in that they are inserted in the middle at the midday, that is as if one were to make a decoration in the middle ; in that they are inserted at the end at the third pressing, that is as if one were to make a decoration in the lower part of the warp. On all sides he shines with the decoration of the sacrifice who knows thus. iii. 11 (xi. 11). The Nivids are deities connected with the sun; in that they are inserted before the litanies at the morning pressing, in the middle at the midday pressing, at the end at the third pressing, verily thus they follow the course of the sun. By quarters the gods gathered together the sacrifice; thereby by sentences are the Nivids recited. In that the gods gathered together the sacrifice, therefore the horse came into being ; there- fore they say ‘ A horse should he give to the reciter of Nivids ’ ; that boon indeed do they give. He should not pass over a sentence of the Nivid ; if he were to pass over a sentence of the Nivid, he would make a break in the sacrifice; as the break in the sacrifice grows the sacrifice!’ becomes worse. Therefore should he not pass over a line of the Nivid. He should not invert two sentences of the Nivid ; if he were to invert two sentences of the Nivid, he would confuse the sacrifice ; the sacrificer would be confused. Therefore he should not invert two sentences of the Nivid. He should not unite two sentences of the Nivid ; if he were to unite two sentences of the Nivid, he would contract the life of the sacrifice, the sacrificer would be likely to die. Therefore he should not unite two sentences of the Nivid. ‘Forward this holy power; forward this lordly power,’ these two only should he unite, to unite the lordly power with the holy power ; therefore are the lordly and the holy powers united. He should not go beyond (a hymn) of three or four verses for inserting a Nivid ; each single sentence of a Nivid is a counterpart^ to a verse, (even) to a hymn; therefore one must not go beyond (a hymn) of three or four verses for inserting a Nivid, for by the Nivid in itself the Stotra is exceeded in recitation. Having left one (verse) over should he insert a Nivid at the third pressing ; if he were to insert having left two over, he would injure the propagative power ; thus he would deprive people of embryos ; therefore having left one only over, he should insert a Nivid at the third pressing. He should not go past the Nivid with the ’ pefdh and pefas in one passage are curious, sense must be that he is to use no hymn but no doubt the desire to represent of 3 or 4 verses for a Nivid. This cannot nividah more accurately is the cause. be correct. Sayana holds that no shorter iii. 11. 1 Haug against Sayana takes that the hymn is to be used. iii. 11 — ] The Soma Sacrifice [172 hymn ; if with a hymn he goes past the Nivid, he should not return there ; verily that stays in its place ; having taken another hymn of the same deity and metre he should insert in it the Nivid. ‘ Let us depart not from the way ’ he recites ^ before the hymn ; he goes from the way who is confused at the sacrifice. ‘ Not from the sacrifice with Soma, O Indra ’ (he says) ; verily thus he falls not away from the sacrifice. ‘ May not evil spirits stand within us ’ (he says) ; verily thus he smites away those who plot evil. ‘ That which accomplisheth the sacrifice The web spread out among the gods, May we accomplish, when offered ’ (he says ®). The web is offspring ; verily thus he secures oflfspring for him (he says^). ‘Mind we invoke with Soma for Nara9ansa’ (he says^); by mind the sacrifice is carried on, by mind it is performed. This here is the expiation. ADHYAYA II The Marutvatlya ^astra. iii. 12 (xii. 1). ‘The^ subjects of the gods must be brought into order’ they say, ‘ The metre must be made to rest on the metre.’ ‘ Let us two praise ’ is his call of three syllables at the morning pressing ; ‘ Let us recite, O divine one’ is the Adhvaryu’s response in five syllables; that makes up eight syllables ; the Gayatrl has eight syllables ; verily they place the Gayatri in front at the morning pressing. ‘ The hymn hath been recited ’ he says, having recited, in four syllables; ‘Yes, reciter of hymns’ replies the Adhvaryu in four syllables ; that makes up eight syllables ; the Gayatri has eight syllables ; verily thus they place the Gayatri on both sides at the morning pressing. ‘ O Adhvaryu, let us two recite ’ is his call of six syllables at mid- day ; ‘Let us recite, O divine one ’ the Adhvaryu replies in five syllables ; that makes up eleven syllables ; the Tristubh has eleven syllables ; verily thus they place the Tristubh in front at the midday (pressing). ‘ The hymn hath been uttered to Indra’ he says, having recited, in seven syllables; ‘Yes, reciter of hymns ’ replies the Adhvaryu in four syllables ; that makes up eleven syllables ; the Tristubh has eleven syllables ; verily thus they place » RV. X. 57. » RV. X. 67. 2. < RV. X. 67. 3. > For the calls and replies see KB. xiv. 3 ; Caland and Henry, V Agnistoma, p. 232 ; Weber, Ind. Stud. x. 86. They are to be 8, 11, and 12 syllables at the three pressings in order. The calls are all clearly mutilated forms from fa/is with om. Cf. also TS. iii. 2. 9 ; GB. viii. 10 imitates as usual. Hillebrandt {Ritual- litteralur, p. 104) sees in daiva a corruption of inodtva. 173] 11 ie Marutvatlya Qastra [ — iii. 14 the Tristubh on both sides at the midday (pressing). ‘ O Adhvaryu, so let us two recite ’ is his call of seven syllables at the third pressing ; ‘ Let us recite, O divine one ’ the Adhvaryu replies in five syllables ; that makes up twelve syllables; the Jagati has twelve syllables; verily thus they place the Jagati in front at the third pressing. ‘The hymn hath been uttered to Indra, to the gods ’ he says, having recited, in eleven ^ syllables ; ‘ Yes ’ replies the Adhvaryu in one syllable ; that makes up twelve syllables ; the Jagati has twelve syllables ; verily thus they place the Jagati on both sides at the third pressing. Seeing this the seer declares it a verse, ^ ‘ That the Gayatri is deposited on the Gayatrl, Or that they fashioned the Tristubh from the Tristubh, Or that the Jagati Pada is placed on the Jagati, They who know this obtain immortality.’ Verily thus metre on metre he establishes. The subjects of the gods he sets in order who knows thus. iii. 13 (xii. 2). Prajapati assigned to the gods the sacrifice and the metres in portions. He allotted the Gayatri at the morning pressing to Agni and the Vasus, the Tristubh to Indra and the Rudras at the midday (pressing), the Jagati to the All-gods, and the Adityas at the third pressing. Now, the metre that was his own, the Anustubh, he pushed out to the end to the office of the Achavaka; she, the Anustubh, said to him ‘ Assuredly thou art the worst of the gods whose own metre I am and who yet hast pushed me to the end to the office of the Achavaka.’ This he recognized ; he took his own Soma offering; he brought the Anustubh round to the very beginning in his own Soma offering ; therefore the Anustubh is employed at the very beginning of all the pressings. The very first does he become, pre-eminence doth he attain, who knows thus. He arranged this in his own Soma offering ; therefore whenever it falls under the power of the sacrificer the sacrifice is in order ; (all) is in order for that people when a sacrificer knowing thus has power. iii. 14 (xii. 3). Agni was the Hotr of the gods ^ ; for him death waited in the Bahispavamana (Stotra) ; he began the Ajya (Qastra) with an Anustubh ; verily thus he evaded death. For him it waited in the Ajya (Stotra) ; he began with the Prauga ; verily thus he evaded death. For him it waited in the Madhyaihdina Pavamana ; he began the Marutvatlya with an Anustubh ; verily thus he evaded death. For him it could not wait in the Brhati verses in the midday (pressing) ; the Brhati verses are the breaths ; verily thus it ^ But there are only ten, oven with the berg, Prolegomena, p. 376) devebhi{y'jah. necessary break of Sandhi, avdci may be * RV. i. 164. 23. read, but far more probably (see Olden- ‘ Cf. KB. xv. 5. [174 iii. 14 — ] The Soma Sacrifice could not penetrate the breaths. Therefore at the midday pressing Hotr begins with a strophe in Brhati ; the Brhati verses are the breaths ; verily thus he begins with reference to the breaths. For him it waited in the third Pavamana ; he began the Vai9vadeva (Qastra) with an Anustubh ; verily thus he evaded death. For him it waited in the Yajnayajniya; he began the Agnimaruta (^astra) with (a triplet) for V ai9vanara ; verily thus he evaded death. That for Vai9vanara is a thunderbolt, the Yajnayajniya is a support ; verily thus by the thunderbolt he drives away death from the support. He having unloosened all the nets, all the posts, of death, was released in safety ; in safety verily is the Hotr released with full life, for fullness of life ; a full life he lives who knows thus. iii. 15 (xii. 4). Indra ^ having slain Vrtra, thinking ‘ I have not laid (him) low ’, went to the further distances ; to the very furthest distance he went ; the very furthest distance is the Anustubh ; the Anustubh is speech. He, having entered speech, lay there ; him all creatures severally searched for. Him on the previous day the fathers found, on the second day the gods. Therefore on the previous day is offering made to the fathers, on the second day they sacrifice to the gods. They said, ‘ Let us press ; so assuredly most quickly will he come to us.’ They pressed ; with ^ ‘ Thee like a car for aid ’ they turned him towards (them) ; at (the verse ^) praising the pressed (drink) j ‘ This drink, O bright one, is pressed ’ he became revealed to them. With * ‘ O Indra, come nearer ’ they brought him into the midst ; with a sacrifice to which Indra has come he sacrifices, with a sacrifice possessing Indra he prospers, who knows thus. iii. 16 (xii. 5). When Indra had slain Vrtra all the deities left him, thinking ‘ He has not laid (him) low ’ ; the Maruts only, his true comrades, did not leave ; the Maruts, true comrades, are the breaths ; the breaths did not then leave him. Therefore this unchanging Pragatha^ containing (the word) ‘ true friend ’ is recited, ‘ Hither, O true friend, with true friends.’ Even if here onwards a recitation to Indra is recited, the whole is the Marutvatiya, if this unchanging Pragatha is recited, containing (the word) ‘ true friend ’, ‘ Hither, O true friend, with true friends.’ iii, 17 (xii. 6). He recites a Pragatha ^ to Brahmanaspati ; with Brhsispati as Purohita the gods conquered the world of heaven, and conquered in the * AB. iii. 12-14 contains introductory matter ; 16-21 and KB. xv. 2 and 3 deal with the Marutvatiya ^Jastra, the first of the mid- day pressing ; see A^S. v. 14 ; vii. ()-25 ; viii. 16 ; Caland and Henry, L’Agniftoma, pp. 299-304. For this chapter cf. TS. ii. 5. 3. 6 ; 9^B. i. 6. 4. 1. ^ RV. viii. 68. 1. 3 RV. viii. 2. 1. < RV. viii. 53. 6. iii. 16. 3 RV. viii. 63. 6 and 6. iii. 17. * ThePavamanaiscomposedof3Gayatri verses, SV. ii. 22-24 ; 2 Brhati, ii. 25, 26; and 3 Tristubli, ii. 27-29. The Brhati and Gayatri verses are made up to 6 each, 2 Brhatis as usual being made to give 3. 175] The Marutvatlya ^astra [ — iii, 18 world. Verily so also the sacrificer with Brhaspati as Purohita conquers the world of heaven and conquers in the world. These two Pragathas, though not being chanted, are recited with repetitions. They say ‘ Seeing that nothing which is not chanted is recited with a repetition, then how are these two Pragathas, which are not chanted, recited with repetitions ? ’ The Marutvatlya is the litany of the Pavamana (Stotra) ; there they chant to six Gayatri verses, six Brhati verses, and three Tri.stubh verses ; this is the midday Pavamana, in the Pahcada9a (Stoma), with three metres. They say ‘ How is this midday Pavamana, in the Pancada^a, with three metres followed in recitation ? ’ The two last verses of the strophe are in Gayatri, the antistrophe is in Gayatri ^ ; by these the Gayatri verses are followed in recitation ; by the two Pragathas the Brhati verses are followed in recita- tion. In these Brhati verses the Saman singers chant with repetitions with the Raurava and Yaudhajaya (Samans);^ therefore these two Pragathas, though not chanted, are recited with repetitions ; thus with the Qastra he follows the Stotra. By the inserted verses in Tristubh * and the Tristubh Nivid insertion® the Tristubh verses by him are followed in recitation. Thus indeed is the midday Pavamana in the Pancada5a with three metres followed in recitation by him who knows thus. iii. 18 (xii. 7). He recites the inserted verses ; by the inserted verses Praja- pati milked from these worlds whatever desire he desired ; by means of the inserted verses he milks from these worlds whatever he desires, who knows thus. Now as to these inserted verses, whenever the gods observed a breach in the sacrifice that they closed up by the inserted verses ; that is why the inserted verses have their name. With a sacrifice wdthout breach does he sacrifice who knows thus. Now as to these inserted verses, the inserted verses are the sewing of the sacrifice ; just as one continues putting together a garment with a needle, so does he continue with these putting together the breach in the sacrifice who knows thus. Further as to the inserted verses, the inserted verses are the recitations for the Upasads ; ‘ Agni is the leader’ (he says^) ; the first Upasad is connected with Agni; of that this is the recitation. ‘ Thou with insight, 0 Soma ’ (he says ; the second Upasad is connected with Soma ; of that this is the recitation. ‘ They swell the waters ’ (he says ®) ; the third Upasad is connected with Visnu ; of that this is the recitation. So much space as by sacrifice with the Soma sacrifice he ’ RV. viii. 68. 1-3, and 2. 1-3 for antistrophe. The two Pragathas are RV. viii. 53. 5, 6 ; i. 40. 5, 6. * These are those to which SV. ii. 25 and 26 are sung ; cf. Simon, Puspa Sutra, p. 759. * See AB. iii. 18. ’ See AB. iii. 19. ^ RV. iih 20. 4. In §§ 3, 5, 6 ad Jin. new clauses should begin with yad and not as in Aufrecht. 2 RV. i. 91. 2. s RV. i. 64. 6. iii. 18—] [176 The Soma Sacrifice conquers, that he conquers with each Upasad who knows thus and who knowing thus recites the inserted verses. As to this some hold ‘You the great’ should he recite;^ saying ‘We know that this (verse) is recited among the Bharatas.’ That is not to be regarded. If he were to recite it, Parjanya would be liable not to rain.® ‘ They swell the waters ’ only he should recite ; that line has rain in it ; it mentions the Maruts in ‘ Maruts and contains (the word) ‘ lead ’ in ‘ Like a steed to make rain they lead about ’ ; that which has (the word) ‘lead’ has the word ‘stride’; that which has ‘ stride ’ is connected with Visnu ; ‘ The strong one ’ (he says) ; the strong one is Indra. In this (verse) there are four clauses, referring respectively to rain, the Maruts, Visnu, and Indra. This verse which has its place in the third pressing is recited at the midday (pressing) ; therefore the cattle of the Bharatas now spend the evening in the cattle-ground, and at the midday come up to the cattle-shed.® It is in Jagati, for cattle are connected with the Jagati; the midday is the self of the sacrificer; thus he confers cattle on the sacrificer. iii. 19 (xii. 8). He recites a Pragatha^ to the Maruts; the Maruts are cattle ; the Pragatha is cattle ; (it serves) to win cattle. ‘ Thou hast been horn dread, for impetuous strength ’, this hymn ^ he recites. This hymn is a propagation of the sacrificer ; the sacrificer by it he propagates from the sacrifice as the birthplace of the gods. It is a bringer of victory ; he gains victory and is victorious. It is by Gauriviti. Gauriviti Qaktya went nearest to the world of heaven ; he saw this hymn ; with it he conquered the world of heaven. Verily so also the sacrificer with this hymn conquers the world of heaven. Having recited half its (verses), leaving half over, he places a Nivid in the middle ; the Nivid is a mounting to the world of heaven ; the Nivid is a ladder to the world of heaven. It he should recite climbing up as it were ; and he should take hold ® of the sacrificer who is dear to him. So for one desiring the heaven. Now for one practising witchcraft. If he desire ‘ May I smite the people by the lordly power ’ thrice should he here separate with the Nivid the recitation of the hymn; the Nivid is the lordly power, the hymn the people ; verily thus by the lordly power he smites the people. If he desire ‘May I smite the lordly power by the people ’, thrice should he here divide the Nivid in recitation by the hymn ; the Nivid is the lordly power, the hymn the people ; verily thus he .smites the lordly power by the people. But if he desire ‘ On both sides let me * RV. ii. 34. 11. Rend abhivyd° ; cf. p. 86. ’ RV. x. 73. The word is really inserted after ® The constr. is as in AB. iii. 48 ; PB. xvi. 1.5.9. v. 6 of the 11 verses ; A^S. v. 14. 20. * Against the time of heat, as S&yana ex- ’ I. e. he should hold him while imitating plains ; see Vedic Index, i. 232. the climbing of a ladder, by puffing ' RV. viii. 89. 3 and 4. vigorously as Sayana says. 177] [ — iii. 20 The Marutvatlya Qastra sever him from the people he should here on both sides of the Nivid utter the call ; on both sides thus he cuts him off from the people. So'*for one practising witchcraft, but the other way for one desiring heaven. ‘ The birds, fair winged, have approached Indra’, with this last (verse*) he concludes ; ‘ the Priyamedhas, the seers, seeking aid ; do thou unroll the darkness ’ (he says). The darkness by which he deems himself surrounded that should he approach in mind ; that from him is removed. ‘ Fill the eye ’, with this he should rub his eyes ; possessed of sight until old age becomes he who knows thus. ‘ Release us that are bound as it were with a net ’ (he says) ; a net is snares ; verily thus he says ‘ Release us being bound from a snare as it were iii. 20 (xii. 9). Indra', being about to slay Vrtra, said to all the deities ‘ Do ye support me ; do ye call to me.’ ‘ Be it so ’ (they replied). They ran forward to slay. He perceived ‘ They are running hither to slay me ; well, let me terrify them.’ Against them he breathed forth ; before his snorting in haste all the gods ran away, but the Maruts did not abandon him ; saying ‘ Smite, 0 blessed one ; strike, show thy strength ’ they supported him. Seeing this the seer declares ^ ‘ Before the snorting of Vrtra in haste, All the gods, thy comrades, abandoned thee : With the Maruts, 0 Indra, be there friendship for thee ; Then shalt thou conquer every foe.’ He perceived ‘ These indeed are my friends ; they showed me love ; well, let me give them a share in this litany.’ He gave them a share in this litany ; to that time both litanies were his only. He draws the cup for the Maruts, he recites the Pragatha to the Maruts, he recites the hymn to the Maruts, he inserts the Nivid to the Maruts ; this is the portion of the Maruts. Having recited the litany to the Maruts, he uses (a verse) to the Maruts as offering verse ; thus in due portion he delights the deities. ‘ Those who magnified thee, 0 bounteous one, at the slaying of the serpent, Those who, O lord of the bays, at the affair with ^ambara, the cattle foray. Those who now, the sages, rejoice with thee, In union with the Maruts, drink, O Indra, the Soma ’ (he says^). Wherever with them he conquered, wherever he showed his strength, thus by mentioning that also he makes them share the Soma drink with Indra. ‘ RV. X. 73. 11. ' Cf. KB. XV. 2. 23 [h.o.*. it] » RV. viii. 96. 7. » RV. iii. 47. 4. [178 iii. 2l] The Soma Sacrifice iii. 21 (xii. 10) Indra,’ having slain Vrtra, having won all victories, said to Prajapati ‘ Let me be what thou art ; let me be great.’ Prajapati replied, ‘ Then who am I ? ’ ‘ Even that which thou hast said ’ he answered ; then indeed did Prajapati become Who by name ; Prajapati is Who by name.^ In that Indra became great, that is why Mahendra has his name.’^ He having become great said to the deities ‘ Assign me a choice portion just as one desires here, who prospers, who attains pre-eminence, who becomes great.® The gods said to him ‘ Claim thyself what is to be for thee.’ He claimed this cup for Mahendra, the midday of pressings, the Niskevalya of litanies, the Tri.stubh of metres, the Prstha of Samans ; this choice portion they assigned to him. They assign a choice portion to him who knows thus. To him the gods said ‘ All hast thou asked ; let us have a share here also.’ ‘ No ’, he replied, ‘ how can you have a share also ? ’ They answered ‘ Let us have a share also, O bounteous one.’ He merely looked at them. The Niskevalya Qastra. iii. 22 (xii. 11). The^ gods said ‘ Here is the dear wife, the favourite of Indra, Prasaha by name ; from her let us seek (our desire).’ ‘ Be it so ’ (he said). From her they sought ; she said to them ‘ In the morning shall I tell you.’ Therefore wives seek from a husband, therefore a wife seeks from her husband in the night. To her they went in the morning ; she replied with (the verse ^) : ‘ Since many a time he hath conquered, enduring, Indra hath m.ade good his name as slayer of Vrtra ; The mighty lord of strength hath been perceived : ’ the mighty lord of strength is Indra. ‘ What we desire of him to do, let him perform that,’ verily thus she said to them ‘ What we have said, that he has done.’ The gods said ‘ Let her have a share also, since she has not yet obtained one ® in ’ Sayana quotes TB. ii. 2. 6. 2. 2 Cf. TS. vi. 6. 6. 3. 3 These words as Aufrecht points out destroy the sentence in form ; yo would save this, iii. 22. ^ AB. ii. 22-24 and KB. xv. 4 and 6 deal with the Niskevalya ^astra of the Hotrat the midday pressing ; see A^S. v. 16 ; 99®* vii. 20; viii. 17; Caland and Henry, L’Agnistoma, pp. 310-313. ^ RV. X. 74 C. The interesting episode of the shame of the daughter-in-law isdealt with by Liebich, VOJ. xxvii. 474-477. For magic in the Brahmanas cf. Levi, La doc- trine du sacrifice, p. 139. For vdvStd cf. Vedic Index, i. 478 ; ii. 290. For Indra as son of Prajapati S.ayana cites TB. ii. 2. 10. 1 ; for send, ii. 2. 8. 1. ® Liebich {Pdnini, p. 72, n. 2) suggests yd ne ’sminn avaikam avidat, easier syntax but different if possible sense. 179] The Niskevalya Qastra [ — iil. 23 this of ours.’ ‘ Be it so ’ (they said). They gave her a share then ; there- fore herein is recited (the verse) ‘ Since many a time he hath conquered, enduring.’ The dear wife, the favourite, Prasaha by name, of Indra, is his host ; her father-in-law is Prajapati named Who. Therefore he who desires the victory of a host standing away from it at half distance, should cut a grass blade at both ends, and throw it towards the other host, saying ‘ Prasaha, Ka seeth thee.’ Then, just as in this world, a daughter-in-law keeps hiding in modesty before her father-in-law, so also the host keeps shrinking away in confusion, where one knowing thus, having cut a grass blade at both ends, hurls it against the other host (saying) ‘ Prasaha, Ka seeth thee.’ To them said Indra ‘You may have a share here also.’ The gods replied * ‘ Let the Viraj of thirty-three syllables be the offering verse of the Ni.skevalya.’ The gods are thirty-three, eight Vasus, eleven Rudras, twelve Adityas, Prajapati and the vasat call ; he makes the gods share the syllables ; syllable by syllable the gods drink in turn ; verily thus with a vessel of the gods the gods are satisfied. If he desire of a man ‘ Let him be without an abode ’, let him use for him as offering verse a Gayatrl, a Tristubh or some other metre, not a Viraj, and say the vasat call; verily thus he makes him without an abode. If he desire of a man ‘ Let him have an abode ’, he should use for him as offering verse ° a Viraj ‘ Drink the Soma, O Indra ; let it delight thee ’ ; verily thus with it he makes him have an abode. iii. 23 (xii. 12). The Rc and the Saman were here in the beginning. The Rc was called ‘ she ’, the Saman ‘ he The Re said to the Saman ‘ Let us be united for generation.’ ‘ No ’, replied the Saman, ‘ my greatness is above thine.’ She becoming two spoke (to him) ; he did not at all consent. Having become three she spoke ; with three he united. In that with three he united, therefore with three they chant, with three sing, for with three is the Saman commensurate. Therefore one (husband) has many wives, but not one (woman) at once many husbands. In that thus he and she were united, thus came into being the Sama (sd-ama) ; that is why the Saman has its name. He becomes ^ fair who knows thus ; he who prospers, who attains pre-eminence, he becomes fair, for as ‘ unfair ’ men reproach (a man). ■* No iii to make the end of the quotation clear, so above iii. 8. » RV. vii. 22. 1. ' The same derivation in CU. iii. 6. 1-6. SB. viii. 20 and 21 follows AB. ® saman bhavati can only be construed as a loc. but apparently the sense is as taken by Sayana on its second occurrence. Weber {Ind. Stud. ix. 263) offers no translation, and on its first Sayana renders sarvair abhyarhitaih sadrfo bhavati. BR. (vii. 929) has ‘ er sitzt in der Fiille ’ (from sa), and Deussen (Seciizig Upanishads, p. 85) sees in CU. ii. 1. 1-3 a play on these senses of Saman, those of richness, friendliness, and the Saman. Probably all are in essence one, resting on the root idea ‘ conciliate ’, ‘ please ’. [180 iii. 23 — ] The Soma Sctcrijice They came into order becoming one five, the other five ; (namely) the call and the hin call, the prelude and the first Rc, the principal part and the middle the response and the last Rc, the finale and the vasat call. In that the two came into order becoming one five, the other five, therefore they say ‘ The sacrifice is fivefold ; cattle are fivefold.’ In that, further, they made up, as a set of ten, the Viraj, therefore they say ‘ In the Viraj, as a set of ten, the sacrifice finds support.’ The strophe is the self, the anti- strophe offspring, the inserted verses the wife, the Pragatha cattle, the hymn the house. He in this and in yonder world abides with ofispring and cattle in his home who knows thus. iii. 24 (xii. 13). He recites the strophe ^ ; the strophe is the self ; it he recites with a middle tone ; verily thus he makes the self perfect. He recites the antistrophe®; the antistrophe is ofispring ; the antistrophe is to be recited in a louder tone ; verily thus he makes his offspring better than himself. He recites the inserted verse ® ; the inserted verse is the wife ; the inserted verse must be recited in a lower tone as it were ; in his house his wife is not likely to answer back, when one knowing thus recites the inserted verse in a lower tone. He recites the Pragatha * ; it is to be recited with sonorous voice ; sound is cattle, the Pragatha is cattle ; (it serves) to win cattle. He recites the hymn ® ‘ I shall declare the mighty deeds of Indra.’ Thus is the hymn devoted only to and dear to Indra, by Hiranyastupa. By the hymn Hiranyastupa Angirasa went to the dear abode of Indra, he won the highest world. He goes to the dear abode of Indra, he wins the highest world who knows thus. The hymn is a house, a support. Therefore it should be recited in the most firm tone. Therefore even if a man gets cattle at a dis- tance as it were, he desires to bring to his house ; for a house is the support of cattle. ADHYAYA III The Vaigvadeva and the Agnimdi'uta. iii. 25 (xiii. 1). Soma ' the king was in yonder world, on him the gods and the seers reflected ‘ How shall Soma the king come to us ? ’ They said to the metres ‘ Do ye fetch foj- us this Soma the king.’ ‘ Be it so ’ (they replied). Having become birds they they flew up, that (tale) those who » RV. vii. 32. 22, 28. * RV. viii. 8. 7, 8. * Above AB. iii. 22. < RV. viii. 8. 12, 18. '> RV. i. 32. iii. 25. ' AB. iii. 25-32 and KB. xvi. 4 and 6 flew up. In that having become birds know stories call the Sauparna ; thus deal with the Vai9vadeva of the Hotr at the evening pressing ; see A^S. v. 18 ; 99®- ^ ; tlaland and Henry, V Agnitiovvx, pp. 354-361. Forthe legend cf. TS. vi. 1. 6. 2 ; PB. viii. 4. 1 ; 9B. iv. 3. 2. 7 ; Bloomfield, JAOS. xvi. 1 seq. 181] [ — iii. 27 The Vai^vadeva Qastra the metres went towards Soma, the king. The metres then were ot‘ four syllables each only. The Jagatl being of four syllables first flew up ; she having flown up and having gone half of the way felt weary ; having haid aside three syllables, and becoming of one syllabic, she flew back down again, bearing consecration and fervour. Therefore by him is consecra- tion obtained, is fervour obtained, who has cattle, for cattle are connected with the Jagati, for the Jagatl brought them back. Then the Tristubh flew up. She having flown up and having gone more than half the way felt weaiy ; she having laid aside one syllable, having become of three syllables, came back again, bearing the sacrificial fees. Therefore at the midday the sacrificial fees are taken, in the place of the Tri.stubh, for the Tri.stubh brought them back. iii. 26 (xiii. 2). The gods said to the Gayatri ‘ Do thou fetch the Soma, the. king, for us.’ ‘ Be it so,’ she replied, ‘ do ye accompany me with the recita- tion of the whole (formula for a) safe passage.’ ‘ Be it so ’ (they said). She flew up ; her the gods accompanied with the recitation of the whole (formula for a) safe passage, containing the words ‘ forward ’ and ‘ hither ’. (The words) ‘ forward ’ and ‘ hither ’ are the whole (formula for a) safe passage ; therefore him who is dear to him he should accompany with this (recitation) containing ‘ forward ’ and ‘ hither ’ ; verily safely he goes, safely he returns. She, having flown and having terrified the guardians of the Soma, grasped with foot and mouth Soma the king, and also grasped the syllables which the other two metres had dropped. Having shot at her, Kr9anu, a Soma guardian,^ cut off the nail of her left foot; that became a porcupine ; therefore is it like a nail. The fat that flowed became the barren cow ^ ; therefore is it the oblation as it were. The socket and the point became a serpent, not biting ; from its swiftness (came) the viper ; the feathers became flying foxes, the sinews earthworms, the shaft the blind snake. Thus became the arrow. iii. 27 (xiii. 3). What she grasped with her right foot became the morning pressing ; the Gayatri made it her own abode ; therefore they regard it as the most perfect of all the pressings. The very first he becomes, he attains pre-eminence who knows thus. What she grasped with her left foot became the midday pressing ; it slipped ; having slipped it did not match the former- pressing. The gods sought to r-emedy this; in it they placed the Tris- tubh of metres, Indra of deities ; thereby it became of equal strength with the former pressing; with the two pressings of equal strength and of similar quality he prospers who knows thus. That which she grasped with her mouth became the third pressing. Flying she sucked its sap ; having 1 See TS. i. 2. 7 ; vi. 1. 10. 4 ; ^B. i. 7. 1. 1 seg. ; iii. 3. 4. 10. 2 See TS. ii. 1. 2. 3. iii. 27 — ] [182 Tlie Soma Sacrijice its sap sucked,^ it did not equal the two former pressings. The gods sought to remedy this ; they saw it in cattle. In that they pour in an admixture (of milk), and proceed with the (offering of) butter ^ and the animal (offer- ing), thereby it became of equal strength with the previous pressings. With all the pressings of equal strength and of similar quality he prospers who knows thus. iii. 28 (xiii, 4). The other two metres said to the Gayatri ‘ Our property, the syllables have come round with (you).’ ‘No,’ replied the Gayatri; ‘ ours are they as they were found (by us).’ They disputed before the gods ; the gods said ‘ They are yours as they were found (by you).’ There- fore even now in a question of property they say ‘ It is ours by right of finding.’ Then the Gayatri was of eight syllables, the Tristubh of three, the Jagati of one. The eight-syllable Gayatri supported the morning pressing ; the Tristubh with three syllables could not support the midday pressing ; to her the Gayatri said ‘ Let me come ; let there be a portion for me here also.’ ‘ Be it so,’ replied the Tristubh, ‘ Do thou unite me with these eight syllables.’ ‘ Be it so ’ (she said) ; her she united ; thus to the Gayatri at the midday belong the last two (verses) of the strophe of the Marutvatiya and the antistrophe.^ She, having become of eleven syllables, supported the midday pressing. The Jagati having one syllable could not support the third pressing ; to her the Gayatri said ‘ Let me come ; let there be a portion for me here also. ‘ Be it so,’ replied the Jagati, ‘ Do thou unite me with these eleven syllables.’ ‘ Be it so ’ (she said) ; her she united ; thus to the Gayatri at the third pressing belong the last two verses of the strophe of the Vai9vadeva and the antistrophe. Having become of twelve syllables she supported the third pressing. Then indeed the Gayatri became of eight syllables, the Tristubh of eleven syllables, and the Jagati of twelve syllables. With all the metres of equal strength and of similar quality he prospers who knows thus. That which was one became three ; therefore they say ‘ It should be given to one who knows thus ’ ; for being one it became three. iii. 29 (xiii. 5). The gods said to the Adityas ‘ With you let us support this pressing.’ ‘ Be it so ’ (they replied). Therefore the third pressing begins with the Adityas ; the cup for the Adityas ^ is before it. He uses (a verse ^) containing (the word) ‘ be drunk ’ and so perfect in form, as offering verse, ‘ Let the Adityas and Aditi be drunk ’ ; that which contains (the word) ‘ be drunk ’ is a characteristic of the third pressing. He does not say the second * SeeTS. vi. 1. 6. S. v. 17. 1-3; 9?S. viii. 1. 3-7; Caland and * All things connected with cattle. Henry, L' Agnistoma, pp. 332, 333. iii. 28. ‘ See AB. iii. 17. 6. _ * RV. viii. 61. 2. iii. 2'.). ' For this cup see KB. xvi. 1 ; A9S. [ — iii. 30 183] The Vaigvadeva Qastra vamt, nor eat (thinking) ‘ The second vasat call is a conclusion ; eating is a conclusion ; the Adityas are the breaths ; let me not bring the breaths to a conclusion,’ The Adityas said to Savitr ‘ With thee let us support this pressing.’ ‘ Be it so ’ (he replied). Therefore the strophe ® of the Vai9vadeva is addressed to Savitr, the cup for Savitr is before it. He uses (a verse ^) con- taining (the word) ‘ be drunk ’, and so perfect in form, as ottering verse, ‘ God of the home Savitr the delectable ’ ; that which contains (the word) ‘ be drunk ’ is a symbol of the third pressing. He does not say the second vasat nor eat, (thinking) ‘ The second vasat call is a conclusion ; eating is a conclusion ; Savitr is the breath ; let me not bring the breath to a conclusion.’ Savitr drinks of 'both these pressings, the morning pressing and the third pressing. In that there is in the beginning of the Nivid® to Savitr a sentence containing (the word) ‘ drink ’ and at the end one containing (the word) ‘ be drunk ’, verily thus he gives him a share in both pressings, the morning pressing and the third pressing. Many verses to Vayu are recited in the morning, but one ® only at the third pressing ; therefore the upward breaths of a man are more numerous than the lower. He recites (a hymn ’^) to sky and earth ; sky and earth are supports ; this (earth) is a support here, yonder (sun) yonder. In that he recites (a hymn) to sky and earth, verily thus he establishes him on a pair of supports. iii. 30 (xiii. 6) He recites (a hymn) to the Rbhus ^ ; the Rbhus by fervour among the gods won the drinking of Soma. For them they desired to arrange it at the morning pressing; them Agni with the Vasus repelled from the morning pressing. For them they sought to arrange it at the midday pressing; them Indra with the Rudras repelled from the midday pressing. For them they desired to arrange it at the third pressing ; them the All-gods ener- getically repelled, (saying) ‘ They shall not drink here, not here.’ Prajapati said to Savitr ‘ These are thy pupils ; do thou drink together with them.’ ‘ Be it so,’ replied Savitr, ‘ Do thou drink round them on both sides.’ Praja- pati drank round them on both sides ; these two inserted verses ^ without mention (of the deity), intended for Prajapati, are recited round (the hymn) for the Rbhus, ‘The maker of fair forms for aid’ and ‘Let Vena here impel those bom of Pr9ni ’ ; verily thus does Prajapati drink on both sides of them. Therefore does one of high rank honour at his table him whom he desires. The gods had loathing of those because of the human ® EV. V. 82. 1-3. ® Not in the Samhita. ‘ For the cup see KB. xvi. 2 and 3 ; A^S. v. ’’ RV. i. 159. 18. 1, 2 ; 95®- > Caland and * RV. i. 111. The reading ’ vdcikcdpayisan is Henry, pp. 352-354. given by Caland, VOJ. xxiii. 64 ; Weber, ® In somasya pibatu and somasya matsat respec- Ind, Stud. ix. 264. lively. ^ RV. i. 4. 1 ; x. 123. 1. The Soma Sacrifice ili. 30—] [184 scent ; they interposed these inserted verses ^ ‘ In whom the mother ’ and ‘ To the father iii. 31 (xiii. 7). He recites (a hymn to the All-gods ; as are peoples, so is the Vai9vadeva. As are the peoples within, so are the hymns ; as the wastes so the inserted verses. On both sides of the inserted verse he utters the call ; ‘ therefore these being wastes seem not to be such by reason of the beasts and birds’ he used to say. As is a man, so is the Vai9vadeva; as are his members within, so are the hymns; as his joints, so the inserted verses. On both sides of the inserted verse he utters the calls ; therefore the joints of a man being slack are made firm, for they are made firm by the holy power. The inserted verses and the offering verses are the root of the sacrifice ; if they were to use difierent inserted verses and oflfering verses, they would uproot the sacrifice ; therefore they should be the same. The Vai9vadeva litany is connected with the five folks ; it is the litany of all the five folks, gods and men, Gandharvas and Apsarases, serpents and fathei’s ; of these five folks is it the litany ; all the five folks know him ; to him from the fivefold folk sacrificers go who knows thus. He who recites the Vai9vadeva is the Hotr connected with all the gods. Of aU the quarters should he think when about to recite ; verily thus in all the quarters he places sap. He should not think of that quarter in which there is one whom he should hate ; by omitting it he appropriates his strength. He concludes with the last (verse ‘ Aditi is the sky, Aditi the atmosphere ’ ; Aditi is this (earth) ; the sky this (earth), the atmosphere this (earth). ‘ Aditi is mother, is father, is son ’ (he says) ; the mother is this (earth), the father this (earth), the son this (earth). ‘ Aditi is the All-gods, the five folks ’ (he says) ; in this are the All-gods, in this the five folks. ‘ Aditi is what is born, Aditi is what is to be born ’ (he says) ; what is born is this (earth) ; what is to be born is this (earth). He recites twice by lines the concluding (verse) ; cattle are four-footed ; (verily it serves) to win cattle ; once by half verses, for support. Man has a double support, cattle have four feet ; verily thus he causes men with his double support to find support in four-footed cattle. He should always conclude with (a verse) connected with the five folks ; touching the earth should he conclude. Thus in the very place where he brings together the sacrifice in that at the end he establishes it. Having recited the Vai9vadeva litany he uses (a verse) to the All-gods as offering verse,'* ‘ 0 All-gods, harken to this my call ’ ; thus according to their portions he delights the deities. iii. 32 (xiii. 8). The ' first offering verse for the ghee is addressed to Agni, 5 RV. X. 6:i. 3 ; iv. 60. 6. • KV. i. 39. * RV. i. 89. 10. » RV. vi. 52. 18. iii. 32. ‘ Tliis chapter deals with the ofifering of a pap to Soma between libations of ghee to Agni and Visnu ; see A^S. v. 19. 1-6 ; 185] [ — iii. 33 The Agnimdruta Castra the offering verse for (the pap for) Soma is addressed to Soma, the offering verse for the ghee is addressed to Visnu. For (the pap for) Soma he uses a« offering verse ^ ‘ Thou, O Soma, in unison with the fathers,’ which contains (the word) ‘ fathers They slay the Soma in that they press it ; for it they perform (the offering of) a ban*en cow in the form of (the pap) for Soma ; the barren cow is for the fathers ; therefore (a verse) containing (the word) ‘ fathers ’ he uses as offering verse for (the pap for) Soma. They have killed Soma in that they pressed it ; thus do they again bring it into being; they swell it up again with the symbol of the Upasads, these deities, Agni, Soma, and Visnu are the symbol of the Upasads. Having taken (the pap) for Soma before the Saman singers the Hotr should look into it ; .some indeed give it first to the Saman singers, but that he should not do. ‘ The sayer of vasat eats first all foods ’, he used to say ; in this way therefore the sayer of vasat should first look into it, then they give it to the Saman singers. The Agnimdruta Qastra. iii. 33 (xiii. 9). Prajapati ^ felt love towards his own daughter, the sky some say, Usas others. Having become a stag he approached her in the form of a deer. The gods saw him, ‘ A deed unknown Prajapati now does.’ They sought one to punish him ; they found him not among one another. These most dread forms they brought together in one place. Brought together they became this deity here ; therefore is his name containing (the word) Bhuta ; he prospers who knows thus his name. To him the gods said ‘ Prajapati here hath done a deed unknown ; piei’ce him.’ ‘ Be it so,’ he replied, ‘ Let me choose a boon from you.’ ‘ Choose ’ (they said). He chose this boon, the overlordship of cattle ; therefore does his name contain the word ‘ cattle Rich in cattle he becomes who knows thus this name of his. Having aimed at him he pierced him; being pierced he flew upwards ; ® him they call ‘ the deer ’. The piercer of the deer is he of that name. The female deer is Rohini; the three-pointed arrow is the viii. 4. 1-6 ; Caland and Henry, L’Agni^oma, pp. 362-364. 2 KV. viii. 48. 13. * AB. iii. 33-38 and KB. xvi. 7 deal with the Agnimaruta ^^stra of the Hotr at the evening pressing; see A^S. v. 20; 95®- viii. 6 ; Caland and Henry, L’Agnidoma, pp. 372-380. The astronomical data here given afford Tilak the source of his work Orion ; cf. Whitney, JAOS. xvi. xcii, xciii. For the legend cf. 9^. i. 7. 4. 1 ; RV. x. 61. 5-9 . 24 [h.o.s. 2^] * The two names are Bhutapati and Pajupati according to Sayana, and this is more plausible than Weber’s vaguer reference to Bhava {Ind. Stud. ix. 269, 270). * udaprapata of the MSS. of Haug and Weber, whence the latter conjectured udapraoata is to be read with Aufrecht as udaprapatat before tarn. The form is so irregular that Aufrecht suggests udapatat, Bohtlingk (BKSGW. 15 Dee. 1900, p. 417) prefers udapravaia. [186 iii. 33 — ] The Soma Sacrijice three-pointed arrow. The seed of Prajapati outpoured ran ; it became a pond. The gods said ‘ Let not this seed of Prajapati be spoiled.’ It became ‘ not to be spoilt ; ’ that is why ‘ not to be spoilt ’ (mddusa) has its name ; connected with man is called ‘ not to be spoilt ’ ; that being ‘ not to be spoilt ’ they call mystically ‘ connected with man {mdniisa) for the gods are lovers of mystery as it were. iii. 34 (xiii, 10). It they surrounded with Agni ; it the Maruts blew upon ; Agni could not make it move ; they surrounded it with Agni Vai^va- nara; the Maruts blew upon it; then Agni Vai9vanara caused it to move. The first part of the seed that was kindled up became yonder Aditya ; the second became Bhrgu; him Varuna took; therefore is Bhrgu descended from Varuna.^ The third (part), that was brilliant {adldet) as it were, became the Adityas. The coals became the Angirases ; in that the coals after being quenched blazed forth again, Brhaspati came into being. The extinguished coals became black cattle ; the reddened earth ruddy (cattle). The ash which there was crept about in diverse forms, the buffalo, the Gayal, the antelope, the camel, the ass, and these ruddy animals. To them this god said ‘ Mine is this, mine is what remains.’ ^ Him they deprived of a claim by this verse which is recited as addressed to Rudra,® ‘ O father of the Maruts, let thy goodwill approach us ; Do thou not sever us from the sight of the sun ; Do thou, hero, be merciful to our steeds ’ ; so should he say, not ‘ Towards us ’ (in the last line) ; this god is not likely to attack offspring then; ‘ May we be multiplied with childi’en, O thou of Kudra,’ so he should say, not ‘ O Rudra ’, to avoid the use of the actual name. Or rather he should recite ^ ‘Weal for us let him make ’ ; with ‘ weal ’ he begins, for weal for all. ‘ For men, for women, for cows ’ (he says) ; men are males, women are females; (verily it serves) for weal for all. This verse, being without mention (of the name of the deity) ® though addressed to Rudra, is appea.sed ; with full life, for fullness of life, a full life he lives who knows thus. It is a Gayati’I ; the Gayatri is holy power ; verily thus with the holy power he honours him. iii. 35 (xiii. 11). He begins the Agnimaruta with (a hymn ^) to Vai9va- nara ; Vai9vanara caused to move the seed when poured ; therefore with a ' The sense ‘ adopted ’ is supported by Sayana * RV. ii. 33. 1, with fvdtn for abhi in c and and the declaration of relation of father rudriya for rudra in d. and son in TU. iii. 1. The preceding * RV. i. 43. 6. passage may be referred to in i. 7. 4. 4 ; * So Aufrecht for so nintktd of the MSS. which iv. 5. 1. 8 ; Eggeling, SBE. xxvi. 387, n. 4. Weber (/»id. Stud. ix. 271) reads. So TS. iii. 1. 9. 5. iii. 35. ' RV. iii. 3. Cf. KB. xvi. 7. 187] The Agnimdruta ^astra [ — iii. 37 hymn to Vai^vanara he begins the Agnimaruta. Without taking in breath the first verse is to be I’ecited. He who recites the Agnimaruta keeps quench- ing the fires which have not been appeased, the blazing flames; verily thus with the breaths he crosses the fires. In reciting he may err ; he should seek another to point out; verily thus making him a bridge he crosses. Therefore at the Agnimaruta he should not himself correct, a correcter (of errors) should be found. He recites (a hymn^) to the Maruts ; the Maruts by blowing caused to move the seed when poured ; therefore he recites (a hymn) to the Maruts. ‘ At each sacrifice to Agni ’ and ‘ The god wealth gives to you the basis ^ (of the Stotra) and the antistrophe * he recites in the middle ; in that in the middle he recites the basis iyoni) and the antistrophe, therefore is the womb placed in the middle. In that he recites after reciting two hymns, verily thus he places the organ of propagation above the two supports for generation. He is propagated with ottspring and cattle who knows thus. iii. 36 (xiii. 12). He recites (a hymn ^) to Jatavedas ; Prajapati created offspring; they created went away and returned not. Them he sur- rounded with Agni ; they came up to Agni ; to him to-day even they come up. He said ‘ Offspring born by him I have found.’ In that he said ‘ Offspring born by him I have found ’, that became (the hymn) to Jatavedas; that is why Jatavedas has his name. They, surrounded by Agni, and controlled, kept scorching and blazing; them he sprinkled with water. Therefore after (the hymn) to Jatavedas he recites the Apohisthiya ; ^ therefore should it be recited by one who is appeasing. Having sprinkled them with water he thought that he had destroyed them; in them by means of the dragon of the deep “ he mysteriously placed brilliance. Agni Garhapatya is the dragon of the deep ; verily thus by Agni Garhapatya mysteriously he places brilliance in them. Therefore they say ‘ He who offers is more brilliant than he who does not offer.’ iii. 37 (xiii. 13). He celebrates the wives of the gods ^ after Ag-ni, the lord of the house ; therefore the wife sits behind the Garhapatya. They say ‘ Let him celebrate Raka first ; a sister has the first drink.’ That is not to » AV. L 87. ’ RV. i. 168. 1 and 2 ; the translation is doubtful. ^ RV. vii. 16. 11 and 12. These are the con- necting links with the Saman, the yoni being the Stotriyapragatha correspond- ing to the Yajnayajniya Saman, SV. ii. 53 and 54. 1 RV i. 143. 2 RV. X. 9. ® RV. vi. 60. 14 is the verse referred to. nijdsyaiva cannot be taken as smkiydh as by Sayana ; the sense must be something like ‘ destroy ’ or ‘ injure ’ and the Bhdtu- pdtha root (xxvi. 102) jas in its causative form is clearly meant. Cf. Weber, Jnd. Stud. ix. 272. iii. 37. 1 RV. v. 46. 7 and 8. Probably fans may here simply have its normal sense of ‘praise’, or the terms may be used as brief descriptions of the verses recited. iii. 37 — [188 The Soma Sacrifice be regarded ; the wives of the gods he should celebrate first. Agni Garhapatya places seed in the wives; verily thus in these wives with Agni Garhapatya openly he places seed, for propagation. He is propagated with oflspring and cattle, who knows thus. Therefore a sister, though of the same womb, lives as inferior to a wife, though of a different womb. He celebrates Raka; ^ Raka is it that sews this suture in man which is in the organ. Male sons are born for him who knows thus. He celebrates Paviravi ; ® Paviravi is speech, Sarasvati ; verily thus he places speech in speech. They say ‘ Should he recite (the verse) to Yama first ? Or that for the fathers ? ’ That to Yama should he recite first. ‘ This strew, O Yama, do thou sit upon ’ ; the first drink is the king’s ; therefore should he recite (the verse to Yama first. ‘ Matali with the sages, Yama with the Angirases he recites ® after (it) for the sages. The sages are inferior to the gods, but above the fathers ; therefore he recites it after (the verse to Yama). ‘ Let them arise, the lower, the higher ’, (these verses®) to the fathers he recites. ‘ The midmost fathers, loving the Soma ’ (he says) ; the lowest, the highest and the midmost, all these without omission he delights. ‘ I have found the kindly fathers’ he recites as the second (verse). ‘ Who sitting on the strew (the drink) pressed with the call ’ (he says) ; ‘ sitting on the strew ’ is a reference to their dear abode (the strew) ; verily thus with their dear home he makes them prosper. With a dear home he prospers who knows thus. ‘ May there be this homage to the fathers to-day ’ he recites, containing the making of homage, at the end ; there- fore at the end is homage paid to the fathers. They say ‘ Should he recite (the verses) to the fathers separating (them) with the call ? Or without separating (them) with the call.’ He should recite separating (them) with the call ; the good of the sacrifice to the fathers is incomplete ; he who recites separating (them) with the call completes the incomplete sacrifice to the fathers ; therefore it is to be recited separating (them) with the call. iii. 38 (xiii. 14). ‘ Sweet indeed is he, full of honey is he ’, he recites (verses^ to) Indra for the drinking after of Indra ; by these Indra drank after (the other gods) the third pressing ; that is why (the verses) for the drinking after have their name. The deities become drunk as it were in that the Hotr recites these verses ; therefore in their case the response (of the » RV. ii. 32. 4. s RV. vi. 49. 7. < RV. X. 16. 4. » RV. X. 14. 8. " RV. X. 16. 1-3, but 2 is recited before 3. ’ This is curious : Sayana and Haug take sddhuaa ‘ is to be made complete ’. Weber (/nd. Stud. ix. 273) renders ‘ The incom- plete is suitable for the sacrifice to the fathers ; he who recites without the call {’vy&hdvam).’ But this is doubtful, and the rendering above given is prefer- able in any case as giving more accurately the sense of vyS—live. 1 RV. vi. 47. 1-4. Cf. KB. xvi. 8. [ — lii. 39 189] The Agnimm'uta (^astra Adhvaryu) should contain ® (the word) ‘ be drunk ‘ By whose might the regions are established this verse ® to Mitra and Varuna he recites ; Visnu guards what is ill ottered in the sacrifice, Varuna what is well offered ; verily (it serves) to appease them both. ‘ I will proclaim the mighty deeds of Visnu (this verse*) to Visnu he recites. As is a roller, so is Visnu to the sacrifice. Just as one may keep making well ploughed and well rolled what has been ill ploughed and ill rolled, so, in that the Hotr recites this verse, he keeps making well sung and well recited what has been ill sung and ill recited in the sacrifice. ‘ Weaving the w'eb from the darkness follow to the light ’, (this verse ®) to Prajapati he recites ; the web is offspring ; verily thus he weaves the web of offspring for him. ‘ Guard the paths, full of light, wrought by prayer ’ (he says) ; the paths full of light are those that go to the gods ; verily thus he extends them for him. With ‘ Weave without a flaw the works of the singers ; be Manu, bring to birth the divine folk ’ verily he extends him with the offspring of Manu, for generation. He is propagated with offspring and cattle who knows thus. ‘ Do thou to us, the generous one, India, the resplendent ’, with this last (verse®) he concludes ; the generous one, Indra, the resplendent, is this (earth) ; ‘ May he make true (blessings), supporter of the folk, the unequalled ’ (he says) ; the true, supporter of the folk, the unequalled is this (earth) ; ‘ Do thou, king of beings, confer upon us ’ (he says) ; the king of beings is this (earth). ‘ The great fame that is a singer’s ’ (he says) ; great is this (earth) ; fame is the sacrifice ; the singer is the sacrificer ; verily thus he invokes this benediction for the sacrificer. Touching the earth should he say the conclusion ; verily thus in the very same place in which he gathers together the sacrifice, in that he establishes it at the end. Having recited the Agnimaruta litany he recites (a verse '^) to Agni and the Maruts as offering verse ‘ O Agni with the Maruts brilliant and resounding thus according to their portions he delights the gods. ADHYAYA IV The Characteristics of the Agnistoma. iii. 39 (xiv. 1). The^ gods undertook battle with the Asuras, for con- quest; them Agni was not willing to accompany. To him the gods said * I. e. madamo daivom in place of fansamo daivom ; see A^S. v. 20. ^ Not in the Samkitd, but also in AV. vii. 25. 1. * RV. i. 154. 1. 6 RV. X. 53. 6. ® RV. iv. 17. 20. The AB. takes satya as fern, which is quite impossible. ’ RV. V. 60. 8. 1 AB. iii. 39-44 contains miscellaneous re- marks on the Agnistoma and its relation to other rites. The passage seems a later addition ; cf. Weber, Ind. Stud. ix. 275. iii. 39 — ] [190 The Soma Sacrifice ‘ Do thou come too ; thou art one of us.’ He replied ‘ I shall not follow you if I am not sung to ; sing now to me.’ They, having risen, and having re- turned, praised him ; them praised he followed. Becoming in three rows, he went to battle for conquest with the Asuras in three columns ; ‘in three rows’ (he says); verily he made the metres rows ; ‘in three columns’ (he says); the pressings (he made) the columns. Them he defeated invincibly ; then indeed the gods prospered, the Asuras were defeated. He prospers himself, the evil rival who hates him is defeated, who knows thus. The Agnistoma is the Gayatrl ; the Gayatri has twenty-four syllables ; there are twenty- four Stotras and Qastras in the Agnistoma. This is why they say ‘ A horse well loaded gives (its rider) comfort.^ This is the Gayatri ; the Gayatri is not content with the earth ; taking with it the sacrificer it goes aloft to the sky.’ This is the Agnistoma ; the Agnistoma is not content with the earth ; taking with it the sacrificer it goes aloft to the sky. The Agnistoma is the year ; the year has twenty-four half-months ; there are twenty-four Stotras and Qastras in the Agnistoma. As in the ocean all streams, so in it all the sacrificial rites are I’esolved. iii. 40 (xiv. 2). The consecration offering^ is performed; all those offer- ings after it verily are resolved in the Agnistoma. He invokes the sacri- ficial food ; the sacrifices of cooked (food) have the form of the sacrificial food ; all the sacrifices of cooked (food) are resolved in the Agnistoma. At evening and morning they offer the Agnihotra ; evening and morning they gave the fast (milk) ; with the call of Hail ! they offer the Agnihotra ; with the call of Hail ! they gave the fast (milk). Through the call of Hail ! the Agnihotra is resolved in the Agnistoma. Fifteen kindling verses he recites at the introductory (offering), fifteen in the new and full moon sacrifices ; through the introductory (offering) the new and full moon sacrifices are resolved in the Agni.stoma. They buy Soma, the king ; Soma, the king, is connected with plants ; with plants they heal whom they heal ; therefore through the purchase of Soma, the king, whatever medicines there are, all these are resolved in the Agnistoma. They kindle Agni by friction at the guest reception, Agni at the four-monthly sacrifices ; through the guest reception the four-monthly sacrifices are resolved in the Agni- stoma. With milk they proceed at the Pravargya, with milk at the Daksayana sacrifice ^ ; verily through the Pi’avargya the Dak.^yana sacri- fice is resolved in the Agnistoma. There is a victim on the fast day ; verily * So also TS. V. 5. 10. 7, and below, AB. iii. 47 ; cf. Keith, Taittirlya SaTkliitd, i. xcviii. The omission of any express object is natural enough in a proverb. * For the Pakaynjhas see A^S. i. 1. 1, and for their connexion with the sacrificial food, TS. i. 7. 1. 1. Cf. Weber, Ind. Stud. ix. 227, 228. 2 For this see A^S. ii. 14. 7 ; KB. iv. 4 ; TS. ii. 5. 5. 4. 191] The Characteristics of the Agnistoma [ — iii. 42 through it all animal sacritices arc resolved in the Agnistoma. There is a sacrificial rite called the Idadadha;“ it they perform with curds; with curds they perform the pot of curds ; verily through the pot of curds the Idadadha is resolved in the Agnistoma. iii. 41 (xiv. 3). So now as to previous (rites) and next as to subsequent (rites). There are fifteen Stotras in the Ukthya, fifteen Qastras ; that makes up a month ; by months is the year arranged ; Agni Vai^vanara is the year ; the Agnistoma is Agni ; verily through the year the Ukthya is resolved into the Agnistoma. Through the resolution of the Ukthya the Vajapeya is resolved, for it is an Ukthya. There are twelve night rounds, ‘ all in the Pancada^a Stoma ; taking these by two they make up thirty. The Soda9in Saman is the Ekavih9a, the Sandhi (Sarnan) is the Trivrt ; these are thirty, the month ; the nights of the month are thirty ; the year is arranged by months; Agni Vai^vanara is the year; the Agnistoma is Agni ; verily through the year the Atiratra is resolved in the Agnistoma ; through the resolution of the Atiratra the Aptoryama is resolved, for it is Atiratra. Thus all the sacrificial rites previous to and subsequent to (the Agnistoma) are resolved into the Agnistoma. Of it, taking the Stotras together, in all there are a hundred and ninety Stotriya verses. The ninety corresponds to ten Trivrt (Stomas) ; then the (next) ninety to ten more ; of the ten (that remain) one Stotriya verse is in excess, a Trivrt is left over ; it yonder gives heat as the twenty-first placed over (the rest). It is the midmost ® of the Stomas ; before it are ten Trivrts, after it ten ; in the middle this twenty-first gives heat placed over on both sides. The Stotriya verse over is incorporated in this ; it is the sacrificer ; it is the divine lordly power, might and strength ; he attains the divine lordly power, might and strength, he attains union and identity of form and world with it, who knows thus. iii. 42 (xiv. 4). The gods having defeated the Asuras went aloft to the world of heaven. Agni arose aloft touching the sky : he opened the door of * For this see A^S. ii. 14. 11 ; KB. v. 5. For the pot of milk offering of the Agnistoma see A^S. v. 13 ; 99®* ! Caland, and Henry, V Agnistoma, p. 283. 1 The Atiratra after the Soda9in Graha adds four rounds, headed by the goblets of the Hotr, Maitravaruna, Brahmanacchansin, and Achavaka respectively These are, of course, accompanied by recitations and Stotras and the later are Pancada9a in Stomas, each of which doubled = 30 verses. The Ekavih9a and Trivrt Samans similarly have 21 + 9 verses. - Thus made up : the morning pressing has a Trivrt and four Pancada9as = 69 ; the midday pressing has a Pahcada9S and four Saptada9as = 83 ; the evening pressing^has a Saptada9a and Ekavih9a = 38; viz. 190=10x9 + 10x9+10 ( = 9 + 1). 3 As Ekavin9a Stoma. For the sun as ekavinfa see AB. i. 30. The forms of these Stomas are given in PB. ii. 1. 1 (Trivrt) ; 4. 1 (Pancada9a) ; 7. 1 (Saptada9a) ; 14. 1 (Ekavih9a). iii. 42 — ] The Soma Sacrifice [192 the world of heaven ; Agni is the overlord of the world of heaven. To him first came the Vasus ; they said to him ‘ Let us through^ ; make room for us.’ He replied ‘ Unless I am praised, I shall not let you through ; praise me now.’ ‘ Be it so ’ (they said) ; they praised him with the Trivrt Stoma ; being praised he let them through ; they went to their due place. To him came the Rudras ; they said to him ‘ Let us through ; make room for us.’ He replied ' Unless I am praised, I shall not let you through ; praise me now.’ ‘ Be it so ’ (they said) ; they praised him with the Pancada9a Stoma ; being praised, he let them through ; they went to their due place. To him came the Adityas ; they said to him ‘ Let us through ; make room for us.’ He replied ‘ Unless I am praised, I shall not let you through ; praise me now.’ ‘ Be it so ’ (they said) ; they praised him with the Saptada^a Stoma ; being praised, he let them through ; they went to their due place. To him came the All-gods ; they said to him ‘ Let us through ; make room for us.’ He replied ‘ Unless I am praised, I shall not let you through ; praise me now.’ ‘ Be it so ’ (they said) ; they praised him with the Ekavin^a Stoma ; being praised, he let them through; they went to their due place. With each Stoma the gods praised him ; them praised he let through ; they went to their due places. So he who sacrifices praises him with all these Stomas, and he who knows thus him will he let pass ; him he lets pass to the world of heaven who knows thus. iii. 43 (xiv. 5). The Agnistoma is Agni ; in that they praised him, there- fore is it the praise of Agni (agnistoma) ; it, being the praise of Agni, they call Agnistoma mystically, for the gods love mystery as it were. In that four sets of gods praised him with four Stomas, therefore is it of four Stomas (catu-stoma) ; it being of four Stomas they call it Catustoma mystically, for the gods love mystery as it were. Again in that they praised him when aloft and having become light (jyotis), therefore is it the Jyotistoma; it being the Stoma of light, they call it the Jyoti.stoma mysti- cally, for the gods love mystery as it were. This is the sacrificial rite without beginning or end; the Agnistoma is like a chariot wheel endless; as is its beginning so is its end ; as to this a sacrificial verse is sung : ' That which is its beginning is also its end, That again which is its end is also its beginning, Like the creeping of a snake is the movement of the (^akala* (ritual), They discern not which of the two is the subsequent’ ; * Aufrecht (p. 430) conjectures arjcisi or nrjasva, the latter of which Bohtliiigk (BKSGW. 16 Dec. 1900, p. 416) ap- proves. iii. 43. ’ A kind of snake (Sayana) is absurd. The reference to the ^akala is seen by Weber (Jnd. Sltid, ix. 277), and though not apparently accepted by Aufrecht or others appear to me correct. 193] The Characteristics of the Agnistoma [ — iii. 45 for (they say) ‘ As the beginning, so should be the end.’ As to this they say ‘ Seeing that the beginning has the Trivrt, the end the Ekavih^a, liow are the two alike?’ ‘ For the reason’, he should reply, ‘that the Ekavih9a is threefold and moreover that both consist of repeated triplets. iii. 44. (xiv. 6). The ^ Agni.stoma is he who gives heat here ; it is one to be finished in the day ; with the day should they complete it ; its name is what is finished with the day. They should proceed with it without haste ; as at the morning pressing, so at the midday, so at the third pressing. So the sacrificer is not likely to perish. In that they proceed without hastening at the two former pressings, therefore here the villages of the east are densely populated ; in that they proceed hastening at the third pressing, therefore here to the west there are long forests. Thus the sacrificer is likely to perish. Therefore without hastening they should proceed ; as at the morning pressing, so at the midday, so at the third pressing. So the sacrificer is not likely to peri.sh. He should follow in recitation the move- ment of this (sun) ; when he rises in the morning, then he gives a gentle heat ; therefore he should recite in a gentle tone at the morning pressing. Then when he comes forward, he gives stronger heat ; therefore at the midday should he recite with a stronger tone. Then when he comes still further forward, he gives his strongest heat ; therefore he should recite at the third pressing with the strongest tone. So should he recite if he be lord of speech, for the Qastra is speech. He should begin in the tone in which he can complete, increasing in height ; that is the best way of reciting. The (sun) never really sets or rises. In that they think of him ‘ He is setting ’, verily having reached the end of the day, he inverts himself ; thus he makes evening below, day above. Again in that they think of him ‘ He is rising in the morning ’, verily having reached the end of night he inverts himself ; thus he makes day below, night above. He never sets ; indeed he never sets, union with him and identity of form and world he attains who knows thus.^ ADHYAYA V Miscellaneous Points regarding the Sacrifice. iii. 45 (xv. 1). The sacrifice as food departed from the gods ; the gods said ‘ The sacrifice as food hath left us ; this sacrifice, food, let us search for.’ They said ‘ How shall we search ? ’ ‘ By the Brahman and the metres, they said.’ They consecrated the Brahman with the metres ; for him they performed the sacrifice up to the end ; they also performed the joint offerings to the * Copied in GB. ix. 10. For the forests of the ii. 466 ; MS. iv. 6. 3 ; KS. xxvii. 8 ; TS. vi. west cf. 9®- ix. 3. 1. 18. 4. 10. 2, 3; 9®- i'^- 2. 1. 18; Caland, * For this theory of the sun’s motion see VOJ. xxvi. 119. Speyer, JEAS. 1906, p. 723 ; Yedic Index, 25 [h.o.s. ss] The Soma Sacrijice [194 iii. 45 — ] wives (of the gods). Therefore now also in the consecration offering they perform the sacrifice right up to the end, they also perform the joint offer- ings to the wives. According to this rule did they proceed. They per- formed the introductory (offering) ; to him with the introductory (offering) they came nearer ; they hastened with the performance. They made it end in the Qamyu. Therefore now also the introductory (ofiering) ends in the (^amyu. According to this rule did they proceed. They performed the guest reception ; to him with the guest reception they came nearer ; they hastened with the performance. They made it end in the sacrificial food. Therefore now also the guest reception ends in the sacrificial food. Accord- ing to this rule did they proceed. They performed the Upasads ; to him with the Upasads they came nearer ; they hastened with the performance ; having repeated three kindling verses, they offered to three deities. There- fore now also in the Upasads having repeated three kindling verses,^ they offer to three deities. According to this rule did they proceed. They per- formed the fast day ; him on the fast day they obtained ; having obtained him they performed the sacrifice ; they also performed the joint offerings to the wives. Therefore now also on the fast day they perform the sacrifice to the end ; they also perform the joint offerings to the wives. Therefore in these previous rites he should recite more and more gently ; for they followed him creeping after.^ ‘ Therefore with whatever voice he desires, he should recite on the fast day, for he is then obtained ’ (they say). Having obtained him they said ‘ Serve us for food ’ ; ‘ No,’ he replied, ‘ how can 1 serve you ? ’ Them he only looked at. To him they said ‘With the Brahman and the metres becoming united do thou serve us as food.’ ‘ Be it so ’ (he replied). Therefore now also the sacrifice becoming united with the Brahman and the metres bears the sacrifice to the gods. Eri'ors in the choice of Priests. iii. 46 (xv. 3). Three things are performed at the sacrifice, eating, swallowing, and vomiting. What is eaten is when he makes as priest one that expects ‘ May he give to me, or may he choose me.’ That is remote like something eaten ; that does not pi’ofit the sacrificer. Again what is swallowed is when fearing he chooses a priest, ‘ Let him not either oppress me, nor let him make confusion in the sacrifice for me.’ That is remote like something swallowed ; that does not profit the sacrificer. Again what is vomited is when he chooses as priest one who is spoken ill of. Just as here men are disgusted by what is vomited, .so therefore the gods. That is ' A^S. iv. 8. 6. '■* anuts&ram conjectured by Aufroclit is clearly right. 195] The Offei'ings to the Minoi' Deities [ — iii. 47 remote like something vomited; that does not profit the sacrificer. He should not desire these three. If against his desire he should have one of these three, there is in the Stotra of the Vamadev'ya^ an expiation for it. The Vamadevya (Saman) is this, the world of the sacrificer, the world of ambrosia, the world of heaven. It is three syllables short; having crept up for the chanting^of the (Saman), he should divide the self into three, //It, ru, and m. He places the self in these worlds, in this world of the sacrificer, in this world of ambrosia, in the world of heaven ; he overcomes all errors in sacrifice. ‘ Even if the priests are perfect,’ he used to say, ‘ he should mutter this.’ The Offerings to the Minor Deities. iii. 47 (xv. 3). The ^ metres having carried the oblation to the gods being wearied stand at the back part of the sacrifice ; just as if a horse or a mule stands having carried (its load). He should offer to them the oblations to the minor deities after the cake of the animal (offering) to Mitra and Varuna, To Dhatr (he should offer) a cake on twelve potsherds ; Dhatr is the vasat call. To Anumati (he should offer) a pap; Anumati is the Gayatri. To Raka (he should offer) a pap ; Raka is the Tri.stubh. To Sinivali (he should offer) a pap; Sinivali is the Jagati. To Kuhu (he should offer) a pap; Kuhu is the Anustubh. These are all the metres; Gayatri, Tvistubh, Jagati, Anustubh ; on (them) the others (depend), for these are performed most prominently at the sacrifice. By means of these metres the sacrificer sacrifices with all the metres, who knows thus. This is why they say ‘ A horse, well loaded, gives (its rider) comfort ^ ’ ; this is the metres; the metres place him in comfort. A world which misses nothing he wins who knows thus. Now some say ‘ To Dhatr in front of each of these (deities) should he offer with butter ; thus in all of them he makes pairing.’ As to this they say * There is tediousness in the sacrifice when on the same day he uses the same verses as offering verses.’ Even if there are many wives as it were, one husband is a pair with them. In that before them all he offers to Dhatr,® he makes pairing in all of them. So now for the minor deities. 1 SV. ii. 32-34 ; EV. iv. 31. 1-3 ; the last verse has three Padas of seven syllables, acc. to Sayana, but Oldenberg (Prole- gomena, p. 373) more correctly takes the shortage to lie in the words maddndm, sakhxndm, and jariffnam, leaving bhavasi utibhih in the last verse uncontracted ; hence the insertion of purusa. The practice is not given in AQS., though the verses are often rubricated (v. 16. 1 ; vii. 4. 2 ; viii. 12. 18 ; 14. 18). iii. 47. ‘ For the rites on the conclusion of the sacrifice, viz. the barren cow to Mitra and Varuna and the oblations to the Devikas see A^S. vi. 14 ; 99®* ; Caland and Henry, VAgni^oma, pp. 407-409. * Above AB. iii. 39. 5. ^ For the Mantra see A^S. vi. 14. 16. [196 ii. 48 — ] The Soma Sacrijice iii, 48 (xv. 4). Now as regards the goddessesd To Surya (he should offer) a cake on eleven potsherds ; Surya is Dhatr, and he is also the vasat call. To sky (he should offer) a pap ; the sky is Anumati ; she is also the Gayatri. To Usas (he should offer) a pap ; Usas is Kaka ; she is also the Tristubh. To the cow (he should offer) a pap ; the cow is Sinivali ; she is also the Jagati. To earth (he should offer) a pap. Earth is Kuhu ; she is also the Anustuhh. These are all the metres; Gayatri, Tristubh, Jagati, Anustubh ; on (them) the others (depend), for these are performed most prominently at the sacrifice. By means of these metres the sacrificer sacrifices with all the metres, who knows thus. This is why they say ‘ A horse, well loaded, gives (its rider) comfort ’ ; this is the metres ; the metres place him in comfort. A world which misses nothing he wins who knows thus. Now some say ‘ To Surya before each of these he should offer with butter ; thus in all of them he makes pairing ’. As to this they say ‘ There is tediousness in the sacrifice when on the same day he used the same verses as offering verses.’ Even if there are many wives as it were, one husband is a pair with them. In that before all of them he offers to Surya, he makes pairing in all of them. Those here are those yonder; those yonder are those here; by either set he obtains the desire which is in both. Both sets he should offer for one desiring propagation who has attained pros- perity, but not for one who is seeking it. If he were to offer them together for one who is seeking only, the gods would be liable ^ to be ill pleased in his gains since ‘ he has thought he has enough ’. (^ucivrksa Gaupalayana offered both together at the sacrifice of Vrddhadyumna® Abhipratarina. He (Qucivrksa Gaupalayana) having seen his skilled charioteer plunging (in the water) said ‘ Here for this king I have delighted together at the sacrifice both the minor deities and the goddesses in that his skilled charioteer plunges.’ Sixty-four armed warriors assuredly were his sons and grandsons. The Ukthya iii. 49 (xv. 5). In ^ the Agnistoma the gods took refuge, in the Ukthas the Asuras ; they were of equal strength ; they could not be discriminated. These Bharadvaja among the seers saw ‘ These Asuras are resting in the Ukthas ; them no one of these (gods) sees.’ He called to Agni ^ ‘ Come, I shall proclaim to thee, 0 Agni, other words.’ Other words are those of the Asuras. Agni, rising up, said ‘ What does this lean, tall, grey-haired 1 See A9S. vi. 14. 17 ; ^gs. ix. 28. 4 seq. * The construction is not rare, e. g. gB. i. 1. 2. 22; V. 1. 1. 9 ; xiii. 8. 4. 11. ® For him cf. ggS. xv. 16. 10 ; Weber, Raja- sUya, p. 27, n. 2. The reference is perhaps to the final bath of the A9vamedha. iii. 49. > For the Uktliya and the three addi- tional Uktha Stotras and gastrassee KB. xvi. 11 ; A_gS. vi. 1 ; ggS. ix. 1-4 ; MgS. ii. 6. 3; ApgS. xiv. 1-4. Cf. also PB. viii. 8. * RV. vi. 6 16. 197] [ — iii. 50 The Ukthya one desire to say to me?’ Bharadvaja was lean, tall, and grey haired. He replied ‘ These Asuras are resting in the Ukthas ; them no one of you sees.’ Agni, becoming a horse, rushed to and beyond them ; in that Agni, having become a horse, rushed to and beyond them, that was the origin of the Silkama9va Saman ; ^ that is why the Sakama9va has its name. They say ‘ He should begin the Ukthas with the Sakamayva ; the Ukthas have no proper beginning other than the Sakama^va.’ . ‘ With the Pramahhisthiya * he should begin,’ they say. By means of the Pramahhisthiya the gods repelled the Asuras from the Ukthas. Thus he may begin with the Pi’amauhisthiya, or with the Sakama^va. iii. 50 (xv. 6). The Asuras took refuge in the litany of the Maitravaruna ; India said ‘ Who with me will repel hence these Asm-as ? ’ ‘I too ’ replied Vanina. Therefore the Maitravaruna recites (a litany) to Indra and Varuna^ at the third pressing, for Indra and Varuna drove them thence. Being driven thence, the Asuras took refuge in the litany of the Brahma- nacchansin ; Indra said ‘ Who with me will repel these Asuras hence ? ’ ‘I too ’ replied Brhaspati. Therefore the Brahmanacchahsin recites to Indra and Brhaspati^ at the third pressing, for Indra and Brhaspati drove them thence. Being driven thence, the Asuras took refuge in the litany of the Achavaka; Indra said ‘Who with me will repel them hence?’ ‘I too’ replied Visnu. Therefore the Achavaka recites to Indra and Visnu ® at the third pressing, for Indra and Visnu drove them thence. Jointly with Indra the deities are celebrated ; a couple is a pairing ; therefore from a couple a pairing is produced, for propagation ; he is propagated with offspring and cattle who knows thus. There are four offerings to the seasons of the Potr and the Nestr, and six verses;^ they make up the tenfold Viraj ; thus in the tenfold Viraj they establish the sacrifice.® ® SV. ii. 65-57 ; the other two are Saubhara (ii. 58, 59) and Narmedhasa (ii. 60-62) ; AgS. Vi. 1. 2 ; 99s. ix. 2. 1, 2 ; 3. 1, 2; 4. 1, 2. * SV. ii. 228, 229. Uktha here probably means Uktha Stotra as taken by Sayana, or perhaps r.ather includes both Stotra and 9^tr3' (see AB. iii. 50), since the latter adopts the former as usual. The option here is not in the Sutras. 1 RV. vii. 82. Cf. KB. xvi. 11. It follows RV. iii. 51. 1-3 ; viii. 42. 1-3 ; A9S. vi. 1. 2 ; 99s. ix. 2. 3, 4. * RV^ X. 68 and x. 43, following RV. i. 57 ; 19s. vi. 1. 2 ; 99s. ix. 3. 3, 4 differs. ® RV. vi. 69. It follows ii. 13 ; vii. 100 ; i. 156 ; A9S. vi. 1. 2 ; 99S. ix. 4. 3-5 differs. * I. e. the 2nd and 8th and 3rd and 9th of the Rtuyajas (AB. ii. 29) and the six offering verses of the two priests at the prasthita offerings. ® The 9astras of the Hotrakas at the evening pressing of the Ukthya are thus : — (1) Maitravaruna : RV. vi. 16. 16-18, 19-21 ; iii. 51. 1-3 ; viii. 42. 1-3 ; vii. 82, 84; vi. 68. 11. (2) Brahmanacchahsin : RV. viii. 21. 1, 2, 9, 10 ; i. 57 ; x. 68, 43; vii. 97. 10. (3) Achavaka: RV. viii. 98. 7; viii. 13. 4; ii. 13 ; vii. 100 ; i. 156 ; vi. 69 ; vi. 69. 3. So A9S. vi. 1. 2. 95®" differs m detail (ix. 2-4). PANCIKA IV The Soma Sacrifice [continued) ADHYAYA I The Sodafin, iv. 1 (xvi. 1). The ^ gods by the first day collected the thunderbolt for Indra ; by the second day they dipped it ; by the third day they presented it ; it he hurled on the fourth day. Therefore on the fourth day he recites the Soda9in. The Soda9in is a thunderbolt ; in that on the fourth day he recites the Soda9in, verily thus he hurls at the rival who hates him the thunderbolt as a weapon to lay him low who is to be laid low by him. The >Soda9in is a thunderbolt, the litanies cattle ; putting it round after the litanies he recites. In that putting it round after the litanies he recites, verily thus with the Soda9in as a thunderbolt he surrounds cattle. Therefore cattle, being surrounded by the Soda9in as a thunder- bolt, come up to man. Therefore a horse or a man or a cow or an elephant being surrounded, led by itself, comes up when bidden by the voice ; by merely seeing the Soda9in as a thunderbolt, he is surrounded by the Soda9in as a thunderbolt, for the thunderbolt is speech, the Soda9in speech. They say ‘ Why has the Soda9in this name ? ’ Of the Stotras it is the sixteenth ; the sixteenth of the Qastras ; with sixteen syllables he commences ; with the (next) sixteen he says om ; he inserts a Nivid of sixteen sentences; that is why the Soda9in has its name. Two syllables are left over ^ when the Soda9in is made into an Anustubh ; these are the tw o breasts of speech ; these are truth and falsehood ; truth aids him, falsehood harms him not, who knows thus. iv, 2 (xvi. 2). He who desires brilliance and .splendour should use as the .Soda9in Saman the Gaurivita ; ^ the Gaurivita is brilliance and .splendour ; brilliant and resplendent he becomes who knowing thus uses the Gaurivita as Soda9in Saman. ‘The Nanada^ should be used as the Soda9in Saman’ ' AB. iv. 1-4 and KB. xvii. 1-4 deal with the Soda<;in rite ; see A^S. vi. 2 and 3 ; 99®- ix. 2 aeq. ; Ap9S. xiv. 2 ; K9S. xii. 5. 20 seq. The Soda9in is treated here as performed on the fourth day of a ^adaha ; cf. TS. vi. 6. 11. 1 whore a distinct and independent rite of that name is denied. For § 5 cf. GB. ix. 19. » See SV. ii. 302. iv. 2. > SV. ii. 302-304 ; A9S. vi. 3. 1. This is the vihrta form of the ^odav'in. * SV. i. 352-364 according to S&yana. Cf. KB. xxiii. 2 ; N&r&yana on A9S. vi. 3. 2. [ — iv. 3 199] The Sodagin they say; Indra lifted up his thunderbolt against Vrtra; he hurled it at him ; he smote him. He, being smitten, cried aloud ; in that he cried aloud, the Nanada Saman came into existence ; that is why the Nanada has its name. That is a Saman without rivals, one that destroys rivals, the Nanada ; without rivals, a destroyer of rivals, he becomes who, knowing thus, uses the Nanada as the Sodagin Saman. If they use the Nanada, the Soda9in must be recited without intermingling;^ for they chant to the (verses) without intermingling. If it is the Gaurivita, the Sodagin must be recited with intermingling, for they chant to them with intermingling. iv. 3 (xvi. 8). Then he intertwines the metres. In ‘ Let the bay steed carry thee hither’ and ‘Do thou hearken to our words’ he intertwines Gayatri ^ and Pankti ^ verses ; man is connected with the Gayatri ; cattle are connected with the Pankti ; verily thus he intertwines man with cattle, in cattle he makes him find support. The Gayatri and the Pankti are two Anustubhs ; thereby he does not depart from the symbol of speech, the symbol of the Anustubh, and the symbol of the thunderbolt. In ‘ What time, 0 Indra, in the conflict ’ and ‘ Let this delightful one be to you ’ he intertwines Usnih ® and Brhati^ verses; man is connected with the Usnih, cattle with the Brhati ; verily thus he intertwines man with cattle, in cattle he makes him find support. The Usnih and the Brhati are two Anustubhs ; thereby he does not depart from the symbol of speech, the symbol of the Anustubh, and the symbol of the thunderbolt. In ‘ On the yokes for him ’ and ‘ 0 Brahman, 0 hero, rejoicing in the making of holy power ’ he intertwines (a verse ®) of two Padas and a Tristubh ; ® man has two feet, the Tri.stubh is strength; verily thus he intertwines man with cattle; in strength he makes him find support ; therefore man, being established in strength, is the strongest of all cattle. In that (the verse) of two Padas has twenty syllables and there is a Tristubh, there are two Anustubhs; thereby he does not depart from the symbol of speech, the symbol of the Anustubh, and the symbol of the thunderbolt. In ‘ This Brahman ’ and ‘ I shall declare to thee the bay steeds in the great assembly ’ he intertwines (verses) of two Padas’ and Jagatis;® man has two feet; cattle are connected with the * The viharana is described in A9S. vi. 3 ; it consists of mixing up the verses by reciting their Padas interlaced, that is, of 3 Gayatri Padas and 5 Pankti Padas (RV. i. 16. 2 and 82. 3) is made up a verse form of Gayatri + Pankti thrice and then two Pankti Pada verses. According to A^S. vi. 2. 2 the avihrta form has RV. i. 84. 1-6 (SV. i. 347 seq.) as its strophe and anti- strophe, and this may really be meant as the Nanada. 1 RV. i. 16. 1-3; 19s. vi. 2. 3. - RV. i. 82. 1 (and vv. 3 and 4) ; A9S. vi. 2. 4. 3 RV. viii. 12. 25-27 ; A9S. vi. 2. 5. * RV. iii. 44. 1-3 ;_A9S. vi. 2. 5. 5 RV. vii. 34. 4 ; A9S. vi. 2. 5. 6 RV. vii. 29. 2 ; A9S. vL 2. 6. 7 Only in A9S. vi. 2. 6 ; SV. i. 438, etc. » RV. X. 96. 1-3. iv. 3 — ] [200 The Soma Sacrifice Jagati ; verily thus he intertwines man with cattle ; in cattle he makes him find support. Therefore man, being established in cattle, both eats them and masters them ; and these are in his power. In that (the verse) of two Padas has sixteen syllables, and there is a Jagati, there are two Anustubhs; thereby he does not depart from the symbol of speech, the symbol of the Anustubh, and the symbol of the thunderbolt. In ‘ In the bowls the buffalo the barley-mixed ’ and ‘ Forward for him, with his chariot forward ’ he recites Atichandas verses ; ® the sap of the metres that ffowed over, that ffowed over to the Atichandas verse ; that is why the Atichandas has its name. The Soda9in is fashioned out of all the metres. In that he recites Atichandas verses, verily thus he fashions it out of all the metres. With the Soda9in fashioned out of all the metres he prospers who knows thus. iv. 4 (xvi. 4). He adds the additions of the Mahanamnis.^ The first Mahanamni is this world, the second the world of the atmosphere, the third yonder world. The Soda9in is fashioned out of all the worlds ; in that he adds the additions of the Mahanamnis, verily thus he fashions it from all the worlds. With the Soda9in fashioned out of all the worlds he prospers who knows thus. In ‘ Forward for you the Tristubh sap’, ‘Praise, praise forth’, and ‘ He who hath made to bound the steeds ’ he recites as normal Anustubhs.^ As one who has wandered here and there out of his path comes back to the path, so it is in that he recites normal Anustubhs. He who considers him- self complete and at the height of prosperity should make him recite the Soda9in without intermingling, (thinking) ‘ Let me not fall, through the misery of the metres.’ But he, who is desirous of removing evil, should make him recite the Soda9in with intermingling ; man is, as it were, intertwined with evil ; verily thus he smites away the evil stain which is intertwined for him ; evil he smites away who knows thus. ‘ When up to the place of the bright one ’, with this last ® he concludes ; the place of the bright one is the world of heaven ; verily thus he causes the sacrificer to go to the world of heaven. ‘ Thou hast drunk of the ancient draughts, O lord of the bays ’ he uses as offering verse ^ ; the Soda9in is fashioned out of all the pressings ; in that he uses as offering verse ‘ Thou hast drunk of the ancient draughts, 0 lord of the bays ’, and the morning pressing contains (the word) ‘ drink ’, verily thus he fashions it out of the morning pressing. ‘ Now let this pressing be thine only ’ (he says) ; the midday pressing (is Indra’s) only; verily thus he fashions it, from the midday pressing. ‘ Be drink with the Soma, rich in honey, O Indra’ (he says) ; the third pressing contains (the words) ‘ be drunk ’ ; verily thus he fashions it out of the third pressing. » RV. ii. 22. 1-3 ; x. 133. 1-3 i AgS. vi. 2. 6. ^ kv. viii. 69. 7 j A^S. vi. 2. 12. ’ I. e. tlie versos in AA. iv ; A^S. vi. 2. 6seq. * RV. x. 96. 18 ; A^JS. vi. 2. 12. RV. viii. 69. 1-3 ; 8-10 ; 13-16 ; A9S. vi. 2. 9. 201] The Atirdtra [ — iv. 6 ‘ Do thou ever, 0 courser, press into thy belly ’ (he says) ; that which contains (the word) ‘ courser ’ is a symbol of the Soda^in ; the Soda9in is fashioned out of all the pressings ; in that he uses as offering verse ‘ Thou hast drunk of the ancient draughts, O lord of the bays ’, verily thus he fashions it out of all the pressings. With the Soda9in fashioned out of all the pressings he prospers who knows thus. He adds five-syllable additions ® of the Maha- namnis to Ptidas of eleven .syllables ; the Soda9in is fa.shioned out of all the metres ; in that he adds four-syllable additions of the Mahanamnis to Padas of eleven syllables, verily thus he fashions it out of all the metres. With the Soda^in fashioned out of all the metres he prospers who knows thus. The Atirdtra. iv. 5 (xvi. 5). In ^ the day the gods took refuge, in the night the Asuras ; they were of equal strength ; they could not be discriminated. Indra said ‘ Who with me will attack (to drive) hence these Asuras through the night ? ’ He found no one among the gods, they were afraid of night, the darkness, death. Therefore now also in the night if one has gone away any distance whatever, he is afraid, for the night is darkness as it were, death as it were. The metres alone followed him ; in that the metres alone followed him, there- fore Indra and the metres bear the night. No Nivid is recited, nor Puroruc nor inserted verse, nor is any other deity celebrated ; for Indra and the metres alone bear the night. They repelled them by going round in rounds ; in that they repelled by going round in rounds, that is why the rounds have their name. Them they repelled from the first part of the night by the first round, from the middle of the night by the second, from the last part of night by the last. ‘ Up from the night do we follow ’ they said. ‘ Bordering on night are these metres ’ he used to say ; for these rescued Indra when afraid from night, the darkness, death ; that is why the Api^arvaras have their name. iv. 6 (xvi. 6). ‘ Drink of the Soma juice ’ with this Anustubh ^ containing (the word) ‘ Soma juice ’ he begins the night ; the night is connected with the Anustubh ; this is the symbol of night. The ofiering verses contain (the words) ‘ Soma juice ’, ‘ drink ’ and ‘ be drunk ’, and are appropriate ; what in the sacrifice is appropriate is perfect. They chant the first round ; they repeat the first Padas ; their horses and cows, thereby they take from them. ® I. e. eto hy eva ; eva hindra (as 5 hi indra) ; erd hi <;ahro ; vafi hi fakrah ; A^IS. vi. 2. 12 and 3. 16. * AB. iv. 5 and 6 and KB. xvii. 5-9 deal with Atiratra form of the Jyotistoma ; see A^S. vi. 4. The characteristic of this 26 [h.o.b. 25] rite is the addition of four Paryayas of three ^astras each. GB. x. 1-3 follow AB. iv. 6 and 6. Cf. JB. i. 208 ; Oertel, Trans. Conn. Acad. xv. 170. iv. 6. 1 KV. viii. 92. 13 ; A^S. vi. 4. 10 ; 99S. ix. 7. 1. iv. 6 — ] The Soma Sacrifice [202 They chant the second round ; they repeat the middle Padas ; their carts ^ and chariots,^ thex’eby they take from them. They chant the last round ; they repeat the last Padas ; their clothes, their gold, the jewels on their bodies, thereby they take from them. He takes the property of his foe, he repels him from all these worlds, who knows thus. ‘ The day has Pavamana (Stotras) they say, ‘ the night has no Pavamanas ; how have both Pavamanas, and through what have they equal portions ? ’ In that ‘ To Indra, the drunken, the pressed (drink) ‘ This Soma juice hath been pressed, 0 bright one ’, and ‘ This hath been pressed with might ’ they chant * and recite, thereby the night has Pavamanas ; thereby the two become possessed of the Pavamanas; thereby they become of equal portions. ‘ The day has fifteen Stotras ’, they .say, ‘ the night has not fifteen Stotras ; how have both fifteen Stotras and through what have both equal portions ? ’ The Api9arvaras are twelve Stotras ; they sing the Sandhi (Saman) ^ to the Rathantara with three deities ; thereby the night has fifteen Stotras ; thereby both have fifteen Stotras ; thereby they become of equal portions. They chant a limited amount, they recite an unlimited amount, (thinking) ‘ What has been is limited, what is to be is unlimited, (it serves) to win what is unlimited.’ He recites more than the Stotra ; offspring is beyond the self, cattle are beyond. In that he recites beyond the Stotra, verily thereby he wins whatever in him there is beyond the self. ADHYAYA II Tlte Agvina Qastra. • iv. 7 (xvii. 1). Prajapati ^ gave his daughter to Soma, the King, even Surya Savitri ; for her all the gods came as groomsmen ; for her wedding ceremony he made this thousand (of verses) which they call the Alvina (Qastra). What is less than a thou.sand is not the A9vina ; therefore he should recite a thousand or more. Having eaten of ghee, he should recite. Just as in this world a cart or a chariot, when oiled, goes (well), so he when oiled goes. He should call (making a posture) as of an eagle about to fly up. The gods did not agree as to this, ‘ Let this be mine ; let this be mine.’ They said coming to agreement ‘ Let us run a race for it ; his who ^ manorathdh in Aufrecht is clearly a slip. ^ RV. viii. 92. 19-21 ; 2. 1-3 ; iii. 51. 10 -12 ; AgS. vi. 4. 10; ix. 10. 1 ; 14. 1 ; 15. 1. '' See SV. ii. 99-104 ; to Agni, Usas, and A(;vins, two verses beingturncd into three. * AB. iv. 7-11 and KB. xviii. 1-5 deal with A9vina which follows up the Sandhi Stotra of the Atirutra and is characterized by litanies for Agni, IJ.sas, and the , A9vins. See A^IS. vi. 5 and 6 ; 99s. ix. 20. For the race cf. I’B. ix. 1. 85, 30 ; JB. i. 213 ; Levi, La docti ine da sacrifice, p. 72 ; Oertel, TVans. Conn. Acad. XV. 174. [ — iv. 9 203] The Agvina Qastra wins shall it be They made the course from Agni, the lord of the house, to the sun ; therefore the beginning “ (verse) is addressed to Agni in the Alvina, ‘ Agni is the Hotr, the lord of the house, he the King.’ As to this some say ‘ “ Agni, O dear father, Agni friend ” with this ^ should he begin ; “ In the sky the pure, the sacrificial, of the sun ” with this as first verse he reaches the goal.’ This is not to be regarded. If one were now to say of him ‘ He has had recourse to “ Agni ” and “ Agni ”, he will fall into the fire it would certainly be so. Therefore should he begin with ‘ Agni is the Hotr, the lord of the house, he the King.’ It contains (the words) ‘lord of the house’ and ‘ generation ’, and is propitious ; with full life for fullness of life, a full life he lives who knows thus. iv. 8 (xvii. 2.) As these deities were running the race, and had started, Agni took the lead first ; the A9vins followed him ; to him they said ‘ Give way ; we two will win this.’ ‘ Be it so ’, he replied, ‘ Let me have a share here.’ ‘ Be it so ’ (they said). For him they made a share herein ; therefore at the Alvina ((^astra) (a litany) to Agni is recited. They followed after U.sas ; to her they said ‘ Give way ; we two will win this.’ ‘ Be it so ’, she replied, ‘Let me have a share here.’ ‘Be it so’ (they said). For her they made a share herein ; therefoi*e at the Afvina (a litany) to Usas is recited. They followed after Indra ; to him they said ‘ We will win this, 0 generous one ’ ; they did not dare to say to him ‘ Give way ’. ‘ Be it so ’, he replied, ‘ Let me have a share herein.’ ‘ Be it so ’ (they said). For him they made a share herein ; therefore at the A9vina (a litany) to Indra is recited.^ The Ayvins won the race ; the Ayvins attained it. In that the Ayvins won the race the Ayvins attained it, therefore they call it the Ayvina. He attains whatever he desires who knows thus. They say ‘ In that there are here recitations to Agni, to Usas, to Indra, then why do they call it the Ayvina?’ (It is) because the Ayvins won the race, the Ayvins attained it. In that the Ayvins won the race, the Ayvins attained it, therefore they call it the Ayvina. He attains whatever he desires, who knows thus. iv. 9 (xvii. 3). By means of a mule chariot Agni ran the race ; as he drove on he burned their wombs ; therefore they conceive not. With ruddy cows Usas ran the race ; therefore, when dawn has come, there is a ruddy glow ; the form of Usas. With a horse chariot Indra ran the race ; therefore it as neighing aloud and resounding is the .symbol of lordly power ; for it is connected with Indra. With an ass chariot the Ayvins won, the Ayvins attained ; in that the Ayvins won, the Ayvins attained, therefore is his speed outworn, his energy spent ; he is here the least swift of all beasts of burden ; but they did not take the strength of his seed ; therefore has he virility and ’ RV. vi. 15. 13 ; A^S. vi. 5. 6 ; 99®- 20. 7. ^ See A9S. vi. 5. 18 for his share ; it follows ’ RV. X. 13. 3. the ver.ses to Surya. So 99®- 20. 24. iv. 9 — ] [204 The Soma Sacrijice possesses a double seed. ‘ Seven metres should he use in reciting to Surya they say, ‘ as in (the recitations) to Agni, Usas, and the Alvins ; the worlds of the gods are seven : he prospers in all the worlds of the gods.’ That is not to be regarded. Three only should he use in recitation ; three are these threefold worlds ; (they serve) to win these worlds. They say ‘ He ^ should begin those for Surya with “Up this all-knower That is not to be regarded. That would be as if one having gone should miss the goal. He should begin ^ with ‘ Let Surya protect us from the sky ’ ; that is as if one having gone should reach the goal. He recites second ‘ Up this all- knower ’. ‘ The radiant countenance of the gods hath come forth ’ is a Tristubh^. Yonder (sun) rises as the radiant one of the gods ; therefore he recites this. ‘ Homage to the eye of Mitra and Varuna’ is in Jagati^; this has a Pada containing a benediction ; verily thus he invokes a benediction for himself and the sacrificer. iv. 10 (xvii. 4.) They say ‘ Surya should not be passed over in recitation ; the Brhati should not be passed over; if he were to pass over Surya, he would pass over splendour ; if he were to pass over the Brhati, he would pass over the breaths.’ ‘ 0 Indra bear to us inspiration ’ he recites as a Pragatha to Indra.^ ‘ Guide us, O much invoked, in this way ; alive may we attain the light ’ (he says) ; the light is yonder (sun) ; thereby he does not pass over Surya. Moreover in that it is a Pragatha in Brhati, thereby he does not pass over the Brhati. In ^ ‘ Towards thee, 0 hero, we utter praise ’ he recites the basis of the Rathantara (Saman) ; they chant to the Rathantara the Sandhi for the A9vina ; in that he recites the basis of the Rathantara, it is to provide the Rathantara with its basis. ‘ Lord of this world, beholding the light ’ (he says) ; yonder (sun) is he who beholds the light ; thereby he does not pass over Surya. Moreover, in that it is a Pragatha in Brhati, thereby he does not pass over the Brhati. In® ‘Many, sun-eyed’ he recites a Pragatha to Mitra and Varuna; Mitra is the day, Varuna the night; both day and night does he lay hold on, who undertakes the Atiratra. In that he recites a Pragatha to Mitra and V aruna, verily thus he establishes him in day and night. ‘ Sun-eyed ’ (he says) ; thereby he does not pass over Surya. Moreover, in that it is a Pragatha in Brhati, thereby he does not pass over the Brhati. In ‘ May the two great ones, sky and earth, for us ’ and ‘ For they, sky and earth, all weal-producing ’ he recites (two verses ■*) to sky and earth ; sky and earth 1 RV. i. 60 ; Ags. vi. 6. 18; ix. 20. 21, iv. 10. » RV. vii. 82. 26, 27; A?S. vi. 5. 18 ; which omits RV. x. 158. 99^. ix. 20. 24. 2 RV. X. 168 ; AgS. vi. 5. 18. ^ RV. vii. 32. 22 and 27 ; A(?S. vi. 6. 18. s RV. i. 115 ; Alps. vi. 6. 18 ; 99S. ix. 20. 22. s rv. vii. 66. 10 and 11 ; A^S. vi. 6. 18. * RV. X. 37 ; A9!S. vi. 6. 18 ; 919S. ix. 20. 23. " RV. i. 22. 13 and 160. 1 ; A^S. vi. 6. 18 ; 99s. ix. 20. 26 has i. 22. 13-16. 205] [— iv. 11 Tlie Agvina (^astra are supports ; this (earth) is a support here, yonder (sun) yonder. In that he recites (two verses) to sky and earth, verily thus he establishes him in sky and earth. ‘ The god, the goddess, according to the law, Surya, the pure ’ (he says) ; thereby he praises Surya. l\Ioreover, in that (the two verses) Gayatri and Jagatl make up two Brhatls, thereby he does not pass over the Brhatl. In ‘ Goddess of all the perishable kind • Who shall not be wrath, nor seize (us),’ he recites (a verse) of two Padas®. The A9vina they used to call a litany in which (the funeral) pyre is piled. Nirrti with her noose used to await (thinking) ‘ When the Hotr concludes, then shall I let loose my nooses against him .’ Then indeed Brhaspati saw (this verse) of two Padas. ‘ Who shall not be wrath, nor seize (us) ’ ; therewith he cast below the nooses of Nirrti with the nooses; in that the Hotr recites (this ver.se) of two Padas, verily thus he casts below the nooses of Nirrti with the nooses; verily thus in safety the Hotr is released, with full life, for fullness of life ; a full life he lives who knows thus. ‘ Of all the perishable kind ’ (he says) ; yonder (sun) causes to perish as it were ; thereby he does not pass over Surya. Moreover in (the verse) of two Padas is man’s metre ; it includes all the metres ; thereby he does not pass over the Brhati. iv. ll(xvii. 5). He concludes with a verse to Brahmanaspati ; Brhaspati is the holy power ; verily thus at the end he establishes him in the holy power. With ^ ‘ To the father, with all the gods, the strong ’ should he conclude who desires offspring and cattle. ‘ O Brha.spati, with good offspring, with heroes ’ (he says) ; by offspring he has good offspring and heroes. ‘ Let us be lords of wealth ’ (he says) ; he becomes possessed of offspring, of cattle, of wealth, of heroes, when one knowing thus concludes with this (verse). With ^ ‘ 0 Brhaspati, that wliich may surpass the foe ’ he should conclude, who desires brilliance and splendour; beyond all others he deserves splendour. ‘ Brilliant ’ (he says) ; ‘ Brilliantly splendour shines ’ (they say) ; splendour shines as it were. ‘ That shall shine with radiance, O thou born of holy order ’ (he says) ; splendour is brilliant. ‘ Upon us do thou confer varied wealth ’ (he says) ; splendour is radiant as it w’ere. Resplendent and glorious becomes he, when one knowing thus concludes with this (verse). Therefore he who knows thus should conclude with this (verse). (It is ad- dressed) to Brahmanaspati ; thereby he does not pass over Surya. In that he recites thrice (this) Tristubh and it includes all the metres, thereby he does 6 Not in RV. ; A^S. vi. 5 18 ; ix. 20. 26, ^ RV. ii. 23. 15 ; A^S. vi. 5. 19 ; 99s. ix. 20. which has mrfayasya and grabhah. 27. * RV. iv. 50. 6. iv. 11 — ] The Soma Sacrifice [206 not pass over the Brhatl. With a Gayatri and a Tristubh he should say the vasat call ; the Gayatri is the holy power, the Tristubh is strength ; verily thus he unites the holy power with strength. Eesplendent and glorious and full of strength does he become, when one knowing thus with a Gayatri ^ and a Tristubh ^ says the vasat call, ‘ O A9vins, skilled ones, with Vayu ’ and ‘Do ye both drink, O A9vins’. With a Gayatri and a Viraj he should say the vasat call ; the Gayatri is the holy power ; the Viraj is food; verily thus he unites proper food with the holy po^^er. Resplendent and glorious he becomes, he eats food made edible by the holy power, when one knowing thus says the voiMat call with the Gayatri and the Viraj. Therefore he who knows thus should say the vasat call with the Gayatri and the Viraj,® with these (verses), ‘For you the Soma juice is ready to be drunk ’ and ‘ Do ye both drink, 0 A9vins ’. The Caturvihga and Mahdvrata Days. iv. 12 (xvii. 6). Now ^ they proceed to the Caturvih9a day as the begin- ning, by it they grasp the year, by it the Stomas and the metres, by it all the deities. Not grasped in that metre, not grasped that deity, which is not grasped on this day. That is why the Arambhaniya has its name. The Stoma is the Caturvih9a ; that is why the Caturvih9a has its name ; the half-months are twenty-four; verily thus by half-months they gra.sp the year. It is an Ukthya ; the Ukthas are cattle ; (it serves) for the winning of cattle. It has fifteen Stotras, fifteen Qastras ; it is the month ; verily thus by months they grasp the year. These are in the three hundred and sixty Stotriya verses ; so many are the days of the year ; verily thus by days they grasp the year. ‘ The day should be an Agni.stoma,’ they say, ‘ the year is the Agni.stoma ; no other than an Agnistoma supports the day or discriminates it.’ If it is an Agnistoma, the three Pavamanas should be Astacatvarin9as, the other Stotras Caturvin9as. Here also there are three hundred and sixty Stotriya verses; so many are the days of the year; verily thus by days they grasp the year. It should be an Ukthya ; the sacrifice is made perfect by the animal (oftering), the Sattra is made perfect by the animal (offering) ; all the Stotras are Caturviu9as, for this is openly the Caturviu^a day ; therefore let it be an Ukthya. » RV. i. 46. 15 ; ggS. ix. 20. 34 (optional). * RV. iii. 58. 7 ; g^S. ix. 20. 32. ‘ RV. vii. 68. 2 ; AgS. vi. 5. 24 ; ggS. ix. 20. 82. * AB. iv. 12-14 and KB. xix deal with the Caturvin9a as the opening day of the Gavam Ayana Sattra, corresponding to the Mahavrata at the end ; see AgS. vii. 1-4 ; ggS. xi. 2stq. 207] [ — iv. 14 The Caturvihga Day iv. 13 (xvii. 7). The Samans are tlie Brhat and the Rathantara.* These are the two ships which carry across the sacrifice ; verily thus by them they cross over the year. The Brhat and the Rathantara are the two feet, this day the head ; verily thus by the two feet they approach the head which is prosperity. The Brhat and Rjithantara are the two wings, this day the head ; verily thus with the two wings they unite the head, which is prosperity. The two are not both to be laid aside ; if they were to lay them both aside, just as a vessel which has parted from its fastening floats moving to either bank, so the performers of Sattras would float, moving to either bank, if they were to lay aside both together. If they were to lay aside the Rathantara, then by the Brhat both are not laid aside ; if they were to lay aside this Brhat, then by the Rathantara both are not laid aside. The Vairupa is the Rathantara ; the Vairaja is the Brhat ; the Qakvara is the Rathantara ; the Raivata is the Brhat. So these two become not laid aside both together. Those who knowing thus perform this day (rite), having obtained by the days the year, having obtained it by the half months, having obtained it by the months, having obtained the Stomas and the metres, having obtained all the deities, practising fervour, partaking of the Soma drink, continue pressing (Soma) all the year. Those who straight on ^ from the day perform the year (rite) they lay upon themselves a heavy burden, the heavy burden crushes them. He, who having obtained it with the rites straight forward approaches it (with the rites) reversed, attains in safety the other side of the year.“ iv. 14 (xvii. 8). The Mahavrata is the Caturvin^a; by means of the Brhaddiva (hymn ^) the Hotr pours seed on this day ; it on that day with the Mahavrata day he propagates ; in a year seed poured is born. There- fore the Brhaddiva is the common Niskevalya (Qastra). He having obtained it with the rites straight forward approaches it (with the rites) reversed, who knowing thus approaches this day. In safety he attains the other side of the year who knows thus. He, who knows this side and the other side of the year, in safety attains the other side of the year. The introductory Atiratra is this side, the concluding (Atiratra) is the other side. In safety he attains the other side of the year who knows thus. ' This chapter is intended to show that in every case one or other of those Samans is used whether in Abhiplava or Prsthya Sadahas. The six Samans are based on the following versesiRathantara, SV. ii. 30, 31 ; Brhat, SV. ii. 159, 160 ; Vairupa, ii. 212, 213; Vairaja, ii. 277-279; ^^kvara, ii. 1151-3; Raivata, ii. 434-436. Cf.AB. iv. 15, n.'l. * I. e. without change of order according to Sayana; Hang treats it as merely meaning ‘ proceed with ’, and takes abhi nidadhate as ‘ lay down ’. The point is as in n. 3. ® The second six months are intended to be a reverse of the first six. For the ship metaphor cf. AB. vi. 6. 6 ; iv. 2. 5. 10 ; Levi, £« doctrine du sacrifice, p. 88. iv. 14. 1 RV. X. 120. For the year cf. Keith, JRAS. 1917, p. 137. iv. 14 — ] [208 The Soma Sacrijice He, who knows the descent and ascent ^ of the year, obtains in safety the other side of the year. The introductory Atiratra is the descent, the concluding (Atiratra) the ascent. In safety he attains the other side of the year who knows thus. He, who knows the expiration and the ending ^ breath of the year, attains in safety the other side of the }^ear. The introductory Atiratra is the expiration, the concluding (Atiratra) the ending breath. In safety he reaches the other side of the year, who knows thus. ADHYAYA III The Sadahas and the Visuvant. iv. 15 (xviii. 1). They proceed with the Stomas, Jyotis, Go, and Ayus; the Jyotis is this world, the Go the atmosphere, the Ajms yonder world. There is the same second set of three days ; there are three days, Jyotis, Go, and Ayus ; there are three. Go, Ayus, and Jyotis. The Jyotis is this’world, the Jyotis is yonder world. These two Jyotis (days) look together on both sides; thereby they proceed with this set of six days with a Jyotis on either side. In that they proceed with this set of six days with a Jyotis on either side, verily thus they continue to find support on both sides in these two worlds ; in this world and in that world, both. The Abhiplava Sadaha is a circling wheel of the gods. The Agnistomas on the two sides of it are the felloes ; the four Ukthyas in the middle are the nave. He goes with it turning wherever he desires ; thus in safety he attains the other side of the year who knows thus. He, who knows the first set of six days, in safety attains the other side of the year ; (so) he who knows the second^ he who knows the third, he who knows the fourth, he who knows the fifth.^ iv. 16 (xviii. 2). They perform the first set of six days,^ there are six days ; the seasons are six ; verily thus by the seasons they obtain the year ; by the seasons they continue finding support in the year. They perform the second set of six days ; these are twelve days ; the months are twelve ; verily thus by months they obtain the year ; by months they continue finding support in the year. They perform the third set of six days ; they are eighteen days ; these are twofold, one set of nine, one set of nine. There are nine * Ava° and udrocDumam clearly have this sense, from ruh, not rudh, as Sayana and Ilaug. The contrast is as in parast&t .and avastdt 3 Theuddna here must bo the apdna, but used for udaniya as suggested by Sfiyana. ' The Abhiplava Sadaha is dealt with in A. 462, n. 1. atkdstdukthydn alhdgniitomam athdtirdtrani. - Cf. Kggoling, SBE. xivi. 442, n. 1. iv. 24. * A according to Sayana is used here [ — iv. 25 215] The Dvddagdha knows thus. The twelve-day (rite) is one of thix*ty-six days ; the Brhatl has thirty -six syllables; the twelve-day (rite) is the way of the Brhati; by means of the Brhati the gods attained these worlds. They attained this world with ten syllables, the atmosphere with ten, the sky with ten, the four quarters with four ; with two they found support in this world. He finds support who knows thus. They say ‘ Seeing that other metres are greater and have more syllables, then why do they call it the Brhati ? ’ Since by it the gods attained these worlds. They attained this world with ten syllables, the atmosphere with ten, the sky with ten, the four quarters with four; verily with two they found support in this world; therefore do they call it the Brhati. He attains whatever he desires who knows thus. iv. 25 (xix. 3). The twelve-day (rite) is a sacrifice of Prajapati; Prajapati at first sacrificed with this twelve-day (rite). He said to the seasons and to the months ‘ Make sacrifice for me with the twelve-day (rite).’ Having caused him to consecrate himself, having made him move where he could not depart, they said to him ‘ Give to us ; then shall we sacrifice for thee.’ To them he gave sap and strength ; sap is deposited in the seasons and in the months ; they made sacrifice for him when giving ; therefore should sacrifice be made for one when giving ; they made sacrifice for him when receiving ; therefore should sacrifice be made by one receiving. Both prosper, those who knowing thus sacrifice and make sacrifice. These seasons and months thought themselves heavy having received (gifts) at the twelve-day (rite) ; they said to Prajapati ‘ Make .sacrifice for us with the twelve-day rite.’ ‘ Be it so ’, he replied, ‘ Do you consecrate your- selves.’ Those of the first half consecrated themselves first; they smote away evil; therefore they are the daylight as it were, for the daylight as it were are those who have smitten away evil. Those of the second half consecrated themselves next; they did not at all smite away evil; therefore they are darkness as it were, for darkness as it were are those who have not smitten away evil. Therefore one who knows thus should ever seek to be first consecrated when men consecrate themselves. He smites away evil who knows thus. Prajapati as the year found support in the seasons and the months ; these seasons and months found support in Prajapati as the year ; these find support in one another. So he who sacrifices with the twelve-day (rite) finds support in the priest. There- fore they say ‘ No evil man should be sacrificed for with the twelve-day (rite), (thinking) “ Let not this one find support in me.” ’ The twelve-day (rite) is the oldest sacrifice, for the oldest of the gods it was who in the beginning sacrificed with it. The twelve-day (rite) is the best sacrifice, for it was the best of the gods who in the beginning saciificed iv. 25 — ] [216 The Soma Sacnjice with it. The oldest and the best should sacrifice ; here there becomes a good season. No evil man should be sacrificed for with the twelve- day (rite), (thinking) ‘Let not this one find support in me.’ The gods did not admit the seniority and superiority of Indra ; he said to Brhaspati ‘ Make sacrifice for me with the twelve-day (rite).’ For him he made sacrifice ; then indeed did the gods admit his seniority and superiority. His superiority and seniority they admit, and his pre-eminence his own (people) accord, who knows thus. The first set of three days is in ascending order, the middle transverse, the last in descending order.^ In that the first set of three days is in ascending order, therefore Agni here is kindled upwards, for his quarter is upwards ; in that the middle is transverse, therefore Vayu here blows transversely, the waters flow transversely, for his quarter is the transverse ; in that the last is in descending order, therefore yonder sun gives heat downward, it rains downward, and the constellations (shine) downward, for his region is downward. These worlds are in unison ; these sets of three days are in unison ; in unison for him these worlds shine with prosperity, who knows thus. iv. 26 (xix. 4). Consecration departed from the gods ; it they sought to grasp with the two months of spring ; it they could not obtain with the two months of spring. It they sought to grasp with the two months of summer, of the rainy season, of autumn, of winter ; it they could not obtain with the months of winter. It they sought to grasp with the two months of the cool season ; it they obtained with the two months of the cool season. He obtains whom he seeks to obtain, his enemy obtains him not, who knows thus. Therefore he to whom the consecration for the sacrificial season may condescend ^ should consecrate himself when these two months of the cool season have arrived. Obviously thus does he consecrate himself, when consecration has arrived ; manifestly he encircles consecration. Therefore in these months of the cool season the cattle of the village and of the wild become thin and shaggy ; verily thus they acquire the form of consecration. Before the consecration he offers a victim to Prajapati ; first he should recite seventeen kindling verses ; Prajapati is seventeenfold; (they serve) to obtain Prajapati. The Apris verses for it are by Jamadagni.^ They say ‘ Seeing that in the case of the other victims the Apris are according to the (ancestral) seer, then wTiy ^ The metres for the three pressings vary iv. 26. ‘ The Dvada9^ia is here treated as a from (1) Gayatri, Tristubh, and Jagati to Sattra. (2) .lagatl, Gayatri, and TrLstubh and (8) ’ RV. x. 110. Cf. Max Muller, Anc. Sansk. Lit. Tristubh, .Tagatl, and Gayatri. p. 466; Weber, Ind. Stud. x. 88 seq. ; igS. vii. 2. 6-8 ; 99s. V. 16. 6, 6. 217] [ — iv. 27 The Dvadagaha in this case are the verses by Jamadagni used by all?’ The verses by Jamadagni are of all forms, all perfect; the victim is of all forms, all perfect; in that they are verses by Jamadagni (they serve) to secure the possession of all forms, all perfections. The cake offering for the victim is for Vayu. They say ‘Seeing that the victim is for other deities also, then why is the Ciike offering for the victim performed for Vayu.’ ‘ The sacrifice is Prajapati, to prevent the exhaustion of the sacrifice ’ he should reply. In that it is for Vayu, thereby he does not depart from Prajapati, for Prajapati is Vayu. It is declared by the seer ^ ‘ Prajapati, the blowing.’ If it is a sacrificial session, they should offer after depo.siting the fires together, all should be consecrated, all should press. With spring he ends ; spring is strength ; verily thus he ends with sap and strength. iv. 27 (xix. 5). The metres desired one another’s abode; the Gayatri desired the abode of the Tristubh and the Jagati, the Tristubh that of the Gayatri and the Jagati, and the Jagati that of the Gayatri and the Tristubh. Then indeed did Prajapati see this twelve-day (rite) with the metres transposed ; he grasped it and sacrificed with it. Thereby he made the metres attain all their desires. He attains all desires who knows thus. He transposes the metres to avoid exhaustion. Verily he transposes the metres. Just as in the world men go with relays of fresh horses or oxen, so with relays of fresh metres they go to the world of heaven, in that he transposes the metres. These two worlds were together ; they went apart ; no rain fell, there was no heat ; the five folks were not in harmony.^ The gods brought them together ; they uniting performed the divine marriage. By means of the Rathantara this (earth) quickens yonder (sky) ; by the Brhati yonder (sky) this (earth) ; by the Naudhasa ^ this quickens that ; by the (^yaita that this. With smoke this quickens that ; with rain that this. This placed in that the place of sacrifice to the gods ; cattle that in this. In that this placed the place of sacrifice to the gods, in that there is dark as it were in the moon. Therefore on the waxing fortnights they sacrifice as they desire to win that.^ Yonder (sky) placed salt in the (earth) ; as to this Tura Kavaseya said ‘ Salt is nutriment, O my dear Janamejaya.’ * Therefore here also men considering a place for cattle ask ‘ Are there salts there ? ’ for salt is nutriment. Yonder » RV. ix. 5. 9, ’ Cf. PB. vii. 10. 1, and for the vyiika of the metres KB. xxvii. 1. ’ These are, according to Sayana, SV. ii. 299- 301 ; ii. 163, 164. 28 [h.o.b. ss] * I. e. to see more distinctly as the moon waxes the black spot. ^ Ka Sayana takes as an interrogation, and is followed by Hang. iv. 27 — ] The Soma Sacr^ce [21 8 world turned to this world ; then were sky and earth bom ; neither from the atmosphere (comes) the sky,^ nor from the atmosphere earth. iv. 28 (xix, 6). In the beginning there were here the Brhat and the Rathantara ; they were speech and mind ; the Rathantara speech, the Brhat mind ; the Brhat as first born despised the Rathantara ; the Rathantara conceived and produced the Vairupa; having become two, the Rathantara and the Vairupa, they despised the Brhat. Then the Brhat conceived and produced the Vairaja ; having become two, the Brhat and the Vairaja, they despised the Rathantara and the Vairupa. Then the Rathantara conceived and produced the Qakvara; these having become three, the Rathantara and the Vairupa and the Qakvara, despised the Brhat and the Vairaja. The Brhat conceived and produced the Raivata. These three and those three were the Prsthas. The three metres were not enough for six Prsthas. The Gayatri conceived and produced the Anustubh ; the Tristubh conceived and produced the Pankti ; the J agati conceived and produced the Atichandais. These three and those three others were the six metres ; the Prsthas were six ; thus they came into order. The sacrifice is in order; (all) is in order for that folk where one knowing thus this ordering of the metres and the Prsthas consecrates himself. ADHYAYA V The Prsthya Sadaha. iv. 29 (xx. 1). Agni ^ as deity bears the first day, the Trivrt Stoma, the Rathantara Saman, the Gayatri metre. With it according to the deity, the Stoma, the Saman, the metre, he prospers who knows thus. That which has (the words) ‘ hither ’ and ‘ forward ’ is a symbol of the first day. That which contains (the word) ‘ yoke (the word) ‘ car ’, (the word) ‘ swift ’, (the word) ‘ drink ’, (the fact) that the deity is mentioned in the first Pada, that this world is referred to, that which is connected with the Rathantara, which is connected with the Gayatri, the future tense, these are the synibols of the first day. ‘ Advancing forward up to the sacrifice ’ is the Ajya * of the first day ; (the word) ‘ forward ’ on the first day is a symbol of the first day. ‘O Vayu, come hither, O lovely one’ is the Praiiga ® ; (the word) ‘hither’ ' dydvd is here probably merely = ‘ sky ’, and Prsthya Sadaha. Cf. AQS. vii. 10-12; not as usual ‘ sky and earth ’. The use viii. 1-4 ; 99®- is natural, as it is merely an analysis of * RV. i. 74 ; A9S. vii. 10. 3 ; 99^- *• dvdvdprthivi. •’ RV. i. 2 and 3 ; A9S. v. 10. 6 ; 99^- ^ AB. iv. 29-v. 15 and KB. xxii and zxiii 10. 9. describe in detail the 219] [ — iv. 30 The Prsthya Sadaha — First Day on the first day is a symbol of the first day. ‘ Tliee like a car forward ’ and ‘ This Soma juice, O bright one, hath been pressed ’ are the strophe and antistrophe * of the Marutvatiya ; that which contains (the words) ‘ car ’ and ‘ drink ’ on the first day is the symbol of the first day. ‘ 0 Indra come nearer ’ is the Pragatha ® invoking Indra ; in the first Pada the god is men- tioned, on the first day it is a symbol of the first day. ‘ Let Brahmanaspati move forward ’ is (the Pragatha) to Brahmanaspati ** ; (the word) ‘ forward ’ on the first day is a symbol of the first day. ‘ Agni the leader ’, ‘ Thou, 0 Soma, with inspiration ’ and ‘ They swell the waters ’ are the inserted verses ’ ; in the first Padas the deities are mentioned ; on the first day it is a symbol of the first day. ‘ Forward to Indra, the great ’ is the Marutvatiya Pragatha * ; (the word) ‘ forward ’ on the first day is a sj^mbol of the first day. ‘ Let Indra come hither for help to us ’ is the hymn ® ; (the word) ‘ hither ’ on the first day is a symbol of the first day. ‘ Towards thee, 0 hero, we utter praise ’ and ‘ Towards thee for the first drink ’ are the Rathantara as Prstha on the Rathantara day, the first day, it is a symbol of the first day. ‘ Since many a time he hath conquered, enduring ’ is the inserted verse ; in ‘ Indra hath made good (a . . . aprdh) his names as slayer of Vrtra (the word) ‘ hither (a) ’ on the first day is a symbol of the first day. ‘Drink of the pressed juice full of sap’ is the Pragatha of the Saman ; containing (the word) ‘ drink ’ on the first day it is a symbol of the first day. In ‘ This steed, god-strengthened ’ he recites the Tarksya (hymn) before the hymn ; Tarksya is safe passage ; (verily it serves) to secure safety. Verily he secures a safe journey, he attains the other side of the year who knows thus. iv. 30 (xx. 2). ‘ Hither to us, O Indra, hither to us, from afar, from near ’ is the hymn.^ (The word) ‘ hither ’ on the first day is a symbol of the first day. In the Niskevalya and Marutvatiya (Qastras) (the hymns) in which Nivids are inserted are contiguous. Vamadeva saw those worlds ; to them he flew up with the Sampatas; because he flew up with the Sampatas,thatis why Sampatas have their name. In that he repeats the two Sampatas on the first day, (it is) for the attaining, the securing, the union with, the world of heaven. ^ RV. viii. 68. 1-3 .^nd 2. 1-3 ; A^S. v. 14. 4 ; 99s. vii. 19. 8. ‘ RV. viii. 63. 5 and 6 ; A9S. v. 14. 5 ; 99S. vii. 19. 10. « RV. i. 40. 3 and 4 ; A9S. v. 14. 6 ; 99S. vii. 19. 11. ^ RV. iii. 20. 4 ; i. 91. 2 ^ i. 64. 6 (already cited in AB. iii. 18) ; A9S. v. 14. 17. ® RV. viii. 89. 3 and 4 ; A9S. v. 14. 18. " RV. iv. 21 ; A9S. vii. 5. 18 ; 99S. x. 2. 4. 10 RV. vii. 32. 22 and 23 ; viii. 3. 7 and 8 ; A9S. v. 15. 2 as applied by vii. 5. 2 seq. ; 99s. vii. 20. 3. RV. X. 74. 6 (already cited in AB. iii. 22) ; 19s. V. 15. 21 ; 99S^vii. 20. 5. 1= RV. vi. 46. 9 and 10 ; A9S. vii. 3. 19 ; 99S. X. 4. 10. RV. X. 178 (cited above in AB. iv. 20) ; 19s. vii. 1. 13. 1 RV. iv. 20 ; A9S. vii. 5. 18 ; 99S. x. 2. 5. [220 iv. 30 — ^1 The Soma Sacrifice ‘ That of Savitr we choose ’ and ‘ To-day for us, O god Savitr ’ are the strophe and antistrophe of the Vai9vadeva^ ; on the Rathantara day, on the first day, (it is) a symbol of the first day. ‘ They yoke their mind, they also yoke their thoughts ’ is (the hymn) to Savitr ® ; containing (the word) ‘ yoke ’ (it is) on the first day a symbol of the first day. ‘ Forward sky and earth, increasing holy order, with the sacrifices ’ is (the hymn) to sky and earth * ; “ forward ” on the first day is a symbol of the fir^t day. ‘ Here, here, in mind is your relationship, O heroes ’ is (the hymn) to the Rbhus ® ; (the words) ‘ hither ’ and ‘ forward ’ are symbols of the first day ; ‘ if (the word) “ forward ” had been used throughout, the sacrificers would have gone out forward from this world ’ (they say). In that on the first day he recites as (hymn) to the Rbhus, ‘ Here, here, in mind is your relationship, O heroes ’, and ‘ here, here ’ is this world, verily thus he makes them remain in this world. ‘ The gods I invoke of great fame for safety ’ is (the hymn) to the All-gods ® ; in the first Pad a the gods are mentioned; on the [first day (this is) a symbol of the first day. A long journey are theyj about to go who perform the year (session) or the twelve-day (rite). In that he recites as (the hymn) to the All-gods on the first day ‘ The gods I invoke of great fame for safety ’, (it serves) to secure safety. Verily thus he secures a safe passage ; in safety he attains the other side of the year who'knows thus and those for whom one as Hotr knowing thus recites on the first day as (the hymn) to the All-gods ‘The gods I invoke of great fame for safety’. ‘To Vai9vanara, with broad radiance, bard ’ is the beginning of the Agnimaruta in the first Pada the deity is mentioned ; on the first day (this is) a symbol of the first day. ‘Forward pressing, mighty, and resounding’ is (the hymn) to the Maruts ® ; (the word) ‘ forward ’ on the first day is a symbol of the first day. ‘ To Jatavedas let us" pour the Soma’, (this verse) to Jatavedas® he recites before the hymn. The verses to Jatavedas are a benediction ; (verily it serves) to secure safety. Verily thus he secures a safe passage; in safety he attains the other side of the year who knows thus. ‘ Forward the strong, new, hymn to Agni ’ is (the hymn) to Jatavedas ; (the word) ‘ forward ’ on the first day is a symbol of the first day. The Agnimaruta is the same as in the Agnistoma ; through that which is performed the same in the sacrifice, offspring breathe together. Therefore the Agnimaruta is the same. * RV. V. 82. l-3and4-6; A^S.v. 18.6; ggs. viii. 3. 8. 8 RV. V. 8. 1 ; AgS. vii. 6. 23 ; ^gS. r. 2. 7. ‘ RV. i. 169 ; AgS. v. 18. 5 ; ggs. viii. 3. 11. ® RV. iii. 60 ; Ags. vii. 6. 23 (t<« catasrah) ; ggs. X. 2. 7. 8 RV. X. 66 ; AgS. vii. 5. 28. ’ RV. iii. 3 ; AgS. v. 20. 6 ; ggs. viii. 6. 2. « RV. i. 87 ; A^S. v. 20. 6 ; ggS. viii. 6. 4. » RV. i. 99. 1 ; A^S. vii. 1. 14. '« RV. i. 148; AgS. V. 20. 6; ggs. viii. 6. 6. 221] Tlie. Pr§thya Sadaha — Second Day [ — iv. 31 iv. 31 (xx. 3). Indra as deity supports the second day, tlie Pancada9a Stoma, the Brhat Saman, the Tristubh metre. With it according to the deity, the Stoma, the Saman, the metre, he prospers who knows thus. That which has not either ‘ hither ’ or ‘ forward ’, tliat which has (the word) ‘ stand ’ is a symbol of the second day. That which contains (the word) ‘ upright ’, (the word) ‘ towards ’, (the word) ‘ between (the word) ‘ strong ’, (the word) ‘ grow ’, (the fact) that in the middle Pada the deity is mentioned, that the atmosphere is referred to, that which is connected with the Brhat, that which is connected with the Tristubh, the present tense, these are the symbols of the second day. ‘ Agni we choose as envoy ’ in the Ajya ^ of the second day ; the present tense on the second day is a symbol of the second day. ‘ O Vayu, thy thousands ’ is the Praiiga ® ; as containing (the word) ‘ grow ’ on the second day ® in ‘ The Soma hath been pressed, O ye that make holy order to grow ’, it is a symbol of the second day. f Lord of all men ’ and ‘ Indra is the Soma drinker alone ’ are the strophe and antistrophe of the Marutvatiya ^ ; as containing (the words) ‘ grow ’ and ‘ between ’ on the second day it is a symbol of the second day. ‘ 0 Indra, come nearer ’ is the normal Pragatha ® ; ‘ Arise up, 0 Brahmanaspati ’ is that for Brahmanaspati ® ; as containing (the word) ‘ upright ’ it is on the second day a symbol of the second day. ‘ Agni, the leader ’, ‘ Thou, O Soma, with inspiration ’, and ‘ They swell the waters ’ are the normal inserted verses.’ ‘ Sing aloud to Indra ’ is the Marutvatiya Pragatha * ; as containing (the word) ‘ grow ’ on the second day in ‘ Where- with men, making holy order to grow, produced the light’, it is a symbol of the second day. ‘ 0 Indra, lord of the Soma, drink this Soma ’ is the hymn ® ; as containing (the word) ‘ strong ’ on the second day in ‘ In unison with the Rudras, show thyself strong,’ it is a symbol of the second day. ‘ Thee we invoke ’ and ‘ Do thou come to the worshipper ’ are the Brhat as Prstha ; on the Brhat day, the second day, (it is) a symbol of the second day. ‘ Since he hath conquered ’ is the normal inserted verse.’"^ ‘ Both let him hear for us ’ is the Pragatha of the Saman ; as containing ‘ What here to-day and what was yesterday ’ on the Brhat day, the second day, (it is) ^ RV, viii. 98. 1 and 2 ; A^S. vii. 3. 2 ; 99S. X. 13. 10. RV. iii. 32 ; A9S. vii, 6. 4 ; 99S. x, 3. 8. '» RV. iii. 32. 2. RV. iv. 46. 1 and 2; viii. 61. 7 and 8; A9S. V. 15. 3 ; 99®- Probably as shown in iv. 29 (cf. v. 1, 4) by rathantaram the reading should be hrhai prstham here and elsewhere, not as a compound. RV. X. 74. 6 (already cited in AB. iii. 22). 13 RV. viii. 61. 1 and 2 ; A9.S. vii. 3. 18 ; 99S. vii. 20. 7. 1 RV. i. 12 ; A9S. vii. 10. 3 ; 99S. x. 3. 2. 3 RV. ii. 41 ; A9S. vii. 6. 2 ; 99S. i. 3. 5. ’ RV. ii. 41. 4. * RV. viii. 68. 4-6 ; 2. 4-6. aniar is in viii. 2. 5 ; rrdh in 68. 5 ; A9S. vii. 6. 6 ; 99®- ^ 3. 6. 3 RV. viii. 53. 5 and 6 (already cited in AB. iv. 29). « RV. i. 48. 1 and 2. ^ RV. iii. 20. 4 ; i. 91. 2 ; i. 64. 6 (already cited in AB. iii. 18) ; A9S. v. 14. 17. iv. 31 — ] The. Soma Sacrifice [222 a symbol of the second day. ‘ This steed, god-strengthened ’ is the normal Tarksya^'* (hymn). iv. 32 (xx. 4). ‘ Thy nearest, furthest help ’ is the hymn as containing (the word) ‘ strong ’ on the second day in ‘ Slay the strong ones, make them depart ’, it is a symbol of the second day. ‘ Let every man of the god that leadeth ‘ That desirable of Savitr ’ and ‘ Lord of all, lord of the good ’ are the strophe and antistrophe of the Vai9vadeva^; on the Brhat day, the second day, they are a symbol of the second day. ‘ Up the god Savitr with the golden ’ is (the hymn) to Savitr ^ ; as containing (the word) ‘ upright ’ on the second day it is a symbol of the second day. ‘ They, sky and earth, all weal producing ’ is (the hymn) to sky and earth * ; as containing (the word) ‘ between ’ on the second day in ‘ Between the two bowls of high birth he moveth it is a symbol of the second day. ‘ They have wrought the car, well rounded, whose skill is known ’ is (the hymn) to the Rbhus ° ; as con- taining (the word) ‘ strong ’ on the second day in ‘ They have wrought the two bay steeds that draw India, with strong wealth it is a symbol of the second day. ‘ The charioteer of the sacrifice, the lord of the folk ’ is (the hymn) to the All-gods ; ® as containing (the word) ‘ strong ’ on the second day in ‘The strong beacon, the holy one, hath attained the sky’ it is a symbol of the second day. This hymn is by Qaryata. The Angirases were performing a sacrificial session for the world of heaven ; whenever they came to the second day they used to go wrong. Them Qaryata Manava made to recite this hymn on the second day ; then indeed did they discern the sacrifice, the world of heaven. In that he recites the hjnnn on the second day, (it serves) to discern the sacrifice, to reveal the world of heaven. ‘ The might of the swift, strong, ruddy one’ is the beginning of the Agnimaruta ; that which contains (the word) ‘ strong ’ on the second day is a symbol of the second day. ‘ To the strong host, the majestic, the wise ’ is (the hymn) to the Maruts ® ; that which contains (the word) ‘strong’ on the second day is a symbol of the second day. ‘To Jatavedas let us pour the Soma’ is the normal verse to Jatavedas.® ‘With the sacrifice make JatavedaSj to grow ’ is (the hymn) to Jatavedas ; that which contains (the word) ‘ grow ’ on the second day is a symbol of the second day. RV. X. 178 (already cited in AB. iv. 20) ; A9S. vii. 1. 13. ' KV. vi. 25; v. 3 is that cited below ; A^S. vii. 6. 4 ; 99^- ’ RV. V. 60. 1 and iii. 62. 10 and 11 ; v. 82. 7-9 ; A9S. vii. 6. 6 ; 99S. x. 3. 11-13. s RV. vi. 71. 1-8 ; A9S. vii. 4. 12 ; 99S. x. 4. 14. ‘ RV. i. 160; A9S. vii. 4. 12; 99S. x. .3. 14. ‘ RV. i. Ill ; A9S. V. 18. 5 ; 99S. viii. 3. 14. 6 RV. X. 92; A9.S. vii. 4. 12; 99S. x. 3. 14. For see Vedic Index^ ii. 376. ’ RV. vi. 8 ; A9S. vii. 4. 13 ; 99S. x. 8. 16. « RV. i. 64 ; A9S. vii. 4. 13 ; 99S. x. 8. 16. ® RV. i. 99. 1 (already cited in AB. iv. 30) ; A9S. vii. 1. 14. '« RV. ii. 2 ; A9S. vii. 4. 13. PAI^CIKA V The Soma Sacrifice {continued). ADHYAYA I The Prsthya Sadaha {continued). The Third and Fourth Days. V. 1 (xxi. 1). The All-gods as deities support the third day, the Saptada9a Stoma, the Vairupa Saman, the Jagati metre. With it according to the deity, the Stoma, the Saman, the metre, he prospers who knows thus. That which has the same endings is a symbol of the third day ; that which con- tains (the word) ‘ horse ’, (the word) ‘ end ’, that which is repeated, that which is alliterated ; that which contains (the word) ‘ stay ’, the word ‘surpass’, (the word) ‘three’, that which is a symbol of the end, (the fact) that the deity is mentioned in the last Pada, that yonder world is referred to, that which is connected with the Virupa, that which is connected with the Jagati, the past tense, these are the symbols of the third day, ‘ Yoke thou those best fitted to invoke the gods, thy steeds, 0 Agni, like a charioteer ’ is the Ajya ^ of the third day. By the third day the gods went to the world of heaven ; the Asuras and the Raksases sought to hinder them. They kept prospering (saying) ‘ Become misshapen, become misshapen ’ ; in that they kept prospering (saying) ‘ Become misshapen, become misshapen,’ the Vairupa Saman came into existence; that is why the Vairupa has its name (misshapen). They followed after them; they were united with them ; them, having become horses, they smote away with their hoofs. In that, having become horses, they smote them away with their hoofs, that is why horses have their name. He attains whatever he desires who knows thus. There- fore a horse is the swiftest of animals ; therefore a horse strikes backwards with his foot. He smites away evil who knows thus. Therefore this Ajya contains (the word) ‘ horse ’ ; on the third day it is a symbol of the third day. ‘O Vayu, come for enjoyment’, ‘O Vayu, come from the sky, auspicious’, ‘With Indra Vayu, of these pressed draughts’, ‘ Indra and 1 RV. viii. 75. Cf. KB. xxii. 3-5 for the third day. See A(?S. vii. 10, 4 ; 99S. x. 4. 2. The derivation of the Vairupa is remarkable, but no other version is really possible. V. 1— ] [224 The Soma Sacrifice Varuna we’, ‘O A5vins come hither’, ‘Come to that pressed with the stones’, ‘ In unison with the All-gods’, ‘ Dear for us among the dear ’ is the Praiiga ^ in Usnih verses ; that which has similar endings on the third day is a symbol of the third day. ‘ It for great gain ’ and ‘ Three Soma draughts for Indra ’ are the strophe and antistrophe of the Marutvatiya ® ; that which has alliteration and contains (the word) ‘ three ’ on the third day is a symbol of the third day. ‘ 0 Indra come hither ’ is the normal Pragatha ‘ For- ward now Brahmanaspati ’ is (the Pragatha) to Brahmanaspati ® ; as con- taining an alliteration on the third day it is a symbol of the third day. ‘ Agni, the leader ’, ‘ Thou, O Soma, with inspiration ’, ‘ They swell the waters ’ are the normal inserted verses. “ ‘ No one hath surpassed the chariot of Sudas, nor caused it to pause ’ is the Marutvatiya Pragatha '' ; as con- taining (the word) ‘ surpass ’ at the third pressing, it is a symbol of the third pressing. ‘ Three friendships hath man’s worship ’ is the hymn * : that which contains (the word) ‘ three ’ on the third day is a symbol of the third day. ‘ If a hundred skies, O Indra, were thine ’ and ‘ If, 0 Indra, as many as thou’ are the Vairupa as Prstha'’; on the Rathantara day, the third day, this is a symbol of the third day. ‘ Since he hath conquered ’ is the normal inserted verse.^” In ‘ Towards thee, O hero, we utter praise ’ he brings back the basis of the Rathantara, for this day is connected with the Rathantara in its place. ‘ 0 Indra, threefold protection ’ is the Pragatha of the Saman ; as containing (the word) ‘ three ’ on the third day it is a symbol of the third day. ‘ This steed, god-strengthened ’ is the normal Tarksya^^ (hymn). V. 2 (xxi. 2). ‘ Who is born first the thinker ’ is the hymn ^ ; that which has the same endings on the third day is a symbol of the third day. It has (the words) ‘ He, O men ’ ; (the hymn) with (the words) ‘ He, O men ’ is the power of Indra'; on it being recited power enters Indra. As to this the Saman singers say ‘ On the third day those of many verses recite the power of Indra ’. It is by Grtsamada. By it Grtsamada went to the dear abode of Indra ; he conquered the highest world ; he goes to the dear abode 2 RV. V. 51. 3 with viii. 20. 23-25 ; v. 51. 6-8 ; 72. 1-3 ; 75. 7-9 j 40. 1-3 ; vii. 34. 15-17 ; vi. 61. 10-12 ; A9S. vii. 10. 5 ; x. 4. 5. 3 RV. viii. 68. 7-9 ; 2. 7-9 ; A^S. vii. 10. 8 ; 99s. X. 4. 6. ■* RV. viii. 53. 5 and 6 (already cited in AB. iv. 29). 3 RV. i. 40. 5 and 6 (already cited in AB. iv. 29). « RV. iii. 20. 4 ; i. 91. 2 ; i. 64. 6 (already cited in AB. iii. 18 ; iv. 31). ’ RV. vii. 32. 60. Here is found a form of ram which explains ralarcU ; A9S. vii. 3. 2. » RV. v 29 ; A9S. vii. 7. 1 ; 99S. x. 4. 8. 3 RV. viii. 70. 5 .and 6 ; vii. 32. 18 and 19 ; A9S. vii. 10. 8. RV. X. 74. 6 (already cited in AB. iii. 22) ; A9S. V. 15. 21 ; 99s. vii. 20. 5. ” > RV. vii. 32. 22 and 23 ; see above AB. iv. 29. RV. vi. 46. 9 and 10 ; I9S. vii. 3. 19; 99S. X. 4. 10. >3 RV. X. 170; A9S. vii. 1. 18. ’ RV. ii. 12 ; A9S. vii. 7. 1 ; 99S. x. 4. 11. 225] [— V. 3 The Prsthya Sadaha — Third Day of Indra, he conquers the highest world who knows thus. ‘ That of Savitr we chose ’ and ‘ To-day for us, 0 god Savitr ’ are tlie strophe and anti- strophe of the Vaifvadeva® ; on the Rathantara day, on the third day, it is a symbol of the third day. ‘ That desirable greatness of Savitr the god ’ is (the hymn) to Savitr ® ; greatness is the end ; the third day is the end ; on the third day it is a symbol of the third day. ‘ With ghee sky and earth enveloped ’ is (the hymn) to sky and earth ■* ; in ‘ Mixed with ghee, drop- ping ghee, ghee anointed ’ there is repetition and alliteration ; on the third day this is a symbol of the third day. ‘ Bom without steed, without reins, worthy of praise ’ is (the hymn) to the Rbhus ® ; as containing (the word) ‘ three’ on the third day in ‘ The chariot of three wheels ’, it is a symbol of the third day. ‘ Those who from afar would assume kinship ’ is (the hymn) to the All-gods ® ; from afar is the end ; the third day is the end ; on the third day it is a symbol of the end. That is by Gaya ; by it Gaya Phita went to the dear abode of the All-gods ; he conquered the highest world ; he goes to the dear abode of the All-gods ; he conquers the highest world who knows thus. ‘ To Vai9vanara, the praise, increasing holy order ’ is the beginning of the Agnimaruta ; the praise is the end ; the third day is the end ; on the third day it is a symbol of the end. ‘ Pouring showers, the Maruts, of daring might ’ is (the hymn) to the Maruts ® with much to be recited ; what is much is the end ; the third day is the end ; on the third day it is a symbol of the third day. ‘ To Jatavedas let us pour the Soma’ is the normal (verse) to Jatavedas.® ‘ Thou, O Agni, the first Angiras, the Rsi ’ is (the hymn) to Jatavedas ; that with the same beginning on the third ilay is a symbol of the third day. In ‘ Thou ’ and ‘ Thou ’ he refers to the several sets of three days, for continuity. With sets of three days, un- interrupted and continuous, they proceed who proceed knowing this.^^ V. 3 (xxi. 3). The Stomas are fully obtained, the metres obtained on the third day; verily this only is left over, namely speech alone.^ This one element is three syllables ; speech is one element, element is three syllables ; this is the third set of thi’ee days, speech one, Go one, Dyo one. Therefore indeed • RV. V. 82. 1-3 and 4-6 ; see also AB. iv. 30. » RV. iv. 53. 1-3; AgS. vii. 7. 2. < RV. vi. 70. 4-6 ; AgS. vii. 7. 2 5 RV. iv. 36 ; A^S vii. 7. 2. “ RV. X. 63 ; AgS. vii. 7. 2. ’ RV. iii. 2 ; AgS. vii. 7. 2. “ RV: ii. 34 ; AgS. vii. 7. 2. * RV. i. 99. 1 ; above AB. iv. 30 ; AgS. vii. 1. 14. >« RV. i. 31 ; AgS. vii. 7. 2. 29 [h.o.s. 25] “ ninrUa is clearly the alliteration produced by repetitions of one vowel or consonant ; Sayana shows this in his definition(though he gives another) as soaravi^smaksaranam . . . avartanena where Vif«*a= especially, not ‘ with a difference ’ asW eber {Ind. Stud, Lx. 285, 286) thinks, a view which does not suit RV. vi. 70. > Cf. 9B. vi. 3. 1. 43. V. 3 — ] [226 The Soma Sacr'ijfice speech supports the fourth day. In that on the fourth day they utter the sound they extend this syllable, they make it to grow, they magnify® it, to support the fourth day. The sound o is food ; when the farmers run about shouting, thus does food come into existence ; in that on the fourth day they say the sound o, verily thus they produce food ; (it serves) for the produc- tion of food. Therefore the four days contain (the word) ‘ bom ’. ‘ With the first four syllables should he say o ’ they say ; cattle are four-footed ; (verily it serves) to win cattle. ‘ With three syllables should he say o ’ they say ; there are three threefold worlds ; (verily it serves) to conquer these worlds. ‘ With one syllable should he say o ’ used Langalayana Brahman Maudgalya to say ; ‘ Speech has one syllable ; he says o in truth now who says o with one syllable ’. With two syllables should he say o, for a support ; man has two supports, cattle four feet ; verily thus he makes the sacrificer with two supports to find support in fourfooted cattle. Therefore should he say o with two syllables. At the beginning in the morning litany he says o ; by the mouth offspring eat food ; at the beginning of proper food he places the sacrificer. In the middle in the Ajya Qastra he says o ; in the middle food quickens offspring ; verily thus in the middle of proper food he places the sacrificer. At the beginning* in the midday he says o; by the mouth offspring eat food ; verily thus at the beginning of proper food he places the sacrificer. Thus on both sides he grasps the saying of o with the pressings, to grasp proper food. v. 4 (xxi. 4). Speech as deity supports the fourth day, the Ekavih9a Stoma, the Vairaja Saman, the Anustubh metre. With it according to the deity, the Stoma, the Saman, the metre he prospers who knows thus. That which has ‘ hither ’ and ‘ forward ’ is a symbol of the fourth day, for the fourth day is the first day over again. That which contains (the word) ‘ yoke/, (the word) ‘chariot’, (the word) ‘swift’, (the word) ‘drink’, (the fact) that the deity is mentioned in the first Pada, that this world is referred to, that which contains (the word) ‘ born ’, (the word) ‘ call ’, (the word) ‘ bright ’, that which is the symbol of speech, that which is by Vimada, that which is sounded, that which has various metres, that which is deficient, redundant, that which is connected with the Vairaja, that which is connected with the * The Nytinkha is dealt with at length in A^S. vii. 11. It is in the morning litany to take place at the second syllable of each halfverse and consists in altering the vowel of that syllable to OS 00000 0 3 OOWWW WWW 0000 0 03 0 0 0, with accents on the three protracted 0 sounds. In tlie Ajya it is used in tlio third Padas, save in the last verse, A<[!S. vii. 11. 8. ’ The monstrous pravibhavayisanli was read by Sayana whose explanation is prabhiil- vam vibhiitvam vaksarasya kartum ichanti. and it is kept in the Anand. ed. ‘ See A^S. vii. 11. 28. The Nyunkha is appropriate to the fourth day. Cf. KB. xxii. 7. 227] [ — V. 4 The Prsthya Sadaha — Fourth Day Auustubh, the future, that which is a symbol of the first day; these are the symbols of the fourth day. ‘With ofterings for ourselves Agni’^ is the Ajya of the fourth day; it is by Vimada and is sounded® ; being of the seer who is sounded, on the fourth day it is a symbol of the fourth day. It is of eight verses in Pankti ; the sacrifice is fivefold, cattle are fivefold ; (verily it serves) to win cattle. These are ten Jagatl verses ; this set of three days has the Jagatl at the morning pressing; thereby is there a symbol of the fourth day. They are fifteen Anustubhs, for the day is connected with the Anustubh ; thereby is there a symbol of the fourth day. They are twenty Gayatri verses, for this day is a repeated introduction ; thereby is there a symbol of the fourth day. This hymn, unsung, unrecited, unexhausted, is the sacrifice made manifest. In that this is the Ajya of the fourth day, verily thus from the sacrifice they extend the sacrifice ; verily thus they revert again to speech for continuity. With sets of three days, uninterrupted and continuous, they proceed who proceed knowing thus, ‘ O Vayu, for thee the pure hath been prepared ’, ‘ Enjoy the fresh ofterings ‘O Vayu, a hundred bay steeds’, ‘With Indra, 0 Vayu, of these pressed draughts ’, ‘ O wise one, those of good insight ’, ‘ Hither to us with all aids ’. ‘ This for you I have sent forth ’, ‘ Away the wicked foe ’, and ‘ 0 best of mothers, 0 chief of streams ’, are the Praiiga ® in Anustubhs ; (the words) ‘ hither ’, ‘ forward ’, and ‘ pure ’ on the fourth day are symbols of the fourth day. ‘ Thee with the sacrifices we invoke ’ is the beginning * of the Marutvatiya ; as regards ‘ we invoke ’, this day is to be secured as it were ; thereby is there a symbol of the fourth day. ‘ This Soma juice hath been pressed, 0 bright one ’, ‘ 0 Indra, come nearer ’, ‘ Let Brahmanaspati move forward ’ ‘ Agni the leader ’ ‘ Thou, 0 Soma, with inspiration ’ ‘ They swell the waters ‘ Forward to Indra, the great ’ are the continuation ® (of the Marutvatiya) being the same as that of the first day ; on the fourth day this is a symbol of the fourth day. ‘ Hear our call, O Indra, harm us not ’ is the hjmin ® ; as containing (the word) ‘ call ’ on the fourth day, it is a symbol of the fourth day. ‘ Indra with the Maruts, the bull, for joy ’ is the > RV. X. 21 ; A9S. vii. 11. 14, 17; 9gS. x. 5. 2. For this day see KB. xxii. 6-9. * Doubtful in sense : Say ana connects, but no doubt wrongly, with the Nyunkha, which is indeed used in both x. 21 and 22 (see below AB. V. 5), but also in the morning litany, which is not by the sage Vimada. Possibly the reference is to the fact that both hymns begin with rough sounds (suvrktibhih and kttha fruta indrah). Weber {Ind. Stud. ix. 286) renders ‘ the seer distinguished by (Wohl-) Klang’, com- paring viribhiia in comm, on Pan. vii. 2. 18. Haug's view is ‘contained in an alliteration in it (w vo made) ’. 3 RV. iv. 47. 1 ; 48. 1, 5 ; 47. 2-4 ; v. 66. 1-3 ; vii. 24. 4-6 ; vi. 44. 4-6 ; 51. 13-15 ; ii. 41. 1-3; A9S. vii. 11. 22 ; g^S. x. 5. 4. < RV. viii. 68. 10-12 ; AgS. vii. 11. 24 ; ggS. X. 5. 6. * RV. viii. 2. 1-3 ; 53. 5, 6 ; i. 40. 3, 4_; iii. 20. 4 ; i. 91. 2 ; 64. 6 ; viii. 89. 3 ; AgS. vii. 2. 24 ; ggS. X. 5. 6, 7 ; above AB. iv. 29. ' RV. ii. 11 ; IgS. vii. 11. 25; ggS. x. 6. 8. V. 4 — ] [228 The Soma Sacrifice hymn ; as containing (the word) ‘ call ’ in ® ‘ Dread, giver of strength, let us call him ’ on the fourth day, it is a symbol of the fourth day. This is in Tristubh. With this (hymn), with its feet supported, he maintains the pressing ; verily thereby it leaves not its place. ‘ Him the cunning I call ’ is the conclusion ® ; as containing (the word) call on the fourth day it is a symbol of the fourth day. These are Gayatri verses ; the Gayatri support the midday (pressing) of this set of three days ; that metre is a support in which a Nivid is inserted ; therefore in the Gayatri verses he inserts a Nivid, ‘ Drink the Soma, O Indra, let it gladden thee ’ and ‘ Hear the call of the much drinking stone’ are the Vairaja as Prstha^®; on the Brhat day, the fourth day, it is a symbol of the fourth day. ‘ What he hath conquered ’ is the normal inserted verse In ‘ Thee we invoke ’ he makes to follow the basis of the Brhat, for the day is connected with the Brhat in place. ‘ Thou, O Indra, in the conflicts ' is the Pragatha of the Saman ; as containing (the word) ‘ born ’ in ‘ slaying imprecation, cause of birth ’ on the fourth day, it is a symbol of the fourth day. ‘This steed, god- strengthened ’ is the normal Tarksj^a (hymn). v. 5 (xxi. 5). ‘ Where is Indra famed, in what to-day ? ’ is the hymn * by Vimada, which is sounded ; being of the seer who is sounded, on the fourth day it is a symbol of the fourth day. ‘ Of thee the roarer, the bull self- ruling ’ is the hymn ^ ; as containing (the word) ‘ born'’ on the fourth day in ‘ Dread, deep, by birth, to the dread ’ it is a symbol of the fourth day. It is a Tristubh ; with it with its feet supported he maintains the pressing;^ thereby it leaves not its place. ‘ Him of you ever enduring ’ is the con- clusion. ‘ Secured in all speech ’ (he says) ; this day is to be secured as it were ; thereby is there a symbol of the fourth day. They are Gayatri verses ; the Gayatri verses support the midday (pressing) of this set of three days: that metre is a support in which a Nivid is inserted; there- fore in the Gayatri verses, he inserts a Nivid. ‘ Let each man of the god that leadeth ’ ; ‘ That desirable of Savitr ’, and ‘ God of all, lord of the good ’ are the strophe and antistrophe of the Vai9vadeva^ ; on the Brhat day, the fourth day, it is a symbol of the fourth day. ‘ Let the god, Savitr, with fair jewels come hither ’ is (the hj'^mn) to Savitr^ ; (the word) ‘ hither ’ on the fourth day is a symbol of the fourth day. ‘ Forward the sky and earth ’ IIV. iii. 47; A^S. vii. 11. 26 ; ggS. x. 6. 8. « RV. iii. 47. 5. 9 RV. viii. 76. 13 ; A^S. viii. 8. 2 ; 99S. x. 6. 8. »» RV. vii. 22. 1-3 and 4-6 ; AgS. vii. 1 1 . 27 ; 99s. X. 5. 9. ** RV. X. 74. 6 ; see above AB. iv. 29. *- RV. vi. 46. 1 and 2; see AB. iv. 31. •9 RV. viii. 99. 6 ; AgS. vii. S. 19. RV. X. 178;_A9S. vii. 1. 13. > RV. X. 22 ; A^JS. vii. 11. 28; 99S. x. 6. 20. 9 RV. iii. 46 ; AgS. vii. 11. 28 ; 99S. x. 6. 20. 9 RV. viii. 92. 7-9; A9S.viii.8. 2 ; 99S.X.5. 20. ' RV. V. 60. 1 ; iii. 62. 10, 11 ; v. 82. 7-9 ; see above AB. iv. 82. 9 RV. vii. 46 ; AgS. viii. 8. 4 ; 99S. x. 5. 23. 229] [ — V. 6 'Fhe Prsthya Sadaha — Fourth Day with sacritices, with homage ’ is (the hymn) to sky cand earth ® ; (the word) ‘ forward ’ on the fourth day is a symbol of the fourth day. ‘ Forward to the Rbhus like a messenger shall I speed iny speech ’ is (the hymn) to the Rbhus ’ ; (the words) ‘ forward ’ and ‘ Shall I speed my speech ’ are symbols of the fourth day. ‘ Forward the pure, the divine, hymn ’ is (the hymn) to the All-gods ® ; (the words) ‘ forward ’ and ‘ pure ’ on the fourth day are symbols of the fourth day. These are in varied metres, there arc verses of two Padas, there are verses of four Padas ; thereby is there a symbol of the fourth day. ‘ Let us enjoy the loving kindness of Vai9vanara’ is the beginning of the Agniinaruta ® ; as containing (the word) ‘ born ’ in ‘ Born hence ’ on the fourth day it is a symbol of the fourth day. ‘ Who are these heroes revealed, of one home ? ’ is (the hymn) to the Maruts ; as containing (the word) ‘ birth ’ in ‘ No man knoweth their place of birth on the fourth day it is a .symbol of the fourth day. These are in varied metres ; there are verses of two Padas, there are verses of four Padas ; thereby is there a symbol of the fourth day. ‘ To Jatavedas let us pour the Soma ’ is the normal (verse) to Jatavedas ‘ Agni men with devotion from the tire sticks ’ is (the hymn) to Jatavedas ; as containing (the word) ‘ bom ’ in ‘ By move)nents of the hands have made to be born ’ on the fourth day it is a symbol of the fourth day. These are in different metres ; there are Viraj verses, there are Tri.stubh verses ; thereby is there a symbol of the fourth day. ADHYAYA II The Prsthya Sadaha {continued). The Fifth and Sixth Days. V. 6 (xxii. 1). The cow as deity supports the fifth day, the Trinava Stoma, the (^akvara Saman, the Pankti metre. With it according to the deity, the Stoma, the Saman, the metre, he prospers who knows thus. That which has not (the words) ‘hither’ and ‘forward’, that which has (the word) ‘ stand ’, is a symbol of the fifth day, for the fifth day is a repetition of the second day. That which contains (the word) ‘ upright ’, (the word) ‘ to ’, (the word) ‘ between ’, (the word) ‘ strong ’, (the word) ‘ grow ’, (the fact) that the deity is mentioned in the middle Pada, (the fact) that the atmosphere is referred to, that which contains (the word), ‘ milk ’, (the word) « RV. vii. 53 ; Ags. viii. 8. 4 ; 9:9s. x. 6. 23. KV. vii. 56 ; A^S. viii, 8. 4 ; 99S. x. 5. 24. ’ RV. iv. 33 ; A^S. viii. 8. 4 ; 99s. x. 5. 23. n RV. i. 99. 1 A9S. vii. 1. 14. * RV. vii. 34 A9S. viii. 8. 4 ; 99s. x. 5. 23. RV. vii. 1 ; A9S. viii. 8. 4 ; 99S. differs. * RV. i. 98 : A9S. viii. 8. 4 ; 99S. differs. V. 6 — ] [230 The Soma Sacrifice ‘ udder (the word) ‘ cow (the word) ‘ dappled (the word) ‘ be drunk that which is a symbol of cattle, that which has an addition, — for cattle are as it were of varied size — that which is connected with the Jagati — for cattle are connected with the Jagati — , that which is connected with the Brhat — > for cattle are connected with the Brhat — , that which is connected with the Pankti — for cattle are connected with the number five — , that which is desirable — for cattle are desirable, that which contains (the word) ‘ obla- tion ’ — for cattle are the oblation — , that which contains (the word) ‘ form ’ — for cattle are form — , that which is connected with the Qakvara, that which is connected with the Pankti, the present tense, that which is a symbol of the second day ; these are symbols of the fifth day. ‘ This guest of yours waking at dawn ’ is the Ajya ^ of the fifth day ; it is in Jagati, contains an addition, is a symbol of cattle and so on the fifth day it is a symbol of the fifth day. ‘ Hither to us the sacrifice, touching the sky ’, ‘ Hither to us, O Vayu, to the great rite ’, ‘ With the chariot of broad radiance ‘ The many, sun-eyed ’, ‘ These morning ofierings you’, ‘ Drink the pressed draught, rich in sap ’, ‘ Each god for grace ’, and ‘ A great speech dost thou sing ’ are the Praiiga ^ in Brhati ; on the fifth day it is a symbol of the fifth day. ‘ When with the folk of the five peoples ’ is the beginning of the Marutvatiya ® ; (the word) ‘ of the five peoples ’ on the fifth day is a symbol of the fifth day. ‘ Indra is the Soma drinker alone ’, ‘ 0 Indra, come near ’, ‘ Rise up, O Brahmanaspati, ‘ Agni the leader ’, ‘ Thou, O Soma, with inspira- tion’, ‘They swell the waters’, and ‘Sing aloud to Indra ’ are the continuation*, being the same as that of the second day ; on the fifth day it is a symbol of the fifth day. ‘ Thou art the helper of him who presseth, who plucketh the grass ’ is the hymn ® ; as containing (the word) ‘ be drunk ’, and being in the Pankti metre, and of five Padas, on the fifth day, it is a symbol of the fifth day. ‘ Thus in the Soma, in the drink ’ is the hymn ®; as containing (the word) ‘ be drunk ’ and being in the Pankti metre and of five Padas, on the fifth day it is a symbol of the fifth day. ‘ O Indra, drink ; for thee is it pressed to be drunk ’ is the hymn ", containing (the word) ‘ be drunk ’ and in the Tri.stubh metre ; with it with its feet supported he maintains the pressing ; thereby it departs not from its abode. ‘ 0 Indra with the Manits, O l)Ounteous one ’ is the conclusion It has neither (the word) ‘ hither ’ nor > RV. vi. 15 ; Ags. vii. 12. 6 ; %. 6. 2. Cf. KB. xxiii. 1. 2 RV. viii. 101. 9, 10 ; 46. 25 ; iv. 46. 5, 6, 7; vii. 66. 10-12 ; 74. 1-8 ; viii. 3. 1 -3 ; 27. 13-15 ; vii. 96. 1-3 ; A^S. vii. 12. 7 ; 95S.X. 6. 6. » RV. viii. 68. 7 ; A^S. vii. 12. 9 ; 95S. x. 6. 8. ‘ RV. viii. 2. 4 ; 53. 5 ; i. 40. 1 ; iii. 20. 1 ; i. 91. 2 ; 64. 6 ; viii. 89. 1 ; A^S. vii. 12. 9 ; AB. iv. 29 ; 99®’ ® differs. 5 RV. viii. 36 ; A9S. vii. 12. 9 ; 99S. x. 6. 9. 6 RV. i. 80 ; A9S. vii. 12. 9 ; 99S. x. 6. 9. 1 RV. vi. 40 ; A9S. vii. 12. 9 ; 99S. differs. • RV. viii. 76. 7-9 ; A9S. viii. 8. 2 ; 99S. x. 8. 6. [ — V. 8 231] The Prsthya Sadaha — Fifth Day (the word) ‘ forward ’ ; on the fifth day it is a symbol of the fifth day. They are Gayatri verses ; Gayatri verses support the midday (pressing) of this set of three days ; that metre is a support in which a Nivid is inserted ; therefore in the Gayatri verses he inserts a Nivid. V. 7 (xxii. 2). Here they chant the MahanamnI verses ^ to the Qakvara Saman ; on the Rathantara day, the fifth day, it is a symbol of the fifth day. By them Indra fashioned himself as great ; therefore are they called Mahanamnis ; moreover these worlds are the Mahanamnis and these are great. Having created these worlds Prajapati had all power whatever there is here. In that having created these worlds Prajapati had all power whatever there is here, therefore they become the Qakvari verses ; that is why the Qakvaris have the name (powerful). Beyond the boundary he created them ; so that he created them beyond the boundary, they became the Simas ; that is why the Simas have their name. ‘ Of the sweet thus diffused’, ‘To our pressed drink with the dappled steeds’, and ‘ Indra all maile grow ’ are the antistrophe ^ ; as containing (the words) ‘ strong ’, ‘ dappled ’ ‘be drunk’ and ‘grow’ on the fifth day it is a symbol of the fifth day. ‘ What he hath won ’ is the normal inserted verse In ‘ Towards thee, 0 hero, we utter praise ’ he makes to follow the basis * of the Rathantara ; for this day is connected with the Rathantara in place. ‘ Not then any of thy worshippers ’ is the Pragatha of the Saman ; ® as having an addition it is on the fifth day a symbol of the fifth day. ‘ This steed, god strengthened ’ is the normal Tarksya ® (hymn). V. 8 (xxii. 3). ‘ Thou hast furthered our prayer in the overcoming of Vrtra’ is the hymn^ ; as being in the Pankti metre andhavingfivePadason the fifth day it is a symbol of the fifth day. ‘ Indra hath waxed for the drink ’ is the hymn * ; as containing (the word) ‘ be drunk ’ and as being in the Pankti metre and having five Padas on the fifth day it is a symbol of the fifth day. ‘ Ever for all men are thy drinkings ’ is the hymn,^ containing (the word) ‘ be drunk ’ and in Tristubh metre ; with it with its feet supported he main- tains the pressing ; thereby it departs not from its place. ‘ Him Indra we strengthen ’ is the conclusion * ; as being a symbol of cattle in ‘ May he become a strong bull ’ on the fifth day it is a symbol of the fifth day. ' Cp. above AB. iv. 4 ; KB. xxiii. 2. The mode of using the verses in the case of the Prstha Stotra being in the (!^l^xara is given in A^S. vii. 12. 10-14 ; 99S. x. 6. 10-13. » RV. i. 84. 10 ; viii. 93. 31; i. 111. 1 ; A^S. vii. 12. 16. 99®- differs here and in the rest. ’ RV. X. 74. 6 ; see AB. iv. 29. ‘ RV. vii. 32. 22, 23 ; see AB. iv. 29. » RV. vii. 32. l and 2 ; AgS. vii. 3. 19. 6 RV. X. 178 ; AgS. viL 1. 13. 1 V. 8. RV. viii. 37 ; AgS. vii. 12. 16. Cf. KB. xxiii. 3. 2 RV. i. 8. 1 ; A9_S. vii. 12. 16. 3 RV. vi. 36. 1 ; A9S^ vii. 12. 16. < RV. viii. 93. 7-9 ; AgS. viii. 8. 2 ; ggS. x. 6. 16. V. 8 — J [232 The Soma Sacrifice These are Gayatri verses ; Gayatrl verses support the midday (pressing) of this set of three days ; that metre is a support in which a Nivid is inserted ; therefore he inserts a Nivid in the Gayatri verses. ‘ That of Savitr we choose,’ and ‘ To-day for us, O god Savitr ’ are the strophe and antistropiie ’’ of the Vaifvadeva; on the Rathantara day, the fifth day, it is a symbol of the fifth day. ‘ Up the god Savitr of the home ’ is (the hymn) to Savitr ; in ‘ May he instigate much that is desirable to the generous one ’ the desir- able is a symbol of cattle ; on the fifth day it is a symbol of the fifth day. ‘ The great ones, sky and earth, here the oldest ’ is (the hymn) to sky and earth ; in ‘ Roaring, the bull ’ there is a symbol of cattle ; on the fifth day it is a symbol of the fifth day. ‘To us Rbhus, Vibhvan, Vaja, Indra’ is (the hymn) to the Rbhus® ; cattle are Vaja (strength) ; as being a symbol of cattle on the fifth day it is a symbol of the fifth day. ‘ I praise the man, of good vows, with a new song ’ is (the hymn) to the All-gods ® ; as having an addi- tion and being a symbol of cattle on the fifth day it is a symbol of the fifth (lay. ‘ The swelling oblation, unaging, in the finding of light ’ is the beginning of the Agnimaruta ; as containing (the word) ‘ oblation ’ on the fifth day it is a symbol of the fifth day. ‘ Even to the wise let it be a wondrous thing ’ is (the hymn) to the Maruts ; as containing (the word) ‘ wonder ’ on the fifth day it is a symbol of the fifth day. ‘ To Jatavedas let us pour the Soma ’ is the normal (verse) to Jatavedas.^^ ‘ Agni is the Hotr, the householder, the king ’ is (the hymn) to J atavedas ; as containing an addition and being a symbol of cattle on the fifth da}^, it is a symbol of the fifth day. V. 9 (xxii. 4). The sixth day is a field of the gods ; those who approach the sixth day approach a field of the gods. ‘ The gods dwell not in one another’s houses, nor a season in the house of a season ’ they say. Therefore in due order the priests perform the sacrifice to the seasons, not handing them over (to others). Thus they arrange in order the seasons according to the season, and place in order communities.^ They say ‘ No directions should be given with the Rtupraisas, nor should the vasat call be said with the Rtupraisas. The Rtupraisas are speech ; on the sixth day speech is made up.’ If they » RV. V. 82. 1-3 and 4-6 ; see AB. iv. 30. •> RV. vi. 71. 4-6 ; A^S. viii. 8. 6 ; x. 6. 18. ^ RV. iv. 56. 1-4 ; A^S. viii. 8. 6; -x. 6. 18. * RV. iv. 34 ; AgS. viii. 8. 6 ; ^gs. x. 6. 18. ^ RV. vi. 4!) (v. 8 is .specially referred to); AgS. viii. 8, 6 ; ggs. X. 6. 18 differs. "> RV. X. 88 ; A_gS. viii. 8. 6 ; ggS. x. 6. 19. >' RV. vi. 66 ; AgS. viii. 8. 6 ; ggS. x. 6. 19. >2 RV. i. 99. 1 ; AgS. vii. i. u. ’’ RV. vi. 15. 13-16 ; AgS. viii. 8. 6 ; ggs. x. 6. 19. ’ The point is that in this case the Adhvaryu and the Yajaniana repeat their own Yiljyas and do not leave that function to the Hotr .as in the normal sacrifice to the seasons. GB. xi. 10 and 11 follow AB. v. 9-12. 4. 233] The Pr.^thya Sa0 RV. i. 161. 1-13 ; iv. 37. 1-4 ; see A^S. viil. 8. 6; 99®- ii> Sayana’s view means ‘ in which heroes are praised’, but cf. ZDMG. liv. 49-67. n RV. X. 61 and 62. See AB. v. 14. * Cf. TS. iii. i. 9. 4. The two hymns RV. x. 61 and 62 are the Nabhanedistha. Cf. below AB. vi. 27 ; A9S. viii. 1. 20-24 ; 99s. X. 8. 14. 9 This is taken verbally from RV. x. 62, not as suggested by Geldner rice vtrsa ; see Oldenberg, Rgveda-Noten, ii. 269, whose reconstruction of the legend is given, ibid. ii. 261, 262. 237] The Story of Nahhanedistha [ — v. 15 they give it to thee, 0 son 1 ’ ‘ They did give it,’ he replied, ‘ but a man in black garments came from the north upon me and (saying) “ Mine is this ; mine is what is left on the place (of sacrifice) ” has taken it away.’ To him said his father, ‘ His it is, 0 my boy ; but he will give it to thee.’ Returning he said ‘ Thine is this, O blessed one, so my father tells me ’. He replied ‘ I give it to thee who hast spoken the truth.’ Therefore by one who knows thus shoiald truth alone be spoken. The Nahhanedistha is a speech to win a thousand; a thousand comes to him, with the sixth day he discerns the world of heaven, who knows thus. V. 15 (xxii. 10). These they call accompaniments ; the Nabhanedi.stha, the Valakhilya,^ the Vrsakapi,* and the Evayamarut^ (hymns). Them he should recite together. Whichever of them he should omit, that of the sacrificer he would omit. If the Nahhanedistha, he would omit his seed ; of the Valakhilyas he would omit his bi’eaths ; if the Vr.sakapi, he would omit his body ; of the Evayamarut, he would remove him from support, both divine and human. With the Nahhanedistha he poured seed ; that he dis- criminated by the Valakhilyas ; with (the hymn of) Sukirti Kak.sivata * he made (it) leave the womb (saying) ‘ That we may rejoice in thy broad pro- tection, 0 Indra.’ Therefore the embryo, being larger, yet does not harm the womb which is smaller ; for it is made proper by the holy power. By means of the Evayamarut he produces motion ; by it set in motion all whatever there is here moves. ‘ The dark day and the bright day ’ is the beginning of the Agnimaruta ® ; in ‘ day and day ’ is there repetition and alliteration ; on the sixth day it is a symbol of the sixth day. ‘ Of the sweet juice, the Marut name, 0 holy ones ’ is (the hymn) to the Maruts ® wherein is much to be uttered ; much is the end ; the sixth day is the end ; on the sixth day it is a symbol of the end. ‘ To Jatavedas let us pour the Soma’ is the normal (verse) to Jatavedas.^ ‘He born of old with strength ’ is (the hymn) to Jatavedas® ; as having the same endings on the sixth day it is a symbol of the sixth day. ‘ They supported,’ ‘ They supported,’ he recites ; he fears the slipping down of the end. Just as a man ties the end, twining it again and again intertwining it, or as one sticks in a peg at the end to keep (a skin) taut, so is it in that he recites ‘ They sup- ported ’, ‘ They supported ’, for continuity. With sets of three days, un- interrupted and continuous, they proceed, who proceed knowing thus.® * RV. viii. 49-59. See below AB. vi. 28. - RV. X. 86. See below AB. vi. 29. ’ RV. V. 87. See below AB. vi. 30 and 31. * RV. X. 131. See below AB. vi. 29. = RV. vi. 9. 1-3 ; A^S. viii. 8. 9 ; ^^S. x. 8. 15 which differs for the rest. « RV. vii. 57 ; AgS. viii. 8. 9. '• RV. i. 99. 1 ; A^S. vii. 1. 14. ® RV. i. 96 ; dharayan is the refrain in d of each verse ; A^S. viii. 8. 9 ; wrongly attributed in the Vedic Concordance. ® This chapter appears to require the Hotr himself to perform all these recitations contrary to the view in vi that the V. 16 — ] The Soma Sacrifice [238 ADHYAYA III The Chandomas. V. 16 (xxiii. 1). That which has (the words) ‘hither’ and ‘forward’ is a symbol of the seventh day, for the seventh day is a repetition of the first day. That which contains (the word) ‘yoke’, (the word) ‘chariot’, (the word) ‘swift’, (the word) ‘drink’, (the fact), that the deity is mentioned in the first Pada, (the fact) that this world is referred to, that which contains (the word) ‘ born ’, that which has no express mention (of the deity), the future tense, that which is a symbol of the first day ; these are the symbols of the seventh day. ‘ From the ocean the aroma of sweetness hath arisen ’ is the Ajya ^ of the seventh day ; as not containing any express mention of the deity, on the seventh day it is a symbol of the seventh day. The ocean is speech ; speech wastes not away, the ocean wastes not away. In that this is the Ajya of the seventh day, verily thus from the sacrifice they extend the sacrifice ; verily thus they again approach speech for continuity. With sets of three days, uninterrupted and continuous, they proceed who proceed knowing thus. The Stomas are obtained, the metres are obtained on the seventh day. Just as they smear with butter again the portions cut off to refresh them, so here they perform again the Stomas and the metres to refresh them, in that this is the Ajya of the seventh day. It is in Tristubh ; this set of three days has the Tristubh at the morning pressing. ‘ O Vayu, drinker of the pure, come hither to us,’ ‘ With which thou dost come forward to the bounteous one,’ ‘ To our sacrifice hither with hundreds of steeds,’ ‘ The lively presser at the sacrifices hath arisen forward,’ ‘ The draughts delighting Indra,’ ‘ Thy hundred steeds, thy thousand,’ ‘ When forward, O Mitra and Varuna, for you they struggle,’ ‘ Hither, O Nasatyas, with chariot rich in cattle,’ ‘ Come hither to us, O god, O impetuous one,’ ‘ Forward to you in the sacrifices the pious have sung,’ and ‘ Forward she hasteneth with her nourishing stream ’ are the Praiiga.^ (The words) ‘ hither ’ and ‘ forward ’ on the seventh day are symbols of the seventh day. It is in Tristubh ; this set of three days has the Tristubh at the morning pressing. ‘ Thee like a car for aid,’ ‘ This Soma juice hath been pressed, Valakhilyas, the Vrsakapi and the Evayii- which differs considerably; see KB. marut fell normally to the Hotrakas. xxvi. 7, 8 ; B^S. xvi. C ; A^S. xxi. 8. 11. See however vi. 21, whence fans seems 12. to have a looser sense than merely recite * RV. vii. 92. 1, 8, 6, 2, 4 ; 91. 6 ; vi. 67. 9-11 ; as it covers fansayani. vii. 72. 1-3 ; 30. 1-3 ; 43. 1 -3 ; 99. 1-3 ; > RV. iv. 69; A^S. viii. 9. 2 ; cf. 99s. x. 9 A9S. viil. 9. 2. 239] The Chandomas [ — V. 16 O bright one/ ‘ 0 Indra come near/ ‘ Let Brahmanaspati move forward,’ ‘Agni, the leader/ ‘Thou, O Soma, with inspiration/ ‘They swell the waters,’ and ‘ Forward to Indra, the great ’ are the continuation,^ being the same as that of the first day ; on the seventh day it is a symbol of the seventh day. ‘ With what array, of one age, of one home ’ is the hymn ; ^ as containing (the word) ‘ born ’ in ‘ Neither he that is being born nor he that is born shall attain ’ on the seventh day it is a symbol of the seventh (lay. It is the ‘ With what array (hymn) ; the ‘ With what array ’ hymn is one producing agreement and continuing (life). By it Indra and Agastya and the Maruts came to agreement ; thus, in that he recites the ‘ With that array ’ (hymn), (it serves) to produce agreement. It is also life-giving ; therefore for him who is dear to him he .should perform the ‘ With what array ’ hymn. It is in Tri.stubh ; with it with feet supported he maintains the pressing ; thereby it departs not from its place. ‘ That ram that winneth the light I glorify ’ is the hymn ; ® as containing (the word) ‘ chariot ’ in ‘ Like a strong steed the chariot hastening at the call ’ on the seventh day it is a symbol of the seventh day, It is in Jagatl ; Jagati verses support the midday (pressing) of this set of three days ; that metre is a support in which a Nivid is inserted ; therefore he imserts a Nivid in the Jagati verses. Pairing hymns are recited, in Tristubh and Jagati; cattle are a pairing; the Chandomas are cattle ; (they serve) to win cattle. ‘ Thee we invoke and ‘ Do thou come to the worshipper ’, are the Brhat as Prstha ® on the seventh day ; that is what belongs to the sixth day ; the Rathantara is the Vairupa, the Brhat the Vairaja ; the Rathantara the (/akvara, the Brhat the Raivata ; in that there is the Brhat as Prstha, verily thus with the Brhat they support the Brhat, to avoid cleaving the Stomas. If it were to be the Rathantara, there would be a cleavage (of the Stomas). Therefore the Brhat only is to be used. ‘ What he hath won ’ is the normal inserted verse.'^ In ‘ Towards thee, O hero, we utter praise ’ he makes to follow the basis of the Rathantara,® for this day is connected with the Rathantara in place. ‘ Drink of the pressed draught rich in sap ’ is the Pragatha ® of the Saman ; as containing (the word) ‘ drink ’ on the seventh day it is a symbol of the seventh day. ‘ This steed, god strengthened ’ is the normal Tarksya (hymn). ’ RV. viii. 68. 1-8 ; 2. 1-3 ; 53. 5, 6 ; i, 40. 3, 4 ; iii. 20. 4 ; i. 91. 2 ; 64. 6 ; viii. 89. 3 ; see AB. iv. 29. ‘ RV. i. 165 : V. 9 is cited ; A^S. viii. 6. 6 ; 59s. X. 9- 11. For the legend cf. Sieg, Sagenstoffe des Rgveda, pp. 115 seq. ; v. Schroeder, Myaierium und Mimus, pp. 91 seq., 102 seq. ; Hertel, VOJ. xviii. 153 ; Oldenberg, Egveda-Noim, i. 170. 5 RV. i. 52 ; A9^ viii. 6. 6 ; 99S. x. 9. 12. ® RV. vi. 46. 1, 2 ; viii. 61. 7, 8 ; see AB. iv. 31. ’’ RV. X. 74. 6 ; see AB. iv. 29. « RV. vii. 32. 22, 23 ; see AB. iv. 29. ® RV. vii. 3. 1, 2 ; see AB. iv. 29. ‘0 RV. X. 178 ; A9S. vii. 1. 13. V. 17 — ] [240 The Soma Sacrijice V. 17 (xxiii. 2). ‘ I shall proclaim the mighty deeds of Indra ’ is the hymn ; ^ the word ‘ forward ’ (in ‘ proclaim ’) on the seventh day is a symbol of the seventh day. It is in Tristuhh ; with it with feet supported he maintains the pressing ; thereby it departs not from its place. ‘ Towards the ram, much invoked, worthy of praise ’ is the hymn ; * ‘ towards ’ is equivalent to ‘ forward ’ ; on the seventh day it is a symbol of the seventh day. It is in Jagati; Jagati verses support the midday (pressing) of the set of three days ; that metre is a support in which a Nivid is inserted ; therefore he inserts a Nivid in the Jagati verses. Pairing hymns are recited in Tristubh and in Jagati ; cattle are a pairing, the Chandomas cattle ; (they serve) to win cattle. ‘ That of Savitr we choose,’ and ‘ To-day, for us, O god Savitr ’ are the strophe and antistrophe of the Vai5vadeva on the Rathantara day, the seventh day, it is a symbol of the seventh day. ‘ Towards thee, O god Savitr ’ is (the triplet) to Savitr.* ‘ Towards ’ is equivalent to ‘ forward ’ ; on the seventh day it is a symbol of the seventh day. ‘ Let them come forward with weal for the sacrifice’ is (the triplet) to sky and earth;® ‘ forward ’ on the seventh day is a symbol of the seventh day. ‘ This to the race divine ’ is (the triplet) to the Rbhus ; ® as containing (the word) ‘ born ’ on the seventh day it is a symbol of the seventh day. He recites (the verses) of two Padas,'^ ‘ Come hither with thy beauty ’ ; man has two feet, cattle four feet ; the Chandomas are cattle ; (verily they serve) to win cattle ; in that he recites (verses) of two Padas, verily thus he makes the sacrificer with two feet find support in four-footed cattle. ‘ Hither to our service, the songs, O Agni ’ is the (hymn) to the All-gods ; ® ‘ hither ’ on the seventh day is a symbol of the seventh day. These are Gayatri verses ; this set of three days has the Gayatri at the third pressing. ‘ Vai9vanara hath produced ’ is the beginning of the Agnimaruta ; ^ as having (the word) ‘ born ’ on the seventh day it is a symbol of the seventh day. ‘ Forward to you, the Tri.stubh, food ’ is (the hymn) to the Maruts ; ‘ forward ’ on the seventh day is a symbol of the seventh day. ‘ To Jatavedas let us pour the Soma’ is the normal (verse) to Jatavedas.” ‘ Your envoy, with all know- ledge’ is (the hymn) to Jatavedas;*^ as not having the deity mentioned on the seventh day it is a symbol of the seventh day. These are Gayatri verses ; this set of three days has the Gayatri at the third pressing. > RV. i. 32 ; A9S. viii. C. 12 ; not in 99^. Cf. KB. xxvi. 9, 10. * RV. i. 51 ; A9S. viii. 6. 12 ; 99S. x. 9. 13. 3 RV. V. 82. 1-8 ; 4-6 ; see AB. iv. 29. < RV. i. 24. 3-6 ; A9S_. viii. 9. 6. 6 RV. ii. 91. 19-21 ; A9S. viii. 9. 5 ; 99S. x. 9. 16. « RV. i. 20. 1-3 ; A9S. viii. 9. 5 ; 99S. x. 9. 16. ’ RV. X. 172; A9S. viii. 9. 6; 99S. x. 9. 16. » RV. n 14 ; A9S. viii. 9^ 6. 3 .See A9S. ii. 16. 2 ; A9S. viii. 9. 7. Cf. 99s. X. 9. 17 ; 10. 8. ■® RV. viii. 7 ; A9S. viii. 9. 7 ; 99S. x. 9. 17. ” RV. i. 99. 1 ; A9S. vii. 1. 14. ” RV. iv. 8 ; A9S. viii. 9. 7. 241] The Chandomas — Eighth Day [ — v. ig V. 18 (xxiii. 3). That ’ which has not (the words) ‘ hither ’ and ‘ forward ti»at which has (the word) ‘ stand is the symbol of the eighth day, for the eighth day is a repetition of the second day. That which contains (the word) ‘ upright (the word) ‘ to (the word) ‘ between (the word) ‘ strong (the word) ‘ grow (the fact) that the deity is mentioned in the middle Pada, (the fact) that the atmosphere is referred to, that which has Agni twice, that which contains (the word) ‘great’, that which contains a double invocation, that which contains (the word) ‘ again ’, the present tense, that which is a symbol of the second day ; these are the symbols of the eighth •lay. ‘Agni for you the god in union with the flames’ is the Ajya'^ of the eighth day ; as containing Agni twice, on the eighth day it is a symbol of the eighth day. It is in Tristubh ; this set of three days has the Tristubh at the morning pressing. ‘ Were not they who were made great with homage ?,’ ‘ Those rich of food, wealth gathering, the wise one,’ ‘ The dawns with fair days, spotless have dawned,’ ‘ Guardians infallible, eager envoys,’ ‘ So far as the power of the body, so far as the might,’ ‘ To you two at the rising of the sun with hymns,’ ‘ The cow milking the desire of the ancient one,’ ‘To our prayers come, O Indra, knowing,’ ‘Agni, upright, hath e.stablished the favour of the bright one’ and ‘May Sarasvati for us rejoicing ’ are the Praiiga ; ® as containing (the words) ‘ to ’, ‘ between ’, an invocation of two deities and ‘ upright ’ on the eighth day it is a symbol of the eighth day. It is in Tristubh ; this set of three days has the Tristubh metre at the morning pressing. ‘ Lord of every man,’ ‘ Indra is the Soma drinker only,’ ‘ O Indra, come near,’ ‘ Rise up, O Brahmanaspati,’ ‘ Agni, the leader,’ ‘Thou, O Soma, with inspiration,’ ‘They swell the waters,’ and ‘ Sing aloud to Indra ’ are the continuation * being the same as that of the second day ; on the eighth day it is a symbol of the eighth day. ‘ I praise great Indra in whom all ’ is the hymn ; ® as containing (the word) ‘ great ’ on the eighth day it is a symbol of the eighth day. ‘ Even from great, O Indra, these that approach ’ is the hymn ; ® as containing (the word) ‘ great ’ on the eighth day it is a symbol of the eighth day. ‘ Drink the Soma, towards which, O dread one, thou hast penetrated ’ is the hymn ; ^ as containing (the word) ‘ great ’, in ‘ The cattle stall, being greatly lauded, 0 Indra ’ on the eighth day, it is a symbol of the eighth day. ‘ Great is * For the eighth or second Chandoma see KB. xxvi. 11-13. RV. vii. 3 ; A9S. viii. 10. 1 ; 99s. x. 8. 1. It differs in detail throughout. RV. vii. 91. 1, 8; 90. 4; 91. 2, 4, 5; 65. 1-3; iu. 58. 1-3; vii. 28. 1-3; 39. 1-3; 9.5. 4-6; A9S. viii. 10. 1. 31 [ho.s. ss] « RV. viii. 68. 6 ; 2. 4 ; 33. 5, 6 ; i. 40. 1, 2 ; iii. 20. 4 ; i. 41. 2 ; 64. 6 ; viii. 87. 1 and 2. 6 RV. iii. 19 : A9S. viii. 7. 22. « RV. i. 169 ; A9S. viii. 7. 22. ’ RV. vi. 17 ; A9S. viii. 7. 22. V. 18 — ] [242 The Soma Sacrifice Indra, man-like, spreading over mortals ’ is the hymn ; ® as containing (the word) ‘ great ’ on the eighth day it is a symbol of the eighth day. It is in Tristubh ; with it with feet supported he maintains the pressing ; thereby it departs not from its place. ‘ Him sky and earth of one mind ’ is the hymn ; ® as containing (the word) ‘ great ’ in ‘ When he went displaying his greatness, his power ’ on the eighth day it is a symbol of the eighth day. It is in Jagati; Jagati verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore he inserts a Nivid in the Jagati verses. Pairing hymns are recited in Tristubh and Jagati; cattle are a pairing, the Chandomas are cattle; (verily they serve) to win cattle. Hymns containing (the word) ' great ’ are recited ; the atmosphere is great ; (verily they serve) to obtain the atmosphere. Five hymns are recited ; the Pankti has five Padas ; the sacrifice is fivefold ; cattle are fivefold ; the Chandomas are cattle ; (verily they serve) to win cattle. ‘ Towards thee, O hero, we utter praise ’ and ‘ Towards thee for the first drink’ are the Rathantara as Prstha^® on the eighth day. ‘ What he hath won ’ is the normal inserted verse.^^ In ‘ Thee we invoke ’ he makes to follow the basis of the Brhat, for this day is connected with the Brhat in place. ‘ Both may he hear for us ’ is the Pragatha of the Saman ; ‘ that which is lasting and that which was yesterday ’ (he means) ; on the Brhat day, the eighth day, it is a symbol of the eighth day. ‘ This steed, god strengthened ’ is the normal Tarksya ** (hymn). V. 19 (xxiii. 4). ‘ Many not of old to him’ is the hymn;^ as containing (the word) ‘ great ’in ‘To the great, the hero, impetuous, eager ’ on the eighth day it is a symbol of the eighth day. ‘ This fame for thee, 0 bounteous one, though thy greatness ’ is the hymn ; ^ as containing (the word) ‘ great ’ on the eighth day it is the symbol of the eighth day. ‘ Thou art great, 0 Indra, who by thy might’ is the hymn;^ as containing (the word) ‘ great ’ on the eighth day it is a symbol of the eighth day. ‘ Thou art great, O Indra ; to thee the earth ’ is the hymn ; * as containing (the word) ‘ great ’ on the eighth day it is a symbol of the eighth day. It is in Tristubh ; with it with feet supported he maintains the pressing ; thereby it departs not from its place. ‘ Though the width of the sky is outspread ’ is the hymn ; ^ as containing (the word) ‘ great ’ in ‘ Not Indra in greatness ’ * IIV. vi. 19 ; Ags. vii. 9. 22. “ RV. X. 113; A^S. vii. 9. 22; it precedes there RV. vi. 19. RV. vii. 33. 22, 23 ; viii. 3. 7, 8 ; see AB. iv. 29. u RV. X. 74. <5 ; see AB. iv. 29. RV. vi. 46. 1 iind 2 ; see AB. iv. 31. RV. viii. 61. 1 !ind 2; see AB. iv. 31. RV. X. 178;_AgS. vii. 1. IS. > RV. vi. 32 ; AgS. viii. 7. 23; ggS. x. 10. 6. Cf. KB. xxiii. 12, 13. ’ RV. X. 54 ; AgS. viii. 7. 23 ; ggs. x. 10. 6. ’ RV. i. 63 ; AgS. viii. 7. 23 ; ggS. x. 10. 6. « RV. iv. 17 ; AgS. viii. 7. 23 ; ggS. x. 10. 6. *' RV. i. 56 ; AgS. viii. 7. 23 : it precedes RV. iv. 17 tljero ; not in ggS. 243] The Chandomas — Eighth Dag [v. 19 oa the eighth day it is a symbol of the eighth day It is in Jagati ; Jagati verses support the midday (pressing) of this set of three days ; that metre is a support in which a Nivid is inserted ; therefore he inserts a Nivid in the Jagati verses. Pairing hymns are recited, in Tristubh and in Jagati ; cattle are a pairing, the Chandomas cattle ; (verily they serve) to win cattle. Hymns containing (the word) ‘ great ’ are recited ; the atmosphere is great ; (verily they serve) to obtain the atmosphere. Two sets of five hymns are recited ; the Pahkti has five Padas ; the sacrifice is fivefold ; cattle are fivefold ; the Chandomas are cattle ; (verily they serve) to win cattle. They are separate, five in one set, five in the other ; they make up ten ; the Viraj is a set of ten ; the Viraj is food ; cattle are food, the Chandomas cattle ; (verily they serve) to win cattle. ‘Let each man of the god that leadeth,’ ‘ That desirable of Savitr ’ and ‘ God of all, lord of the good ’ are the strophe and antistrophe of the Vai9vadeva.® On the Brhat day, the eighth day, it is a symbol of the eighth day. ‘ The golden-handed to aid ’ is (the triplet) to Savitr ; as containing (the word) ‘ upright ’ on the eighth day it is a symbol of the eighth day. ‘ May the two great ones, sky and earth, for us ’ is (the triplet) to sky and earth , ® as containing (the word) ‘ great ’ on the eighth day it is a symbol of the eighth day. ‘ Youthful the parents again ’ is (the triplet) to the Rbhus ; ® as containing (the word) ‘ again ’ on the eighth day it is a symbol of the eighth day. He recites (verses) of two Padas,^° ‘ These worlds let us subject ’ ; man has two feet, cattle four feet ; the Chandomas are cattle ; (verily they serve) to win cattle. In that he recites (verses) of two Padas, verily thus he makes the sacrificer with two feet to find support among four-footed cattle. ‘ The great aid of the gods ’ is (the hymn) to the All-gods ; as containing (the word) ‘ great ’ on the eighth day it is a symbol of the eighth day. These are Gayatri verses; this set of three days has the Gayatri at the third pressing. ‘ The righteous, belonging to all men ’ is the beginning of the Agnimaruta ; as containing (the word) ‘great’ in ‘ Agni, of all men, the great’ on the eighth day it is a symbol of the eighth day. ‘ The sporting troop of the Maruts ’ is (the hymn) to the Maruts ; as containing (the word) ‘ grow ’ in ‘ With the taste of the sap it grew great ’ on the eighth day it is a symbol of the eighth day. ‘ To Jatavedas let us pour the Soma’ is the normal (verse) to Jatavedas.** « RV. V. 50. 1 ; 82. 7, 8 ; see AB. iv. 32. ’ RV. i. 22. 0-7 ; AgS. viii. 10. 2 ; x. 10. 7. •* RV. i. 22. 13-15 ; A^S. viii. 10. 2 ; ^gs. x. 10. 7. » RV. i. 20. 4-6 ; AgS. viii. 10. 2 ; ggS. x. 10. 7. lo RV. X. 157 ; ggS. x. 10. 7 ; AgS. viii. 7. 24. » RV. viii. 83; AgS. viii. 10. 2; ggS. x. 10. 7. 12 In AgS. viii. 10. 3 ; ggS. x. 10. 8. IS RV. i. 37 ; AgS. viii. 10. 3. i< RV. i. 99. 1 ; AgS. vii. 1. 14. V. 19 — ] [244 / The Soma Sacrifice ‘ O Agni, be kind ; thou art great ’ is (the hymn) to Jatavedas ; as containing (the word) ‘ great ’ on the eighth day it is a symbol of the eighth day. These are Gayatri verses; this set of three days has the Gayatn metre at the third pressing. ADHYAYA IV The Chctndomas {co7itinued) , V. 20 (xxiv. 1). That ^ which has the same endings is a symbol of the ninth day ; for the ninth day is a repetition of the third day. That which contains (the word) ‘ horse (the word) ‘ end that which is repeated, that which is alliterated, that which contains (the word) ‘ stay (the word) ‘ sur- pass (the word) ‘ three that which is a symbol of the end, (the fact) that the deity is mentioned in the last Pada, (the fact) that yonder world is referred to, that which contains (the word) ‘ pure ’, (the word) ‘ true (the word) ‘ dwell ’, (the word) ‘ gone ’, (the word) ‘ dwelling ’, the past tense, that which is a symbol of the third day ; these are the symbols of the ninth day. ‘ We have gone with great praise to the youngest ’, is the Ajya ^ of the ninth day ; as containing (the word) ‘ gone ’ on the ninth day it is a symbol of the ninth day. It is in Tristubh ; this set of three days has the Tristubh metre at the morning pressing. ‘ Forward to thee the pure are offered boldly ’, ‘ They perceiving with true mind ’, ‘ Dwelling in the sky, from the atmosphere, on the earth ’, ‘ Come hither to us with all boons, O Acvins ’, ‘ The Soma, O Indra, is pressed for thee ’, ‘ The Brahmans, the Angirases, will attain ’, ‘ Sarasvati pious men invoke ’, ‘ Hither to us from the sky, from the great mountain’ and ‘0 Sarasvati lead us to prosperity’ are the Praiiga'* ; as containing (the words) ‘ pure ’, ‘ true ’, ‘ dwell ’, ‘ gone ’, and ‘ house ’, on the ninth day it is a symbol of the ninth day. It is in Tristubh ; this set of three days has the Tristubh metre at the morning pressing. ‘ Him for great gain ’, ' Three Soma draughts for Indra ’, ‘ O Indra, come near ’ ‘ Forward now Brahmanaspati ’, ‘ Agni, the leader ’, ‘ Thou, O Soma, with inspiration ’, ‘ They swell the waters ’, and ‘No one the chariot of Sudas ’ are the continuation *, being the same as that of the third day ; on the ninth day it is a symbol of the ninth day. ‘ Let Indra drink whose Soma, hail ! ’ « RV. iv. 9 ; Ags. viii. 10. 3. 42. 1-3 ;_x. 17. 7-9; v. 43. 11-13 ; vi. «1. * For the ninth day seo KB. xxvi. 14-17. 14-lG ; A^S. viii. 11. 1 ; 99^* * RV. vii. 12 ; A^S. viii. 11. 1 ; 99S. x. 11. 1 < RV. viii. 6R 7-9 ; 2. 7-9 ; 63. 6, 6 ; i. 40. 5, with variants throughout. 6; iii. 20. 4 ; i. 91. 2; 04. (> ; vii. 32. 10. 5 RV. vii. 90. 1,5; 64. 1 ; 70. 1-3 ; 29. 1-3 ; See AB. v. 1. 245] [ — V. 21 The Chandomas — 2^mth Day is the hymn ® ; the call of Hail ! is the end ; the ninth day is the end ; on the ninth day it is a symbol of the end. ‘ Let him say the Saman, spring- ing forth as of a bird ’ is the hymn ® ; (containing) ‘ Let us sing that which beconieth heavenlike ’ ; the heaven is the end ; the ninth day is the end ; on the ninth day it is a symbol of the ninth day. ‘ Stand on the steeds being yoked to the chariot ’ is the hymn ’’ ; standing is the end ; the ninth day is the end ; on the ninth day it is a symbol of the ninth day. ‘ Those of many a poet ’ is the hymn *, (containing) ‘ The hymns him that standeth on the chariot ’ ; standing is the end ; the ninth day is the end ; on the ninth day it is a symbol of the ninth day. That is in Tristubh ; with it with its feet supported he maintains the pressing ; thereby it departs not from its place. ‘ Sing ye forth to the glad one the song rich in food ’ is the hymn ® ; as having the .same endings on the ninth day it is a symbol of the ninth day. It is in Jagati ; Jagati verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is in.serted ; therefore he inserts a Nivid in the Jagati verses. Pairing hymns are recited, in Tristubh and in Jagati ; cattle are a pairing ; the Chandomas are cattle'; (verily they serve) to win cattle. Five hymns are recited ; the Pankti has five Padas ; the sacrifice is fivefold ; cattle ai'e fivefold ; the Chandomas are cattle ; (verily they serve) to win cattle. ‘ Thee we invoke ’ and ‘ Do thou come to the worshipper ’ are the Brhat as Ppstha on the ninth day. ‘ What he hath won ’ is the normal inserted verse.^^ In ‘ Towards thee, O hero, we utter praise ’ he makes to follow the basis of the Rathantara, for this day is connected with the Rathantara in place. ‘ O Indra, threefold protection ’ is the Pragatha of the Silman ; as containing (the word) ‘ three ’ on the ninth day it is a symbol of the ninth day. ‘ This steed, god strengthened ’ is the normal Tarksya (hymn). V. 21 (xxiv. 2). ‘ In thee from of old the songs have gone together, O Indra ’ is the hymn ^ ; as containing (the word) ‘ gone ’ on the ninth day it is a symbol of the ninth day. ‘ When shall our prayers dwell in the chariot ’ is the hymn ^ ; as containing (the word) ‘ dwell ’ it is a symbol of the end ; having gone to the end he dwells as it were ; on the ninth day it is a symbol of the ninth day. ‘ May the true one come hither, the generous, he of the Soma lees ’ is the hymn®; as containing (the word) ‘true’ on the * RV. iii. 50 ; A^S. viii. 7. 23. ‘ RV. i. 173 ; A^S. viii. 7. 23 ; ggs. x. 11. 6. ’ RV. iii. 35 ; A9S. viii. 7. 23 ; 99S. x. 11. 6. « RV. vi. 21 ; A^S. viii. 7. 23. ® RV. i. 101 ; A 9s. viii. 7. 23 : it precedes RV. vi. 21 there ; 9?®- RV. vi. 46. 1, 2 ; viii. 61. 7, 8; see AB. iv. 31. RV. X. 74. 6 ; see AB. iv. 29. RV. vii. 32. 22 and 23 ; see AB. iv. 29. RV. vi. 46. 9 and 10 ; see AB. v. 1. RV. X. 178 ;_A9S. vii. 1. 13. 1 RV. vi. 34 ; A9S. viii. 7. 24. Cf. KB. xxvi. 16, 17. ® RV. vi. 35 ; A9S. viii. 7. 24. s RV. iv, 16 ; A9S. viii. 7. 24 ; 99S. x. 11. 17. V, 21 — ] The Soma Sacrifice [246 ninth day it is a symbol of the ninth day. ‘ That highest power of thine is on high ’ is the hymn ^ ; the highest is the end ; the ninth day is the end ; on the ninth day it is a symbol of the end. It is a Tristubh ; with it with feet supported he maintains the pressing ; verily it departs not from its place. ‘ I am the first lord of wealth ’ is the hymn ® (containing the words) ‘ I win wealth of every man ’ ; what is won is the end ; the ninth day is the end ; on the ninth day it is a symbol of the ninth day. It is in Jagatl ; Jagati verses support the midday pressing of this set of three days ; that metre is a support in which a Nivid is inserted ; therefore he inserts a Nivid in the Jagati verses. Pairing hymns are recited, in Tristubh and in Jagati; cattle are a pairing; theChandomas are cattle; (verily they serve) to win cattle. Two sets of five hymns are recited ; the Pankti has five Padas ; the sacrifice is fivefold ; cattle are fivefold ; the Chandomas are cattle; (verily they serve) to win cattle. They are separate, five in one set, five in the other ; they make up ten ; the Viraj is a set of ten ; the Viraj is food ; cattle are food ; the Chandomas are cattle ; (verily they serve) to win cattle. ‘ That of Savitr we choose ’ and ‘ To-day for us, 0 god Savitr ’ are the strophe and antistrophe of the Vai9vadeva ® ; on the Rath- antara day, the ninth day, it is a symbol of the ninth day. ‘ The evening hath come ’ is (the triplet) to Savitr '' ; what has gone is the end ; the ninth day is the end ; on the ninth day it is a symbol of the ninth day ; ‘ Forward towards you mightily sky and earth ’ is (the triplet) to sky and earth ® ; as containing (the word) ‘ pure ’ in ‘ To the pure the praises ’ on the ninth day it is a symbol of the ninth day. ‘ Let Indra give for sap to us ’ and ‘ Give ye jewels ’ are (the triplet) to the Rbhus ® ; as containing (the word) ‘ three ’ in ‘ Three sevens to the presser ’ on the ninth day it is a symbol of the ninth day. He recites (verses) of two Padas ‘ Brown is one, active, bounteous, youthful ’ ; man has two feet, cattle four feet ; the Chandomas are cattle ; (verily they serve) to win cattle ; in that he recites (verses) of two Padas, verily thus he makes the sacrificer with two feet find support in four-footed cattle. ‘ That are three over thirty ’ is (the hymn) to the All-gods ; as containing (the word) ‘ three ’ on the ninth day it is a symbol of the ninth day. These are Gayatri verses ; this set of three days has the Gayatri metre at the third pressing. ‘ Vai9vrinara, to our aid ’ is the beginning of the Agnimaruta (containing) ‘ Let him come hither from * RV. i. 103 ; AgS. viii. 7. 24 ; g^S. x. 11. 17. *> RV. viii. 93. 34 ; i. 20. 7 and 8 ; AgS. viii. RV. X. 48; AgS. viii. 7. 24 : it precedes 11.3; ggS. x. 11. 8. RV. i. 103 here ; ggS. x. 11. 7. RV. viii. 29 ; IgS. viii. 7. 24 ; ggs. x. » RV. V. 82. 1-3 ; 4-6 ; see AB. iv. 30. 11. 8. ’’ See above AB. v. 13 ; AgS. viii. 11. 3. RV. viii. 28; AQS. viii. 11.3 ; ggS. x. 11 .8. 8 RV. iv. 56. 6-7 ; IgS. viii. 11. 3 ; ggS. x. See AgS. viii. 11. 4; AV. vi. 35. 1 : TS. i. 11. 8. 6. 11. 1 and its parallels. [ — V. 22 247] The Chandomas — Ninth Day afar ’ ; from afar is the end ; the ninth day is the end ; on the ninth day it is a symbol of the end. ‘ 0 Maruts in whose dwelling ’ is the hymn to the Manits ; as containing (the word) ‘ dwell ’ it is a symbol of the end ; having gone to the end he dwells as it were; on the ninth day it is a symbol of the ninth day. ‘ To Jatavedas let us pour the Soma ’ is the normal (verse) to Jatavedas ‘ Forward to Agni, move your speech ’ is (the hymn) to Jatavedas ; as having the same endings in the ninth day it is a symbol of the ninth day. ‘ May he convey us beyond our foes, may he convey us beyond our foes ’ he recites ; in the set of nine nights much is done that is forbidden ; verily (this serves) for atonement. In that he recites ‘ May he convey us beyond our foes ; may he convey us beyond our foes’, verily thus he releases them from all sin. These are Gayatrl verses ; this set of three days has the Gayatri metre at the third pres.sing. llie Tenth Day. V. 22 (xxiv. 3). They ^ perform the Prsthya Sadaha. As is the mouth, so is the Prsthya Sadaha ; as within the mouth are the tongue, palate, and teeth, so are the Chandomas ; now that by which he makes speech distinct, by which he discerns sweet and not sweet, is the tenth day. As the two nostrils, so the Prsthya Sadaha, as that within the nostrils, so the Chan- domas ; now that by which he discriminates scents is the tenth day. As is the eye, so is the Prsthya Sadaha ; as the black within the eye, so the Chan- domas ; now the pupil, by which he sees, is the tenth day. As is the ear, so is the Prsthya Sadaha ; as what is within the ear, so the Chandomas ; now that by which he hears is the tenth day. The tenth day is prosperity ; they attain prosperity who perform the tenth day (rite). Wherefore the tenth day is one on which corrections are not to be made (thinking) ‘ Let us not speak ill ^ of prosperity ’, for it is unwise to speak ill of a superior. They creep thence, they purify themselves, they enter the hut of the wives ; of those he who knows this libation should say ‘ Hold ye on to one another ’. He should offer with ‘ Here stay, stay ye here ; here be support, here self support ; 0 Agni ; vat ! Hail ! vdt ! ’ In that he says ‘ Here stay ’ he » RV. i. 86; A^S. viii. 11. 4; g^S. x. 11. 9. » RV. i. 99. 1 ; AgS. vii. 1. 14. 15 RV. X. 187 ; AgS. viii. 11. 4. 16 In each verse of RV. x. 187. 1 AB. V. 22-28 and KB. xxvii. deal with the tenth day following the nine (Chandomas and Prsthya Sadaha) ; for the day, cf. ggS. X. " 13-21 ; BgS. xvi. 6-9; Apgs. xxi. 9-12 ; AgS. viii. 12. 10-13. 2 for the rites here prescribed ; for the avivdkya character see TS. vii. 3. 1. 1 ; BgS. xvi. 6 ; ApgS. xxi. 9. ^ Hang, contra Sayana, translates ‘ we shall not bespeak (the goddess of) wealth.’ V. 22—] The Soma Sacrifice [248 makes them stay in this world ; in that he says ‘ Stay ye here ’ he makes offspring stay in them. In that he says ‘ Here be support ; here self-support verily thus he confers speech and offspring upon the sacrificers. The Rathantara is ‘ 0 Agni, vat ! the Brhat is ‘ Hail ! vat The Brhat and Rathantara are a pairing of the gods ; verily thus by a pairing of the gods they win a pairing ; by a pairing of the gods they are propagated in pair- ings ; (therefore this serves) for propagation ; he is propagated with offspring and cattle who knows thus. They creep thence ; they purify themselves ; they go to the Agnidh’s altar ; of them he who knows this libation should say ‘ Hold ye on to one another He should offer with ® ‘ Sending the sucking calf (to its mother), Himself a sucking calf sucking his mother, Increase of wealth, sap, and strength May he support in us ; hail ! ’ Increase of wealth, sap and strength he wins for himself and the sacrificers when one knowing thus offers this libation. V. 23 (xxiv. 4) They creep thence ; they go to the Sadas; the other priests creep out severally according to their wont ; the Udgatrs creep together. They chant to the verses of the serpent queen. The serpent queen is this (earth), for this (earth) is the queen of what creeps ; this (earth) in the beginning was bare ; she saw this spell ^ ‘ The dappled bull hath come ’ ; this dappled colour, of various forms, entered her; whither she desired, whatever there is here, plants, birds all fonns (entered her). The dappled colour enters him with various forms, whatever he desires who knows thus. With mind he utters the prelude, with mind he sings, with mind he responds ; with voice he recites. Speech and mind are a pairing of the gods, verily thus with a pairing of the gods they win a pairing, by a pairing of the gods they are propagated in pairings ; (verily it serves) for propagation ; he is propagated with offspring and cattle who knows thus. Then the Hotr recites ^ the Four Hotrs ; verily thus he accom- panies in recitation the song. The Four Hotrs are the sacrificial, secret name of the gods ; in that the Hotr recites tlie Four Hotrs, verily thus he reveals the sacrificial, secret name of the gods ; that revealed reveals him. He is revealed who knows thus, ‘ That Brahman, to whom, though learned, fame does not come ’, he used to say, ‘ having gone into the wild should gather a bunch of Darbha grass, points upward, and, placing to his right ’ Cf. VS. viii. 51. In both cas-os the A^S. 26. Cf. KB. xxvii. 4 ; ^B. iv. 6. 9. 17. viii. 13. 1 and 2 merely has juArah" and * Cf. below AB. v. 26. Vydcaks means ‘ ex- NariVyana says that tliis or the Sutra pound ’ and the word has now a special mode may be adopted. propriety in its double force. See A^S. ‘ RV. X. 189 ; A9S. viii. 18. 3-6 ; 99S. x. 18. viii. 18. 6 -9 ; 99s. x. 18. 27 and 16. 249] I — V. 25 The Tenth Day a Brahman, recite the Four Hotrs; the Four Hotrs are the sacrificial, secret name of the gods ; if he were to recite the Four Hotrs, he thus reveals the sacrificial, secret name of the gods ; that revealed reveals him ; he is revealed who knows thus.’ V. 24 (xxiv. 5) Then ^ they together lay hold of an Udumbara (branch) with ‘ Sap and strength I lay hold of The Udumbara is strength and proper food. In that the gods distributed sap and strength,' thence the Udumbara came into being. Therefore thrice in a year it ripens. Thus in that they lay hold together of the Udumbara (branch), verily thus they lay hold together on sap and strength. They restrain their speech ; the sacrifice is speech ; verily thus they restrain the sacrifice. They suppress the day; the world of heaven is the day; verily thus they press down the world of heaven. They should not utter speech by day ; if they were to utter speech by day they would leave the day over to a rival. They should not utter speech by night ; if they were to utter speech by night, they would leave the night over to a rival ; let the sun be half set ; then should they utter speech ; so much only of space do they leave over to a rival. Or rather, when the sun is set, should they utter speech ; verily thus they make the rival who detests them have the darkness jis his portion. Having gone round the Ahavaniya should they utter speech ; the Ahavaniya is the sacrifice, the Ahavaniya the world of heaven ; verily thus by the sacrifice as the world of heaven they go to the world of heaven. With ‘ What we have done here defective, What we have done in excess. To Prajapati the father Let that go.’ they utter speech. Through Prajapati are offspring born ; Prajapati is the support of what is defective and excessive ; them neither defect nor excess harms. To Prajapati they transfer defect and excess who knowing thus utter speech with this (verse). Therefore those who know thus should utter speech with this (verse) V. 25 (xxiv. 6) ‘ O Adhvaryu ’ he calls when about to speak out in the Four Hoti^. This is the form of the Call. ‘ Yes, O Hotr ; be it so, 0 Hotr ’ is the response of the Adhvaryu at each pause in the ten sentences.^ ‘ Their offering spoon was thought. (Their) butter was intelligence. (Their) altar was speech. ' Cf. TS. vi. 6. 11. 6. Anup. iii. 12 ; L9S. iii. v. 25. ' This is part of the Caturhotr ; see A^S. 1. 13. For this passage cf. KB. xxvi. 5. viii. 13. 10; 99®. x. 15. 5-7, where the * For the ritual see A9S. viii. 13. 22-26 ; Mantra differs. Here it is corrupt. 99s. X. 21. 6 seq. ; B9S. xvi. 9. 32 [h.o-s. js] V. 25 — 1 [260 The Soma Sacrifice (Their) strew was learning. (Their) Agni was insight. (Their) Agnidh was knowledge. (Their) oblation was breath. (Their) Adhvaryu was the Saman. (Their) Hotr was Vacaspati. (Their) Upavaktr was mind. They drew this cup (with) “ O Vacaspati, O worshipper, 0 name. Let us worship thy name. Do thou worship, with our name go to the sky. That prosperity with which the gods with Prajapati as householder prepared, that prosperity shall we attain.” ’ Then he runs over the Bodies of Prajapati and the riddle. ‘ Eater of food and mistress of food ’ : the eater of food is Agni ; the mistress of food Aditya. ‘ The fair and the beautiful ’ : the fair is Soma, the beautiful is cattle. ‘The unresting and the fearless’: the unresting is Vayu, for he never rests ; the fearless is death, for all fear it. ‘ The unattained and the unattainable ’ : the unattained is the earth ; the unattainable is the sky. ‘ The unattackable and the irresistible ’ : the unattackable is Agni ; the irresistible is Aditya. ‘ That which has no prius and no rival ’ : that which has no prius is mind ; that which has no rival is the year. These are the twelve Bodies of Prajapati ; this is the whole of Prajapati, thus the whole of Prajapati he obtains on the tenth day. Then they say the riddle^. ‘ “Agni is the householder ” some say : he is the householder of the world. “Vayu is the householder ” some say: he is the householder of the atmo- sphere. “ He who gives heat yonder is the householder ” some say : he is the lord, the seasons are the house. The householders prosper, the sacrificers prosper, for whom there is as householder one knowing the god as householder. The house- holder smites away evil, the sacrificers smite away evil for whom there is as householder one knowing the god who most effectively has smitten away evil.” 0 Adhvaryu we have won®.’ * For the riddle here cf. KB. icxvii. 6 ; A^S. viii. 13. 14 ; 99®. x. 20 ; for the bodies of Prnjapati see KB. xxvii. 5 ; A9S. viii. 18. 13; 99®' elaborate). Both seem called Brahmodya in 9B. iv. 6. 9. 20 ; cf. PB. iv. 9. 14 ; K9S. xii, 4. 21 ; Eggeliug, SB£. xxvi. 452, 453 ; Ap9S. xxi. 12 takes the view of PB. unfavourable to Prajapati. ® This is used as Yajya ; see A9S. viii. 13. 15, 16. 251] 'The Agnihotra [ — V. 27 ADHYAYA V 'Hie Agnihotra. V. 26 (xxv. 1) ‘ Take^ out the Ahavaniya’ he says on the afternoon; what- ever prood he does on the day, verily thus, by taking it out and bringing forward, he places in security. ‘ Take out the Ahavaniya ’ he says on the morning ; whatever he does well by night verily thus, by taking it out and bringing it forward, he places in security. The Ahavaniya is the sacrifice, the Ahavaniya the world of heaven ; verily thus in the sacrifice as the world of heaven, he places the world of heaven who knows thus. He who knows the Agnihotra as connected with the All-gods, of .sixteen parts, and finding support in cattle, prospers with the Agnihotra, as connected with the All-gods, of sixteen parts, and finding support in cattle. When in the cow, it is Rudra’s ^ ; when allowed to drop, it is Vayu’s ; when being milked, it is the Alvin’s ; when milked, it is Soma’s ; when put on the fire, it is Varuna’s ; when swelling up, it is Piisan’s ; when poui’ing over, it is the Maruts’ ; when bubbling, it is the All-gods’ ; when covered with a film, it is iMitra’s ; when removed, it is sky and earth’s ; when it is ready (for the Hotr), it is Savitr’s ; when it is being taken (for the oblation), it is Vi.snu’s ; when put (on the altar), it is Brhaspati’s ; the first libation is for Agni ; the next for Prajapati ; the offering is Indra’s. This is the Agnihotra, connected with the All-gods, of sixteen parks, and finding support in cattle. With the Agnihotra, as connected with the All-gods, of sixteen parts and finding support in cattle he prospei*s who knows thus. V. 27 (xxv. 2) (They ask) ‘ If the^ Agnihotra cow, when united (with its calf) and being milked sits down, what is the expiation then ? ’ He should address it with ‘ That from fear of which thou dost sit down Thence give us security ; Guard all our cattle ; Homage to Rudra, the bountiful.’ He should make her rise with ^ ^ AB. V. 26-31 and KB. ii. deal with the Agnihotra. Cf. A^S. iii. 11. - Cf. 9®- 5. 3. 5 : samudantam is found in A^S. ii. 3. 8; TB. ii. 1. 7 and K^S. xxv. 2. 3 have udanta and GB. iii. 12 samud- vdntam. Weber {Ind. Stud. ix. 291) prefers vispandamdnam, an obvious ». 2. ; see below AB. V. 27, n. 5. V. 27. * Repeated with all down to paragraph iv in AB. vii. 3. See A^S. iii. 11. 1 ; JB. L 58. 1 ; TB. iii. 7. 8. 1 ; gB. xii. 4. 1. 9 ; AgS. iii. 21 ; ApgS. ix. 5. 1 seq ; Atharca- prdyafcitta, ii. 4 and 5. 2 See AgS. iii. 11. 2 ; TB. i. 4. 3. 1 : Mg.S. iii. 2. 1. V. 27 — ] [252 The Agnihotra ‘ The goddess Aditi hath arisen, She hath bestowed life upon the lord of the sacrifice ; Making good fortune for Indra, For Mitra and for Varuna.’ Then should he place on her udder and her mouth a pot of water, aud then give her to a Brahman. That is the expiation in this case. ‘ If one’s Agni- hotra cow, when united and being milked, calls aloud, what is the expiation then ’ (they ask). She calls aloud foreseeing hunger for the sacrifices ® ; he should make her eat food, for expiation ; food is expiation. (He says *) ‘ From eating the good pasture mayst thou be of good fortune ’. That is the expiation in this case. ‘ If one’s Agnihotra cow when united and being milked stumbles, what is the penance then?’ (they ask). If she causes any (milk) to spill, he should touch it and mutter ^ ‘ That milk which to-day hath crept over the earth That which hath crept over the plants, the waters The milk in the house, the milk in the cow. The milk in the calves, that milk be mine.’ He should offer with the remainder of the milk, if it be enough for an obla- tion. But, if all be poured out, then he should summon another (cow) and milk her and offer with it, but there must be an offering, even if only in faith.® That is the expiation in this case. All becomes for him suited for the strew, all is secured, who knowing thus offers the Agnihotra. V. 28 (xxv. 3) The sacrificial post is yonder sun, the altar the earth, the strew the plants, the kindling wood the trees, the sprinkling waters the waters, the enclosing sticks the quarters. Whatever of his is lost, or dies, or men drive away, all of that comes to him in yonder world who knows thus to offer the Agnihotra, just as what is placed on the strew would come. Both sets, gods and men, reciprocally he leads as fees and all this whatever there is here. Men by the evening libation he leads as fees to the gods and all this whatever there is is here ; they lie as it were relaxed and at home, when taken as fees for the gods. The gods by the morning libation he leads as fees to man and all this whatever there is here. They * Siiyana and Hang take this as ‘ to reveal her hunger to the sacrificer ’ but this is forcing tlie sense of pratikhyaya ; cf. Weber, Ind. Stud. ix. 291. Cf. Atharva- prdyafcitta, ii. 4 which has samprakhydya. * RV. i. 164_. 40; AV. vii. 73. 11 ; A^S. iii. 11. 4 ; ApgS. ix. 6. 4. spandeia which may be preferred ; Ap^S. ix. 5. C ; M^S. iii. 2. 1 ; JAOS. xxxiii. 115, n. 728 ; cf. (?B. xii. 4. 1. 6; JB. i. 58. 1. ® The sense hero, as given by Sayana, is that if all else fails he must offer faith only aham p-addhdm juhomi, not as Haug that he is to offer with faith in any case. [ — V. 29 253] The Agnihotra leap up ' recognizing this as it were (saying) ‘ That shall I do ; there shall I go The world which a man conquers by giving all this, that world he conquers who knowing thus offers the Agnihotra. By the evening libation for Agni he begins the A9vina (Qastra) ; speech utters the response in ‘ Speech, speech By Agni, by the night, is the Acjvina recited by him who knowing thus offers the Agnihotra. For Aditya by the morning libation he begins the Mahavrata; breath utters the response in ‘ Food ; food’ ; by Aditya, by the deity is the Mahavrata recited by him who knowing thus offers the Agnihotra. Of this Agnihotra there are seven hundred and twenty evening libations in the year; there are also seven hundred and twenty morning libations in the year. So many are the bricks accompanied by Yajus verses of the fire^. By the year, by the fire fully does he sacri- fice who knowing thus offers the Agnihotra. V. 29 (xxv. 4) Vrsa9usma Vatavata Jatukarnya said ‘ We shall declare this to the gods ; the Agnihotra which used to be performed on both days is now performed on alternate days only ’. This also said a maiden seized by a Gandharva ‘ We shall declare this to the fathers ; the Agnihotra which used to be performed on both days is now performed on alternate days only.^ ’ The Agnihotra is offered on alternate days in that one offers it on the evening after sunset and in the morning before sunrise. The Agnihotra is offered on both days in that one offers it in the evening after sunset and in the morning after sun rise. Therefore the offering should be made after sun rise. He who offers before sunrise obtains the ■world of the Gayatri in the twenty-fourth year ; in the twelfth he who offers after sunrise. If he offers for two years before sunrise then he has really sacri- ficed for one only ; he who sacrifices after sunrise with the year obtains the year, he who knowing thus offers after sunrise. Therefore should one offer after sunrise. He offers in the brilliance of day and night who offers in the evening after sunset and in the morning after sunrise. By Agni as brilliance the night is brilliant, by Aditya as brilliant the day is brilliant. * Tlie sense is clearly that the gods also act as fees ; hence 'Weber’s view (iwd. Stud. ix. 290) ’vivaddndh is wrong. Sayana offers an alternative that the men are meant, having obtained the fees in the shape of divine favour. * The point is that the opening to Agni of the A9vina is compared with the offering to Agni at evening : the Pratigara is according to Sayana vdcd tea, hotra : see Ap^S. vL 1. 2 ; and in the next case of the offering to Aditya annarh, payo veto ’smdsu dJiehi ; see Ap^S. vi. 11. 5 ; iv. 13. 1. ® Weber {Ind. Stud. ix. 291) refers them to 360 yajusmatyah and 360 pari^rit bricks in 9B. X. 4. 2. 2. V. 29. ^ This is the reasonable sense and con- struction ; cf. KB. ii. 9. The yad may be ‘ that’, one iti being only usual to cover uvdea, or it may be the relative, in which case there is a slight anacoluthon but the first view is perhaps the best. V. 29—] The Agnihotra [254 In the brilliance of day and night does he offer who knowing thus offers after sunrise. Therefore should one offer after sunrise V. 30 (xxv. 5) Day and night are the wheels of the year ; verily thus with them he goes through the year. If he offers before sunrise, that is as if one were to go with (a chariot with) a single wheel. But if he offers after sunrise, that is as if one wex*e swiftly to perform a journey with (a chariot with) wheels on both sides. As to this the sacrificial verse is recited : ‘ This goeth yoked with Brhad and Eathantara, All that hath been and is to be ; With them should he go who is wise taking the fires, By day should he offer one, by night another.’ The night is connected with the Rathantara, the day with the Brhat ; Agni is the Rathantara, Aditya the Brhat. Those deities make him attain the vault of the tawny one, the world of heaven, who knowing thus offers after sunrise. Therefore should one offer after sunrise. As to this, the sacrificial verse is recited ‘ As one may go with a single horse Having nothing else for harnessing, So many men go, Who offer the Agnihotra before sunrise.’ The deity ^as it proceeds, all this whatever there is here follows upon it ; of the deity all this whatever there is here is a follower ; this deity is that which has followers. A follower he finds, a follower is his who knows thus. He is the one guest, he lives among the offerers. This is why there is in the world the following verse ‘ Let him heap blame on the blameless, Or take away blame from the blameworthy, The one guest at evening he turns away, The thief who stole away the lotus fibres.’ ‘ * Weber {Ind. Stud. ix. 292) points out that in the Avesta there is expressed a prefer- ence for the period from the firet appear- ance of light to the sunrise as the proper time of sacrifice, while the time of the sunrise is the daevmjapia. I Yo for so is an obvious correction suggested first by Weber and later by Geldnor. The stanza was partly intelligible to Sayana, as he makes it said as an oath by one accused of stealing lotus fibres. The verse is clearly cited from a story of which we have divergent versions in the Mahdbhdrata (2 accounts ; xiii. 4.S9C- 4646 and 4547-4600) .and in the JdtaJ.a no. 488, and in which the Rsis in order to release themselves of the accusation of being guilty of the theft of lotus fibi-os swore frightful oaths, one of which is here recorded, but which has no parallel in the Mahdbhdrata or the Jdtaka. See Charpentier, ZDM6. Ixiv. 65 seq. ; Ixvi. 44 seq. ; Geldner, Ixv. 806, 807 (who overlooks Weber’s suggestion of yo) ; Oldenberg, GQN. 1911, p. 464, n. 2 who suggests runaddhu as a possibility, a very plausible conjecture. •255] [ — V. 31 The Agnihotra He is the one guest, he dwells among offerers ; this deity he turns away who being fit for the Agnihotra does not offer the Agnihotra. This deity being turned away turns him away from this world and from yonder, both of them, who being fit for the Agnihotra does not offer the Agnihotra. There- fore he who is fit for the Agnihotra should offer it. Therefore they say ‘ A guest at evening should not be turned away knowing this Nagarin Jana^ruteya said as to Aikada^aksi ^ Manutantavya ‘ In his offspring will we know him if he offer with knowledge or without knowledge ’. Of Aikada^a- kvsi the offspring became as kingly person ; as a kingly person his offspring becomes, who knowing thus offers after sunrise. Therefore after sunri.se should offering be made. V. 31 (xxv. 6) Aditya on rising unites his rays with the Ahavaniya ; if one offers before sunrise, that is as if one were to offer the breast to a child unborn or to a calf unborn. But, if he offer’s after sunrise, that is as if one were to offer the breast to a child born or a calf born.^ Through his being united in both worlds proper food is offered both from this world and from yonder to him. If he offers before sunrise, that is as if one were to offer to a man or an elephant, without hand stretched out ^ if he offers after sunrise it is as if one were to offer to a man or an elephant, with hand stretched forth. He ^ having taken him with his hand and dragged him ’ upwards places him in the world of heaven, who knowing thus offers after sunrise. Therefore one should offer after sunrise. Aditya as he rises leads forward all creatures ; therefore they call him breath. In breath does he sacrifice who knowing thus sacrifices after sunrise ; therefore one should sacrifice after sunrise. Speaking truth he offers in truth who offers in the evening after sunset and in the morning after sunrise. With hhuh, bhuvah, svar, ora ; Agni is light, light is Agni ’ he offers in the evening ; with ‘ bhuh, bhuvah, svar, om ; Surya is light, light is Surya ’ in the 'morning. By him speaking truth in truth is the offering made, who knowing thus offers after sunrise ; therefore should one offer after sunrise. As to this a sacrificial verse is sung : * Aikddafdksim should probably be read as suggested by tasya below where Aikdda- foArse as a locative is very difficult. ‘ Cf. 9B. ii. 2. 1. 1. ’ So Sayana and Haug : but of course prayate and aprayate may equally well be datives, and the sense be ‘ put into the hand of a man who is not coming’, as Weber {Ind. Stud. ix. 293), prefers as in KB. ii. 9. * Sayana consistently here and in the clause above tarn asmai pratidhiyamanam takes the worshipper and the sun as the two persons though he renders the passive erroneously as an active. This seems correct, as the only real alternative is to assume that the sun and the sacrifice are meant which is very difficult in the second passage, as tarn must correspond with ya since esa clearly is the sun. V. 31 — ] [256 The Soma Sacrijice ‘ Every morning they tell falsehood Who offer the Agnihotra before sunrise, Declaring what is to be declared by day on what is not day, “ SOrya is the light ” ; there is not then light for them.® ’ Errors in the Sacrijice. V. 32 (xxv. 7) Prajapati^ desired ‘ May I be propagated ; may I be multi- pliedHe practised fervour; having practised fervour he created these worlds ; the earth, the atmosphere, the sky. He brooded over these worlds ; from these worlds when brooded over these luminaries were born ; Agni was bom from the earth, Vayu from the atmosphere, Aditya from the sky. He brooded over these luminaries. From these brooded over the three Vedas were born ; the Rgveda was born from Agni, the Yajurveda from Vayu, the Samaveda from Aditya. He brooded over these Vedas; from these (Vedas) when brooded over three pure (sounds) were born ; hhuh from the Rgveda was born, bhuvah from the Yajurveda, svar from the Samaveda. He brooded over these pure ones ; from them when brooded over the three sounds were born ; the letter a, the letter u, and the letter m. Them he brought together ; that made (the word) om. Therefore with om does he say the Pranava. Om is the world of heaven ; om is he that yonder gives heat. Prajapati extended the sacrifice ; he took it ; he sacrificed with it. He performed the Hotr’s office with the Rc alone, the Adhvaryu’s with the Yajus, the Udgatr’s with the Saman. He performed the Brahman’s oflice with the pure (part) of the threefold knowledge. Prajapati handed over the sacrifice to the gods ; the gods extended the sacrifice ; they took it, they sacrificed with it. They performed the Hotr’s ofiice with the Rc alone, the Adhvaryu’s with the Yajus, the Udgatr’s with the Saman. They performed the Brahman’s office with the pure (part) of the threefold knowledge. The gods said to Prajapati ‘ If there be trouble in our sacrifice from the Rc, or from the Yajus, or from the Saman, or an unknown (trouble) or a complete failure, what is the expiation ? ’ To the gods said Prajapati ‘ If there is trouble in your sacrifice from the Rc, do ye offer on the Garhapatya, with ‘bhiih’ ; if from the Yajus, with ‘ bhuvah ’ on the Agnidh’s altar, or on the Anvaharyapacana at oblation sacrifices ^ ; if from the Saman, with ‘ svar’ on the Ahavaniya ; if (the trouble) is unknown or a complete 3 The last words really give a further asscr- CU. iv. 17 ; SB. i. 6. 6-8 ; JB. i. 867, 368 ; tion of what is already said in adim, .TUB. iii. 16. 4-17. 10; Oertel, JAOS.xviii. which is based, of course, on diva ; swyo 33^ 34 ; Trans. Conn. Acad. xv. 156 .sq. jyotih is clearly a citation without iti. 2 As opposed to the Soma sacrifice where alone > KB. xxvi. 3-6 has a Prfiya^citta section, but there is an Agnidh’s altar, only remotely similar. Cf. 8 ; 257] [ — V. 34 Er^'ors in the Sacrifice failure, running through all ‘ bhuh, bhuvah, svar do ye offer on the Ahavaniya only These exclamations are the internal fastenings of the Vedas ; just as one may unite one thing with another or joint with joint, or with a cord unite an object of leather or something which has come apart, so with these he unites whatever in the sacrifice has come apart. These exclamations are an expiation for all ; therefore this expiation only should be performed in the sacrifice. V. 33 (xxv. 8). Important sages say ‘ Since the Hotr’s office is performed with the Rc, the Adhvaryu’s with the Yajus, the Udgatr’s with the Saman, the threefold knowledge is taken up ; how then is the Brahman’s office performed ? ’ ‘ With the threefold knowledge ’, he should say. He that blows here is the sacrifice ; two paths it has, speech and mind, for by speech and by mind the .sacrifice proceeds. Speeclys this (earth), mind yonder (world) ; by speech as the threefold knowledge they make ready one side, by mind the Brahman makes (another) ready.' Now some Brahman priests, when the morning litany is begun, having muttered the Stoma- bhagas wait talking. As to this ^ a Brahman said, seeing the Brahman talking when the morning litany was begun, ‘ They have omitted half of this sacrifice J ust as a man with one foot when going, or a chariot with a wheel on one side when moving, fails, so the sacrifice fails and through the failure of the sacrifice the .sacrificer fails. Therefore the Brahman priest, when the morning litany is begun, should remain silent until the offering of the Upau^u and Antary ama (cups) ; when the Pava- manas have been begun, until the conclusion ; again, in the case of Stotras accompanied with Qastras, he should be silent until their vasat call. Just as a man with both feet when going, or a chariot with wheels on both sides when moving, does not come to any harm, so the sacrifice does not come to harm, and through the sacrifice being unharmed, the sacrificer is not harmed. v. 34 (xxv. 9). They say ‘ Seeing that the fees are brought for the Adhvaryu (by the sacrificer thinking) ‘ He has drawn the cups for me, he has acted for me, he has offered the libations for me ’, for the Udgatr (thinking) ‘ He has sung for me’, for the Hotr (thinking) ‘He has said the invitatory verses for me, he has recited (the litanies) for me, he has said the offering verses for me ’, what has the Brahman priest done for the fees brought for him ; or is it that without action he is to receive them ? ’ The Brahman is the pli}'sician ® Sayanajustifies the rendering by a reference ^ For these cf. PB. i. 8, 9 ; TS. iii. 5. 2 ; iv. to CU. iv. 17. 7, where cases of other 4. 1 ; v. 3. 6 ; KS. xvii. 7 ; xxxvii. 7 ; things are given. MS. ii. 8. F; VS xv. 6. 1 CU. iv. 17. 1. 3 See GB. iii. 2, 3. 33 [h-O.S. 2s] V. 34 — ] [258 The Soma Sacrifice of the sacrifice ; he receives for making medicine for the sacrifice. More- over in that (the Brahman) performs his function as Brahman -with the greatest amount of holy power, with the sap of the metres, therefore is he the Brahman ; in the beginning the Brahman was a sharer of half with the other priests ; a half (of the holy power) was the Brahman’s, a half the other priests. Therefore if there is trouble in the sacrifice from the Rc the Brahman should ofier on the Garhapatya with ‘ hhuh ’ ; if from the Yajus, on the Agnidh’s altar, or on the Anvaharyapacana at oblation offerings with ‘ hhuvah ’ ; if from the Saman with ‘ 6m?’ ’ on the Ahavanlya ; if (the trouble) is unknown or a complete failure, he should run over all ‘ hhuh, hhuvah, svar ’ and offer on the Ahavanlya only. The Prastotr when the Stotra is being begun, says ‘ O Brahman,^ shall we chant, O Pra^astr? ’. At the morning pressing the Brahman should say ‘ hhuh ! with Indra do ye chant ’ ; ‘ hhuvah ’ he should say at the midday pressing ‘ With Indra do ye chant ’ ; ‘ svar ’ he should say at the third pressing, ‘ With Indra do ye chant ’. ‘ hhuh, hhuvah, svar ’ he should say at anUktha or Atiratra, ‘ With Indra do ye chant’. In that he says ‘With Indra do ye chant’, and the sacrifice is connected with Indra, and the god of the sacrifice is Indra, verily thus he makes the chanting possessed of Indra, verily to them he says in effect ‘ Let it go not from Indra ; with Indra do ye chant ’. » For this cf. A^S. v. 2. 11-16 ; 99S. vi. 8. 6, 6. For the Brahman’s activity see KB. vi. 12. See also M^S. iii. 1. 11 seg. ; Ap9S. ix 16. 4,5. The absence of refer- ence to the AV. is strongly in favour of the priority of the AB. ; cf. Bloomfield, Atharvaveda, p. 4. PANCIKA VI The Soma Sacrifice {continued). The Recitations of the llotrakas. ADHYAYA I The Offices of the SuhrahmanyCi and Grdvastut. vi. 1 (xxvi. 1). The^ gods performed a Sattra at Sarvacaru;® they could not smite away evil. To them said Arbuda Kadraveya, the serpent seer, the maker of spells, ‘ One Hotr’s office has not been performed by you, that will I perform for you ; then will you smite away evil. They said ‘ Be it so’. At each midday he crept out for them ; he praised the pressing stones ; therefore at each midday they praise the pressing stones in imitation of him. The way by which he crept out is now called the creeping out of Arbuda. Them the king made drunk ; they said ‘ It is a poisonous snake that looks at our king ; come, with a turban let us bind his eyes ‘ Be it so ’ (they said) ; with a turban they bound ^ his eyes ; therefore winding round a turban they praise the pressing stones in imitation of him. The king still made them drunk ; they said ‘ With his o\ATi spell he praises the pressing stones ; come, let us mingle the spell with other verses.’ ‘ Be it so ’ (they said) ; with other verses they mingled his spell ; then he did not make them drunk. In that they mingle his spell with other verses, verily (it serves) for expiation. They smote away evil ; in accordance with their smiting away the serpents smote away evil ; having smitten away evil they lay aside their old worn out skin and go on with a new one. He smites away evil who knows thus. vi. 2 (xxvi. 2). They say ‘ With how many verses ^ should he praise ? ’ 1 For the activity of the Gravastut see KB. xxix. 1 ; his part is described in full in A^S. V. 12 ; '''■‘i* lo* His special Arbuda hymn is RV. x. 94 with x. 76 and X. 176 before the last verse ; these are preceded by RV. i. 24. 3 ; v. 81. 1 ; viii. 81. 1; 1. 1; Eggeling, SBE. xxvi. 331, 332; Cf. Levi, La doctrine du sacrifice, pp. 142, 143. ^ A place according to Sayana ; Aufrecht supplies yajfie ; a man, BR. ® Apinahyus is a wholly anomalous and in- correct form ; probably merely a blunder. vi. 2. ^ I. e. of the Pavamani verses which he is to use. vi. 2 — The Qastras of the Hotrakas [260 ‘ With a hundred ’ they say ; man has a hundred (years of) life, a hundred strengths, a hundred powers ; verily thus he places him in life, in strength, in power. ‘ Or with thirty-three ’ they say ; ‘ he smote away the evils of thirty-three gods ; thirty-three were the gods for him.’ With an unlimited number should he praise ; Prajapati is unlimited. The Hotr function of the Gravastut is Prajapati’s ; in it all desires are won. In that he praises with an unlimited number, (it serves) to win all desires. All desires he wins who knows thus. Therefore .should he praise with an unlimited number only. They say ‘ How is he to praise V ‘By syllables V ‘By sets of four syllables'?^ ‘By Padas?’ ‘By half-verses?’ ‘By verses?’ By verses does not fit, nor again does by Padas fit ; as to by syllables or sets of four syllables, the metres would be broken up so, many syllables would so be omitted. By half verses only should he praise, for support. Man has two supports, cattle four feet ; verily thus he makes the sacrificer with two supports find support in four-footed cattle. Therefore should he praise by half verses only. They say ‘ Since it is at the midday only that he praises the pressing stones, how is the praising at the other press- ings performed by him ? ’ In that he praises with Gayatri verses, and the morning pressing is in Gayatri, thereby (is the praise accomplished) at the morning pressing ; in that he praises with Jagati verses, and the third pressing is in Jagati, thereby at the third pressing. So by him who knows thus, although he praises the pressing stones only at the midday, is praising accomplished in all the pressings. They say ‘ Seeing that the Adhvaryu directs the other priests, then why does he undertake this with- out a direction ? ’ The office of the Gravastut is mind ; mind requires no direction ; therefore he undertakes this without a direction. vi. 3 (xxvi. 1). The Subrahmanya^ is speech ; its calf is Soma the king ; when Soma the king has been bought, they summon the Subrahmanya, just as one summons a cow; with this as calf it milks all desires for the sacrificer. All desires speech milks for him who knows thus. They say ‘ Why has the Subrahmanya its name?’ ‘It is speech ’, he should reply ; ‘ speech is the holy power and the good holy power {su- brahma).’ They say ‘ Why then do they call him that is male female as it were ? ’ ‘ Because the Subrahmanya is speech ’ he should reply, ‘ for that reason.’ They say ‘Seeing that the other priests perform their priestly functions within the altar, and the Subrahmanya withoxit the altar, how is his function performed within the altar?’ ‘From the altar they throw up the rubbish heap ; in that standing on the heap he calls ’, he should reply, ‘ for that * For the Subrahmanya formula seo Hi. Calami and Henry, V Agnistuma, pp. 6.5 3. 4. 17 seq.\ TA. i. 12. 8, 4; LlJl.S. i. 3 ; seq. ; Oertel, JAOS. xviii. 34. [ — vi. 4 201] The Suhrahmanyd and the Grdvastut reason.’ They say ‘ Then why does he stand on the heap when calling the Subrahmanya ? ’ The seers performed a sacrificial session ; to the tallest “ of them they said ‘ Do thou call the Subrahmanya ; from nearest wilt thou summon the gods.’ Verily thus they make him the tallest; moreover thus he delights the whole of the altar. They say ‘ Why do they drive up a bull as the fee for him ? ’ ‘ The bull is male, the Subrahmanya female; that is a pair; for the propagation of this pair’ (he should reply). Inaudibly ^ the Agnidh utters the offering ver.se for the cup for (Tvastr) with the wives ; the cup for (Tvastr) with the wives is seed ; seed is poured inaudibly as it were. He does not say the second vamt (thinking) ‘ The second vasat call is a completion ; let me not bring seed to completion.’ The incomplete state of seeil is perfect ; therefore he does not say the second vasat. Seated on the lap of the Nestr he partakes ; the Ne.str represents the wife ; * Agni places seed in the wives for propagation ; verily thus by Agni he places seed in the wives for propagation. He is propa- gated with offspring and cattle who knows thus. After the fees the Subrahmanya is completed ; the Subrahmanya is speech ; the fee is food ; verily thus in proper food and speech at the end they establish the sacrifice. ADHYAYA II The Qastras of the other Hotrakas at Sattras and Ahlnas. vi. 4 (xxvii. 1). The' gods performed a sacrifice ; as they were performing it the Asuras came up to them (saying) ‘We will make a confusion of their sacrifice.’ From the south they approached them, where they thought was the thinnest part of the sacrifice. The gods perceiving this put Mitra and Varuna around on the south; by means of Mitra and Varuna on the south at the morning pressing they smote away the Asuras and the Raksases. Verily thus also the sacrificers by means of Mitra and Varuna on the south at the morning pressing smite away the Asuras and the Raksases. Therefore the Maitravaruna recites (the litany) to Mitra and Varuna at the morning pressing, for by means of Mitra and V aruna the gods smote away the Asuras and the Rak.sases on the south at the moi’ning pressing. Smitten off at the south the Asuras entered * ‘Eldest’ Sayana and Hang, but ‘tallest’ * For this Sayana cites TS. vi. 5. 8. 6. Cf. above gives a reply to the question of the also 9®- iv. 4. 2. 17 ; 99®- 4. use of the Utkara. i This chapter merely gives explanations of * For the omission of the anmasatkdra see the origin of the several 9astras of the A9S. V. 5. 21. three Hotrakas. vi, 4 — ] [262 The Qastras of the Hotrakas the sacrifice in the middle. The gods perceiving this placed Indra in the middle ; they with Indra in the middle smote away the Asuras and Kaksases at the morning pressing. Verily thus also the sacrificers with Indra in the middle smite away the Asuras and the Raksases at the morning pressing. Therefore the Brahmanacehahsin at the morning pressing recites (a litany) to Indra, for with Indra in the middle the gods at the morning pressing smote away the Asuras and the Raksases. The Asuras, smitten otF in the middle, entered the sacrifice from the north. The gods, perceiving this, put Indra and Agni around on the north ; with Indra and Agni on the north at the morning pressing they smote away the Asuras and the Raksases. Verily thus also the sacrificers with Indra and Agni on the north at the morning pressing smite away the Asuras and the Raksases. Therefore the Achavaka at the morning pressing recites (a litany) to Indra and Agni, for with Indra and Agni on the north at the morning pressing the gods smote away the Asuras and the Raksases. The Asui’as smitten off on the north ran round to the front in battle array. The gods perceiving this placed Agni around in front at the morning pressing; with Agni in front at the morning pressing they smote away the Asuras and the Raksases. Verily thus also the sacrificers with Agni in front at the morning pres.sing smite away the Asuras and the Raksases. Therefore the moming pressing is connected with Agni. He smites away evil who knows thus. The Asuras, smitten off in front, having gone round to the back entered. The gods, perceiving this, put the All-gods, as their self, around behind at the third pressing ; they with the All-gods, as themselves, behind at the third pressing smote away the Asuras and the Raksases. Verily thus also the sacrificers with the All-gods, as themselves, behind at the third pressing smite away the Asuras and the Raksases. Therefore the third pressing is connected with the All-gods. He smites away evil who knows thus. So the gods smote away the Asuras from the whole of the sacrifice. Then the gods prospered, the Asuras were defeated. He prospers himself, the evil rival who hates him is defeated, who knows thus. The gods with the sacrifice so oi’dered smote away the Asuras, the evil, and conquered the world of heaven. He smites away the evil rival who hates him and conquers the world of heaven who knows thus and who knowing thus orders the pressings. vi. 5 (xxvii. J^). They make the strophe the antistrophe of the strophe ^ * The point is that the ^astras of the Hotrakas are made up at tlie morning pressing of the Stotriya (taken from tlie correspond- ing three Ajya Samans) and as Anurupa the Stotriya of the next day. This can- not be done at the other pressings because the Stotras there (PrsUia and Uktha) do not from day to day remain in tlie same ritual form. The idea occurs in AB. vi. 17. See A^S. vii. 2. 2 sf2. Cf.GB.vii.il. 263] [ — vi. 7 The Qastras of the Ilotrcikas \ at the morning pressing ; verily thus they make one day the counterpart of the other ; verily thus by the preceding day they lay hold of the subsequent day. But this is not the case at the midday (pressing) ; the Prsthas are prosperity ; they have not the position ^ for the purpose of making the strophe the antistrophe of the .strophe. By reason of the same distinction they do not at the third pressing make the strophe the antistrophe of the strophe. vi. G (xxvii. 3). Next as to the commencing verses.* ‘ With true guidance for us, let Varuna ’ is that of the Maitravaruna ^ (containing) ‘ Let Mitra lead us knowing ’ ; the Jlaitravaruna is the leader of the Hotrakas ; therefore this (v'erse) contains the word ‘leader’. ‘ Indra for you on all sides’ is that of the Brahmanacchausin,^ (containing) ‘ We invoke for men ’ ; verily with this (verse) day by day they invoke Indra. When they invoke in com- petition no other appropriates Indra, where a Bi’ahmanacchaiisiii knowing thus day by day recites this (verse). ‘ What time, when the Soma was pressed, men ’ is that of the Achavaka ; ‘ invoked Indra and Agni ’ (it continues) ; verily with this (verse) day by day they invoke Indra and Agni. When they invoke in competition no other appropriates Indra and Agni, where an Achavaka knowing thus recites this (verse) day by day. They are ships which carry over to the world of heaven ; verily with these (verses) they cross to the world of heaven. vi. 7 (xxvii. 4). Next as to the concluding verses. ‘ May we be thine, 0 god Varuna ’ is that of the Maitravaruna ; * ‘ Sap and light may we obtain ’ (it ends) ; ‘ sap ’ is this world ; ‘ light ’ is yonder world ; verily with this (verse) they lay hold of both worlds. ‘ He hath traversed the atmo- sphere ’ is that of the Brahmanacchahsin,^ a triplet, containing the word ‘ apai't ’ ; verily with these he puts apart the world of heaven for them. ‘ In the joy of the Soma the worlds, when Indra bi-oke Vala ’ (he says) ; the consecrated ones are eager to win ; therefore this (verse) contains the word ‘ hole ’ {vala). ‘ He drove out the cows for the Angirases, Eevealing them that were in secret. Headlong he hurled Vala ; ’ verily with this (verse) he wins booty. ‘ By Indra the spaces of the * Aufrecht with Sayana and Haug and the Anand. ed. read tatsthdnani : Weber (Ind. Stud. ix. 295) suggests the alteration tasthdndni, quoting the precise parallel with yad in 9B. xii. 5. 1. 1-3, but this is no doubt wrong: cf. Eggeling, SEE. xsvi. 242, n. 1 ; KB. xxvi. 8 : etalsthdne . . . ^asydya. ^ I. e. after the Stotriyas and Anurupas of AB. vi. 5 in sacrifices of a series of days. 2 RV. i. 90. 1 ; A_9S. vii. 2. 10 ; 99S. xii. 2.14. 3 RV. i. 7. 10 ; A9S. vii. 2. 10. ^ RV. vii. 94. 10 ; A9S. vii. 2. 10. Cf. 99S. xii. 2. 19. vi. 7. ' RV. vii. 66. 9. 2 RV. viii. 14. 7-9. vi. 7 — ] The Qastras of the Hotrakas [264 sky ’ (he says) ; the spaces of the sky are the world of heaven ; by Indra (they) ‘ Are made firm and established The firm ai'e not to be moved away ’ ; verily with this (verse) day by day they continue to find support in the world of heaven. ‘ I seek of those with Sarasvati ’ is that of the Achavaka ; ^ Sarasvati is speech ; verily thus he says ‘ of those with speech ’ ; ‘Of Indra and Agni the aid ’ (he says) ; speech is the dear abode of Indra and Agni ; verily thus he unites these two with their dear abode. With a dear abode does he prosper who knows thus. vi. 8 (xxvii. 5). There are two kinds of concluding verses of the Hotrakas, at the morning and at the midday, those of the Ahina and those of the one day rites. The Maitravaruna concludes with those of the one day rite only ; ^ thereby he departs not from the world. With those of the Ahina the Achavaka,^ to obtain the world of heaven. Both are used by the Brahmanacchansin ; ^ thereby grasping both he goes to this and to yonder world ; moreover he goes grasping both, the Maitravaruna and the Achavaka, the Ahina and the one day rite, the year and the Agnistoma. Now at the third pressing the concluding verses of the Hotrakas are those of the one day rite only ; ^ the one day (rite) is a support ; verily thus at the end they establish the sacrifice on a support. Without taking a breath he should say the offering verse at the morning pressing ; save for one or two (verses) he should not recite beyond the Stoma,® (thinking) ‘ That is as if one were to give quickly to one neighing and thirsting ; moreover I shall swiftly give proper food and Soma drinking to the gods.’ Swiftly he finds support in the world. (He uses) an unlimited number at the two latter pressings ; the world of heaven is unlimited ; (verily it serves) to obtain the world of heaven. At pleasure the Hotr may recite whatever the Hotrakas may recite on the previous day ; or the Hotrakas s RV. viii. 38. 10. ' I. e. at the two Savanas of morning and midday he uses the same concluding verse (the plural being prayocjahahulva- pektam) they are RV. vii. 66. 9 and iv. 16. 21 (cf. AB. vi. 23). See AQS. v. 10. 28 ; 16. 1 ; vi. 18. 5. * RV. viii. 38. 10 and vii. 94. 9 ; RV. ii. 11. 21 (AB. vi. 23) and iii. 30. 22 are those for the Ahina and Ekaha respectively. * This means that at the morning pressing he used different verses in the Ekiiha and Ahina (RV. viii. 93. 3 ; 14. 9), but at the midday pressing the same (RV. vii. 23. 6). * Viz. RV. vii. 84. 1 ; x. 43. 1 ; vi. 69. 1 ; see A9S. viii, 2. 16 ; 3. 34 ; 4. 3. ® The sense as taken by Sayana and Haug seems that meant ; cf. AB. vi. 23. 10 for the same use : Weber {Ind. Stud. ix. 296) objects on grammatical grounds to the wording and prefers the normal ‘ He should use one or two verses, but not over recite the Stoma ’ ; but this is really not consistent with the context in vi. 23 and A^S. vii. 13. 2 expressly says that there is ad^aiisana in one or two verses. 265] Tlic Recitations of the Hotrakas [ — vi. 9 what the Hoti; may recite ; the Hotr is the breath, the Hotrakas the limbs ; in common does this breath go thi'ough the limbs. Therefore at pleasure the Hotr may recite what the Hotrakas recite on the previous day, or the Hotrakas what the Hotr (recites). The Hotr keeps concluding with the ends of the hymns. Moreover the concluding verses of the Hotrakas are the same at the third pressing ; the Hotr is the body, the Hotrakas the limbs ; the ends of the limbs are the same ; therefore the concluding verses of the Hotrakas at the third pressing are the same. ADHYAYA III The Qastras and other Recitations of the Hotrakas. vi.9(xxviii. 1). ‘Let^ the bays carry thee hither’ he recites at the morning pressing for the (goblets) being filled, (verses) containing (the words) ‘ strong ‘ drink ‘ pressed ’, and ‘ be drunk ’ and so perfect in form. They are (verses) to Indra which he recites ; the sacrifice is connected with Indra. They are Gayatris which he recites ; the morning pressing is connected with the Gayatri. Nine small ^ (verses) he recites at the morning pressing ; in what is small is seed poured ; ten at the midday he recites ; seed poured in the small having attained the middle part of the woman becomes most firm ; nine small (verses) he recites at the third pressing : from what is small are offspring born. In that he repeats the whole of the hymns, verily thus he propagates the sacrificer as an embryo from the sacrifice as the womb of the gods. Some recite seven verses each, seven at the morning pressing, seven at the midday (pressing), seven at the third pressing ; saying ‘ The offering verses should be as many as the invitatory verses ; ^ seven eastward say the offering verses, seven say the vasat call ; these are the invitatory verses of those ’. That he should not do so ; they injure the seed of the sacrifice and morever the sacrificer himself, for the hymn is the sacrificer. By nine (verses) the Maitravaruna carries him from this world to the world of the atmosphere, by ten from the world of the atmosphere to yonder world, for the world of the atmosphere is the longest,'* with nine from ' This chapter, in part, like KB. xxviii. 2 and 3 deals with the Maitravaruna’s recita- tions at the three pressings, which are RV. i. 16 (IgS. V. 5. 14), vii. 21, and iv. 35 complete in each case as against the alternative of sets of seven verses. * The argument is that as ten is the norm, 34 [h.o.s. 2s] nine is small ; or defective. ^ I. e. at the Prasthita offering ; see A^S. v. 5. 15-18; 99®- 2-10; Caland and Henry, L’ Agnistoma, pp. 209, 211, 212. * Sayana treats this as if it were antariksalokdd dhi : the world meant is in his view the ndkaprstha. vi. 9 — ] [266 The Qastras of the Hotrakas yonder world to the world of heaven. They cannot bear the sacrificer to the world of heaven who recite sets of seven. Therefore as wholes should he recite the hymns. vi. 10 (xxviii. 2). Further he says ‘ Seeing that the sacrifice is for Indra, then why do two only at the morning pressing use as offering verses for the Prasthita (libations) verses manifestly addressed to Indra, namely the Hotr and the Brahmanacchansin : ‘ This Soma drink for thee ’ is the offering verse of the Hotr,^ ‘ O Indra, thee as a bull we ’ is that of the Brahmana- cchansin.^ The others use (verses) to various deities ; how are their verses connected with Indra ? ’ The Maitravaruna ® uses as offering verse ‘ Mitra we hail ’ ; ‘ Varuna for the Soma drinking ’ (he says) ; whatever Pada con- tains (the word) ‘ drink ’ is a symbol of Indra ; thereby he delights Indra. The Potr * uses as offering verse ‘ 0 Maruts, in whose dwelling ’ ; ‘ He is best protected of men ’ (he says) ; the protector is Indra ; this is a symbol of Indra ; thereby he delights Indra. ‘ 0 Agni, bring hither the wives ’ the Nestr® uses as offering verse; ‘ Tvastr to the Soma drinking’ (he says) ; Tvastr is Indra ; this is a symbol of Indra ; thereby he delights Indra. ‘ To him whose food is the ox, whose food the cow’ the Agnidh® uses as offering verse ; ‘ Soma- backed, the creator ’ (he says) ; the creator is Indra ; this is a symbol of Indra ; thereby he delights Indra. ‘ Come hither with those that move at dawn, The gods, ye that have excellent wealth, Indra and Agni, to the Soma drinking ’ ; is the offering verse of the Achavaka,'^ being in itself perfect. So are these verses to Indra ; in that they are addressed to various deities, thereby he delights the other deities. In that they are in Gayatri, thereby they are connected with Agni ; these three with them he obtains. vi. 11 (xxviii. 3). ‘ There ^ hath been pressed the divine Soma juice mingled with milk ’ he recites at the midday for (the goblets) being filled, (verses) containing (the words) ‘ strong ’, ‘ drink ’, ‘ pressed ’, and ‘ be drunk ’ and so perfect a form. (The verses) which he recites are addressed to Indra ; the sacrifice is connected with Indra ; they are Tristubh verses which he recites ; > RV. viii. 66. 8 ; A^S. v. 6. 18 ; 9QS. vii. 4. 3. Cf. KB. xxviii. 3 ; GB. vii. 20. » RV. iii. 40. 1 ; A?S. v. 6. 18 ; ggS. vii. 4. 7. 3 RV. i. 23. 4 ; AgS. v. 6. 18 ; ^gS. vii. 4. 6. « RV. i. 86. 1 ; AgS. V. 6. 18 ; ggS. vii. 4. 8. » RV. i. 22. 9 ; A^S. _v. 6. 18 ; ggS. vii. 4. 9. « RV. viii. 43. 11 ; A^S. v. 6. 18 ; ggS. vii. 4. 10. ’ RV. viii. 38. 7 ; AgS. v. 7. 6 ; ggS. vii. 7. 2. vi. 11. ' This chapter gives the hymn for the filling of the goblets and the Prasthita libations; fortheformersee AgS. v. B. 14; 13. 11 ; ggS.vii. 17.3; it is merely alluded to in KB. xxix. 2. The hymn is RV. vii. 21 : the word gorjtka is quite uncertain ; ‘ dont la lleche est la vache ’ is Caland and Henry’s rendering L’Agtiif oma, p. 284. 267] The Recitations of the Hotrakas [ — vi. 12 the midday pressing is connected with the Tristubh. They say ‘ Seeing that (the word) “ be drunk ” is a symbol of the third pressing, then why does he recite verses containing (the word) “ be drunk ” and why do they use such verses as offering verses ? ’ At the midday the gods become di'unk as it were ; they also at the third pressing become drunk together ; therefore at the midday he recites (verses) containing the word ‘ be drunk ’ and they use such (verses) as offering verses. All of them at the midday use for the Prasthita libations ^ verses manifestly addressed to Indra. Some use verses containing (the words) ‘ peneti'ate towards The Hotr ® uses as offering verse ‘ Drink the Soma towards which O dread one thou hast penetrated The Maitravaruna ^ uses as offering verse ‘ Drink it, thou that art impetuous, penetrating The Brahmanacchausin ° uses as offering verses ‘ Do thou drink as of old ; let it delight thee The Potr ® uses as offering verse ‘ Come hither ; Soma lover they call thee The Nestr uses as offering verse ‘ Thine is this Soma; do thou come hither The Achavaka* uses as offer- ing vei*se ‘ For Indra the Soma draughts found aforetime The Agnidh® uses as offering verse ‘ Filled is his cup; hail ! ’ Of these those contain (the words) ‘ penetrate towards ’ ; Indra was not victorious at the morning press- ing ; with these (verses) he penetrated towards the midday pressing ; in that he penetrated towards, therefore do these verses contain (the words) ‘ penetrate towards vi. 12 (xxviii.4). ‘ Come ^ hither, O sons of strength ’ he recites at the third pressing for (the goblet) being filled, (verses) containing (the words) ‘ strong ’, ‘ drink ’, ‘ press and ‘ be drunk ’ and so perfect in form. They are addressed to Indra and the Rbhus. They say ‘ Since they do not chant (verses) to the Rbhus, then why do they call it the Arbhava Pavamana ? ’ Prajapati as father having made immortal the Rbhus being mortal gave them a share in the third pressing ; therefore they do not chant (verses) to the Rbhus, but they call it the Arbhava Pavamana. Further he says ‘Seeing that in the two first pressings he recites according to the metre, Gayatri verses at the morning pressing, Tristubhs at the midday pressing, then why does he recite Tristubh verses at the third pressing which is connected with the Jagatil ’ 2 For the Prasthitas, see A^S. v. 5. 19 ; 99®- vii. 17. 6-11 ; Caland and Henry, pp. 286, 287. * RV. vi. 17. 1 : this and the next two contain forms of abhi-trcl A9S. v. 5. 19 ; 99®- 17.5. Cf. GB.vii. 21. * EV. vi. 17. 2 ; A9S. v. 5. 18 ; 99S. vii. 17. 6. s EV. vi. 17. 3 ; A9S. v. 5. 19 ; 99S. vii. 17. 7. s EV. i. 104. 9 ; A.9S. V. 5. 19 ; 99S. vii. 17. 8. 7 RV. iii. 35. 6 ; A9S. v. 5. 19 ; 99S. vii. 17. 9. 8 RV. iii. 36. 2 ; A9S. v. 5. 19 ; 99S. vii. 17. 10. A9S. inverts the order of the pre- ceding and this. 9 RV. iii. 32. 15 ; A9S. v. 5. 19 ; 99S. vii. 17. 11. 1 For the filling of the goblets to RV. iv. 35 see A9S. v. 5. 14 ; 99®- ® > Caland and Henry, VAgni^oma, pp. 345, 346. It is merely referred to in KB. xxx. 1. Cf. GB. vii. 22. vi. 12 — ] [268 The Qastras of the Hotrakas ‘ The third pressing has the sap sucked out ; the Tristubh metre is one with the sap not sucked out but full of pure juice ; (therefore it serves) to make it full of sap ’ should he reply ; ‘ Moreover he thus gives Indra a share in the pressing Further he says ‘ Seeing that the third pressing is connected with Indra and the Rbhus, then why does he, the Hotr, alone at the third pressing use for the Prasthita libations ^ what is manifestly (a verse to Indra and the Rbhus “ O Indra with the Rbhus, full of strength, the well blended”, while the others use (verses) to various deities, and how are these (verses) connected with Indra and the Rbhus The Maitravaruna ^ uses as offering verse ‘ O Indra and Varuna, drinkers of the pressed this pressed (juice)’; in ‘Your chariot the sacrifice for the enjoj^ment of the gods ’ he men- tions many ; that is a symbol of the Rbhus. The Brahmanacchansin ® uses as offering verse ‘ With Indra, O Brha.spati, drink the Soma ’ ; in ‘ Let the drops well formed enter you ’ he mentions many ; that is a symbol of the Rbhus. The Potr “ uses as offering verse ‘ May the steeds, swift speeding, bring you hither ’ ; in ‘ Swiftly leaping, come ye forward on their backs ’ he mentions many; that is a symbol of the Rbhus. The Nestr'^ uses as offering verse ‘ As at home come ye to us, swift to listen ’ ; in ‘ Come ye ’ he mentions many; that is a symbol of the Rbhus. The Achavaka® uses as offering verse ‘ O Indra and Visnu drink of this sweet drink ’ ; in ‘ The sweet Soma juices of you two have come ’ he mentions many ; that is a symbol of the Rbhus. The Agnidh ® uses the offering verse ‘ This praise to Jatavedas who doth deserve it ; in ‘ Like a chariot let us magnify with devotion ’ he mentions many ; that is a symbol of the Rbhus. So are these verses addressed to Indra and the Rbhus. In that they are addressed to various deities, thereby he delights the other deities. In that they consist mainly of Jagati verses,^® and the third pressing is connected with the Jagati, verily (they serve) to make perfect the pressing. vi. 13 (xxviii. 5). Further he says ‘ Seeing that some of the Hotr’s offices liave litanies and others have no litanies, how are they all made by him to have litanies, and be equal and perfect ? ’ In that naming them together ^ they call them Hotr’s offices, thereby are they equal. In that some of the Hotr’s offices have litanies and others not, thereby are they different. So they all become for him possessed of litanies, equal and perfect. Further * For the Prasthita libations see A^S. v. 6. 19; viii.2.4-12 ; Caland and Henry, pp. 346-349. 3 RV. iii. 60. 6 ; A^S. v. 5. 19 ; viii. 2. .5. ‘ RV. vi. 68. 10 ; A^S. v. 5. 19 ; viii. 2. 6. ® RV. iv. 60. 10 ; A9S. V. 6. 19 ; 99s. viii. 2. 7. 6 RV. i. 85. 6 ; A9S. v. 5. 19 ; 99S. viii. 2. 8. ’ RV. ii. 36. 3 ; A9S. v. 6. 19 ; 99S. viii. 2. 9. 8 RV. vi. 69. 7; A9S. v. 6. 19; 99S. viii. 2. 10. 8 RV. i. 94. 1 ; A9S. v. 6 19 ; 99S. viii. 2. 1 1. 10 Weber compares prdi/a in 99^. vii. 26. 6. ' Weber (7nd. Stud. ix. 298) suggests as an alternative ‘ iibereinstimmend ’. 269] The Litanies of the llotrakas [ — vi. h he says ‘The Hotrakas recite at the morning pressing and recite at the midday pressing; how do they recite at the third pressing?’ ‘In that at the midday they recite two hymns apiece’, he should reply, ‘for that reason.’ Further he says ‘Seeing that the Hotr has two litanies, how have the Hotrakas two litanies ? ’ ‘In that they use as offering verses (verses) addressed to two deities ’, he should reply, ‘ for that reason.’ vi. 14 (xxviii. 6). Further he says ‘ Seeing that these three Hotr’s offices are possessed of litanies, how have the others litanies?’ The Ajya is the litany of the Agnidh’s office, the Marutvatiya of the Potr’s, the Vai^vadeva of the Nestr’s ; these Hotr’s offices contain the characteristics accordingly.^ Further he says ‘ Seeing that some Hotrakas have one direction only given to them, then why has the Potr two directions given, and the Nestr two^? ’ When the Gayatri yonder having become an eagle brought the Soma, Indra having cut off the litanies of these Hotr’s offices gave them to the Hotr (saying) ‘You have called to me; you have known this’. The gods said ‘ With speech let us strengthen these two Hotr’s offices ’. Therefore have they two directions. By speech they strengthened the Agnidh’s office ; therefore his offering verses are one verse larger.^ F urther he says ‘ Seeing that the Maitravaruna gives directions to the Hotr with ‘ Let the Hotr say the offering verse ; let the Hotr say the offering verse ’, then why does he give directions with ‘ Let the Hotr say the offering verse ; let the Hotr say the offering verse ’ to the Hotra9ahsins who are not Hotrs ? ’ The Hotr is the breath ; all the priests are the breath ; verily thus he says in effect ‘ Let breath say the offering verse ; let breath say the offering verse ’. Then he says ‘Is there a direction for the Udgatrs, or is there not?’ ‘There is’ he should reply. In that the Pra^astr, after muttering, says ‘ Do ye chant ’, this is their direction. Further he says ‘ Is there a choosing ^ of the Achavaka ? Or not ? ’ ‘ There is ’ he should reply. In that the Adhvaryu says to him, ‘ O Achavaka, say what is to be said by you ’, this is the choice of him. Further he says ‘ Seeing that at the third pressing the Maitra- varuna recites (a litany) to Indra and Varuna, then why are the strophe and antistrophe addressed to Agni ? ’ With Agni as their head the gods smote away the Asuras from the litanies ; therefore its strophe and anti- strophe are addressed to Agni.® Further he says ‘ Seeing that the Brahmana- cchahsin recites (a litany) to Indra and Brhaspati at the third pressing, * Tlie offering verses of the three priests con- ’ The Agnidh has an extra verse KV. iii. 6. tain references to Agni, the Maruts, and 9 ; A^^S. v. 19. 7 ; 99®- 1- the All-gods. ■* There is no formal Pravara ; ,see A9S. v. “ I. e. at the Rtuyajas of the twelve Praisas, 3. 12. the Potr number 2 and 8, the Nestr 3 and ® RV. vii. 82 and 84 are the 9^®tra ; vii. 16. 9. The text is given in full in Schefte- 16-18 ; 19-21 are the Stotriya and lowitz. Lie ApokrypJien des Rgveda, as v. 7. Anurupa. vi. 14 — ] [270 The (^Qbstras of the Hotrakas and the Achavaka one to Indra and Visnu, how are their strophes and antistrophes addressed to Indra ® ? ’ Indra drove away the Asuras from the litanies ; he said ‘ With me who ? ’ With ‘ I ’ and ‘ I ’ the deities followed after ; in that Indra was the first to drive away, therefore their strophes and antistrophes are addressed to Indra ; in that with ‘ I ’ and ‘ I ’ the deities followed after, therefore do they recite to various deities. vi. 15 (xxviii. 7). Further he says ‘Seeing that the third pressing is connected with the All-gods, then why are these hymns to Indra in Jagati recited as the commencement at the third pressing?’ ‘Verily laying hold of Indra by them they proceed’ he should reply. Moreover in that the third pressing is connected with the Jagati, it is for desire^ of the Jagati. Whatever metre is recited thereafter, it is all in the Jagati if these hymns to Indra in Jagati are recited as the commencement at the third pressing. Then at the end the Achavaka recites a hymn in Tristubh ^ ‘ With the rite ’ ; the rite which is to be praised he refers to. ‘ With sap ’ (he says) ; sap is food ; (verily it serves) to win proper food. ‘ With safe paths furthering us ’ (he says) ; verily thus he recites for safety day by day. Further he says ‘ Since the third pressing is connected with the Jagati, then why have they concluding verses in Tristubh ? ’ The Tristubh is strength ; verily thus at the end they keep finding support in strength. ‘ This speech of mine hath reached Indra, Varuna ’ is that of the Maitravaruna ; ^ ‘ May Brhaspati protect us around behind’ that of the Brahmanacchansin ; ^ ‘Both have conquered ’ is that of the Achavaka,® for they two are victorious ; ‘ They are not conquered, he is not conquered ’ (he says), for neither of them has conquered. ‘ What time, O Visnu, with Indra ye did strive Then did ye two divide in three the thousand ’ (he says). Indra and Visnu fought with the Asuras; having conquered, them they said ‘ Let us make an arrangement ’. The Asuras said ‘ Be it so ’. Indra said ‘So much as Visnu three times traverses, so much be ours; let the rest be yours ’. He traversed these worlds, then the Vedas, then speech. ® RV. i. 57 ; X. 68 and 43 are the y day, containing (the word) ‘ towards ’ and a syml)ol of continuity. ‘ Ponder- ing on the dear (days) to come ’ (he says) ; the days to come arc dear ; verily thus they proceed pondering on, laying hold of, them. The world of heaven is to come as compared with this world ; verily thus he alludes to it. ‘ I long to see the .sages, with wisdom ’ (he says), our seers who are departed are the .sages ; verily thus he refers to them. It is by Vifvamitra ; Vi5vamitra was the friend of all ; all becomes friendly to him who knows thus. That which he recites has no deity mentioned and is connectcfl with T RV. i. 131. 1-7 ; A9S. vii. 11. 40. Cl. 9?S. xii. 3. 12 ; Vail, xxxii. 1). * RV. iv. 25 ; A^S. vii. 12. 1 ; Vait. xxxiii. 18 ; GB. xi. 1. Those arc used for tlio Cliiindonias as the Stomas iiicroaso in size. » RV. X. 29 ; AgS. vii. 12. 1 ; Vait. xxxii. 10 ; GB. xi. 2. >0 RV. iii. 43 ; A^S. vii. 12. I. ' RV. iii. 48. Cf. A5!S. vii. 4. 8 2 RV. vii. 23. Cr. A^S. vii. 4, 9 ; ygs. xii, 4. 3. 3 RV. iii. 38. Cf. A RV.x. 131. 1. Cf. A^S. vii. 4. 7 ; xii. 3. 5 ; KB. xxix. 4. vi. 22 — ] [276 The Qastras of the Hotrakas ‘ Drive away those behind, 0 overpowering one, Drive away those to the north, 0 hero, those below to the south That we may delight in thy wide protection ’ (he says) ; it is a symbol of freedom from fear ; for he desires as he pro- ceeds freedom from fear. ‘ Those yoked with prayer, I yoke with prayer ’ the Brahmanacchahsin ^ recites day by day ; in ‘ I yoke ’ it contains (the word) yoke, since the Ahina is yoked as it were ; (therefore) it is a symbol of the Ahina. ‘ To wide space thou leadest us after knowing ’ the Achavaka * recites day by day; since the Ahina goes as it were, (the words) ‘Thou leadest after ’ are a symbol of the Ahina ; (the words) ‘ Thou leadest ’ are a symbol of the proceeding of the sacrificial session. These are recited day by day. They should conclude with the same verses ; * Indra is a home- goer as regards their sacrifice ; as a bull to the cow, or as a cow to its well- known place of pasture, so does Indra come to their sacrifice. He should not conclude with the ‘ Prosperity let us invoke ’ verse ® the Ahina (hymn) ; the Ksatriya departs from his kingdom ; his rival he then summons. vi. 23 (xxix. 7). Then follows the yoking and releasing of the Ahina (rite), with ^ ‘ He traversed the atmosphere’ he yokes ; with ‘ So Indra’ he releauses ; with ^ ‘ I of the two connected with Sarasvati ’ and ‘ Surely this of thee ’ he yokes the Ahina ; with ^ ‘ Let us be thine, 0 god Varuna ’ and ‘ Chant ye ’ he releases. He is worthy to weave the Ahina who knows how to yoke and to release it. In that they are yoked on the Caturvin9a day is the yoking ; in that they are released before the concluding Atiratra is the releasing. If on the Caturvin9a day they were to conclude with (the verses) of the one day (rite), they would conclude the sacrifice, and would not make it an Ahina ; if they were again to conclude with the concluding verses of the Ahina, the sacrifice would perish, just as one wearied and not being released perishes. With both sets should they conclude.^ That is as if one were to go a long journey unyoking from time to time ; the sacrifice becomes continuous, and yet they release (it). He should not over-recite the Soma by 2 RV. iii. 35. 4. Cf. A^S. vii. 4. 7 ; 9?S. xii. 4. 2. 5 RV. vi. 47. 8. Cf. A^S. vii. 4. 7 ; xii. 5. 2. * Viz. RV. iv. 10. 21 (Maitrilvaruna) ; vii. 23. 6 (Brahmanacchaiisin) ; ii. 11. 21 Achavaka) ; see AB. vi. 23. ® RV. iii. 38. 10. See A9S. vii. 4. 10. * RV. viii. 14. 7-9 ; vii. 23. 6 (the Brahmana- cchahsin), for the morning and mid- day pressings as concluding verses. Cf. GB. xi. 6. ^ RV. viii. 38. 10 ; ii. 11. 21 (tlio Achavaka) ; tho second refers to tho release. ’ RV. vii. 60. 9 ; iv. 16. 21 (the Maitrava- runa) ; the first refers to tho joining. * I. e. the Maitravaruna with those of the one day rite only ; the Ach&vSka with those of tho Ahina ; the Brahmanh- cchahsin with those of tho Ahina in tho morning and those of the one day rite at tho midday prossing : above AB. vi. 8. 277] The Ahlna Rite [ — vi. 24 more than one or two verses at the two pressings ® ; when a Stoma is over- recited l)y many verses then come into existence long stretches of wild ; he may use an unlimited number at the third pressing ; the world of heaven is unlimited ; (it serves) to obtoin the world of heaven. He grasps the Ahina continuous and firm who knowing thus performs the Ahina. vi. 24 (xxix. 8). The gods saw the cows in a cave ; they sought to win them with the sacrifice ; they obtained them with the sixth day. At the morn- ing pressing with Nabhaka’s (hymn) they tore open {nnhh) the cave ; in that they tore it open, verily thus they loosened it. On the third pressing having destroyed the cave with the ValakhilyAs as the thunderbolt and (the verse) of one Pada as the hammer of speech, they drove out the cows. Verily thus also the sacrificers tear open the cave at the morning pressing with Nabhaka’s (hymn) ; in that they tear it open, verily thus they loo.sen it. Therefore the Hotrakas at the morning pressing recite triplets^ by Nabhflka. ‘When supporting the summits’, the Maitravaruna, ‘O Indra, ancient are thine addresses ’, the Br I. e. the question is whether the ordinary 9astra is to be performed oi- not with the Durohana. Cf. AB. vi. 36. 279] The Durohaiw [ — vi. 27 Or should he not recite together?’ ‘He should recite together’ they say; ‘ Why should he recite together on the other days and why not recite together on this?’ Or rather they say ‘He should not recite together. The sixth day is the world of heaven ; the world of heaven is not a phice where all meet; only certain ones meet in the world of heaven’. If he were to recite together, he would make it common ; in that he does not recite together, it is a symlxjl of the world of heaven. Therefore he should not recite together. Again as to his not reciting together, the strophe is the body, the Valakhilyas the breaths ; if he were to recite together, from these deities he would sever the breaths of the sacrificer ; if one were to say of him then ‘From these two deities he has severed ^the breaths of the sacrificer ; breath will leave him ’, it would certainly be so. There- fore he should not recite together. If he should reflect ‘ I have recited the Valakhilyas ; let me recite together before the difficult mounting ’, he should not on any account so desire. But if pride seizes him, let him recite many hundreds after the difficult mounting ; therein is obtained that in desire of which he does so. The Valakhilyas are addres.scd to Indra; they have Padas of twelve syllables ; therein is there obtained the desire that is in the Jagatl (hymn) to Indra.^ Moreover there is this hymn to Indra and Varuna,® and a closing verse for Indra and Varuna ; therefore he should not recite together. They say ‘ As is the Stotra, so the Qastra ; the Valakhilyas are recited transposed, is the Stotra transposed or not transposed ? ’ ‘ Transposed ’ he should reply, ‘ A twelve-syllable within eight-syllable ^ (Padas).’ They say ‘ As is the (^astra, so the offering verse ; three deities are praised, Agni, Indra, Vanina, but he uses (a verse) to Indra and Varuna as offering verse; how is it that Agni is not omitted?’ Varuna is Agni, this also is declared by a seer.® ‘ Since thou, O Agni, art born as Varuna ’ ; thus in that he uses (a verse) to Indra and Varuna as offering verse, Agni is not omitted. ADHYAYA V The Qilj^as. vi. 27 (xxx. 1). They recite the Qilpas.^ These are the works of art of the gods ; in imitation of these works of art here is a work of art accom- plished; an elephant, a goblet, a garment, a gold object, a mule chariot are * I. e. RV. iii. 51. 1-3 (A^S. vi. 1. 2; 99®. ‘ The Stotra is prepared on the Dvipada ix. 3. 3) is to be omitted in favour of verses, EV. v. 24. 1-3. the RV. vii. 84 ; see A^S. viii. 2. 16. ® RV. v. 3. 1. The sense of ta + i as sever (from) seems • Cf. KB. xxix. 5 for a diiferent view of the necessary ; cf. PB. xiv. 6. 6. word ; the parallel is xxx. 4» They are ’ RV. vii. 84. said at the 3rd pre.ssing normally on the 6th day of the Prsthya Sadaha. vi. 27 — ] The Qastras of the Hotrakas [280 works of art ; a work of art is accomplished in him who knows thus. As to these ‘ works of art ’ (Qastras), the Qilpas are a perfection of the self ; verily by them the sacrificer perfects himself as composed of the metres. He recites the Nabhanedistha^ (hymn) ; the Nabhanedistha (hymn) is seed ; thus he pours seed ; he recites it without mention (of the deity) ; without mention is seed secretly poured in the womb. He becomes mingled with seed : ‘ United with earth he sprinkled seed ’ (he says) ; verily (it serves) to perfect seed. He recites it with the Nara5ahsa^ (hymn) ; man is offspring, praise speech ; verily thus he places speech in offspring, therefore offspring are born speaking. Some recite it before saying ‘ Speech has its place in front ’ ; others after saying ‘ Speech has its place behind ’ ; in the middle should he recite it ; speech has its place in the middle ; in a place nearer the end ; speech is nearer the back as it were. It the Hotr having poured in seed form hands over to the Maitravaruna,'* (saying) ‘ Do thou provide the breaths for it ’. vi. 28 (xxx. 2). He recites the Valakhilyas ; ^ the Valakhilyas are the breaths ; verily thus he provides breaths for him. He recites them trans- posed ; these breaths are transposed, expiration (linked) with inspiration, cross breathing with inspiration. He transposes by Padas the first two hymns, by half verses the second two, by verses the third two. In that he transposes the first two hymns, thus he transposes breath and speech ; in that the second two, thus he transposes eye and mind ; in that tlie third two, thus he transposes ear and self. Some transpose, putting Brhati verses and Satobrhati verses in twos together ; then the desire that is in transposition is obtained, but Pragathas do not come about. He should transpose with intermingling; thus are Pragathas produced. The Valakhilyas are to be Pragathas ; therefore should he transpose with intermingling ; as to his intermingling, the Brhati is the body, the Satobrhati the breaths ; he recites * RV. X. 61 ; V. 5 is referred to. See A^S. viii. 1. 20. Cf. above AB. vi. 16. ® RV. X. 62. It is inserted after RV. x. 61. 25 ; see A^S. viii. 1. 20. ■* The ^il])as of tliese priests have two forms, tlie vihrta at the third pressing of the sixtli day, at the Vi9vajit, and |if the Saman ehanters use Bvipadas at the third pressing of any Ukthyaday ; this is the form contemplated in AB., save in vi. 30,31; in tlie case that the sixth day or the Vi9vajit is an Agnistoma or the Dvipadfis are not used, then a simpler form of pas appears at tlie midday pressing, the Achuvaka discontinuing his Evayamarut and the Maitravaruna using only the Brhati hymns ; see AQS. viii. 4. 4-12. * A^S. viii. 2. 5 seq. (cf. 99^* 13seg.) gives the modes of reciting here men- tioned as two, the Mahavalabhid, adopted in AB. vi. 24. 5 wherein all the six hymns are recited in the three ways, and the two Haundinas in which the hymns are divided into three sets of two each (so KB. xxx. 4) ; the first of the Iluuiidina methods uniting the Brhutis and the Satobrhatis in twos, while the other is here preferred, and unites on the basis of vi. 24. 281] The SuJcirti, Vrsdkapi, and Evaydmarut [ — vi. 3o the Brhati, it is the body, then the Sntobrhati, it is the breaths ; then the Brhati, tlien the Satobrhati ; thus he continues to strengthen the body with the breaths around. Therefore should he transpose with intermingling. Again as to his intermingling, the Brhati is the body, the Satobrhati cattle ; he recites the Brhati, it is the body, then the Satobrhati, it is cattle ; then the Brhati, then the Satobrhati ; thus he continues to strengthen the body with cattle around. Therefore should he transpose with intermingling. He inverts the twodast hymns ; ^ this is their transposition. The Maitravaruna having made the breaths for it hands it over to the Bnihmanacchahsin (saying) ‘ Do thou propagate it ’. vi. 29 (xxx. 3). He recites the Sukirti * (hymn) ; the Sukirti hymn is a birthplace of the gods ; thus he produces the sacrificcr from the sacrifice as a divine birthplace. He recites the Vr.sakapi’^ (hymn) ; the Vrsakapi is the body ; verily thus he makes a body for it. He recites it with the sound o ; the sound o is food ; thus to it on birth he gives food as the breast to a child. It is in Paiikti verses ; man is fivefold and arranged in five divisions, hair, skin, flesh, bone, marrow. As great as is man, so great does he make the sacrifices Having produced him the Brahmanacchahsin hands him over to the Achavaka (saying) ‘ Do thou fashion a support for him vi. 30 (xxx. 4). He recites the Evayamarut * (hymn) ; the Evayamarut (hymn) is a support ; verily thus he makes a support for him. It he recites with the sound o ; the sound q is food ; verily thus he places food in him. It is in Jagati or Atijagati ; all the world is connected with the Jagati or Atijagati. It is addressed to the Maruts ; the Maruts are waters, food is water ; verily thus in order he places proper food in him. These they call the accompanying (hymns), the Nabhanedistha, the Valakhilyas, the Vrsakapi, the Evayamarut. These he should recite together or not recite together ; if he recites them separately ; that would be as if one were to divide in twp a man or seed ; therefore he should recite them together or not recite them together. Bulila A9vatara A9vi being Hotr at the Vi9vajit meditated ‘ Of these Qilpas two are liable to be performed at the midday in the Vi9vajit in the year (rite) ; come, let me here have recited the Evayamarut (hymn) ’. He then had recited the hymn. When it was being recited thus, Gau9la came up ; he said ‘ O Hotr, how is that your Qastra is wandering without a wheel ’. ‘ What has happened ’ (he * AB. vi. 24. 15. 2 RV. x. 86. See A^S. viii. 3. 4-6 ; 99S. xii. ^ RV. X. 131. Cf. KB. xxx. 5. It follows the 13. 1. strophe and antistrophe, RV. x. 157. 1-5 ; vi. 30. ^ RV. v. 87; see A9S. viii. 4. 2 ; 99®- vi. 17. 5 ; see A.9S. viii. 3. 3 ; 99®- 13. 1. 56 [H.O.B. 2e] vi. 30—] [282 The Qastras of the Hotrakas replied). ‘ The Evayamarut is being recited further on ’ ; ^ he replied, ‘ the midday is connected with Indra ; why do you seek to draw Indra away from the midday ? ’ ‘ I do not seek to draw Indra away from the midday ; he said. ‘ But this text is not appropriate for the midday ; it is Jagati or Atijagati; all this is connected with the Jagati or Atijagati; it also is addressed to the Maruts ; do not recite it ’ (he replied). He said ‘ Stop, O Achavaka ’ ; then he sought instruction from him.^ He said ‘ Let him recite (a hymn) to Indra* with a reference to Visnu; then do thou, O Hotr, after the inserted verse to Rudra® and before (the hymn) to the Maruts insert this (Evayamarut) hymn. He caused the recitation to be made .so ; now to-day it is thus performed.® vi. 31 (xxx. 5). They say* ‘Seeing that in the Vi9vajit, in the Atiratra form,’ ^ and so on the sixth day the sacrifice comes into order, the generation of the sacrificer comes into order, how is it that here, while the Nabhanedistha hymn is not recited, the Maitravaruna recites the V alakhilyas ; they are the breaths ; seed comes first and then breath. So the Brahmanacchansin : while the Nabhanedistha is not recited, he recites the Vrsakapi; it is the body; seed is fir.st, then the body ; how then is the sacrificer produced ? How are the breaths not confused ? ’ ‘ By means of the whole sacrificial rite they prepare the sacrificer ; like an embryo in the womb, so he lies growing. Not at once in the beginning does it come into being whole ; separately each member comes into being as it comes into being ’ (is the reply). If they perform all on the same day, the sacrifice comes into order, the generation of the sacrificer comes into order. Moreover the Hotr recites at the third pressing the Evayamarut (hymn) ; verily thus at the end he establishes him in a support. vi. 3.2 (xxx. 6). When the metres had been obtained by the sixth day the sap poured over ; Prajapati was afraid ‘ This sap of the metres going away * ‘ North ’ is Sayana’s version, i. e. by the Achavaka, whoso altar is north of the Hotr’s. ® Sayana takes ise = ichami and makes tliis a quotation obviously in error. Weber {Ind. Stud. ix. 303) corrects the version of Sayana which takes fcmsista as third person sing. * RV. vi. 20 : V. 2 refers to Visnu ; see A^S. viii. 4. 10 ; 99®- C- 14. “ RV. i. 43. 6 ; see Caland and Henry, L'A'jni- tloma, pp. 873, 375. ® I.e. .at the Vi9vajit, the other two 9ilpas being transposed to the midday ; see A9S. viii. 4. 7-9 ; 99s. xi, 16. 10. ' This refers to the Vi^vajit in a Sattra where the NabhanedisUia of the Hotr is as usual in the Vai9vadeva 9!>'Stra in the third pressing. The 9itstras of the Maitra- varuna and the Brahmanacchansin then loose their special predecessor ; being transferred to the midday ritual, in the Agni stoma form ;cf. KB. xxv. 12-14. The answer is that all the 9‘lpas “re ?«>■- formed though not in the same order, the Evayamarut being also found in the Hotr’s recitation. * I.e. as an Ekaha, and also on the sixth day, an Ukthya (read nhlhyasitthsthdlienn in comm.). Cf. A9S. viii. 4. 5, 6. 283] The Kuntdpft Jlymn.s [ — vi. 32 will over the workls. It he grasped around from above with the metres, that of the Gayatri with the Nara^ahsi, that of the Tristubh with the Raibhl, that of the Jagatl with the Pariksiti, that of the Anustubh with the Karavya. Thus he placed again the sap in the metres. He sacrifices with metres full of sap, with metres full of sap he extends the sacrifice who knows thus. He recites the Nara^ahsi (verses) ’ ; men are offspring, praise is speech ; verily thus he places speech in offspring ; therefore offspring here are born speaking (for him), who knows thus. As to the Nara9ah.sls, by recit- ing the gods and the seers went to the world of heaven ; verily thus also the sacrificers b}'^ reciting go to the world of heaven. These he recites taking apart,'^ as (he recites) the Vrsakapi (hymn) ; for it is connected with the Vr.sakapi ; thus it follows the rule of the Vrsakapi. In them he should not say the sound o ; he should accent specially for it is their sound o. He recites the Rtiibhi (verses) ■* ; the gods and the seers making a noise went to the world of heaven ; verily thus the sacrificers making a noise go to the world of heaven. These he recites taking apart, like the Vysakapi, for it is connected with the Vrsakapi; thus it follows the rule of the Vrsakapi. In them he should not say the sound o ; he should accent specially, for it is their sound o. He recites the Parik.sit ® (verses) ; Parik.sit is Agni, for Agni dwells around {pari Icseli) these creatures ; for round Agni these creatures dwell ; he attains union and identity of form and world with Agni who knows thus. As to these being Pariksit (verses), Parik.sit is the year, for the year dwells round these creatures, for round the year these creatures dwell. He attains union and identity of form and world with the year who knows thus. These he recites taking apart, like the Vr.sakapi, for it is connected with the Vnsakapi; thus it follows the rule of the Vnsakapi. In them he should not say the sound o ; he should accent specially, for it is their sound o. He recites the Karavya® (verses). Whatever good thing they did, the gods obtained with the Karavyas; verily thus also the sacrificers obtain with the Karavyas whatever good thing they do. These > All these are to be recited by the Biahma- nacchahsin (see AB. vi. 29). The whole is the Kuntapa, referred by Sayana to a book called the Kuntapa being a Khila. See AV. xx. 127. 1-3 ; RVKh. v. 8 ; ?9S. xii. 14. 1-3. See also A^S. viii. 3. 10 seq. ; Vait. xxxii. 19 seq. Cf. KB. xxx. 5-7. * I. e. pausing at each Pada. In § 3 above the words yad eva ndrcifansih should go with the next clause, as in §§ 13 and 14. For the Nara9ahsis indistinct from the Nara9ahsa in AB. vi. 16 and 27) see Vedic Index, i. 445, 446 ; SBE. xlii. 690 seq. ^ The Ninarda is a species of accent described in A^S. viii. 3. 9 seq. ; Vait. xxxii. 14-17. It affects the second vowel of the third Pada, the normal place of the Nyunkha. The first vowel is pronounced as anuddtta, the second as uddtta, the next ekagruti. The Pratigara is othdmo daivom. * AV. XX. 127. 4-6 ; RVKh. v. 9 ; ^gS. xii. 15. 1 ; 14. 4, 5. Cf. Vait. xxxii. 19. 5 AV. XX. 127. 7-10 ; RVKh. v. 10 ; ggS. xii. 17. 1. 1-4. 6 AV. XX. 127. 11-14; RVKh. v. 11 , ggS. xii. 15. 2-4. V. 12 occurs in AB. viii. 11. 5. [284 vi. 32 — ] The Qastras of the Hotrahas he recites taking apart, like the Vrsakapi, for it is connected with the Vrsakapi; thus it follows the rule of the Vrsakapi. In them he should not say the sound o ; he should accent specially, for it is their sound o. He recites the orderings of the quarters;’ verily thus he puts in order the quarters ; five he recites ; these quarters are five, four transverse, one upwards. In these he should not say the sound o, nor should he accent specially ® (thinking) ‘ Let me not make to move these quarters These he recites by half-verses, for support. He recites the man-ordering (verses) ; ® the man-ordering (verses) are offspring ; verily thus having put in order the quarters he establishes offspring in them. In these he should not say the sound 0 nor accent specially (thinking) ‘ Let me not make to move these offspring’. These he recites by half -verses, for support. He recites the Indragathas ; by the singing against them of the Indragathas, the gods overpowered the Asuras; verily thus also the saerificers by singing the Indragathas against the hated rival overpower him. By half-verses he reeite.s these, for support. vi. 33 (xxx. 7). He recites the prattle of Aita9a ’ ; Aita^a, the sage, saw the life of Agni ; ‘ the unwearied part of the sacrifice ’ say some. He said to his sons ‘ My boys, I have seen the life of Agni ; I shall chatter it ; what- ever I say do not disregard He began ‘ These horses float up to Pratipa Pratisatvana ’ ; (his son) Abhyagni Aita9ayana, having come, arriving at a wrong moment, seized his mouth (saying) ‘ Our father has become out of his mind ’. He said to him ‘ Go hence ; thou hast been a sluggard in spoil- ing my speech ; I was about to make the cow of a hundred (years of) life, man of a thousand (years of) life ; worst of all do I make thine offspring since thou here hast fastened on me Therefore they say ‘ The Abhyagnis Aita9ayanas are the least of the Aurvas ’. Some recite it of longer length ; he should not prevent it ; ‘ Recite as much as is desired ’ he should say ; the prattle of Aita9apa is life ; verily thus he prolongs the life of the sacri- ficer who knows thus. As to there being the prattle -of Aita9a; the prattle of Aita9a is the sap of the metres ; verily thus he places sap in the metres. He sacrifices with metres full of sap and with metres full of sap he extends the sacrifice who knows thus. Again as to the prattle of Aita9a; the ’’ AV. XX. 128. 1-5 ; RVKh. v. 12 ; ggs. xii. 20. 2. 1, 3, 2, 4, 6. * naivaiva is read by Sayana but it is very odd to liave two era’s tlius used ; it is natural to suppose iva is once meant as above it is always m viva nardet. » AV. XX. 128. 6-11 ; RVKh. v. 13 ; 998. xii. 21. 2. 1-6. ‘o AV. XX. 128. 12-16; RVKh. v. 14; 12, 18, and 16 occur in 9?S. xii. 15. 6; 16. 1. ' AV. XX. 129. 1 seq. See KB. xxx. 5 ; VaH. xxxii. 20 ; GB. xi. 12 seq. A98. viii. 3. 14 prescribes 70 Padas or 18, viz. 1-8 a ; 15 d-17 6 ; 17 d ; ' 18 6. See RVKh. v. 15 ; (17x4+2); 99s. xn. 18. 2. 1-9 ; 1. 11- 18 has eight of the verses. Cf. A9S. viii. 3. 14 seq. for the following ; Bloomfield, Atharvaveda, pp. 98 seg. [ — vi. 34 285] The Prattle of Aita^a prattle of Aita^a is freedom from exhaustion and unfailingness; (he thinks) ‘ Let there be freedom from exhaustion in my sacrifice, unfailingness in my siicrifice’. He recites the prattle of Aita^a, taking it by Padas, like a Nivid. He says om with the last Pada as in the case of a Nivid. He recites the riddle vei'ses.’* The gods having confounded the Asuras with the riddles overcame them ; verily thus also the sacrificers having confounded the hated rival with the riddles overcome him. These he recites by half verses, for support. He recites the Ajijnasenya (verses) ; ^ by means of the Ajijfiasenya verses the gods recognizing the Asuras overcame them ; verily thus also the sacrificers by means of the Ajijnasenya (verses) recognizing the hated rival overcome him. These he recites by half verses, for support. He recites the Pratiradha ; ■* by the Pratiradha the gods overpowered the Asuras and overcame them ; verily thus also the sacrificers overpower the hated rival and overcome him. He recites the Ativada ; ® by means of the Ativadathe gods outspoke the Asuras and overcame them ; verily thus also by means of the Ativada the saerificers outspeak the hated rival and over- come him. These by half verses he recites, for support. vi. 34 (xxx. 8). He recites the Devanitha the Adityas and Ahgirases disputed as to the woi’ld of heaven. ‘ We shall go first, we ’. The Angir- ases first saw the Soma pressing on the next day for the world of heaven. They dispatched Agni — Agni is one of the Angirases — (saying) ‘ Go, tell the Adityas of our pressing to-morrow for the world of heaven The Adityas having seen Agni saw the pressing on the same day for the world of heaven. To them he said on his arrival ‘ We announce to you the press- ing to-morrow for the world of heaven They said ‘ But we announce to thee the pressing on this day for the world of heaven ; with thee for Hotr we shall go to the world of heaven ‘ Be it so ’ he said and returned with his reply. They said ‘ Didst thou announce V ‘I announced ’ he replied ; ‘ moreover they gave me a reply ‘ No : surely thou didst not respond ? ’ (they said). ‘ I did respond ’ he replied; ‘ With fame he^ approaches who approaches with the priestly function ; if one were to refuse him, he would 2 AV. XX. 133. 1-6; RVKh. v. 16; 99S. xii. 22. 1-6 ; Vait. xxxii. 21. Govindasvamin and Sayana take pravalhya as= cheating with fair words. 3 AV. XX. 134. 1-4 ; RVKh. v. 17 ; g^S. xii. 23. 1. In Vait. xxxii. 22 and 23 these and the next are confused. ^ AV. XX. 135. 1-3 ; RVKh. v. 18 ; ggs. xii. 23. 2. 3 AV. XX. 135. 4 ; RVKh. v. 19 ; ggS. xii. 23. 4 ; Vait. xxxii. 26 {ativada). 1 AV. XX. 135. 6 seq. ; RVKh. v. 20 ; ggS. xii. 19. 1-4 ; Vait. xxxii. 28 ; see AgS. viii. 3, 25. Cf. KB. xxx. 6 ; Levi, La doctrine du sacrifice, pp. 65, 66. 3 The offerer, rather than as Sayana, the priest, tarn is naturally masculine and yajnam is not very easily to be supplied. Cf. gB. iii. 5. 1. 13-17. no ... rw, above is overlooked by Delbriick, Altind. Synt. p. 544. vi. 34 — ] The Qastras of the Hotrakas [286 refuse fame ; therefore I did not refuse If one desire to refuse (to officiate at a sacrifice) on account of (another) sacrifice^ should he refuse it. But if (the offerer) is one for whom it is not suitable to sacrifice, spontaneous refusal is appropriate. vi. 35 (xxx. 9). The Angirases sacrificed for the Adityas ; to them as sacrificing for them, they gave this earth full of fees ; being accepted it caused them to bum ; they cast her away ; she becoming a lioness with gaping jaws assailed men. Of her as she burned came forth thin fissures which are now upon her ; aforetime she was all even, as it were. Therefore they say ‘ He shall not accept a gift laid aside (thinking) ‘ Let it not, being pierced with heat, pierce me with heat.’ But if he should accept it, he should give it to a hated rival; he is ruined. Now’ as to yonder sun: he having taken the form of a white horse with its body bound with a horse halter w^ent (to them) (saying) ‘ This we bring (as a fee) for you.’ Thus is the Devanitha' recited. ‘ The Adityas, O singer, brought a fee to the Angirases ; This, 0 singer, they did not approach ’ ; for they did not approach the (earth). ‘ But this, O singer, they did approach ’ for they did approach yonder (sun). ‘ This, O singer, they did not accept,’ for they did not accept this (earth). ‘ But this, O singer, they did accept,’ for they did accept yonder (sun). ‘ Lest the days be without discrimination ’ he is the discriminator of the days. ‘ Without a leader the sacrifices ’ the fee is the leader of the sacrifices ; ju.st as in this world a wagon with- out a leader comes to harm, so the sacrifice without a fee comes to harm ; therefore they say ‘ At the sacrifice a fee .should be given, if but a small one.’ ‘ White and swift of motion. And most rapid of foot, Swiftly it accomplisheth its purpose ; The Adityas, Rudras, Vasus praise thee, This gift do thou accept, O Angiras ’ ; ® This must be the sense, as Sayana takes it : asmdt — drlvijydt. ‘ Tlie text is the same in its variants save that 99®- 1'^^* ycj~M. The text is hopeless; Haug renders ‘ he being carried away ’, ncta{h) = nitah. Weber {Ind. Stud. ix. 306) suggests ncd asann ‘ that they may not be ’ in this and the next case. * Again tlie text is hopeless. Haug as before renders ‘he being carried aw.ay’, the wise men were without a leader (from Sayana). Read below atnalpikdpi. [ — vi 3C 287] The Devanltha Verily thus they sought acceptance of their gift. ‘ This gift, great and l)road, liet the gods give as a boon, Let that be pleasing to you, Given be it day by day. Do ye accept it.’ Verily thus they accepted ^ it He recites this Devanltha taking it by Padas like aNivid ; he says om with its last Pada as in the case of a Nivid. vi. 36 (xxx. 10), He recites the Bhiitecliads * ; by means of the Bhutechads the gods assailed the Asui’as with battle and with craft. The gods, having ob.scured by the Bhutechads the might of the Asuras, ovei’came them ; verily thus the sacrificers having obscured by the Bhutechads the mightof the hated rival overcame him. These he recites by half verses, for support. He recites the Ahanasya (verses) ; ^ from this organ is seed poured, from seed offspring are born ; verily thus he secures propagation. Ten he recites ; the Viraj has ten syllables ; the Viraj is food ; from food is seed poured ; from seed offspring are born ; verily thus he .secures propagation. In them he inserts the sound o ; the .sound o is food ; from food is seed poured, from seed off- spring are born ; verily thus he secures propagation. In ‘ I have celebrated Dadhikravan’ he recites the Dadhikra (verse) Dadhikra is the divine filter; herein he has said a speech full of impurity ; thus .speech he purifies with the divine filter. It is in Anustubh ; the Anastubh is speech ; thus with its own metre he purifies speech. In ‘ The most sweet draughts are pressed ’ he recites (verses) to Soma, the purifying ; ^ (verses) to Soma, the purifying are a divine filter ; herein he has said a speech full of impurity ; thus with the divine filter he purifies speech. They are in Anu-stubh ; the Anustubh is speech ; verily thus with its own metre he pux'ifies speech. In ‘ The drop hath mounted An^umati ’ he recites a triplet to Indra and Brhaspati ; ‘ The hosts, godless, as they attacked. With Brhaspati to aid, Indra overwhelmed ’ ’ Sayana clearly read ajagrabhaisan which in sense is right, despite Aufrecht. In AB. vi. 24 occurs paryagrahaisam. The most probable reading is ajigrahhisan with i as elsewhere (Whitney, Sansk. Gr. § 1031 6; cf. § 801 t), unless we allow ai as an abnormality for *. ' AV. XX. 135. 11-13; RVKh. v. 21; xii. 16. 4, 5, 3 ; Vail, xxxii. 30. 2 AV. XX. 136. l-lOj RVKh. v. 22. 1-10; Vail, xxxii. 31 ; A^S. viii. 3. 30-32 ; cf. KB. xxx. 6 ; 99^- ^4. 2 ; 25. 1. 3 AV. XX. 137. 3; RV. iv. 39. 6; RVKh. v. 22. 13 ; cf. KB. xxx. 8 ; Vail, xxxii. 33. The sense of vydhanasyam is not quite certain, as though Sayana takes it vifista, still vi ‘ without ’ might do. ■* RV. ix. 101. 4-6 ; A^S. viii. 3. 32 (reading ca tisrah for catasn ah) ; 99®- 25. 2 ; Vait. xxxii. 33. s RV. viii. 96. 13-15 ; AV- xx. 137. 7-9 ; A9S. viii. 3. 33 ; 99®- 25. 2. uddcdrya is corrupt ; Weber {Ind. Stud. ix. 307 j sug- gests °cdri ; BR. v. 1412 nddcarya. [288 vi. 36] The Qastras of the Hotrakas (he says) ; the Asura folk were rebellious towards the gods ; Indra with Brhaspati as companion smote away the Asura hue when attacking ; verily thus also the sacrificers by means of Indra and Brhaspati as aid smite away the Asura hue when attacking. They say ‘ Should he recite together ® on the sixth day.^ Or should he not recite together ? ’ ‘He should recite together ’ they say,® ‘ why should he recite together on the other days and not recite together on this ? ’ Or rather they say ‘ He should not recite together ; the sixth day is the world of heaven ; the world of heaven is not a place where all meet ; only certain people meet in that world. If he were to recite together, he would make it common. In that he does not recite together, that is a symbol of the world of heaven ; there- fore he should not recite together. Again as to his not reciting together ; the litanies here are the Nabhanedi.stha, the Valakhilyas, the Vr^kapi and the Evayamarut ; if he were to recite together, he would loose the desire that is in these. The Vrsakapi is connected with Indra; the prattle of Aita9a is all the metres ; herein is the desire obtained which is in (the hymn) in Jagati to Indra ; moreover the hymn is addressed to Indra and Brhas- pati ; the concluding verse is addressed to Indra and Brhaspati ; therefore he should not recite together. ® With the normal form, RV. i. 57 : AB. iii. ’’ I. e. KV. viii. 9(> (n. 5). 50. This explains Vaif. xxxii. 35 which ® Cf. above AB. vi. 26. Caland has not identified. PANCIKA VII Supplementary Matter and the Rajasuya. ADHYAYA I The Division of the Sacrificial Animal. vii. 1 (xxxi. 1). Now^ regarding the division of the sacrificial animal ; we shall declare the division. The two jaws along with the tongue belong to Prastotr ; the breast in eagle shape to the Udgatr, the palatal part of the throat to the Pratihartr, the I'ight loin to the Hotr, the left to the Brahman, the right thigh to the Maitravaruna, the left to the Brahmanacchahsin, the right side with the shoulder to the Adhvaryu, the left to the Upagatrs, the left shoulder to the Pratipasthatr, the right lower foreleg to the Nestr, the left to the Potr, the right foreleg to the Achavaka, the left to the Agnidh, the right upper foreleg to the Atreya, the left to the Sadasya, the seat and spine to the householder, the two right feet ^ to the man who gives the fast milk to the householder, the two left feet to him who gives the fast milk to the wife of the householder,^ the lip is common to the two ; this the householder should leave over. They take the tail to the wiv'es, but they should give it to a Brahman. The fleshy growth on the neck and three ribs belong to the Gravastut ; three ribs and half the flesh * to the Unnetr, the other half of the flesh and the lungs to the slaughterer ; it he should give to a Brahman, if he is not a Brahman. The head belongs to the Subrahmanj^a priest, the skin to him who declares the pressing on the next day ; ® the sacrificial food to all or to the Hotr. These thirty-six each * The division is given in A^S. xii. 9, the probably original source ; it is borrowed from AB. in GB. iii. 18. The Upagatrs are subordinate Saman priests who accom- pany the chants of the Saman singers ; the Atreya is not a normal priest, but he appears as specially privileged elsewhere, e. g. K^S X. 2. 21 ; KS. xxviii. 4. Cf. the part of the Atreya in 9?®- Weber, Ind. Stud. x. 384. See for the division 9^- 8. 3 ; Schwab, Das AlHndische Thieropfer, pp. 126-130. 37 [h.o.3. 2s] * Sayana holds that the terms doh and bdhu exhaust the forelegs, but this seems unlikely ; the term here is pada ‘ foot ’. ’ Apparently this sense is meant, and so with enayoh, but Sayana’s comment is con- fused. ^ The vaikarta is an unknown part, but apparently near the kikasd, here perhaps the ribs. ® I. e. the Agnidh ; see A^S. vi. 11. 16. Weber {Ind. Stud. ix. 308) cites PB xvi. 13. 10 ; LgS. i. 1. 9, 12 ; ^gS. xiv. 40. 21 ; [290 vii. 1 — ] The Division of the Sacrifcial Animal of one foot support the sacrifice ; the Brhati has thirty-six syllables ; the worlds of heaven are connected with the Brhati ; verily thus they obtain the breaths and the worlds of heaven ; verily thus they proceed finding support in the breaths and in the worlds of heaven. It is a heavenly victim for those who thus divide it. But those who do it other- wise, it is as if robbers or evildoers should rend an animal. This division of the victim Qrautarsi Devabhaga knew ; but he left the world without proclaiming it. But it is a superhuman being proclaimed to Girija Babhravya ; since that time on men study it. ADHYAYA II Expiations for Errors in the Agnihotra, (ftc. vii. 2 (xxxii. 1). They^ say ‘If one who has established the fires dies on the fast day, how is it with his sacrifice? ’ ‘ He should not sacrifice for him’, they say, ‘ for he has not arrived at the sacrifice.’ They say ‘ If one who has established the fires dies when the Agnihotra has been put on the fire or the Samnayya milk or the oblations, what is the expiation here ? ’ He should put them all around so that they may all be burned together. That is the expiation here. They say ‘ If one who has established the fires dies when the oblations have been put in place, what is the expiation here ? ’ (Saying) ‘ Hail ! ’ to those deities for whom the libations were drawn he should offer them whole in the Ahavaniya. That is the expiation here. They say ‘ If one who has established the fires dies in absence, how is his Agnihotra to be performed ? ’ He should offer with the milk of (a cow) with a calf to which it is to be won over ; ^ the milk of (a cow) with a calf to which it is to be won over is different, as it were, the Agnihotra of the dead is different as it were. Or they may offer with milk from whatever source. Moreover they say ‘ They should keep kindled these fires, without offering, until the bones are collected.’ If the bones cannot be found, having gathered three hundred and sixty leaf stalks,® and having made of them 41. 11. The presence of the Sadasya, who is not recognized by the A9valayana school, but only by the Kau.sitaki, is another sign of later origin, as in the use of the word vibhdga; probably, as Lindner {Paryini, p. 79) suggests, an older account has been superseded by the Sutra version. ^ For the Praya9cittas cf. ^B. xii. 6. 1 seq. ; Kau^. xiv ; A^S. iii ; Ap. ix ; Atharva- prdyafcitfa (JAOS. xxxiii. 71 neg.). For this case cf. JB. i. 67. 1-3 ; 9®- 2. 5. * See TS. i. 8. 5. 1 ; TB. i. 6. 8. 4 ; Sayana’s derivation from y'rd is very bad : Narft- yana on A9S. iii. 10. 17 recognizes the root van ; Vedic Index, i. 462. ® sattih is one of the extraordinary forms of the tradition : sastim must no doubt be read. 291] Expiatiojis for Errors in the Sacrifice [ — vli. 5 a human figure as it were, they should perform on it the usual round (of ceremonies) and thus after mingling, the (fires) with the bones gathered together remove them. A hundred and fifty should he place on the body, a hundred and forty on the thigh bones, fifty on the thighs, and the rest on the head. That is the expiation here. vii. 3 (xxxii. 2). [As in AB. v. 27.^] vii. 4 (xxxii. 3). They say ‘If a man’s Sarunayya^ milked in the evening becomes spoiled or some one carries it away, what is the expiation here ? ’ Having divided into two the morning’s milking, he should curdle one half of it and sacrifice with it. That is the expiation here. They say ‘ If the morning milking of the Samnayya becomes spoiled or some one carries it away, what is the expiation here 1 He should prepare in its place a cake for Indra or Mahendra and sacrifice with it. That is the expiation here. They say ‘ If the whole of his Samnayya becomes spoiled or some one cturies it away, what is the expiation here. (He should otter) a cake for Indra or Mahendra just as above. That is the expiation here. They say ‘ If the whole of his oblation becomes spoiled or men take them away, what is the expiation then ? ’ Having made them according to the deities out of butter, he should otter wdth a butter oblation and thus perform another ottering without a ttaw. The sacrifice is the expiation of the sacrifice. vii. 5 (xxi. 4). They say ‘ If on to a man’s Agnihotra wdien put on the fire something not fit for sacrifice falls, what is the expiation here ? ’ Having poured it all into the ottering spoon, and having gone east, he places the kindling stick on the Ahavaniya, and having taken off a hot coal from the north of the Ahavaniya he should pour the offering, either in silence or w'ith a verse to Prajapati.^ That is both offered and not ott'ex’ed. If it happens when (the spoon) has been filled once or tw'ice, the same procedure applies. If he can remove it, having poured off* the spoilt portion, and having poured the unspoiled portion (into the offering spoon) he should offer it in the ordinary way.- That is the expiation here. They say ‘ If a man’s Agni- Weber {Ind. Stud. ix. 310) suggests sadah (cf. xii. 23. 13). The parallel texts giving the rite have paldfatjnldiii iv. 1.5. 19 ; K^S. xxv. 8. 15) or °tsarunam (Kauf. 83) or pdldfatsaruni (At/i. Pray. iii. 8). For impe = dvivinge cf. Wackernagel, AUind. Gram. II. i. SO, 31. * The only changes are the omission of the last sentence and the insertion of ‘ They say ’ before each hypothesis, vii. 4. * I. e. the mixture of milk prepared at the evening and on the morning for the Agnihotra. The evening milk is made sour and mixed with the fresh milk. Cf. Atharvaprdija^cilta, ii. 1. vii. 5. 1 RV. X. 121. 10. Cf. IgS. iii. 20. 23. TB. i. 55. 3 and SB. xii. 4. 2. 4 differ. See also Atharvaprdyafcitta, i. 3 seq. - I. e. in the usual mode of unnayana, pouring into the spoon ; TB. ii. 1. 3. 5. The form vyapanayiium is very irregular ; for parallels see Whitney, Sa»isfc Gr. § 968 d. Cf. JAOS. xxxiii. 73, n. 49. sa yadi is a sign of lateness. vii. 5 — ] Expiations for Errors in the Agnihotra [292 hotra when put on the fire spills or pours over, what is the expiation here ? ’ He should pour water on it for expiation ; waters are expiation ; then he touches (the rest) with his right hand and mutters. ‘ To the sky a third, to the gods the sacrifice hath gone; thence may wealth come to me ; to the atmosphere, a third, to the fathers the sacrifice hath gone ; thence may wealth come to me ; to the earth a third, to me the sacrifice hath gone ; thence may wealth come to me.’ He then mutters (a verse) to Visnu and Varuna,^ ‘ By whose might the regions are established ; Visnu guards that of the sacrifice which is well sacrificed, Varuna that which is ill sacrificed ; verily (it serves) to appease both of them. That is the expiation here. They say ‘ If, as he goes eastwards,^ the Agnihotra which has been put on the fire spills or falls out, what is the expiation here ? ’ If he were to fetch it again, he would turn the sacrifice away from the world of heaven ; he should stay where he is and others should fetch to him the remains of the Agnihotra and he should offer it in the usual way. That is the expiation here. They say ‘ If the offering spoon splits, what is the expiation here ? ’ He should fetch another spoon and offer ; then he should put on the Ahavaniya the broken spoon ; handle in front, bowl behind. That is the expiation here. They say ® ‘ If there is fire on a man’s Ahavaniya, but that on the Garhapatya is extinguished, what is the expiation here V If he were to take out (the fire) to the east, he would fall away from his abode; if to the west he would perform the sacrifices like the Asuras ; if he were to kindle afresh he would produce a rival for the sacrificer ; if he should make (the Ahavaniya) also go out, breath would forsake the sacrificer ; verily having gathered the whole of it with the ashes he should put it in the place of the Garhapatya and from it take out the Ahavaniya to the east. That is the expiation here. vii. 6 (xxxii. 5). They say ^ ‘ If they take out a fire (and put it with) ^ Above AB. iii. 38. ■* The anacoluthon seems clear and Sayana so takes it. Weber {Ind. Stud. ix. 311) refuses to accept it, but does not explain yasya and the verbs do not suit that view. ® The Ahavaniya is normally taken out to the east from the Garhapatya which alone remains in ; the five alternative courses in the circumstances are (1) to to take as the Gfirhapatya the Ahavaniya and then take out the Ahavaniya from it ; (2) to take out the Garhapatya from the Ahavaniya, like the Asuras (TB. i. 1. 4. i) ; (3) to rekindle the fire ; (4) to ex- tinguish the Ahavaniya also, and (6) to remove the whole fire to the Garhapatya and then take out the Ahavaniya. All tho modes are allowed by A^S. iii. 12. 21-25 in defiance of the Brahmana. The same result is arrived at by the *i'- 4. 3. 6-10 by somewhat different argu- ments. Cf. Aih. Pray. i. 5 ; JB. i. 61. 3-7 which agrees closely with <|1B. (JAOS. xxiii. 343, 344). ’ The readings (abhytiddkaret and abhyuddha- reyuh) of .TB. i. 65. 2 and ^B. xii. 4. 3. 4 suggest the rendering followed ; the fire taken out being from the Gkrhapatya ; 293] Expiations for Errors affecting the Fires [ — vii. 7 a man’s fire what is the expiation then ? ’ If he can sec it, removing the former (fire) he sliould put down the other ; if however he cannot see it, he should offer a cake on eight potsherds to Agni with Agni ; the invita- tory and offering verses for it are^ ‘Agni by Agni is kindled’ and ‘For thou, O Agni, by Agni.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni with Agni hail ! ’ That is the expiation here. They say ‘ If a man’s Garhapatya and Ahavaniya unite together what is the expiation here 1 ’ He should otter to Agni as delight a cake on eight potsherds ; its invitatory and offering verses ai*e ^ ‘ O Agni come for delight ’, and ‘ Who Agni for the delight of the gods.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni as delight hail ! ’ That is the expiation here. They say ‘ If all a man’s fires should unite together, what is the expiation here ? ’ He should otter a cake on eight potsherds to Agni as discrimination ; its invitatory and offering verses are ■* ‘ He hath shone like the sun at the breaking of the dawns ’ and ‘ Thee, O Agni the tribes of men praise.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni iis disci'imination hail ! ’ That is the expiation here. They say ‘If a man’s fire unite with other fires, what is the expiation here?’ He should offer a cake on eight potsherds to Agni the charred ; ® its in\dtatory and offering verses are ‘ Agni hath roared like Dyaus thunder- ing’ and ‘As our fathers of old.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni the charred hail ! ’ That is the expiation here. vii. 7. (xxxii. 6). They say ‘ If a man’s fires are involved in a village fire, what is the expiation here ? ’ He should offer a cake on eight potsherds to Agni, the spoiler ; the invitatory and offering verses are ^ ‘ In our cattle fray ’ and ‘ Do not as in the great contest.’ Or he should otter a libation in the Ahavaniya with ‘ To Agni, the spoiler, hail ! ’ That is the expiation here. They say ‘ If a man’s fires be united with a divine conflagration, what is the expiation here ? ’ He should offer a cake on eight potsherds else the sense miglit be, if people need- lessly take out an Ahavaniya, where there is an Ahavaniya ; then the old one if still recognizable is to be extinguished. The reading of Aufrecht yady u for yadya of the MSS. is essential. = EV. i. 12. 6 ; viii. 43. 14 ; ACS. iii. 13. 3, 12 ; cf. 99s. ui. 4. 1 ; 5. 1 ; JB. i. 65. 3 ; 9B. xii. 4. 3. 5. 3 RV. vi. 16. 10 ; i. 12. 9 ; I9S. iii 1 . 6, 12 ; cf. 99s. iii. 4. 3 ; 5. 2_; JB. . 65. 4. * RV. vii. 10. 2 ; V. 8. 3 A9S. iii. 13. 5, 12, where the offering verse is RV. vi. 6. 3 ; cf. 99s. iii. 4^4 ; 5. 3 : JB. i. 64. 1 ; M9S. iii. 4. 4, 5 ; Ap9S. ix. 3. 18 ; 9^. xii. 4. 4. 2. ® Ksdmamnt is doubtful ; cf. NS. i. 8. 9 ; Sayana takes it as = ksamdvant, ‘ patient ’ or ‘forgiving’; Ap9S. ix. 3. 17 has a different use of it ; cf. Ath. Pray. v. 4. « RV. X. 45. 4 ; iv. 2. 16; I9S. iii. 13. 4, 12 with different order of verses and a new sense ; cf. 95®. iii. 4. 13. For the whole cf. Atharvaprdyageitta, ii. 7 ; v. 4, 5. 1 RV. viii. 75. 11 and 12 ; I9S. iii. 13. 7, 12 ; 99®. iij. 5 5. 4 ; 9®. ■i- 3. vii. 7 — ] Expiations for Eiv'ors in the Sacrifice [294 to Agni as ia the waters ; its invitatory and offering verses are - ‘ In the waters, O Agni, is thy seat ’ and ‘ The clever, of pure insight hath wrought a wondrous deed.’ Or he should offer a libation in the Ahavanlya with ‘ To Agni as in the waters hail ! ’ That is the expiation here. They say ‘ If a man’s fires are united with the fire which burns a corpse, what is the expiation here ? ’ He should offer a cake on eight potsherds to Agni, the pure ; its invitatory and offering verses are ^ ‘ Agni of purest vows’ and ‘Up, 0 Agni, thy pure (rays).’ Or he should offer a libation in the Ahavaniya with ‘ To Agni, the pure, hail ! ’ That is the expiation here. They say ‘ If a man’s fires are involved in a forest fire, what is the expiation here ? ’ He should mount (the fires) on the two fire sticks ^ or take out a fire brand from the Ahavaniya or from the Garhapatya ; if he cannot so do, he should offer a cake on eight potsherds to Agni, the spoiler ; its invitatory and offering verses have been given. Or he should offer a libation in the Ahavani}'a with ' To Agni, the spoiler, hail ! ’ That is the expiation here. vii. 8 (xxxii. 7). They say ‘ If at the fast day one who has established the fires weeps, what is the expiation here ? ’ He should offer a cake on eight potsherds to Agni, the supporter of vows ; its invitatory and oftering verses are ^ ‘ Thou, O Agni, art the supporter of vows, the pure ’ and ‘ Supporting vows, guardian of vows, undeceived.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni, supporter of vows, hail ! ’ That is the expiation here. They say ‘ If one who has established the fires on the fast day should happen to commit a breach of his vow, what is the expiation here ? ’ He should offer a cake on eight potsherds to Agni, the lord of vows ; its invitatory and offering verses are ^ ‘ Thou, O Agni, art the guardian of vows ’ and ‘ If we have contravened your vows.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni, the lord of vows, hail ! ’ That is the expiation here. They say ‘ If one who has established the fires should omit the offering at new or at full moon, what is the expiation here ? ’ He should offer a cake on eight potsherds to Agni, the maker of ways ; its invitatory and offering verses are ^ ‘ For thou knowest, 0 wise one, the ways ’ and ‘ We have come to the way of 2 KV. viii. 43. 9 ; iii. 1. 3 ; AgS. iii. 13. 8, 12 with viii. 43. 28 as second ; cf. 99^- 4. 7 ; 5. 6 ; ^B. xii. 4. 4. 4. » RV. viii. 44. 21 and 17 ; A^S. iii. 13. 4 ; iii. 4:. 6. No verses are given in A9S. Cf. 9B. xii. 4. 4. 5. ^ Cf. gB. xii. 4. 3. 10 ; 4. 1 ; 6. 2. 1 ; xiii. fi. 2. 20 ; iv. 0. 8. 3 ; ggS. ii. 17. 1-6 ; KgS. v. 3. 1 ; ixi. 1. 17. Cf. also Athana- prCujagcitla, ii. 7 and 8. ' Ags. iii. 12. 14; TB. ii. 4. 1. 11 : ggS. iii. 4. 12 ; 6. 9. Cf. JAOS. xxxiii. 85, n. 257. 2 RV. viii. 11. 1 ; X. 2. 4; AgS. iii. 13. 2, 12; cf. ggS. iv. 4. 11. ’ RV. vi. 1«. 3 ; X. 2. £ ; AgS. iii. 10. 10-12 ; cf. ggS. iv. 4. 2 : 5. 7 ; JAOS. xxxiii. SO, n. 143. [ — vli. 9 295] Expiations for various Errors the gods.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni, the maker of ways, hail ! ’ That is the expiation here. They say ‘If all a man’s fires are extinguished, what is the expiation here?’ He should offer a cake on eight potsherds to Agni, the fervid, connected with man, the purifying; its invitatory and offering verses are^ ‘O come with fervour among men ’ and ‘ Come to us with fervour among men.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni, the fervid, connected with men, the purifying hail ! ’ That is the expiation here. vii. 9 (xxxii. 8). They say ‘ If one who has established the fires eats new food without making the Agrayana offering, what is the expiation here!’ He should offer a cake on twelve potsherds to Agni Vai9vanara; its invitatory and offering verses are ^ ‘Vai^vanara hath produced’ and ‘ Present in the sky, present Agni on earth.’ Or he should offer a libation in the Ahavanij'a with ‘To Agni Vai^vanara hail ! ’ That is the expiation here. They say ‘ If one has established his fires and a potsherd be lost what is the expiation here?’ He should offer a cake on two potsherds to the A9vins ; its invitatory and offering verses ^ are ‘ O A9vins to our abode’ and ‘With chariot rich in cattle 0 Nasatyas.’ Or he should offer a libation in the Ahavaniya with ‘ To the A9vins hail ! ’ That is the expiation here. . They say ‘ If one has established the tires and the filter be lost, what is the expiation here ? ’ He should offer a cake on eight potsherds to Agni with the filter ; its invitatory and offering verses are ® ‘ Thy filter is outstretched, O lord of prayer ’ and ‘ The filter of the burning one outstretched in the sky.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni with the filter hail ! ’ That is the expiation here. They say ‘ If one has established the fires and the gold be lost, what is the expiation here ? ’ He should offer a cake on eight potsherds to Agni with the gold ; its invitatory and offering verses are ^ ‘ Golden haired in the expanse of the atmosphere ’ and ‘ The well winged ones strengthen in the ways.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni with the gold hail ! ’ That is the expiation here. They say ‘If one who has established the fires were to offer without having bathed in the morning, what is the expiation here ? ’ He should offer * RV. again has not this ; see A^S. iii. 12. 27. Agni Bsjanadvant is one connected with the root j'an seen in janesu. Sayana leaves it untranslated. Cf. MS. i. 8. 9 > Above AB. v. 17 ; RV. i. 98. 2 ; only in A^S. ii. 15. 2 in another ritual. - RV. i. 92. 16 ; vii. 72. 1 ; not in A^IS. in this use. ^ RV. ix. 83. 1 and 2 ; not in A9S. in this use. ^ RV. i. 77. 1 and 2 ; not in this sense in A9S., which has it in the Karirigti, ii. 13. 7. [296 vii. 9 — ] Expiations for Errors in the Agnihotra a cake on eight potsherds to Agni as Varuna; its invitatory and offering verses are ® ‘ Thou for us 0 Agni, knowing Yaruna ’ and ‘ Thou O Agni be nearest with aid to us.’ Or he should offer a libation in the Ahavanlya with ‘To Agni as Varuna hail!’ That is the expiation here. They say ‘ If one who has established the fires should eat the food of a woman with child, what is the penance here ? ’ He should offer a cake on eight potsherds to Agni of the thread ; its invitatory and offering verses are ® ‘ Extending the thread of the atmosphere do thou follow the light ’ and ‘ Do ye, O Soma born, bind the axle strings.’ Or he should oflfer a libation in the Ahavaniya with ‘ To Agni of the thread hail ! ’ That is the expiation here. They say ‘ If one who has established the fires should live, hearing himself spoken of as dead,’^ what is the expiation here ? ’ He should offer a cake on eight potsherds to Agni the fragi-ant ; its invitatory and ofiering verses are * ‘ Agni as Hotr hath set down, good sacrificer ’ and ‘ True he hath iiiade to-day our offering to the gods.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni, the fragrant, hail ! ’ That is the expiation here. They say ‘ If one has established the fires and his wife or a cow produces twins, what is the expiation here ? ’ He should offer a cake on thirteen potsherds to Agni with the Maruts ; its invitatory and offering verses are ® ‘ O Maruts in whose dwelling ’ and ‘ Like the spokes, none last, like the days.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni w'itli the Maruts hail ! ’ That is the expiation here. They say ‘ Should a man without a wife offer the Agnihotra ? Or should he not offer it ? ’ ‘ He should offer ’ they say ; if he were not to offer he would be a mock man.^“ ‘ What is a mock man ? ’ (they ask) ; ‘ One who (offers) neither to gods nor to the fathers nor to men.’ Therefore, even if one has no wife, he should offer the Agnihoti*a. With regard to this a sacrificial verse” is recited ‘ Even one who has no wife and who drinks no Soma Should sacrifice in the SautramanI ; “ Sacrifice to free thyself from debt to father and mother ” In accord with this command is this rule of scripture.’ Therefore should he make one, who is connected with the Soma, sacrifice. ® RV. iv. 1. 4 and 5 ; not in A^S. « liV. X. 6.3. 6 and 7. In AgS. ix. 10. 15 the first verse is used otherwise ; see below AB vii. 12. The construction is so odd that seems obviously needed ; A^S. iii. IS. 11 has yasminjive mrta^abdah. Cf. JAOS. xxxiii. 98, n. 498. « KV. V. 1. 0 ; X. 53. 3 ; A9S. iii. 13. 11 has surahhaye for surabhiniate. RV. i. 86. 1 ; v. 58. 6 ; A^S. has not these verses in this use. The anaddhupurusa appears in a difl'erent connexion in the ; see Eggcling, SBK. xli. 197, 206, 207. ” The verso is bad metre : ayam with swli ii- 297] [ — vii. 11 The Rule of Fasting [vii. 10 (xxxii. 9). They ^ say ‘ Why does a man without a wife offer at command the Agnihotra ? ‘ If one has commenced ^ (the sacrifice), and his wife dies or disappears, liow does he offer the Agnihotra ? ’ ‘ Sons, grand- sons, and great grandsons (he wins) ’ they say, ‘ in this and yonder world ; in this world is yonder (world) of heaven, by that which is not heaven one mounts to the world of heaven.’ He maintains the continuity of yonder world. Therefore they perform the piling for one without a wife. How does one without a wife perform the Agnihotra? ‘The wife is faith, the sacrificer truth ; faith and truth are the highest pair ; by faith and truth as a pair he conquers the worlds of heaven ’ (he should reply). vii. 11 (xxxii. 10). They ^ say, ‘In that he fasts at the new and full moon, it is because the gods do not eat the oblation of one who does not keep his vow of fasting ; therefore does he fast (thinking) ‘ May the gods eat ray oblation.’ ‘ On the first ^ full moon day should he fast ’ is the view of Paingya ; ‘ on the second ’ that of Kausitaki. The first full moon day is Anumati, the second Raka ; the first new moon day is Sinivali, the second Kuhu. The period is that when (the sun) sets near or rises towards the moon. On the first full moon should he fast. In that he begins not having manyd might do as a correction. Aufrecht points out that anrni is really the origin of the gloss anrndrthat. The construction seems to be abbreviated : the rule is laid down in the first line and the reason given in the second, and frutih strictly speaking requires iti in front of it. The Sautramani is to be performed ; a /(yriiori the Agnihotra. Sayana cites the rule of the three debts to the gods, fathers, Ksis (TS. vi. 3. 10. 5), and Visnu’s rule that sacrifices are to be continued even on a wife’s death using a substitute for the wife, for which he cites the Smrti authority. On the other hand Manu (v. 168) prescribes the burning of a wife in the fires and a repiling, contrary to AGS. vi. 10. 9 ; Bharadvaja and a MaitrayanI 9ruti. Cf. Yajn. i. 88. * Sayana, who explains this after the next chapter, expressly states that in some defos these two chapters were not read, and that his predecessors did not com- ment on them. This chapter is clearly in part at least corrupt. * niviste, according to Sayana, refers to one who has commenced his duties as a house- holder including the Agnihotra. The repetition of agnihotram is as in § 4. The 38 [h.o.s. ss] point of the sentence following is hope- lessly ob.scure. llaug takes druroha as a first person and, following Sayana, yas- yaisdm patnim naichet as ‘who does not wish for a (second) wife ’, but this is impossible unless ya . . nechet is read. Weber despairs of the passage ; perhaps yasyaisd patiil nafyet. vii. 11. ' This is a mutilated and partially unintelligible version of KB. iii. 1 ; cf. Weber, Jyotisha, pp. 61, 62. ^ This is clearly a reference to the doctrine of two (new and) full moon days (9?S. i. 3. 3-6), one of which is when the sun and moon when full are visible together at sunset, and one when the full moon is only visible after sunset. Sayana, how- ever, takes the sense that the time for the rite falls on the period between sun- rise and sunset, which may be connected with the fourteenth and first days of the two halves of the month. Haug gets the same result by taking tithi as defined in terms of the setting and rising of the moon. But the sentence is a mere cor- ruption of KB. iii. 1 : yam paryastamayam utsarped iti sa stkitih ; the tithi is a concep- tion of the Sutra period only. For the names cf. Weber, Ind. Stitd. v. 228, 229. [298 vii. 11 — ] Expiations for Errors in the Agnihotra discerned the moon in the east at the new moon, and in that he sacrifices, thereby they purchase the Soma, thereby the second.® On the second should he fast ; on the latter days Soma sacrifices in accord with Soma the deity ; the moon is the Soma of the gods ; therefore should he fast on the second day.] vii. 13 (xxxii. 11). They say,^ ‘ If the sun rises or sets on a man’s fire before it is taken out, or if being taken forward it dies out before the oblation, what is the expiation here ? ’ He should put gold in front when taking it out in the evening ; gold is a pure light, yonder sun is a pure light ; verily thus gazing on the pure light he takes it out. Having interposed silver he should take it out in the morning ; that is a symbol of the night. Before the blending of the shadows he should take out the Ahavaniya ; the shadow is the darkness, death ; verily thus with this light he crosses over the shadow, the darkness, death. That is the expiation here. They say, ‘ If a wagon or a chariot or a dog ® come between the Garhapatya and the Ahavaniya, what is the expiation here ? ’ ‘ He should not pay heed to it,’ they say, ‘ on his self are the (fires) placed ®.’ If he should pay heed to it, he should draw a continuous stream of water from the Garhapatya to the Ahavaniya with ^ ‘ Stretching the thread of the atmosphere do thou follow the light.’ That is the expiation here. They say, ‘ When he is piling on fuel to the fires should he procure the Anvaharyapacana ? Or should he not procure it ? ’ ‘ He should procure,’ they say ; he places the breaths in himself who piles the fires ; the Anvaharyapacana is the most fond of food of them ; in it he offers the libation with ‘ Hail to Agni, the eater of food, the lord of food.’ An eater of food, a lord of food, he becomes, he attains with his offspring proper food who knows thus. When about to offer he should move between the Garhapatya and the Ahavaniya ; when he moves by this way the fires know ‘ He is going to offer in us.’ ‘ When he moves by this way the Garhapatya and the Ahavaniya smite away his guilt ; he with guilt smitten away goes aloft to the world of heaven ’ ; so they quote a Brahmana. They say, ‘ How should one revere the fires when about to go away, or when having returned after absence or ^ Sayana did not read tcna somam krtnanti and the words are apparently corrupt ; so after temitardm something seems to be missing unless it be yajanti under- stood, which is poor sense. KB. has a a dift'erent reading with good moaning. * The sense liere is clearly imperfect, and, as KB. shows, corrupt. 1 Cf. ?B. xii. 4. 4. C. ^ Afvd in Aufrecht’s edition is improbable tliough afua occurs in M^S. iii. 4. 9, as the vei’b is singular and fm seems clearly right, afvdh is also used by Haug ; Sayana does not interpret, naturally enough. Cf. A^S. iii. 10. 10-16 where fvd is men- tioned. So 0.18: fvapade gate ; A^S. ix. 10. 15 ; 9B. xii. 4. 1. 4 ; JB. i. 51. 4. ^ hi td apparently was road by Sayana and so tlie Anand. od. But hitdh is much bettor. ^ KV. x. 53. 0 ; A^S. iii. 10. 16 ; 99S. ii. 6. 13. 299] [ — vii. 1 3 The Legend of Qunahgepa day by day ? ’ ‘In silence,’ they say ; in silence men await a superior’s orders. But also they say, ‘ Day hy day they fear through the saerificer’s lack of faith removal or extinction. He should revere them with, ‘ Safety to you, safety to me.’ Safety becomes his lot.® ADHYAYA HI The Legend of Qumdigepa. vii. 13 (xxxiii. 1). Hari^candra' Vaidhasa Aiksvaka was the son of a king ; a hundred wives were his, hut he had no son from them. In his house dwelt Parvata and Xfirada ; he asked Narada : ‘ Since - now men desire a son. Both those that have and those that have not knowledge What doth a man gain by a son ? Tell me that, 0 Narada.’ He, asked in one verse, replied in ten : ‘ A debt he payeth in him. And immortality he attaineth,’ That father who seeth the face Of a son born living. The delights in the earth, The delights in the fire. The delights in the waters of living beings, Greater than these is that of a father in a son. By means of a son have fathers ever * Passed over the deep darkness ; The self is born fi'om the self ® Tlie Ap^S. vi. 27. 2 ascribes to a Bahvrca Brahmana the use of a Mantra namo vo 'stu pravatsyami (or pravdtsam ; so read for °tsyam) for one who is about to go and for one on his return. This does not agree with either the text or the KB. ii. 5, though tlie latter does not specify the Mantras, nor with Cf. Keith, JRAS. 1915, pp. 493-498. * The tale of ^unah^epa is to be repeated to the king after the anointing at the end of the Manitvatiya, by the Hotr sitting on a golden seat south of the Ahavaniya ; the response of the Athvaryu to each Gatha is tathd, to each Rc om. to the prose of course nothing ; see A^S. ix. 3. 9-16. The legend also occurs in 99^. xv. 17 stq. It has been edited in both versions by 3Iax Miiller in his History of Ancient :sanskrit Literature (1859), pp. 573-588, by Fr. Streiter (Berlin, 1861), and trans- lated also by Roth (IS. i. 457 ; ii. 112). A revised text is given in the 2nd ed. of Bohtlingk’s Chrestomathie. - ;/an = yad should be read, perhaps, though yam is good enough sense. 9?^‘ nah prabriihi Narada. ® vindate, 99®- Or ‘ the fathers passed assuredly ’. For sa iidvati which is the reading of all the MSS. in 99®- Jilso, Bohtlingk has saird~ vati ; see AB. vi. 21. In c there is in the MSS. of the 99®- ^ variant yajmi and so the Mitdksard cited by Max Muller. vii. 13 — ] [300 The Rajasuya The (son) is (a ship), well-found, to ferry over. What is the use of dirt, what of the goat-skin ? What of long hair, and what of fervour ? Seek a son, O Brahmans, This is the world’s advice ®. Food is breath, clothing a protection. Gold an ornament, cattle lead to marriage, A wife is a comrade, a daughter a miseiy, And a son a light in the highest heaven.® The father entereth the wife. Having become a germ (he entereth) the mother. In her becoming renewed, He is born in the tenth month.' A wife hath her name of wife. Since in her he is born again He is productive, she productive. The seed is placed here.® The gods and the seers Brought her together as great brilliance ; The gods said to men “ This is your mother again.” ® “ A sonless one cannot attain heaven,” All the beasts know this ; Therefore a son his mother And his sister mounteth. This is the bi'oad and auspicious path Along which men with sons fare free from sorrow ; vaddvadah is probably to be read as an in- tensive like calacala, cardcara, cf. Wacker- nagel, Altincl. Gramm, ii. 1. 147. Sayana \itxH avaddvadah as = not de.serving blame, Roth {Ind. Stud. i. 458) rendered ‘ He is a blameless world ’ ; so Stroiter and Weber ; ‘ he is undoubtedly the world ’ Max Muller. The comm, sees here a reference to the four afrnmas, but without ground. ' The connexion of cattle and marriage is reasonable enough, and the conjecture accepted by Bohtlingk .,’vivd)idh is very unnatural. Bohtlingk also suggests kanyd for duhitd meiri causa, but this is wholly unnece.ssary and in AB. viii. 22. 6 we have ddhyaduhitrndm wliere dithi° = one syllable. He takes annum, as is na- tural, predicatively, but this is against the context. mdtaram. For the ten- month year of gestation cf. the old Roman year, Censoi'in. de die natali, c. 20 ; Vedic Index, ii. 15!). * The sense of dbhuUr end dbhiitih as is neces- sary for the metre is uncertain and obscure : Bohtlingk quite needlessly reads a bhiimir esd bhavati. Hillebrandt suggests that the sense is ‘ She is pro- creation ; the germ is procreation ; it is hidden in her,’ but it is more reasonable to assume that the two dbhuti forms are father and mother. Sayana renders .as if bhutih and dbhutih were read. Max Muller has ‘ She is a mother, becau.se she brings forth ’. “ This verse is transposed in with the next. 301] The fjegend of ^miali^epa [ — vii. 14 On it beasts and herds gaze For it they unite even with a mother.'® Thus he told him." vii. 14 (xxxiii. 2). Then he said to him, ‘ Have recourse to Varuna, the king, (saying) ‘ Let a son be born to me ; with him let me sacrifice to thee.’ ‘ Be it so,' (he replied). He went up to Varuna, the king, (saying) ‘ Let a son be born to me ; with him let me sacrifice to thee.’ ‘ Be it so ’ (he replied). To him a son was born, Rohita by name. To him he said ‘ A son hath been born to thee ; sacrifice to me with him.’ He .said ‘ When a victim is over ten days old then it becomes fit for .sacrifice ; let him become over ten days old ; then let me .sacrifice to thee with him.’ ‘ Be it so ’ (he replied). He became over ten days old. He said to him ‘ He hath become over ten days old ; sacrifice to me with him.’ He said ‘ When the teeth of a victim appear, then it becomes fit for .sacrifice ; let his teeth appear ; then let me sacrifice to thee (with him).’ ‘ Be it so ’ (he replied). His teeth appeared ; he said to him ‘ His teeth have appeared ; sacrifice to me with him.’ He said ‘ When the teeth of a victim fall, then it becomes fit for sacrifice ; let his teeth fall ; then let me .sacrifice to thee.’ ‘ Be it .so ’ (he replied). His teeth fell ; he said to him ‘ His teeth have fallen ; sacrifice to me with him.’ He said ‘ AVhen the teeth of a victim appear again, then it becomes fit for sacrifice ; let his teeth appear again ; then let me sacrifice to thee.’ ‘ Be it so ’ (he replied). His teeth appeared again ; he said to him ‘ His teeth have appeared again ; sacrifice to me with him.’ He said ‘ When the Ksatriya is fit to bear arms,- then is he fit for sacrifice ; let him win his arms ; then let me sacrifice to thee.’ ‘ Be it so ’ (he replied). He won ^ his arms ; he said to him ‘ He hath now won * his arras ; sacrifice to me wdth him.’ ‘ Be it so ’ he said and addressed ® his son ‘ O my dear one, this one gave thee to me ; *® 99®- viiato devaydnah in a, and in h yenaJcramank putrino ye vifokdh ; in c it omits ca ; and in d ends viifhunam caranii and has mdtary api. tat ie is preferred by Bbhtlingk, and tasmdt without te is also possible. The practice here referred to is reported of the Irish by Strabo iv. 5. 4 ; its prevalence in Iran (cf. Meyer, Hist, de V Antiq. i. 33) is not in all probability here referred to, though, of course, it may be suggested that a reference is meant. “ hdsmai is, of course, necessary for the grammar. 95®- omits it. Aufrecht (p. 431) prefers ha smdsmd dkhyaya ; Boht- lingk (BKSGW, 15 Dec. 1900, p. 417), however, prefers hdsmd, as suggested by Weber, on the ground that iti ha snia does not elsewhere precede an absolute ; for atha after an absolute see Delbriick, Altind. Synt. p. 409. ‘ The two verses here differ slightly : 95®- omits the words at the end of AB. vii. 13 after iti and has sa hovaca, sa vai me brdhi yathd me putro jdyeteti, tarn hovaca, &e. - samndham prdpnoti 95®-> clearly inferior. The form sdrhndhuka is irregular for samndhuka. * prdpat in both versions must be prdpa as Bohtlingk points out. * prdpat of 95®- clearly necessary. 5 cakre 95®-> 'which is, of course, the older form ; but contra below AB. vii. 16, n. 4. vii. 14 — ] The Ttajasuya [302 come, let me sacrifice to him with thee.’ ‘ No ’ he said and taking his bow went to the wild, and for a year he wandered in the wild. vii. 15 (xxxiii. 3). Then Varuna seized Aiksvaka ; his belly swelled up. This Rohita heard ; he went from the wild to the village. To him Indra came in human form and said ‘ “ Manifold is the prosperity of him who is weary,” So have we heard, O Rohita ; Evil is he who stayeth among men, Indra is the comrade of the wanderer.' Do thou wander ^ ’. (Thinking) ‘ This Brahman hath hidden me “ wander ”, he ^ wandered for a second year in the wild. He came from the wild to the village. To him came Indra in human form and said ‘ Flower-like the heels of the wanderer. His body groweth and is fruitful ; All his sins disappear, Slain by the toil of his journeying.' Do thou wander’. (Thinking) ‘ This Brahman hath bidden me “ wander ”, he wandered for a thii’d year in the wild. He came from the wild to the village. To him came Indra in human form and said ' The fortune of him who sitteth also sitteth, But that of him who standeth standeth erect ; That of him that reclineth lieth down ; The fortune of him that moveth shall move indeed.® Do thou wander.’ (Thinking) ‘ Tliis Brahman hath bidden me “ wander ”, he wandered for a* fourth year in the wild. He came from the wild to the village. To him came Indra in human form and said ‘ Kali he becometh who lieth, Dvapara when he riseth, Treta when he standeth erect And Krta when he moveth.® 1 The reading is clearly right as nanti ; Sayana recognizes as an alternative ndnapantaija. There is a v. 1. cana for janah Weber {Ind. Stud. ix. 314) with Streiter renders as ndnd afrdntdya. The curious nrsadvara Bohtlingk (on Katha Up. v. 2) derives from nrsad varasad in RV. iv. 00. 5. 99^- has nisadvarah. * Rohita is added in 99^' h®re and through- out. 3 sffl in 99^- throughout. ‘ 99®- verso after Kalih, &c. It has phalagrahih and ^erate ’sya. ® cardti is not only certain, but clearly correct, both for metrical reasons and as more pointed than earati. ® 99®- haspurwfaii for bhavati, and utthitah for uttisthan. The throws of dice are clearly meant, not as Sayana, the four Yugas, despite the agreement of Max Miiller Anc. Sa>usk. Lit. p. 412) and Weber {Ind. Stud. ix. 315) : Manu, ix. 302 is no evidence for the All. and the ages are not Vedic, as AV. x. 8. 39, 40 (cited by Jacobi, GGA. 1895, p. 210) is not thus to be understood. The Legend of Qunahgepa [ — vii. 16 303] Do thou wander.’ (Thinking) ‘ This Brahman hath bidden me “ wander ”, he wandered for a fifth year in the wild. He came from the wild to the village ; to him Indra came in human form and said ‘ Wandering one findeth honey, Wandering the sweet Udumbara fruit, Consider the pre-eminence of the sun. Who wearieth never of wandering.’ ’ Do thou wander.’ (Thinking) ‘ This Brahman hath bidden me “ wander ”, he wandered for a sixth year in the wild.® He found in the wild Ajigarta Sauyavasi, a seer, overcome with hunger.® Three sons were his, Qunahpucha, Qunah9epa, and Qunolangula. He said to him ‘ O seer, I offer thee a hundred ; let me redeem myself with one of these.’ Keeping back the eldest son, he said ‘ Not this one ’ ; ‘ nor this one ’ (said) the mother, (keeping back) the the youngest son. They made an agreement regarding the middle one, Qunah9epa. Having given a hundred for him ”, taking him, he went from the wild to the village. Going to his father he said, ‘ O father dear, come, let me redeem myself with this one.’ He went^'^ to Varuna, the king (saying) ‘ With this one let me sacrifice to thee.’ ‘ Be it so ’ (he replied) ; ‘ A Brahman is higher than a Ksatrij'a ’ Varuna said. To him he pro- claimed this sacrificial rite, the Rajasuya. On the day of anointing he took the man as victim. vii. 16 (xxxiii. 4). For him Vicvamitra was the Hotr, Jamadagni the Adhvaryu, Vasistha the Brahman, and Ayasya the Udg^r.^ When he had been brought up they could not find one to bind him ; Ajigarta Sauyavasi said ‘ Give me another hundred, and I shall bind him.’ They gave him another hundred ; he bound him. When he had been brought up, bound, and the Apri verses had been said over and fire carried round him,^ they could not find one to slaughter him ; Ajigarta Sauyavasi said ‘ Give me another hundred, and I shall slaughter him.’ They gave him another hundred and he whetting® his knife went forward. Then Qunah9epa " Qramanam is read by Hillebrandfc in 99^- > where there is good MS. authority for frayawanaw. * 99^- another verse and another year of wandering. • 99®- insertion of putrarii hhaks{ij''a- mdnatn and reads a^andydparltatn, whicli is a much better form. 95®- varies the wording slightly and inverts the two clauses, reading dadani and inserting gavdm, both less primitive features. ** tasija may mean ‘to him ’ as usually taken, but this is not necessary. 12 99®- dmantrayam cakre which is inferior, and inserts tathety uktvd which is verbiage. 1* freydn 99®- 1 The transposition of the clause to second place in 99®- i® dearly a later trait. “ 95®- emits dprltdya; above it has niyuyoja for AB. niniyoja which is absurd, and below vifdstdram. ® nihfydnah 95®- Bohtlingk. nih^dna is, of course, incorrect. vii. 16 — ] [304 The Rdjasuya reflected * ‘ Like one that is not a man, they will slaughter me ; come, let me have recourse to the deities.’ ® He had recourse to Prajapati first of the deities with the verse ® ‘ Of whom now, of which of the immortals 1 ’ To him said Prajapati ‘ Agni is the nearest of the gods ; do thou have recourse to him.’ He had recourse to Agni with the verse ‘ Of Agni first of the immortals we.’ To him said Agni ‘ Savitr is the lord of instigations ; do thou have recourse to him.’ He had recourse to Savitr with the triplet * ‘To thee 0 god Savitr.’ To him Savitr said ‘ For Varuna, the king, art thou bound ; do thou have recourse to him.’ He had recourse to Varuna the king with the following thirty -one® (verses). To him said Varuna ‘Agni is the first of the gods, the best friend^®; prai.se him, and we shall deliver thee^^.’ He praised Agni with the next twenty-two^® (verses). To him said Agni ‘ Praise the All-gods , then we shall deliver thee.’ He praised the All-gods with the verse ‘ Homage to the great, homage to the small ! ” To him said the All-gods ‘ Indra is the mightiest, most powerful, strongest, most real, and most effective of the gods ; praise him and we shall deliver thee.’ He praised Indra with the hymn^“ ‘ Whatever, O true one, the drinkers of Soma ’ and fifteen (verses) of the following one. To him Indra, delighted in mind with the praise,^® gave a chariot of gold. He approached him with this (verse) ‘ Ever Indra.’ To him said Indra ‘ Praise now the A5vins, then shall we deliver thee.’ He praised the Acvins with the following triplet.^® To him said the A9vins ‘ Praise now Usas, then we shall deliver thee.’ He praised Usas with the following triplet.^® As each verse was said by him a bond was loosened ®® the belly of Aiksvaka became smaller ; when the very last verse was said the (last) bond was loosened and Aiks- vaka became ®® free from disease. vii. 17 (xxxiii. 5). To him the priests said ‘ Do thou devise for us the performance of the day.’ Then Qunah^epa saw the immediate pressing; it tksdm. dsa 99®- contra above AB. vii. 14, n. 5. * upadhdvdniti 99®- above dculdni for AB. daddmi. But after hanta the subj. is moat natural and should be read. ® EV. i. 24. 1. Prajapati’s reply in 99®- agner vai nedistho 'si. ’ RV. i. 24. 2. 8 RV. i. 24. 3-5. » RV. i. 24. 6-26. 21. Suhrdayam is read by Hillebrandt in 99®- '' 99®- singular here and elsewliere. « RV. i. 26. 1-27. 12. ” RV. i. 27. 13. '* Omitted do-wn to tarn, with indrarn inste.ad in 99s. 15 RV. i. 29 ; 30. 1-15. 15 99®- omits prltah. 1’ RV. i. 30. 16. 1* RV. i. 30. 17-19. 15 RV. i. 30. 20-22. 5® vitardm is read by Roth, and BUhtlingk for vi because of nitardm in 99®- this is needless, and nitardm may easily be a correction by some one who could not understand tlie sense of vi pdfo mumuee ; Weber (Jnd. Stud. ix. 816) suggests that the second vipdfo is a compound, but this is very improbable. *1 utiamdydm ha srna 99®- babhiiva 99®- 305] [ — vii. 17 The Legend of Qimahgepa he pressed with these four verses ' ‘ Whatever thou in every house Then he carried it to the wooden tub with the verse ^ ‘ Take up what re- maineth in the bowls’. Then as he took hold of him, he offered with the four preceding verses ^ with calls of Hail ! Then he led him to the final bath with the two * (verses) ‘ Thou, O Agni, knowing Varuna Then he next made him pay reverence to the Ahavanlya ® with ‘ Qunah^epa bound from a thousand Then Qunali9epa sat on the lap of Vi^vamitra. Ajigarta Sauyavasi said ‘ O seer, give back to me my son ‘ No ’ said Vi9vamitra ; ‘ the gods have given him to me’. He was Devarata Vai9vamitra, and his descendants are the Kapileyas and the Babhravas.® Ajigarta Sauyavasi said ‘ Come now ; let us invite him ^ ’. Ajigarta Sauyavasi said ‘ Thou art an Ahgiras by birth. Famed as a sage, son of Ajigarta ; O seer, thine ancestral line Abandon not, return to me.’ (^unah9epa said ‘They have seen thee knife in hand, A thing they have not found even among Qudras. Three hundreds of kine didst thou, 0 Ahgiras, prefer to me*.’ Ajigarta Sauyavasi said ‘ Remorse it causeth me, dear one, The evil deed done by me, 1 would obliterate it in thine eyes ; Thine be the hundreds of kine*.’ * RV. i. 28. 5-8. In this chapter slight verbal diflferences between the two versions increase. 2 RV. i. 28. 9. » RV. i. 28. 1-4. ^ RV. iv. 1. 4, 5. The object is presumably Hari9candra, not the preparation for the ceremony. “ RV. V. 2. 7. * The clause iasyaite as omitted in 99S., and Delbriick suspects the whole from deia on. ’ tvam V ehi is clearly meant bj' Panini, viii. 3. 33, as Bdhtlingk points out. The two are not mother and father, as taken by Sayana and Max Muller, nor father and son. 99®' has tvam vai vihvaydvdhai which Hillebrandt alters to tam, and the 39 [a.o.s. :s] sense is really good, as it is the boy the two invite in turn, first the father talks to the son, and then Vi9vamitra as taken by Weber, Ind. Stud. ix. 316, 317. * For alapsaia{Srd plur. s. aor. ) there is in 99®- a variant alipsaia, but the conditional is here in proper use and alapsyata seems a natural conjecture. The sense would be the same, since the generic singular is also possible. ® niknave is the reading of the overwhelming authority of the MSS. of the AB., and though 99®' has nihnuve, it is a mistake to insert it as is done in the Anand. ed. of AB. d may mean as rendered or ‘ go back ’ to the giver, as taken b}' Weber. vii. 17 — ] The Rajasuya [306 Qunah9epa said ‘ He who once doth what is evil Would do that evil again ; Thou hast not abandoned thy ^udra way ; What thou hast done is irreparable ’ At the word ‘ irreparable ’ Vi9varnitra joined in (the discussion ; Vi9va- mitra said ‘ Dread indeed was Sauyavasi when, Knife in hand, I’eady to slaughter ; He stood erect ; be not his son ; Become thou a son of mine'’.’ Qunah9epa said ‘ As thou hast intimated to us. So, 0 son of a king, tell How being an Ahgiras I can become thy son Vi9vamitra said ‘ Thou wouldst be the eldest of my sons. Thy offspring would hold the highest place. Accept my divine inheritance. Unto this I invite thee some MSS. reads enas, but this is needless, and enat is found in the best MSS. there also. Sayana seems to recog- nize enat, while the comm, on 99®- enas. In c 99®- • metrically na apdgdh must be read ; in both cases there are variants of ^audrdn nydydt which is certain and is recognized by Sayana. Max Muller has ‘ Thou wilt not abstain ’. ** 9?®> inserts vd avocad iti ; the sense given by Sayana of upa papdda is ‘ supported by proofs’, but this is wrong, nor, as Ilaug and Max Muller, can the word asarhdheyam be given to Vi9vamitra, 9?®- i*®'® Difdfisat. jnapaya is read in 99®- Sayana renders jndyase ‘as a Brahman’, but this is not possible, though Max Muller accepts it, and is not supported by a verso cited by him as expressing the sense ; purdtmdnam nrpam vipra iapasd krtavdn asi which means that he had made himself a king by tapas, and not vice versa ; apparently this verse took the sense as jnapaya rdjaputra ‘ thou art known as a king’s son ’ ; clearly in view of the agreement of the MSS. (both Aufrecht’s and those of the Anand.) any alteration of this verse is incorrect, and also clearly it is only to be explained as above. Jiiapayd is, if it is to be taken as correct, a subj., and the sense must be ‘ tell us how thou wilt arrange or something similar. It seems easier to i-ead ^jilapayo and render ‘ as thou hast said ’, referring to his offer made just above. Bohtlingk adds 'ham before sann, metri causa. Here Vi^vamiti-a offers only daivam ddyatn, but in point of fact he allowed him suc- cession to both; sec AB. vii. 18. 9. 307] The Legend of Qunahgejya [ — vii. is Qunali9epa said ‘ Bid these agree For friendship and prosperity to me That I may, 0 bull of the Bharatas, Become thy son Then Vi^vainitra addressed his sons ‘ Do thou, Madhuchandas, and do ye hearken, Ksabha, Kenu, and Astaka And all their brothers, Do ye accept his superiority vii. 18 (xxxiii. 6). Vi^vainitra had a hundred and one sons, fifty older than Madhuchandas, fift}' younger. Those that were older did not think this right. Them he ci:rsed (saying) ‘ Your offspring shall inherit the ends^ (of the earth).’ These are the (people), the Andhras, Pundras, Qabaras, Pulindas, and l\Iutibas,‘^ who live in large numbers beyond the borders; most of the Dasyus are the descendants of Vifvamitra. Madhuchandas with the other fifty said ‘ What our father agreeth to That we accept ; We all place thee before us. We are after thee. ’ ’ Then Vi^vamitra, pleased, praised his sons ‘ 0 my sons, rich in cattle And with heroic offspring, shall ye be. Who, accepting my will. Have made me possessed of heroic offspring.’^ brvtjdh is read in some MSS. of 95S., but in most briiyat, and Sayana as well as the MSS. have bruydt at this place. It cannot be rendered satisfactorily as ‘ every one of your sons ’ with Sayana, nor as ‘ may the leader of the Bharatas say so, in the presence of his agreeing sons and very possibly samjndnam esu should be read with Aufrecht. In 6 Bohtlingk restores mama, and Hillebrandt has me ... me by conjecture, but this is not probable as the Pada is independent and should not begin with an enclitic. 9?®- tisthadhram. Bohtlingk suggests fisthala, metri causa. Haug’s in- terpretation of sthana as stha na is quite impossible. * 99®- antam. Sayana renders canddld- dirupan nicajdtirifesdn. ’ 99®' bas no Pulind.^s, and reads Muclpdh. It also reads, veiy’ badly, tcdancah, and bahudasyavah, and ends ity uddkaranti, and extends the sentence regarding Madhuchandas. For the tribes men- tioned, doubtless non-Aryan in the main, see Vedic Index, s.vv. ^ 99®' * viravantah is replaced by pmjdvantah in 99®- It is possibly really a reference as in tbe next verse to the ura Devarata, and not to prajd generally. [308 With a hero to lead you, With Devarata, O Gathinas, Shall ye all prosper, O my sons ; He shall discern the truth for you.® This is your hero, O Kufikas, Devarata ; him follow ; As inheritance from me shall he obtain you And the knowledge which we know.® In agreement the sons of Vi9vamitra, All together joyously, Accepted the control of Devarata,’ And his pre-eminence, the Gathinas. Devarata was granted Both inheritances, the sage. The overlordship of the Jahnus, And the sacred lore of the Gathinas.* vii. 18 — ] The Rdjasuya ^ Qathina in some MSS. of 99®- needless. 99®- in a majority of MSS. radhyds iu and esa vas tad vivdcanah, while Hille- brandt with Streiter would read sadvivd- canah. The change is clearly needless. ® 99®- copeidm. The sense is clearly as above ; Sayana takes ddyam as subject, and ca he refers to Devarata ! Aufrecht suggests yitsme, but the sense is not ‘ he shall inherit among you ’ but ‘ he shall inherit you ’ as becoming the head {fresthin) of the family. 99®- 1*^* 1^“”* via which is a less good reading. For upetd see Whitney, Sansk. Gr. § 137 h. ’’ 99®- jyaispiye and fraisthije ; sardtayah is, as Aufrecht points out, an artificial word on the basis of ardti, ‘ foe ’. ® 99®- ®uds Jahnundm eddhitasthire daive vede ca Gdthindh. This version cannot be made to mean anything else than a statement that the Gathinas were prominent among the Jahnus and in sacred lore (cf. Weber, Episches im vedischen Ritual, pp. 16 seq.), the two ca’s being explained in this way {daive and vede cannot really, as by Weber, be made consistently contrasts). This view then treats the Jahnus as the whole and the Gathinas a class of them, not necessarily rulers (even priestly), but as great priests. The All. version must be regarded as an explanation of the uhhayoh and the term seems to need explanation, and therefore a priori, pace Weber, the AB. is the older version, as it normally is superior to the 99®- More- over the term rdjaputra iu AB. vii. 17. 6 points to royal claims on the part of Vi9vamitra (quite contrary to the Rgveda tradition, where he is the Purohita of Sudas, a view here also accepted from the tradition), and this agrees with the tradition of the PB. xxi. 12. 2 where Vi9vamiti-a is styled Jdhnavo rdjd. The AB. version must therefore mean that Devarata succeeded to the overlordship over the Jahnus and the divine lore of the Gathinas at one time. Sayana's version treats the two inheritances, as is Weber’s view and also that of Max Muller (..Inc. Sansk. Lit. p. 418, n. 2), as that of the Ajigarta family (Jahnus), and of Vi9vamitra, but there is to this the serious objection that the young man definitely leaves his connexion with Ajigarta, and therefore cannot be said to succeed to the overlordship of that family in any sense, even if there were any other suggestion that the Ajigarta family was called Jahnu, as there is not. adinyata is no doubt from dhd, not, as Max Miiller, from adtft -n'. Odthindm is merely, in all l)robability, a brief form of GdthinOndm , though a change of stem is conceivable ; if the former, the use is rare ; cf. Lanman, NounlnJI. p. 353; Macdonell, Ved. Gramm. p. 262. 309] TJte legend of (^unahgepa [ — vii. 19 This is the tale of Qunah^epa, with a liundred Rc verses as well as Gathas.® This the Hotr tells to the king after the anointing. He tells it seated on a golden cushion ; seated on a golden cushion he responds ; gold is glory ; verily thus he makes him prosper by glory. Om is the response to a Rc, ‘ Be it so ’ to a Gatha ; om is divine, ‘ Be it so ’ human ; verily thus with what is divine and what is human he frees him from eviP* ** and from sin. Therefore a victorious king should, even when not sacrificing, make him narrate this tale of Qunali9epa ; not the least tinge of sin will be left over in him. A thousand should he give to the narrator, a hundred to him who makes the response ; the seats and a white mule chariot (should also be given) to the Hotr. Those who desire sons also should have it narrated ; they obtain sons. ADHYAYA IV The liajasilya. vii. 19(xxxiv. 1). Prajapati created the sacrifice;^ after the creation of the sacrifice the holy power and the lordl}’ power were created ; after the holy power and the lordly power both kinds of offspring were created, those who eat the oblations and those who do not eat the oblations ; after the holy power those that eat the oblations, after the lordly power those that do not eat the oblations. The Brahmans are the offsping that eat the oblations ; the Rajanya, Vai9ya, and Qiidras those that do not eat the oblations.^ From them the sacrifice departed ; it the holy power and the lordly power pursued ; the holy power pursued with the weapons of the holy power ; the lordly power with those of the lordly power. The weapons of the holy power are the weapons of the sacrifice ; the weapons of the lordly * 99®' aparimitam. The number is 97 of ^unahcepa, three not by him, and thirty- one Gathas. Weber’s rendering ^,qp. cit, p. 10) ‘liber 100’ is less probable than that of BR. adopted above. I.e. the Adhvarj'u. ” 99'®- sanvsmad etiasah sampramuncati ' with vM. sampramucyate, °Kte, °nte). ** 99®' vijiti understood by the comm, as vijaydsamarihah. But this is not at all necessary and Narayana on A9S. ix. 3. 13 has clearly yah para- balarh yuddhena vijiiavdn where yudhe na is not really possible, pace Hillebrandt. The V. 1. in 99®- yajamdnah is a bad one. Weber {Ind. Stud. ix. 318) prefei's ’vijiti, but Aufrecht retains the view of Sayiina. In his Rdjasuya, p. 8, n. 2, Weber renders rajavijitin in the Kdihaka as ‘ von (anderen) Konigen unbesiegt ’. ** This sentence down to hotuh is not in 99®' which divides the spoil less unfairly. Indie, in 99®- ' Cf. TS. i. 6. 8. 2. Generally speaking, for the Rajasuya of the AB. there is no parallel elsewhere. A9S. has only a few scattered sentences in ix. 3 and 4. The whole rite is elaborately dealt with by Weber, Vher den Rdjasuya {Abh. Berl.Akad. 1893), 2 Cf. 9B. iv. 5. 2. 16. vii. 19 — ] [310 The Rajasuya power are the horse chariot, the corslet, the bow and arrow. The lordly power returned without attaining it; from its weapons it turns away trembling. The holy power followed it and obtained it ; having obtained it it kept blocking it from above ; it being obtained and blocked from above standing, recognising its own weapons, went up to the holy power. There- fore even now the sacrifice finds support in the holy power and in the Brahmans. The lordly power then followed it ; it said ‘ Do thou call upon me in this sacrifice ’. ‘ Be it so ’ it replied ; ‘ Lay aside thine own weapons, and with the weapons of the holy power, the form of the holy power, becoming the holy power, do thou come to the sacrifice ’. ‘Be it so’ (it said). Thus the lordly power, having laid aside its own weapons, with the weapons of the holy power, with the form of the holy power, becoming the holy power, went to the sacrifice. Therefore now also the Ksatriya, as sacrificer, having laid aside his own weapons, with the weapons of the holy power, with the form of the holy power, becoming the holy power, goes to the sacrifice. vii. 20 (xxxiv. 2). Then comes the begging of a place of sacrifice. They say ‘ Seeing that a Brahman, a Rajanya, a Vai^ya, when about to consecrate himself asks a Ksatriya for a place of sacrifice, whom is the Ksatriya to ask?’ ‘He should ask the divine lordly power’ they say. The divine lordly power is the sun ; the sun is the overlord of these beings. On the day on which he is going to consecrate himself, on that day in the forenoon he should revere the rising sun ; with ^ ‘ This is the best of lights, the highest light.’ With ‘ O god Savitr, give me a place of sacrifice for sacrifice to the gods ’ he asks for a place of sacrifice. In that being asked here he goes on his upward course,^ ‘ Yes, I give it ’ he says in effect. No harm befalls him instigated by the god Savitr ; ever increasing prosperity he attains ; he attains lordship over offspring and supremacy, who having thus paid reverence, having asked for, having settled on a place of sacrifice, consecrates himself, being a Ksatriya.^ vii. 21 (xxxiv. 3). Then comes the prevention of decay of the sacrifice and the gifts (to the priests) for a Ksatriya as sacrificer. Before the consecra- tion he should offer a libation of butter in four portions, in the Ahavanlya to prevent the decay of the sacrifice and the gifts, with ‘ Let Indra, the bounteous, restore to us The holy power ; let him give again the sacrifice, the gifts ; hail 1 ’ 1 RV. X. 170. 3. * For the devayajana cf. SB. ii. 10 ; PB. xxiv. '■* uttardm is adverbial as in AB. iii. 44 : 18. 2 ; iii. 1. 1. 4 ; Weber, Ind. Stud. ahhilardm ; 24 : nicaistardm and often. x. 356, n. 3. 311] The Holy Power and the Lordly Power [ — vli. 23 Then after the concluding formulas of the final offering of a cow ' ‘ Let Agni, all knower, restore to us The lordly power ; let him give again the sacrifice, the gifts ; hail ! ’ These two libations are the prevention of decay of the sacrifice and the gifts for a K.^triya as sacrificer ; therefore should they be offered. vii. 22 (xxxiv. 4). As to this Saujata Arajhi used to say ‘ These two liba- tions are not a winning again of what has decayed ‘ As he desires he may perform these two, who takes his instruction hence’ (he said’); but the following he should certainly offer with ‘ I have recourse to the holy power ; may the holy power guard me from the lordly power ; to the holy power hail ! ’ ‘ Thus, thus ’ (he said). He who has recourse to the sacrifice has recourse to the holy power; the sacrifice is the holy power; moreover from the sacrifice is he who consecrates himself born again. Him who has recourse to the holy power the lordly power does not oppress. ‘ May the holy power guard me from the lordly power ’ he says, in order that the holy power may guard him from the lordly power; ‘To the holy power hail ’ (he says) ; thus he delights it. Thus it delighted guards him from the lordly power. Then after the concluding formulas of the final offering of a cow (he says) ‘ I have recourse to the lordly power ; may the lordly power guard me fi’om the holy power ; to the lordly power hail ! ’ ‘ Thus, thus ’ (he said). He who has recourse to the kingship has recourse to the lordly power, for the kingship is the lordly power. Him who has recourse to the lordly power the holy pow’^er does not oppress, ‘ May the lordly power guard me from the holy power ’ he says, in order that the lordly power may guard him from the holy power ; ‘ To the lordly power hail ! ’ (he says) ; thus he delights it. Thus it delighted guards him from the holy power. These ^ two libations are the prevention of decay of the sacrifice and the gifts ; therefore they must be offered. vii. 23 (xxxiv. 5). Now the Ksatriya has Indra as his deity, the Tristubh as his metre, the Pahcada^a as his Stoma, and is Soma in kingship, the Raj any a in relationship. Being consecrated he attains Brahmanhood in that he puts on the black antelope’s skin, in that he performs the vow of one * See TS. i. 4. 44. 3 for the Samistayajiinsi. vii. 22. * The iti is a little awkward ; but presumably it represents the views of Saujata. Weber {Ind. Siud. ix. 320) does not indicate how he takes the clause, translating as if there was no iti. tat tad iti recurs in AB. vii. 25 ; viii. 6 and 9. BR. take ajlfa° as a Dvandva ; Sayana treats ajita as ajita, both without point, ito refers to the view in vii. 21, not to Saujata. ^ i. e. = ime above. vii. 23 — ] [312 The Rajasiiya consecrated, in that Brahmans come around him. As he is being conse- crated Indra takes his power, the Tristubh his strength, the Pancada^a Stoma his life, the Soma his kingdom, the fathers his fame and renown, saying ‘ He is becoming other than we ; he is becoming the holy power ; he is joining the holy power He should offer a libation before the con- secration and adore the Ahavaniya (saying) ‘ I depart not from Indra as my deity, nor from the Tristubh metre, nor the Pancada9a Stoma, nor Soma the king, nor my relationship with the fathers. Let not Indra take my power, nor the Tristubh my strength, nor the Pahcada^a Stoma my life, nor Soma my kingdom, nor the fathers my glory and fame. With my power, strength, life, kingdom, glory, relationship, I approach Agni, the Gayatrl metre, the Trivrt Stoma, Soma the king ; I have recourse to the holy power ; I become a Brahman.’ Indra does not appropriate the power, nor the Tristubh the strength, nor the Pancada^a Stoma the life, nor Soma the kingdom, nor the fathers the glory and fame of him who having offered thus this libation and having adored the Ahavaniya consecrates himself, being a Ksatriya. vii. 24 (xxxiv. 6). Now the Ksatriya has Agni for his deity, when conse- crated, the Gayatri for his metre, the Trivrt for his Stoma, and is the Brahman in relationship ; when he concludes he assumes his Ksatriya character ; when he concludes Agni takes his brilliance, the Gayatri his strength, the Trivrt Stoma his life, the Brahmans his glory and fame, saying ‘ He is be- coming other than we ; he is becoming the lordly power ; he is joining the lordly power ’. After the concluding formulas of the final offering of a cow he should offer a libation and adore the Ahavaniya with ‘ I depart not from Agni as my deity, nor from the Gayatri metre, nor from the Trivrt Stoma, nor from the holy power as relation. Let not Agni take my brilliance, nor the Gayatri ray strength, nor the Trivrt Stoma my life, nor the Brahmans my holy power, glory, and fame. With brilliance, strength, life, the holy power, glory and fame, I approach Indra the deity, the Tristubh metre, the Pahcadafa Stoma, Soma the king ; I have recourse to the lordly power ; I become a Ksatriya. 0 gods, 0 fathers, 0 fathers, O gods, I offer being he who I am. This is my sacrifice, my gift, my toil, my offering. Be Agni here my witness, Vayu my hearer, Aditya yonder my pro- claimer ; 1 who am I am I.’ Agni does not appropriate his brilliance, nor the Gayatri his strength, nor the Trivrt Stoma his life, nor the Brahmans his holy power’, glory and fame 313] The Portion of the Sacrijicer [ — vii. 26 who liaviug offered thus this libation and having adored the Ahavaniya concludes, being a Ksatriya. vii. 25 (xxxiv. 7). Then as to the announcement of the consecration. They say ‘ Seeing that they announce the consecration of a Brahman when conse- crated with “ The Bx'ahman hath consecrated himself ”, how is one to announce (the consecration) of a Ksatriya V ‘ As in the case of a Brahman when consecrated they announce the consecration with “ The Brahman hath conse- crated himself ”, so should he announce (the consecration) of a Ksatriya, with the Rsi descent of his Purohita ' ’ (they say) ; ‘ Thus, thus ’ (they say). Having laid aside his own weapons, with the weapons of the holy power, with the form of the holy power, having become the holy power, he resorted to the sacrifice. Therefore should they announce his consecration with the Rsi descent of his Purohita; with the Rsi descent of the Purohita they should perform the ancestral invocation.'^ vii. 26 (xxxiv. 8). Then as to the share of the sacrifice!-. They say ‘ Should a Ksatriya eat the sacrificer’s share? Or should he not eat?’ If he who is not an eater of the oblations were to eat, by eating the oblation he would become worse ; if he were not to eat, he would shut himself out from the sacrifice ; the share of the sacrifice!’ is the sacrifice. It is to be handed over to the Brahman. The Brahman priest is in the relation of Purohita to the Ksatriya ; the Purohita is half the self of the K.satriya. Secretly verily it obtains the appearance of being eaten ; it is not openly consumed by him. The Brahman is manifestly the sacrifice, for in the Brahman the whole sacrifice finds support, in the sacrifice the sacrificer. They place the sacrifice in the sacrifice, as water in water, fire in fire ; thus it is not superfluous, thus it harms him not. Therefore should it be handed over to the Brahman. Some make an olfering in the fire with ‘ Prajapati’s is the world named Vibhat ; in this 1 place thee with the sacrificer ; hail ! ’ That he should not do so. The share of the sacrificer is the sacrificer ; he places on the fire the sacrificer. If a man were here to say to him ‘ Thou hast placed the sacrificer on the fire ; Agni will bum his breaths ; the sacrificer will die ’, it would certainly be .so. Therefore he should not desire this. ' For this rule see A^S. i. 3. 3; xii. 15. 4. ^ I. e. on the invocation of Agni by the ancestral names ; cf. Weber, Ind. Stud. ix. 321-326. In this, as in the exclusion of the prince from the drinking of the Soma, the Brahmana sho'ws its high claim for its caste. 40 [h.o.s. ss] vii. 27 — ] The Rajasuya [314 ADHYAYA V The Proper Food of the King in lieu of Soma. vii. 27 (xxxv. 1). Vi5vantara Sausadmana, despising the Qyaparnas, per- formed a sacrifice without the Qyaparnas.^ Perceiving this the Qyaparnas went to the sacrifice and sat down within the altar. Seeing them he said ‘ There sit those doers of an evil deed, speakers of impure speech, the Qyaparnas ; remove them ; let them not sit within my altar ’. ‘ Be it so ’ (they replied). They removed them. They being removed cried aloud ‘ Heroes had the Ka9yapas among them in the Asitamrgas who, at the sacrifice from which Janamejaya Pariksita excluded the Ka^yapas, won the Soma drinking from the Bhutaviras. What hero have we among us who will win this Soma drinking ‘1 am the hero for you ’, said Rama Margaveya; Rama Margaveya was a learned member of the Qyaparnas. When they were rising up, he said ‘Can it be that they are removing, O king, from the altar one who knows thus ? ’ ‘ What is that thou knowest, 0 worthless Brahman’ (he replied). vii. 28 (xxxv. 2). ‘ When the gods excluded Indra (saying) ‘ He hath mis- used Vi9varupa, son of Tvastr, he hath laid low Vrtra,he hath given the Yatis to the hyaenas, he hath killed the Arurmaghas, he hath contended with Brhaspati then Indra was deprived of the Soma drinking, and in accordance with the deprivation of Indra the lordly power was deprived of the Soma drinking. Indra obtained later a share in the Soma drinking, having- stolen the Soma of Tvastr, but to day even the lordly power is deprived of Soma drinking. How can they remove from the altar liim who knows the food which belongs to the lordly power now that it is deprived of the Soma drink, and by which the holy power is made prosperous ? ’ ‘ Dost thou know, O Brahman, this food ? ’ (he asked) ‘ I know it ’ (he replied). ' Cf. Weber, Ind. Stud. x. 32, 33, who seeks to see in this a case of punishment for dis- loyalty, as in PB. xiv. 6. 8, where, how- ever, the position is much clearer than here. The impure speech need not be more than a ritual defect of the priests, especially as it is made good by a point of ritual. Cf. also ZDMG. lii. 737 ; liv.Cll. » Biihtlingk (BKSGW. 16 Dec. 1900, p. 419) suggests asmdko. vii. 28. * Cf. the similar lists in KU. iii. 1; TS. ii.5. 1; Weber, Tnd. Stud. i. 409; Rajasuya, p. 109, n. 2. In Brhaspateh pratyaradhll Sayana sees the sense vdkyam, and this is apparently meant : he cites ApDS. ii. 2. 6. 11. The aorist is natural and proper and needs no special explanation (cf. Del- briick, Altind. Synt. p. 281). The Arurma- ghas are connected by Eggeling (SBE. xii.67, n. 1) hesitatingly with the demon Araru ; cf. Weber, Ind. Stud. i. 411. The curious way in which Indra loses his place in favour of the priestly Brhaspati is noted by Weber, Rajasuya, p. 110. 315] The Proper Food of the King [ — vii. 31 ‘ Do tliou tell it to me, O Brahman ’ (he said). ‘ (I shall tell it) to thee, O king ’ he said. vii. 29 (xxxv. 3). ‘ They will bring one of three foods, the Soma or curds or water. If* the Soma (they bring up), that is the food of the Brahmans; with this food thou wilt strengthen the Brahmans; in thine offspring will be born one like a Brahman, an acceptor of gifts, a drinker (of Soma), a seeker of livelihood, one to be moved at will.^ When evil happens to a K.^itriya one like a Brahman is born in his offspring ; the second or third from him may become a Brahman ; he is fain to live as a sort of Brahman. If cux’ds (they bring), it is the food of the Vai^yas; with this food thou wilt strengthen the Vai9yas ; in thine offspring one like a Vai9ya will be born, ti’ibutary to another, to be eaten by another, to be oppressed at will. When evil happens to a Ksatriya, there is born in his offspring one like a Vai9ya; the second or third from him may become a Vai9ya; he is fain to live as a Vai9ya. If water (they bring), it is the food of tlie (^udras ; with this food thou wilt strengthen the Qudras ; in thine offspring one like a Qudra will be born, the servant of another, to be removed at will, to be slain at will. When evil happens to a Ksatriya, there is born in his offspring one like a Qudra; the second or third from him may become a Qudra ; he is fain to live as a Qudra.’ vii. 30 (xxxv. 4). ‘ These are the three foods, O king ’, he said ‘ which a K^triya as sacrificer should not desire. Now this is his proper food ; he should press together* the descending growths and the fruits of the Nyagrodha and (the fruits of) the Udumbara, A9vattha and Plaksa trees, and partake of them. This is his proper food. On the place whence by offering the sacrifice the gods went to the world of heaven they tilted over (nyabjan) the goblets ; they became the Nyagrodha trees. Even to-day in Kuruksetra they call them the Nyubjas. They were the firstborn of Nyagrodhas; from them are the others bom. In that they grew down- wards, therefore the Nyagroha grows downwards ; its name is Nyagroha ; it being Nyagroha the gods call Nyagrodha mysteriously, for the gods love mystery as it were.’ vii. 31 (xxxv. 5). ‘ The sap of the goblets which went downwards became ' Sayana needlessly takes sa as referring to an ignorant priest ; very possibly this is the common use in ^B. and less often elsewhere of sa yadi — yadi, or, of course, a second form or verb may be supplied. ^ Sayana recognizes the passive sense of yathdkdmapraydpyah. but Haug suggests ‘ roam about according to pleasure ’ which is impossible, though allowed by Weber (Ind. Stud. ix. 326; x. 14), who prefers ‘dwelling everywhere’ for dva- sdyt; cf. Vedic Index, ii. 82. vii. 30. ^ The construction is awkward ; the nom. avarodhCif ca phaldni ca which, as AB vii. 31 shows, applies to the Nyagrodha, is altered to the acc. with ahhisunuyat. vii. 31 — ] [316 The Rajasuya the descending growths; that which went up the fruits. This Ksatriya does not depart from his proper food, who eats the shoots and the fruits of the Nyagrodha. Mysteriously verily he obtains the Soma drinking ; it is not consumed openly by him. The Nyagrodha is mysteriously Soma the king ; mysteriously does the Ksatriya assume the form of the holy power, through the Purohita, through the consecration, through the ancestral invocation. The Nyagrodha is the lordly power of the trees, the Rajanya is the lordly power, for the Ksatriya here dwells fastened as it were to the kingdom, and supported as it were, and the Nyagrodha is fastened as it were by its descending growths to the ground, and supported as it were. In that the Ksatriya as sacrifice!’ eats the descending growths of the Nyagrodha and the fruits, verily thus he establishes in himself the lordly power of the plants and in the lordly power himself. In the lordly power, in himself he establishes the lordly power of the plants, like the Nyagrodha with its descending shoots in the earth, in the kingdom he finds support, dread becomes his sway and unassailable, who as a Ksatriya when sacrificing eats thus this food.’ ^ vii. 32 (xxxv. 6). ‘Now as to the (fruits) of Udumbara. The Udumbara tree was born from strength and proper food ; this is the pre-eminence of the trees ; verily thus he places in the lordly power strength, proper food, and the pre-eminence of the trees. Now as to the (fruits) of A9- vattha. The A^vattha tree was born from brilliance ; this is the over- lordship of the trees; verily thus he places in the lordly power the brilliance and the overlordship of the trees. Now as to the (fruits) of Plak.sa. The Plak.sa tree was born of might ; it is the self rule and the control of the trees ; verily thus he places in the lordly power the self rule and the control of the trees. These are first of all prepared and then they buy Soma, the king. They proceed with the rites ^ according to the manner of the (sacrifice of Soma) the king up to the fast day ; then comes the fast day. These things the Adhvaryu should make ready in advance ; the skin for pressing, the two pressing boards, the wooden tub, the filter cloth, the pressing stones, the vessel for the pure Soma, the stirring vessel, the vessel, the drawing cup, and the goblet. When they press the king in the morning, ' The inferior position of the Ksatriya here may be contrasted with the fact that L^S. ix. 2. 4 allows him at the consecra- tion to drink the Soma, and even K^S. XV. 8. 19-21 reaches the same conclusion ; see Weber, Rajasuya, pp. 80, 81, 109, 117, 134. vii. 32. * prativefaih is not certain in sense : Sayana has prasidiUiaih kriydvifesaih, and this can be made to agree with the sense ‘auxiliary’ by referring it to the rites prior to the first day. Weber {Ind. Stud. ix. 827) has, instead, the rendering ‘ the fruits substituted for the Soma’, but this is doubtful, for the ordinary Soma sacri- fice is daily offered. 317] The Proper Food of the Kiiuj [ — vii. 34 then he should divide these (fruits) in two; some he should press, the rest leave over for the midday pressing.’ vii. 33 (xxxv. 7). ‘ When they till up the goblets, then he should till up the goblet of the sacriticer ; in it should have been cast two Darbha shoots. When the vasat call has been uttered he should throw the first of them within the altar, with the verse ' ‘ I have celebrated Dadhikravan ’ accompanied by the call of Hail ! The second (he should throw) after the second vasat call has been said with ‘ Dadhikra with his brilliance the five folks When they take up the goblets, then he should take up the goblet of the sacriticer. When they lift them up (to the mouth), then he should lift it up after them. When the Hotr invokes the sacriticial food, when he partakes of the food in the goblet, then he should partake of it with ® ‘ Thc^t which is left over of the pressed juice rich in sap, Which Indra drank mightily. Here with auspicious mind this of him, I partake of Soma the king.’ Auspiciously to him this (food) from the trees is consumed with auspicious mind, dread is his sway, unassailable, who as a Kaatriya when sacriticing partakes thus of this food. With ‘ Be thou kindly to our heart when drunk. Do thou extend our life, to live long, O Soma ’ ; ' the touching of himself (is accompanied). If not touched this (drink) is liable to destroy the life of man (thinking) ‘An unworthy one is partaking of me’. In that he touches himself with it, verily thus he prolongs life. With the appropriate (verses®) ‘Swell up, let them come together for thee’ and ‘ Let the milk unite for thee, the strengths ’ he makes the goblet full ; that which is appropriate in the sacritice is perfect.’ vii. 34 (xxxv. 8). ‘ When they put the goblets in place, then he should put in place the sacriticer’s goblet. When they move them forward, he should move it forward after them. Then he should take it and partake of* it. ‘ 0 god Soma, of thee that art drunk by Nara9ansa, that findest the mind, that art partaken of by the fathers, the helpers, I partake * RV. iv. 39. 6. Not in A^S. in this use. But this and iv. 38. 10 occur in an Isti in ii. 12.5 and this is used by the priests when they drink in vi. 12. 12. * RV. iv. 38. 10. ’ KS. ivii. 19 ; MS. ii. 3. 8 ; iii. 11. 7 ; TB. i. 4. 2. 3 ; Ap^S. six. 3. 4. A variant with ripfam occurs in the SautramanI in A^S. iii. 9. 5. Cf. AB. viii. 20. 4. * A variant of RV. viii. 48. 4 with which 6 agrees, and which is used in A^S. v. 6. 26 in the Agnistoma. ’ RV. i. 91. 16 and 18; A^S. v. 6. 27 in the Agnistoma. vii. 34. ^ The nine Soma goblets when emptied and filled are the Nara9unsas (cf. M^S. ii. 4. 2. 32) ; they belong rather to the fathers (cf. PB. i. 5. 9). The name is either [318 vii. 34 — ] The Rajasuya is the partaking connected with Nara^ahsa at the morning pressing; at the midday (pressing) ‘ the great ’ is used ; at the third pressing ‘ the sages ’ is used (as epithet of the fathers). The fathers are helpers at the morning pressing, the great at the midday, and the sages at the third pressing; verily thus he makes the fathers immortal and sharers of the pressings. ‘ Every one is immortal Priyavrata Somapa used to say, ‘ who is a sharer in the pressings.’ Immortal become his fathers and sharers in the pressings, dread his sway becomes and unassailable, who as a Ksatriya when sacrificing partakes thus of this food. The touching of himself is the same and the same the filling up of the goblet. They should proceed at the morning pressing in the manner of the morning pressing, in that of the midday (pressing) at the midday, and in that of the third pressing at the third pressing.’ This food Rama Margaveya proclaimed to Vi^vantara Saui^d- mana ; when it had been proclaimed he said ‘ A thousand we grant to you, O Brahman ; my sacrifice will be performed by the Qyaparnas ’. This also Tura Kavaseya proclaimed to Janamejaya Pariksita ; this Parvata and Narada proclaimed to Somaka Sahadevya, to Sahadeva Sarnja3’a, Babhru Daivavrdha, Bhima of Vidarbha, Nagnajit of Gandhara ; ^ this Agni pro- claimed to Sana9ruta Arirndama and to Kratuvid Janaki ; ^ this Vasistha proclaimed to Sudas Paijavana. All of them attained greatness having partaken of this food. All of them were great kings ; like Adit}’^a, estab- lished in prosperity, they gave heat, obtaining tribute from all the quarters. Like Aditya, established in prosperity, he gives heat, from all the quarters he obtains tribute, dread his sway and unassailable, who as a Ksatrij^a when sacrificing partakes thus of this food. derived from the use here, or because Soma is addressed as Nara9ansa in the Mantra (99S. vii. 5. 21), or because the fatliers are praised by men (Sayana on PB. 1. c.). Cf. AB. vi. 16 for another use of Nara.9ahsa in a different con- nexion ; ZDMB. liv. 49 seq. ® Sayana, who is hopelessly perverse in dis- secting the names, tries to make out a succession of teachers ; this is clearly wrong ; the names are those of kings, not of sages. 5 Agni is no doubt the god, not the imaginary sage of Sayana. This is a variant provd- cdpiih whence Weber (Ind. Stud. ix. 330) creates an A9ni, but this is no more than a misread g/i as fn, though Weber {Rajasuya, p. 109) still keeps the other reading. PANCIKA YIII The Kajasuya ADHYAYA 1 The Qastras and Stotras of the Soma Sacnjice. viii, 1 (xxxvi. 1). Now regarding the Stotras and the Qastras. The morn- ing pressing follows the one day (rite), the third pressing follows the one day (rite). The pressings which follow the one day (rite) are appeased, well ordered, and established ; (they serve) for expiation, arrangement, support, and to prevent falling. The midday Pavamana of the day with two Samans and the Brhat as its Prstha hits been described,^ for both Samans are employed. ‘ Thee like a car for aid ’ and ‘ This juice hath been pressed, 0 bright one’ are the strophe and antistrophe ^ connected with the Rathantara. The Marutvatiya is the litany of the Pavamana ; in the Pavamana here they employ the Rathantara (tune), and the Brhat for the Prstha to create a balance. The Rathantara when sung he follows in recitation with these (verses) as strophe and antistrophe. Now the Rathantara is the holy power, the Brhat the lordly power; the holy power is prior to the lordly power ; (it is his wish) ‘ Let my sway, with the holy power before, be dread and unassailable.’ Now the Rathantara is food ; verily thus he places food before for him. Again the Rathantara is this earth ; this earth is a support ; verily thus he places a support in front for him. The invocation of Indra is the same, and unaltered ; it is (that) of the days. (The Pragatha) addressed to Brahmanaspati con- tains (the word) ‘ up ’ ; ® it is a symbol of that which has two Samans, for both Samans are performed. The inserted verses are the same and The form has been mentioned in so far as the verses are mentioned in AB. iv. 29, where also the Rathantara Saman is mentioned. The rule is a rare one as two Samans, viz. Brhat and Rathantara, are rarely used together, the Abhijit and Visuvant days being the chief excep- tions (others are given in xi. 2. 1 ; 11. 2). The Rathantara is used for the Pavamana, the Brhat for the Prstha Stotra. See A^S. ix. 3. 8. 2 RV. viii. 68. 1-3 ; 2. 1-3 ; A^S. v. 14. 4. For the invocation of Indra (RV. viii. 53. 5, 6), see AB. iii. 16. ’ I. e. RV. i. 40. 1 and 2 ; above AB. iv. 31 ; the inserted verses are in iii. 18. viii. 1 — ] The Rajasuya [320 unaltered ; they are (those) of the days. The Marutvatiya Pragatha * is that of the one day (rite). viii. 2 (xxxvi. 2). ‘ Thou hast been born dread, for impetuous strength ’ is the hymn ^ containing (the words) ‘ dread ’ and ‘ strength ’ ; this is a symbol of the lordly power. In ‘ Exalting, most mighty ’ it contains (the word) ‘ might ’ ; that is a symbol of the lordl}’^ power ; in ‘ Full of pride {abhi-mdna) ’ it contains (the word) ‘ towards (abJd) ’ ; this is a symbol of overpowering. It is of eleven verses ; the Tristubh has eleven syllables ; the Rajanya is connected with the Tristubh ; the Tristubh is might, power, strength ; the Rajanya is might, the lordly power, strength ; thus he makes him prosper with might, the lordly power, strength. It is by Gauriviti ; the Gauriviti (hymn) is the perfect Marutvatij'a ; the explana- tion of it has been given. In ‘ Thee we invoke ’ it has the Brhat as Prstha;^ the Brhat is lordly power; verily thus he makes the lordly power prosper with the lordly power. Moreover the Brhat is the lordly power ; the Niskevalya is the body of the sacrificer; in that it has the Brhat as Prstha, and the Brhat is lordly power, verily thus he makes it prosper with the lordly power. Moreover the Brhat is the highest ; verily thus he makes him prosper with the highest. Moreover the Brhat is the best ; verily thus he makes him prosper with the best. In ‘ To thee, 0 hero, we utter praise ’ they make the Rathantara the antistrophe ; ® the Rathan- tara is this world ; the Brhat yonder world ; yonder world is the counter- part of this world ; of yonder world this world is the counterpart. In that they make the Rathantara the antistrophe, verily thus they make both these worlds possessed of enjoyment for the sacrificer. I\Ioreover the Rathantara is the holy power, the Brhat the lordly power ; on the holy power is the lordly power established, on the lordly power the holy power; moreover (it serves) to secure the Saman its birthplace. ‘ What he hath won ’ is the inserted verse ; * the explanation of this has been given. ‘ Both let him hear for us ’ is the Pragatha® of the Saman ; it is a symbol of (the daj’^) with both Samans, for both Samans are performed. ^ IIV. viii. 89. 3 and 4 ; above AB. iii. 19. The days are, of course, naturally taken by Weber and Haug as rites extending over several days, Ahinas But this is not the view of Sayana, and in fact the verses referred to are used at the day rite as well as the Ahinas, and in the case where there is a divergence, the Pragatha for Brhaspati, the reference to the days is omitted. ’ RV. X. 73. See also AB. iii. 19. 2 ; A^S. v 4. 19. ^ RV. vi. 46. 1 and 2 ; A^S. v. 16. 3. See also V. 15. 16-18 for the order, brhalprstham is here taken as a compound by Sayana, Weber, and Aufrecht, but it may not be so. 3 RV. vii. 82. 22 and 23 ; A^S. v. 15. 2. < RV. X. 74. 6. See AB. iii. 22 ; A^S. v. 16. 21. ‘ RV.viii. 61. 1 and 2. See AB. iv.Sl; v. 18. 321] The (^astras and Stotras [ — viii. 4 viii. 3 (xxxvi. 3). ‘ Praise him who hath force to overcome ’ is the hymn;^ as containing (the word) ‘to’ it is a symbol of overcoming. In ‘ Unsupportable, dread, enduring ’ it contains (the words) ‘ dread ’ and ‘ en- during ’ ; it is a symbol of the lordly power. It is in fifteen verses ; the Pancada5a (Stoma) is might, power, and strength ; the Rajanya is might, the lordly power, and strength ; thus he makes him prosper with might, the lordly power, and strength. It is by Bharadvaja ; the Brhat is by Bharadvaja ; by reason of the authorship it is similar.^ That sacrifice of a Ksatriya is perfect which has the Brhat for its Prstha ; therefore whenever a Ksatriya .sacrifices, the Brhat should be the Prstha ; that is perfect. viii. 4 (xxxvi. 4). The Hotr offices are taken from the one day (rite) ; the Hotr offices as taken from the one day (rite) are appeased, well ordained, and supported ; (they serve) for expiation, arrangement, support, and to prevent falling away. These are of all forms, all perfect (and serve) to secure all forms, all perfection ; (they think) ‘ With the Hotr offices of all forms, all perfect, let us obtain all desires.’ Therefore, whenever the one day (rites) have not all the Stomas and the Prsthas, the Hotr offices of the one day (rite) should be used ; that is perfect. ‘ This should be a fifteenfold Ukthya’ they say^; ‘the Paficada9a (Stoma) is might, power, and strength ; the Rajanya is might, the lordly power, and strength ; thus he makes him prosper with might, the lordly power, and strength. It has thirty Stotras and Qastras ; the Viraj has thirty syllables ; proper food is the Viraj ; verily thus he establishes him in the Viraj as proper food. Therefore should it be a fifteenfold Ukthya’ they say. It should be a Jyotistoma of the Agnistoma form. The Trivrt of Stomas is the holy power, the Pancada9a the lordly power; the holy power is prior to the lordly power ; (it is his wish) ‘ May my sway with the holy power in front be dread and unassailable.’ The Saptada9a is the people, the Ekavin9a the Qudra class ; verily thus they make the people and the Qudra class obedient to him. Moreover the Trivrt of Stomas is brilliance, the Pancada9a strength, the Saptada9a generation, the Ekavih9a support ; thus he makes him prosper with brilliance, strength, generation, and support at the end. Therefore it should be a Jyotistoma. It has twenty- four Stotras and Qastras ; the year has twenty-four half months ; in the year is all proper food ; verily thus he establishes him in all proper food. Therefore it should be a Jyotistoma of the Agnistoma form. * RV. vi. 18. accord with his theory of arseya. Cf. ’ This is clearly the sense, and Sayana seems Weber, Ind. Stud. ix. 331. to have had it in mind on taking sato»na= viii. 4. ' So A^S. ix. 3. 8, despite the deci- sampumah. Hang renders ‘ is in direct sion here ; in the very faintly parallel rite relationship with the ancestral fire ’ in in 95®- 14 the sutya day is so/apa. 41 [h.o.s. ss] viii, 5 — ] The Rajasuya [322 ADHYAYA II The Punarahhiseha. viii. 5 (xxxvii. 1). Now as to the renewed anointing. His lordly power is consecrated, who being a Ksatriya consecrates himself. When he concludes, after coming out of the concluding bath and ha\dng offered the final ofiering of a cow, then they again anoint him when the concluding ofiering has been completed. For him in advance the following prepara- tion has been made: a throne of Udumbara^ ; its feet should be a span in size, the head (and foot) and the cross (boards) an ell in size, the cover seat of Munja grass, the spread a tiger skin ; a goblet of Udumbara ; a branch of Udumbara. In this goblet are poured eight elements ; curds, honey, melted butter, the waters of rain during heat, grass and green barley, liquor and Durva grass. Where the line drawn by the sword on the south of the altar is, there he places the throne facing east. Two of its feet are within, two outside the altar. Prosperity is the (earth). What is within the altar is its limited form ; what is without the altar is the unlimited space. In that its two feet are within the altar, two outside of the altar, (it serves) to obtain both desires, that which is within the altar and that without the altar. viii. 6 (xxxvii. 2). He covers (it) with a tiger skin, skin uppermost, neck in front. The tiger is the lordly power of the wild animals, the Rajanya is the lordly power ; thus he makes the lordly power prosper with the lordly power. From behind it he approaches it facing east bending the right knee, and taking hold of it with both hands he addresses it with ‘ May Agni in unison with the Gayatrl metre mount thee ; Savitr with the Usnih, Soma with the Anustubh, Brliaspati with the Brhati, Mitra and Varuna with the Pankti, India with the Tristubh, the All-gods with the Jagati.’ With ‘ After them I mount for kingship, for overlordship, for paramount rule, for self rule, for sovereignty, for supreme authority, for kingship,' for great kingship, for suzerainty, for supremacy, for preeminence.’ * For the throne cf. AV. xv. 3. 2 in the case of the Vratya; Vedic Index, i. 71. The AQS. and 99^- have nothing of this or of the following rites. Sayana explains the Punarabhiseka as one following on that already performed by the Adhvaryu after the Mahendra Saraan, clearly referring to Ap9S. xviii. 15. 10 : mdhendrasya stotram praty abhisincati. Ap. quotes in viii. 8. 7 a Bahvrcabrahmana (read tfini tastifatdni) which is not AB. or KB. Cf. Weber, Rdjasiiya, pp. 110 seq. ; Gold- stiicker, Sanscrit Diet. pp. 279 seq. viii. 6. * Weber (Rdjasiiya, p. 112, u. 3) sug- gests that the original list was rdjydya alone, since it twice occurs here. 323] Hie Piinarabhiseka [ — vili. 7 He should mount the throne, with the right knee first, then the left. ‘ Thus, thus (is it to be performed) ’ (they say). The gods in unison with the metres increasing by four syllables mounted on the prosperity on which they now are established, Agni with the Gayatri, Savitr with the Usnih, Soma with the Anustubh, Brhaspati with the Brhati, Mitra and Varuna with the Pankti, Indra with the Tristubh, the All-gods with the Jagatl. These two are mentioned ^ in ‘ The Gayatri hath become the yoke fellow of Agni Fortune attends him, prosperity ever increasing he attains, he attains control and overlox*dship over people who, being a Ksatriya, thus mounts this throne after tliose deities. Then being about to anoint him, he makes him recite the appeasing of the waters ‘ With eye propitious regard me, O waters ; With propitious body touch my skin ; All the Agnis that sit on the waters I invoke you ; Confer on me radiance, force and might,’ (thinking) ‘ Let not the waters, unappeased, strike away the strength of him when anointed.’ ® viii. 7 (xxxvii. 3). Then he anoints him, placing the Udumbara branch between, with ‘ These waters are most auspicious. These healing all. These prosper the realm. These support the realms and are immortal. With these by which Prajapati anointed Indra, Soma the king, Varuna, Yama, Manu, With these waters I anoint thee. Do thou become here the overking of kings. Thee great, of the great People the ruler. The lady, thy mother, bore The noble lady, thy mother bore. On the impulse of the god Savitr, with the arms of the Alvins, with the hands of Pusan, with the brilliance of Agni, with the radiance of the sun, with the power of Indra I anoint thee, for might, for prosperity, for glory, for the eating of food.’ With bhiih (he concludes) if he desire of him ‘ May he eat food ’ ; with bkiih, bhuvah, if he desire thus of him with two descendants;^ with bhuh, ® RV. X. 130. 4. but Aufrecht prefers Sayana’s version * Cf. Levi, La doctrine du sacrifice, p. 103. quoting tripurusa, ‘ with three assistants ’, * Weber {Ind. Stud. ix. 335) prefers to take of the Hotr. There is no reference to a dvipurusa as the sacrificer and his son, temporary kingship. viii. 7 — ] [324 The Rdjasuya bhuvah, svar if he desire thus of him with three descendants, or without rivals. Some say ‘ These exclamations are an obtaining of all ; by using too much it is performed by him for another.’ He should anoint him with this (formula) ‘ On the instigation of the god Savitr, with the arms of the Alvins, with the hands of Pusan, with the brilliance of Agni, with the radiance of the sun, with the power of Indra I anoint thee, for might, for prosperity, for glory, for the eating of food.’ This again they reject. ‘ If he is anointed without the whole of speech, he is liable to depart before his day Satyakama Jabala used to say, ‘ whom they do not anoint with these exclamations.’ ‘ He is liable to live the whole of his life, and to obtain- all by conquest’, Uddalaka Aruni used to say, ‘ whom they anoint with these exclamations. Him he should anoint with this (formula) ‘ On the instigation of the god Savitr, with the arms of the A9vins, with the hands of Pusan, with the brilliance of Agni, with the radiance of the sun, with the power of Indra I anoint thee, for might, for prosperity, for glory, for the eating of food ; bhuh, bhuvah, svar' These things have departed from a Ksatriya who has sacrificed ; the holy power and the lordly power, strength, the eating of food, the sap of the plants and the waters, splendour, refreshment,® growth and propagation ; moreover, as this is a symbol of the* lordly power, the sap of food, the lordly power of the plants and support. In that he offers beforehand these two libations, thus he confers on him the holy power and the lordly power. viii. 8 (xxxvii. 4). In that the throne is of Udumbara, the goblet of Udumbara, and there is a branch of Udumbara, and the Udumbara is strength and the eating of food, verily thus he confers upon him strength and the eating of food. In that there is curd, honey, and ghee, and it is the sap of the plants and the waters, verily thus he confers upon him the sap of plants and the waters. In that there are waters of rain in sunshine, and the waters of rain in sunshine are brilliance and splendour, verily thus he confers on him brilliance and splendour. In that there are grass and green barley, and these are a symbol of refreshment and growth, and also of propagation, verily thus he confers upon him refreshment and growth and also propagation. In that there is Sura, and this is * (ipnot is very strange in tense and probably stood as an unusual form. impossible : dptor is a most simple correc- ’ irdpuftih is taken as one word, ayinatamrddhi^ tion : naturally misread and misunder- by Sayana, 325] [ — viii. 9 The Punarabhiseka a symbol of the lordly power, and also the sap of food, verily thus he confers upon him the symbol of lordly power and also the sap of food. In that there is Durva grass, the Durva is the lordly power of the plants, the Rajanya is the lordly power, for the Ksatriya dwelling in the kingdom is fastened here as it were, and supported as it were ; the Durva is fastened as it were to the ground with descending growths, and is sup- ported as it were. Thus in that there is Durva grass, verily thus he confers upon him the lordly power of the plants and also a support. Those that have departed from him after sacrificing he thus confers upon him ; verily thus he makes him prosper with them. Then he places in his hand a bowl of Sura with ^ ‘ With thy sweetest, most intoxicating Stream be thou purified, O Soma, Pressed for Indra to drink.’ Having placed it with (this verse), he makes him recite the expiation ‘ Separate for you is the place made by the gods. Be ye not united in the highest heaven, Sura thou art, the impetuous ; he is king Soma ; Harm him not, when entering your own place of birth.’ * This is the discrimination of the drinking of Soma and of Sura. Having drank he should give it to him whom he deems generous, for that is a symbol of friendship; verily thus at the end he establishes it in a friend ; for he thus finds support in a friend. He finds support who knows thus. viii. 9 (xxxvii. 5). Then he descends towards ^ the Udumbara branch ; the Udumbara is strength and the eating of food ; verily thus he descends towards strength and the eating of food. Sitting down he places his feet on the earth and says the descent formula ^ ‘ I find support in the sky and the earth ; 1 find support in expiation and inspiration ; I find support in day and night ; I find support in food and drink ; in the holy power, in the loi’dly power, in these three worlds I find support.’ At the end he finds support with his whole self ; in all this he finds support, prosperity ever increasing he attains, he attains sovereignty and overlord- * RV. ix. 1. 1. 2 This is probably the sense as taken by ’ See TB. i. 4. 2. 2 ; A^S. iii. 9. 4 ; VS. xix. 7 ; Sayana in view of the instr. below. 9B. xii. 7. 3. 14 ; K^S. xix. 2. 21. Otherwise it could be the gerund as viii. 9. * The branch is now placed on the Weber (Ind. Stud. ix. 337) thinks, ground and he descends down towards it. [326 viii. 9 — ] The Rajasuya ship over people, who, anointed with the renewed anointing, being a Ksatriya descends thus. Having descended with this descent formula he sits facing east, making a lap, and thrice pays honour to the holy power with ‘ Homage to the holy power ! Homage to the holy power ! Homage to the holy power.’ Then he utters speech with ‘ A boon I give for conquest, for victory, for winning, for success.’ In that he pays thrice homage to the holy power with ‘ Homage to the holy power ! Homage to the holy power ! Homage to the holy power ! ’ verily thus the lordly power falls under the influence of the holy power. When the lordly power falls under the influence of the holy power, that kingdom is prosperous, rich in heroes ; in it ® a heir is born. In that he utters speech with ‘ A boon I give for conquest, for victory, for winning, for success ’, that is the conquest 'of speech in that he says ‘ I give ’. Moreover as to the conquest of speech, (he thinks) ‘ Through this my rite shall be completed ’. Having uttered speech, and having risen up he places a kindling stick on the Ahavaniya with ‘ Thou art a kindling stick ; kindle thou,^ with power, with strength, hail ! ’ Verily thus at the end with power and strength he makes himself to prosper. Having put on the kindling stick he steps out three strides north- east. (Saying) ‘ Thou art the orderer of the quarters, In me be ye ordered for the gods ; Mine be good fortune Freedom from fear be mine,’ “ he reveres the unconquered quarter, to secure the permanence of his conquest. ‘ Thus, thus (is it to be performed) ’ (they say). viii. 10 (xxxvii. 6). The gods and the Asuras strove for these worlds ; they strove for the eastern quarter ; the Asuras drove them thence ; they strove for the southern quarter ; the Asuras drove them thence ; they strove for the western quarter ; the Asuras drove them thence ; they strove for the northern quarter ; the Asuras drove them thence ; they strove for this inter- ’ Or, as Sayana, ‘to him’. * For sam v enksm Sayana has indriyapdtavcna farirasdmarthyena ca samxjojaya ; Aufrocht suggests sam mentsva as the original, witii iTiksva for intsva like avdksam for avdlsa?n in i. 28 above (cf. Weber, Ind. Stud ix. 245). Bbhtlingk (BKSOW. 16 Deo. 1900, p. 419) argues against iTiksva but aoct-pts md in place of u. ® .\ufrocht suggests, after difdm, difo me kal- panidm, but that is not good metrically : possibly difah should be added after difdm. Kalpata as .active 2nd pi. is very strange, and Weber 'Ind. Stud. ix. 3;18) suggests taking it as a 3rd pers. sing, injunct. 327] The Punarabhiseka [ — viii. 11 mediate quarter, the north-east ; they thence defeated them. If, when two armies meet, a K.satriya runs up to him (saying) ‘ So do for me that I shall conquer that army ’, and if he reply ‘ Be it so ’, he should touch the body of his chariot with* ‘ O tree, be thou strong limbed ’ and then .say to him ‘ Do thou mount, to this quarter for thee let the chariot, well tied, advance, to the north (let it advance), to the west, to the south, to the east, against the foe.’ With ^ ‘ With the attacking oblation ’ he should make him turn ; then he should look at him with the Apratiratha,® (^Asa,^ and Sauparna® hymns. He conquers that army. If again he runs up to him when about to engage in battle (saying) ‘ So do for me that I shall conquer in this battle ’, he should make him contend in this quarter ; he conquers in this battle. If again he run up to him, being expelled from his kingdom (saying) ‘ So do for me that I may be restored to this kingdom ’, he should make him go away to this quarter ; so does he again become restored to his kingdom. After the paying of reverence, he goes to the house saying (the verse) for the driving away of foes,® ‘ Drive away, O Indra, all my foes to the east ’ ; from all sides freedom from foes and danger becomes his, prosperity ever increasing he attains, he attains sovereignty and overlordship over people who goes to the house saying thus this (verse) for the driving away of foes. Having gone to the house he sits down behind the household fire and holds on to the priest who at the end ofiers three butter libations to Indra, in four portions, with the bowl, in the Prapad way,'* for freedom from distress, injury, loss, and danger, viii. 11 (xxxvii. 7). ‘ Do * thou pour forth for the winning of strength ; the foe around — BhuA ; the holy power, breath, immortality, this N. N. approacheth, protection, guarding, freedom from fear, for safety, with offspring, with cattle — overcoming : To overwhelm the foe thou movest like one taking payment for a debt ; hail ! ' RV. v-i. 47. 26. ’ RV. V. 174. => RV. X. 103. * RV. i. 152. * See above AB. vi. 26. 7. Saj-ana here, how- ever, gives i>ra dhara yantu (A^S. iii. 12. 14) as meant; cf. KB.sviii. 4 ; RVKh. i. 3. ® RV. X. 131. 1. * I. e. in equal p.nrts with insertions as in AB. viii. 11. viii. 11. ' The verses treated are RV. ix. 110. 1-3 : the verses consist of Padas of 12 + 8 -r 12 syllables respectively. The treat- ment accorded is to insert after 16 -r 16, irrespective of the forms and metre, the insertion ; thus in a sense the verses are reduced to normal Anustubh verses. The Prapad mode is defined in a verse cited by Sayana as — pddd yasya tu ydvanto ydvadakiarasammitdh [328 viii. 11 — ] The Rajasuya In thee when pressed, O Soma, we delight, in the great — Bhuvah ; the holy power, breath, immortality, this N. N. approacheth, protection, guarding, freedom from fear, for safety, with offspring, with cattle — kingship of concourse ; For the booty, O purifying one, thou dost plunge ; hail ! Thou hast brought to life, O purifying one, the sun ; in the pail — Svar ; the holy power, breath, immortality, this N. N. approacheth, protection, guarding, freedom from fear, for safety, with offspring, with cattle — with might the milk ; In eagerness with the milk that is thy living gift ; hail ! ’ Free from harm and injury, unoppressed, protected on every side, by the form of the threefold knowledge he wanders through all the quarters, find- ing support in the world of Indra, for whom the priest at the end ofiers those three libations of butter in four portions with the howl, in the Prapad manner. Then at the end he invokes propagation for cows, horses, and men with ^ ‘ Here ye cows, be ye propagated. Here ye horses, here ye men ; Here with a thousand fees to give Let the hero, the protector, sit down.’ He becomes multiplied with offspring and cattle who thus at the end invokes the propagation of cows, horses, and men. This Ksatriya is never brought low, for whom those knowing thus sacrifice, But they bring him low for whom they sacrifice not knowing thus : just as outcasts,^ or robbers, or evildoers, seizing a wealthy man in the wild,fling him into a pit and run away taking his wealth, so these priests fling the sacrificer into a pit and run away taking his wealth. Knowing this Janamejaya Pariksita used to say ‘ Those who know thus sacrifice for me who know thus ; therefore I conquer the assailing host, I conquer with an assailing host. Me neither the arrows of heaven nor of men reach. I shall live all my life, I shall become lord of all the earth.’ Him neither divine nor human arrows reach, he lives all his life, he becomes lord of all the earth, for whom men, knowing thus, sacrifice. rcy adhyayanam etesdm prapadam tad vidur budhdh. * Cf. AV. XX. 127. 12 ; 9?®- ***• ® where Hillebrandt reads in d ’pi puad .^g;^in8t his MSS. which has pratd, a blunder for trdtd ; RVKh. v. 11. 2. ’ For the Nisadas see Weber, Ind, Stud. ix. 340 ; Vedic Index, i. 463, 464. 329] The Mahahhiseka of Indra [ — viii, 12 ADHYAYA III The Mahahhiseka of Indra. viii. 12 (xxxviii. 1.) Now comes the great anointing of Indra. The gods with Prajapati said ‘ He is of the gods the mightiest, the most powerful, the strongest, the most real, the best to accomplish; let us anoint him.’ ‘ Be it so ’ (they replied). Thus (they did anoint) Indra. For him they brought together the throne called Rc ; as its two front feet they made the Brhat and the Rathantara,’ as its two back feet the Vairupa and the Vairaja, as the head (and foot) (planks) the Qakvara and the Raivata, as the cross (planks) the Naudhasa and Krdeya, as the lengthwise ropes the Rc verses, as the cross-ties the Samans, as the holes the Yajuses, as the coverlet glory, as the pillow prosperity. Savitr and Brhaspati supported its front feet, Vayu and Pusan the back feet, Mitra and Varuna the head (and foot) (planks), the A9vins the cross (planks). He mounted this throne with 2 ‘Let the Vasus mount thee with the GSyatri metre, the Trivrt Stoma, the Rathantara Saman ; after them I mount for overlordship. Let the Rudras mount thee, with the Tristubh metre, the Pancada^a Stoma, the Brhat Saman ; after them I mount for paramount rule. Let the Adityas mount thee with the Jagatl metre, the Saptada?a Stoma, the VairQpa Saman ; after them I mount for self rule. Let the All-gods mount thee with the Anustubh metre, with the Ekavihfa Stoma, the Vairaja Saman ; after them I mount for sovereignty. Let the Sadhya and the Aptya gods mount thee with the Pahkti metre, the Trinava Stoma, the ^akvara Saman ; after them I mount for kingship. Let the Maruts and the Angirases the gods mount thee with the Atichandas metre, the Trayastrih9a Stoma, the Raivata Saman ; after them I mount for supreme authority, for great kingship, for suzerainty, for supremacy, for pre-eminence ; ’ he mounted the throne. When he was seated on the throne the All-gods said ‘ If Indra is not proclaimed he cannot display his strength ; let us pro- claim him.’ ‘ Be it so.’ Him the All-gods proclaimed (saying) ‘ Do ye proclaim him, 0 gods, as overlord and overlordship, as para- mount ruler and father of paramount rulers, as self ruler and self rule, as sovereign and sovereignty, as king and father of kings, as supreme lord and supreme authority. The lordly power hath been born, the Ksatriya ‘ See for the Samans above AB. iv. 13 ; for the throne AB. viii. 5. * For the same series of metres cf. AA. v. 1. 4 ; 99®- ^vii. 16. 1. 42 [b.o.s. i»] viii. 12 — ] [330 The Rajasuya hath been born, the suzex’ain of all creation hath been bom, the eater of the folk hath been born, the breaker of citadels hath been born, the slayer of the Asuras hath been born, the guardian of the holy power hath been born, the guardian of the law hath been born.’ When he had been proclaimed Prajapati, being about to anoint him, addressed him with the verse viii. 13 (xxxviii. 2). ‘ Varuna within the waters* Hath set him down, preserving order, For overlordship, for paramount rule, for self rule, for sovereignty, for supreme authority, for kingship, for great kingship, for suzerainty, for supremacy, for pre-eminence, the wise one.’ Him when seated on the throne, Prajapati, standing in front of him, facing west, anointed through a branch of Udumbara, dry but with leaves, and a golden strainer, to the accompaniment of the triplet ^ ‘ These waters are most auspicious ’, the Yajus formula ‘ (On the instigation) of the god thee’, and the exclamations hhuh, hhuvah, svar. viii. 14(xxxviii. 3). Then the Vasus,the gods in theeastern quarter anointed him with six days with the Pancavih^a,^ and with this triplet and this Yajus and these exclamations, for overlordship. Therefore in this eastern quarter, whatever kings there are of the'eastern peoples, they are anointed for overlordship ; ‘ 0 Overlord ’ they style them when anointed in accordance with the action of the gods. Then in the southern quarter the Rudras, the gods, anointed him with six days with the Pancavih^a, and with this triplet and this Yajus and these exclamations, for paramount rule. Therefore in this southern quarter, whatever kings there are of the Satvants, they are anointed for paramount rule ; ‘ O paramount ruler ’ they style them when anointed in accordance with the action of the gods. Then in the western quarter the Adityas, the gods, anointed him with six days with the Panca- vih9a,and with this triplet and this Yajus and these exclamations, for self rule. Therefore in this western quarter, whatever kings there are of the southern and western peoples, they are anointed for self rule ; ‘ O self ruler ’ they style them when anointed in accordance with the action of the gods. Then in the northern quarter the All-gods anointed him with six days with * This is RV. i. 26. 10 extended. * See AB. viii. 7. viii. 14. • Sayana ha.8 ekatrinfatsv ahassti, which is no doubt wrong. But Aufrecht in sug- gesting 6 X 26 = 160 seems unjustified : his reason is that there is no P«ncavi69a Stoma at the Rajasuya, but here we have direct evidence that it was used in that of the gods, and we need not go beyond that. There is no use of 160 days in the Rajasuya either, so tliat Aufrecht’s own suggestion is equally out of place, and it is bad grammar. 331] The Mahabhiseka of Indr a. [ — viii. is the Pancavih^a, and 'with this triplet and this Yajus and these exclama- tions, for sovereignty. Therefore in this northern quarter, the lands of the Uttara Kurus and the Uttara Madras, beyond the Hiniavant, their (kings) ^ are anointed for sovereignty ; ‘ O sovereign ’ they style them when anointed in accordance with the action of the gods. Then in this firm middle estab- lished quarter the Sadhyas and the Aptyas, the gods, anointed him with six day with the Pancaviuya, and with this triplet and this Yajus and these exclamations, for kingship. Therefore in this firm middle established quarter, whatever kings there are of the Kuru-Pancalas with the Va9as and U9iuaras, they are anointed for kingship ; ‘ king’ ^ they style them when anointed, in accordance with the action of the gods. Then in the upward quarter the Maruts and the Angirases, the gods, anointed him with six days with the Pancaviu9a, and with this triplet and this Yajus and these exclamations, for supreme authority, for great kingship, for suzerainty, for supremacy, for pre-eminence. He became the supreme authority, as con- nected with Prajapati. Anointed with this great anointment Indra won all victories, found all the worlds, attained the superiority, pre-eminence and supremacy over all the gods, and having won the overlordship, the paramount rule, the self rule, the sovereignty, the supreme authority, the kingship, the great kingship, the suzerainty in this world, self-existing, self-ruling, immortal, in yonder world of heaven, having obtained all desires he became immortal. ADHYAYA IV The Mahabhiseka of Kings- viii. 15 (xxxix. 1). If he who knows thus should desire of a Ksatriya ‘ May he win all victories, find all the worlds, attain the superiority, pre-eminence and supremacy over all kings, and overlordship, paramount rule, self rule, sovereignty, supreme authority, kingship, great kingship, and suzerainty ; may he be all encompassing, possessed of all the earth, possessed of all life, from the one end up to the further side of the earth bounded by the ocean, sole ruler ’, he should anoint him with this great anointing of Indra, after adjuring him * The sense is clear, though the construction is ceivable. careless ; Haug, however, seeks to render ^ Here raja is meant, and therefore the other the janapadah as subject and as being names of no distinct form may be nom. ‘ without kings ’, which is wholly incon- or voc. as bhoja clearly is. viii. 15 — ] [332 The Rdjasuya ‘ From the night of thy birth * to that of thy death, for the space between these two, thy sacrifice and thy gifts, thy place, thy good deeds, thy life, and thine offspring let me take, if thou dost play me false.’ If a Ksatriya who knows thus desire ‘May I win all victories, find all worlds, attain the superiority, pre-eminence, and supremacy over all kings and overlordship, paramount rule, self rule, sovereignty, supreme authority, kingship, great kingship and suzerainty; may I be all encompassing, possessed of all the earth, possessed of all life, from the one end up to the further side of the earth bounded by the ^ ocean sole ruler ’, he should not doubt, but say with faith ‘ From the night of my birth to that of my death, for the space between these two, my sacrifice and my gifts, my place, my good deeds, my life, and mine offspring mayest thou take, if I play thee false.’ ® viii. 16 (xxxix. 2). Then should he say ‘ Bring together four things of the trees, of the Nyagrodha, Udumbara, Ayvattha, and Plaksa The Nyagrodha is the lordly power of the trees ; in that they bring together Nyagrodha (products), verily thus he confers on him the lordly power. The Udumbara is the paramount rule of the trees ; in that they bring together Udumbara (products), verily thus he confers upon him the para- mount rule. The Ayvattha is the overlordship of the trees ; in that they bring together Ayvattha (products), verily thus he confers upon him over- lordship. The Plaksa is the self rule and sovereignty of the trees ; in that they bring together Plaksa (products), verily thus he confers upon him self rule and sovereignty. Then should he say ‘ Bring together the four things of the plants, in the shape of the green shoots of rice, large rice, panic seed and barley.’ The rice is the lordly power of the plants ; in that they bring together the green shoots of rice, verily thus he confers upon him the lordly power. Large rice is the overlordship of the plants ; in that they bring together the green shoots of large rice, verily thus he confers upon him overlordship. Panic seeds are the paramount rule of the plants ; in that they bring together the green shoots of panic seeds, verily thus he confers upon him paramount rule. Barley is the leadership of the plants ; in that they bring together the green shoots of barley, verily thus he confers upon him leadership. • ajayethdh and vrnjlyam are strange and really impossible blunders. For others in this book of. AB. viii. 23 : avapadycyam and 28 : prajighyati, °tu, jdgriydt ; Buhtlingk, BKSGW. 16 Dec. 1900, p. 414. * S&yana sees in parardha a term of time. Weber {Ind. Stud. ix. 343) suggests the rendering adopted. ® In Kau^. xvii. 4-8 the oath of priest and king is a mutual one, and very probably reflects a more primitive state of usage ; cf. Weber, Kdjasuya, pp. 142, 148. 333] The Mahahhiseica of Kings. [ — viii. 17 viii. 17 (xxxix. 3). They then bring for him a throne of Udumbara ; the explanation of it has been given. There is a goblet of Udumbara or a bowl, and a branch of Udumbara. Having collected these preparations, they should throw them together in the bowl or goblet of Udumbara, and, when these have been mixed together, he should put curds, honey, melted butter, and water of the rains with sunshine, and, setting them down, he should address the throne with ' ‘Let the Brhat and the Rathantara be thy two front feet, and the VairDpa and the Vairaja thy back feet, the ^akvara and the Raivata the head (and foot) (planks), the Naudhasa and Kaleya the cross (planks), the Rc verses the lengthwise ropes, the Samans the cross-ties, the Yajuses the holes, glory the coverlet, prosperity the pillow. Let Savitr and Brhaspati support thy front feet, Vayu and Pusan thy back feet, Mitra and Vanina the head (and foot) (planks), the Alvins the cross (planks).’ Then he should make him mount the throne. With ‘ Let the Vasus mount thee with the Gayatrl metre, the Trivrt Stoma, the Rathantara Saman ; after them do thou mount for overlordship. Let the Rudras mount thee with the Tristubh metre, the Pancadafa Stoma, the Brhat Saman ; after them do thou mount for paramount rule. Let the Adityas mount thee with the Jagatl metre, the Saptada9a Stoma, the Vairhpa Saman ; after them do thou mount for self rule. Let the All- gods mount thee with the Anustubh metre, the Ekavihfa Stoma, the Vairaja Saman ; after them do thou mount for sovereignty. Let the Maruts and the Angirases, the gods, mount thee with the Atichandas metre, the Trayastrih9a Stoma, the Raivata Saman ; after them do thou mount for supreme authority. Let the Sadhya and the Aptya gods mount thee with the Pahkti metre, the Trinava Stoma, the See above AB. viii. 14. 116, n. 2. 335] The Mahahhi^eha of Kings. [ — viii. 20 He becomes the supreme authority, as connected with Prajapati. The Ksatriya anointed with this great anointing of Indra wins all victories, finds all worlds, attains the superiority, pre-eminence, and supremacy over all kings, and having won overlordship, paramount rule, self rule, supreme authority, kingship, great kingship and suzerainty in the world, self-existing, self- ruling, immortal, in yonder world of heaven having obtained all desires he becomes immortal, whom as a Ksatriya he anoints with this great anointing of Indra, after adjuring him. viii. 20 (xxxix. 6). Curds is power in this world ; in that he anoints him with curds, verily thus he confers power upon him. Honey is the sap in plants and in trees ; in that he anoints with honey, verily thus he confers sap upon him. Ghee is the brilliance of animals ; in that he anoints with ghee, verily thus he confers brilliance upon him. Waters are the immortal in the world ; in that he anoints with water, thereby he confers immortality upon him. Being anointed he should give gold to the Brahman who anoints ; a thousand should he give, a field and quadrupeds ; moreover they say ‘ He should give an uncounted, an unlimited, guerdon ; the Ksatriya is unlimited ; (it serves) to attain the unlimited.’ Then he places in his hand a bowl of Sura (saying *) ‘ With thy sweetest, most intoxicating Stream be thou purified, O Soma, Pressed for Indra to drink.’ He should drink it (saying ‘ That which is left over of the pressed juice, rich in sap Which Indra drank mightily Here with auspicious mind this of him, I partake of Soma, the King. To thee, O bull (the Soma) being pressed, I offer the pressed juice to drink ; Eejoice and make thyself glad.’ The Soma drink which is in the Sura is what is drunk by the Ksatriya when anointed by this great anointing of Indra ; not the Sura. Having drunk it he should address it with ^ ‘ We have drunk the Soma’ and ‘Be thou propitious to us.’ Just as in the world a dear son touches a father or a dear wife a husband pleasantly and auspiciously up to decay,'* even so Sura or Soma or any other food in the case of a Ksatriya anointed by the great anointing of Indra touches him auspiciously and pleasantly up to decay. ' See above AB. viii. 8. * Probably until old age, cf. Sayana’s version ’ See above AB. vii. 33 and RV. viii. 45. 22. dehapdtaparyantam. ’ RV. viii. 48. 3 ; x. 37. 10. [336 viii.21 — ] The Rdjasuya viii. 21 (xxxix. 7). With this great anointing of Indra Tura Kavaseya anointed Janamejaya Pariksita. Therefore Janamejaya Pariksita went round the earth completely, conquering on every side, and offered the horse in sacrifice. Regarding this a sacrificial verse ^ is sung ‘ At Asandivant a horse, grass eating, Adorned with gold and a yellow garland. Of dappled hue, was bound By Janamejaya for the gods.’ With this great anointing of Indra Cyavana Bhargava anointed Qaryata Manava. Therefore Qaryata Manava went around the earth completelj'’, conquering on every side, and offered the horse in sacrifice ; at the sacrificial session of the gods he was the householder. With the great anointing of Indra Soma9usman Vajaratnay ana anointed Qatanlka Satrajita. Therefore Qatanika Satrajita went round the earth completely, conquering on every side, and offered the horse in sacrifice. With the great anointing of Indra Parvata and Narada anointed Ambasthya. Therefore Ambasthya went round the earth completely, conquering on every side, and offered the horse in sacrifice. With this great anointing of Indra Parvata and Narada anointed Yudhaihfrausti Augrasainya. Therefore Yudhaih^rausti Augra- sainya went round the earth completely, conquering on every side, and offered the horse in sacrifice. With this great anointing of Indra Ka9yapa anointed Vi9vakarman Bhauvana. Therefore Vi9vakarman Bhauvana went round the earth completely, conquering on every side, and offered the horse in sacrifice. The earth sang, they tell ^ ‘ No man whatsoever ought to give me, 0 Vi9vakarman Bhauvana, thou hast been fain to give me ; 1 shall plunge into the middle of the water ; Vain was this thy compact with Ka^yapa.’ With this great anointing of Indra Vasistha anointed Sudas Paijavana. Therefore Sudas Paijavana went round the earth completely, conquering on every side, and offered the horse in sacrifice. With this great anointing of Indra Samvarta Aiigirasa anointed Marutta Aviksita. Therefore Marutta Aviksita went round the earth completely, conquering on every side, and offered the horse in sacrifice. Regarding this, this verse is sung ^ ‘ See also 9IB. xiii. 6. 4. 2 ; ggS. xvi. 9. 1, with the reading ahadhndd afvarh sdraii- gam. * Cf. gB. xiii. 7. 1. 15 where manda dsilha rei>l!ices diddsitha, upamauksyati syd and mrsiiisa te samgarah Kafyapdya ; ggS. xvi. 16. 3 has d as in gB. and upamauksye but otherwise agrees with AB. ’ So gB. xiii. 5. 4. 6 witli Aviksitasydgnih ksattd, ggS. xvi. 9. 16 agrees with gB. Tlieso texts deal with the horse sacrifice. Cf. Oldonherg, ZDMO. xxxvii. 80, 81. 337] [ — viii. 23 The Mahdhhiseka of Kings. ‘ The Maruts as attendants Dwelt in the house of Marutta ; Of Aviksita Kamapri The All-gods were the assessors.’ viii. 22 (xxxix. 8). With this great anointing of Indra Udamaya Atreya anointed Anga. Therefore Anga went round the earth completely, conquering on every side, and offered the horse in sacrifice. He whose limbs were not defective said ‘ Ten thousands of elephants, ten thousands of female slaves, I offer to thee. 0 Brahman ; invite me to the sacrifice.’ Regarding this these verses are sung ‘ Of the cows for which Udamaya The Praiyamedhas aided in his sacrificing ‘ Two thousand of the myriads (day by day) Atreya gave at the middle (of the offering). Eight and eighty thousand White horses, Vairocana, Side steeds,® loosing them, Gave when his Purohita was sacrificing. Of those brought from each country, All daughters of wealthy men, Ten thousands he gave, Atreya, with necklaces on their necks. Ten thousands of elephants, Atreya, having given at Avacatnuka, Wearied, sought for attendants,® By reason of the gift of Anga, the Brahman. “ A hundred to you, a hundred to you,” So saying he grew weary ; By saying “ A thousand to you ” He got back his breath.’ viii. 23 (xxxix. 9). W^ith this great anointing of Indra Dirghatamas Mamateya anointed Bharata Dauhsanti. Therefore Bharata Dauhsanti went round the earth completely, conquering on every side, and offered the horse in sacrifice. Regarding this these verses are sung ^ * This seems to be the sense accepted by Sayana, Colebrooke, and Weber ; assuming the Praiyamedhas to be Bsis, as it seems they were from the other references to their ancestors, as seers of RV. viii. 1-40, &c. Otherwise the more natural way would be to treat them as princes who 43 [h.o.s. as] gave fees, but the plur. is against this. ’ prasti is here as usual of doubtful sense and possibly is more generally merely ‘ leading horses’ ; Vedic Index, ii. 515. ® To give the gifts away. viii. 23. ^ See ^B. xiii. 5. 4. 11 seq. viii. 23 — ] [338 The Raj ashy a ‘ Covered with golden trajjpings, Beasts black with white tusks, As Masnara Bharata gave, A hundred and seven myriads. This is the fire of Bharata Bauhsanti Piled at SacTguna, At which a thousand Brahmans Divided cows in myriads." Eight and seventy did Bharata Dauhsanti on the Yamuna, On the Gahga for the slayer of Vrtra he bound Five and fifty steeds. A hundred and thirty-three steeds. The king having bound for the sacrifice, Dauhsanti surpassed all other kings. In craft, the more crafty.* The great deed of Bharata, Neither men before or after. As the sky a man with his hands The five peoples have not attained it.’ This great anointing of Indra Brhaduktha the seer proclaimed to Dur- mukha, the Pancala. Therefore Durmukha Pancala, being a king,^ by this knowledge went round the earth completely, conquering on every side. This great consecration of Indra Vasistha Satyahavya proclaimed to Atyarati Janariitapi. Therefore Atyarati Janamtapi, though not a king, through his knowledge went round the earth completely, conquering on every side. Vasistha Satyahavya said ‘ Thou hast conquered entirely the earth on every side : do thou make me great.’ Then said Atyarati Janarii- tapi ‘ When I conquer, O Brahman, the Uttara Kurus, then thou wouldst he king of the earth, and I should be thy general.’ Vasi.stha Satyahavya replied ‘ That is a place of the gods ; no mortal man may conquer it. Thou hast been false to me ; therefore I take this from thee.’ * Then Amitra- tapana Qusmixia Qaibya, a king, slew Atyarati Janamtapi, whose strength ’ badva as a hundred kotis is given by Sayana ; sahasram is taken by Weber with gdh and badvafah as ‘ by flocks but tliis makes the number too low. ® Saudyumnir atyaslhdd anydn amdydn and Aufrocht suggests amdyino as better sense and metre. Weber {Ind. Stud. ix. 840) reads ’mdydn. * rdjd is read by Saj-ana, but the parallelism below certainly suggests ’rdjd, as taken by Haug. ^ d ta (i. e. t«) must of course be read ; Weber, Rdjasuya, p. 118, n. adruksah is an odd form, for which Liebich {Pdnini, p. 77) would restore adhruktafy, but Whitney (Sansk. Qrarwn. § 920/) accepts the form. 339] The Piirohitashij) [ — viii. 2n had been taken away and who had lost his power. Therefore one should not pla}’^ false with a Brahman who knows thus and has done thus (thinking) ‘ Let me not loose my kingdom,® nor let breath forsake me.’ ADHYAYA V The Turohitaship. viii. 24 (xl. 1). Now as to the Purohitaship. The gods eat not the food of a king without a Purohita. Therefore a king when about to sacrifice should select as Purohita a Brahman (wishing) ‘ May the gods eat my food.’ The king in appointing a Purohita takes out the fires that lead to heaven. The Purohita is the Ahavaniya, his wife the Garhapatya, his son the Anvaharyapacana. What he does to the Pui’ohita, verily thus he offers in the Ahavaniya ; what he does to his wife, verily thus he offers in the Garhapatya ; what he does to his son, verily thus he offers in the Anvaharya- pacaua. They, being appeased in body, having received the offerings and propitiated, carry him to the world of heaven, to the lordly power, might, the kingdom, and the people. They, if not appeased in body, not having received the offering and not being propitiated, repel him from the world of heaven, from the lordly power, might, the kingdom, and the people. The Purohita is Agni Vai9vanara, possessed of five missiles; in his speech is one missile, in his feet one, in his skin one, in his heart one, in his organ one. With these flaming and blazing he approaches the king. In that he says ‘ Where, O blessed one, hast thou been dwelling ? Bring ye grass for him ’, thereby he appeases that missile of his that is in his speech. In that they bring to him water for the feet, thereby he appeases that missile of his that is in his feet. In that they adorn him, thereby he appeases that missile of his that is in his skin. In that they delight him, thereby he appeases that missile of his that is in his heart. In that he dwells unimpeded in his dwelling, thereby he appeases that missile of his which is in his organ. He, having been appeased in his body, and having received offering and being delighted, carries him to the world of heaven, the lordly power, might, the kingdom, and the people. He also, if not appeased in body, and not offered to and delighted, repels him from the world of heaven, from the lordly power, might, the kingdom, and the people. viii. 25 (xl. 2.) The Purohita is Agni Yai9vanara with five missiles ; with these he keeps enveloping the king as the ocean the earth. His kingship perishes not in its youth, life leaves him not before his time, up to old age * For avapadyeyam cf. AB. viii. 15, n. 1. The Delbriick, Altind. Sytd. p. 545. jahat may constr. with ned is unparalleled. See be subj. or inj. ; ibid. p. 359. viii. 25 — ] The Rdjasiiya [340 he lives, he lives a full life, he dies not again, ^ who has for Purohita to guard the kingdom a Brahman with this knowledge.* By the lordly power he conquereth the lordly power, By might he attaineth might, Who hath for Purohita to guard the kingdom A Brahman with this knowledge. For him are his people in harmony. With one aspect and one mind. Who hath for Purohita to guard the kingdom A Brahman with this knowledge. viii. 26 (xl. 3). This is also declared by a seer ^ ‘ The king all hostilities With his onset, his might, doth overcome ’, Hostilities are the rivals who vie with and hate him ; verily thus he over- comes them with his onset and his might. ‘ Who supporteth Brhaspati in comfort Brhaspati is the Purohita of the gods ; analogues of him are the other Purohitas of human kings. In that he says ‘Who supporteth Brhaspati in comfort ’, verily he says in effect ‘ Who supporteth a Purohita in comfort ’. ‘ Who treateth him kindly, and maketh welcome the first sharer (he says) ; verily thus he mentions honour for him. ‘ He dwelleth in ease in his own abode ’ ’ (he says) ; the abode is the house ; verily thus he dwells at ease in his own house. ‘ For him fare is ever plentiful ’ (he says) ; fare is food ; verily thus for him food is ever full of strength. ‘ To him the peoples of themselves pay homage ’ (he says) ; the peoples are the kingdoms ; verily thus spontaneously the kingdoms pay him homage. ‘ In whose reign the Brahman goeth first ’, (he says) ; verily thus he refers to the Purohita. ‘ Unsui’passed he winneth wealths ’* ' This is the only occurrence of the idea in AB. Cf. L6vi, La doctrine du sacrifice, pp. 96 seq. ayuvamdri (not ayuvam) is clearly right. Weber has ‘ free from death of young men ’. * The true character of the passage now be- comes distinct : as below in AB. viii. 27. 2 and 3. viii. 26. > RV. iv. 60. 7. 2 RV. iv. 60. 8. 3 RV. iv. 60. 9. [ — viii. 27 341] The Purohitaship Wealths are kingdoms; them he wins unsurpassed. ‘ Of his foe as of his kin ’ (he says) ; the foe are the rivals that vie with and hate him ; them he conquers unsurpassed. In that he says ‘ Who niaketh wide room for him that seeketh aid/ verily he says in effect ‘ Who maketh riches for the poor.’ ‘ The king for the Brahman, him the gods aid (he says) ; verily thus he refers to the Purohita. viii. 27 (xl.4). He who knows the three Purohitas and the three appointers, that Brahman is to be made Purohita. He should say for the Purohitaship ‘ Agni is the Purohita, the earth the appointer ; Vayu is the Purohita, the atmosphere the appointer ; Aditya is the Purohita, the sky the appointer.’ He who knows this is chosen as Purohita, he who does not know this is rejected. A king is the friend of him, He repulseth the foe Who hath for his Purohita to guard the kingdom A Brahman with this knowledge. By the lordly power he conquereth the lordly power, By might he attaineth might Who hath for his Purohita to guard the kingdom A Brahman with this knowledge. For him are his people in harmony. With one aspect and one mind. Who hath for his Purohita to guard the kingdom A Brahman with this knowledge. Bhuh, bhuvah, svar, om? I am that, thou art this ; thou art this, I am that. I am sky, thou art earth. I am the Saman, thou the Let us two unite. Save us from great danger. ^ Thou art the body ; protect my body. The plants whose king is Soma, Manifold, with a hundred forms. In this seat do ye to me * The ceremony of selection is here described on the exact lines of a marriage (Weber, Ind. Stud. V. 216, 332, 348, 363 ; Whitney on AV. xiv. 2. 71) to which sarhvahdvahai refers, though Sayana does not recognize the force, and endeavours to construe it with purani as villages in the kingdom. Weber {Ind. Stud. x. 160) suggests tdv ehi ; samvivahdvakai is possible, but the text may mean ‘ let us fare together ’ ; cf. Oldenberg, Rel. des Veda, p. 376. ’ purani appears corrupt (pur is the old form) ; possibly it might be an irregular form, ‘ let me escape from ’, but, as no special danger is mentioned, it may be an old error for pdrayd no (glossed asmdn). viii, 27 — ] [342 The Rdjasuya Accord unfailing protection.* The plants whose king is Soma, Which are scattered over the earth, In this seat do ye to me Accord unfailing protection. In this kingdom I make prosperity to dwell, Then I behold the waters divine.® I purify my right foot ; I place power in this kingdom. I purify my left foot ; I increase power in this kingdom. First one, then another, I purify my two feet, O gods, for the protection of the kingdom, to win security from danger. Let the waters for the foot-washing burn away my foe. viii. 28 (xl. 5). Now comes the dying round the holy power. He who knows the dying round the holy power, round him the rivals that vie with and hate him die. He who blows here is the holy power ; round him die these five deities, the lightning, the rain, the moon, the sun, the fire. The lightning after lightening enters into the rain ; it is concealed ; then men do not perceive it. When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the lightning ‘ Let my enemy die, let him be concealed, may they not perceive him.’ Swiftly they perceive him not. The rain having rained enters into the moon ; it is concealed; then men do not perceive it. When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the rain ‘ Let my enemy die, let him be concealed, may they not perceive him.’ Swiftly they perceive him not. The moon at the conjunction enters into the sun ; it is concealed ; men do not perceive it. When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the moon ‘ Let my enemy die, let him be concealed, may they not perceive him.’ Swiftly they perceive him not. The sun on setting enters into the fire ; it is concealed ; men do not perceive it.^ When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the sun ‘ Let my enemy die, let him be concealed, may they not perceive him.’ Swiftly they perceive him not. The fire, breathing forth, enters into the wind ; it is concealed ; men do not perceive it. When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the fire ‘ Let my enemy die, let him he concealed, may they not perceive him.’ Swiftly they perceive him not. Thence are these deities born again ; from the wind is born the fire, for from breath it is * rajadatlavistardbhimantranam according to the ceremony of feet washing which is Siiyana. accompanied by tlie following Mantras. ® This is used for the water brought up for * Cf. TB. ii. 1. 2. 9. 343] The Purohitaship. [ — vlil. 28 born, being kindled by strength. Having seen it he should say ‘ Let the fire be born ; let not my enemy be born ; far hence may he hasten ^ away.’ Far hence he hastens away. From the fire is the sun born; having seen it he should say ‘ Let the sun be born ; let not my enemy be born ; far hence may he hasten away.’ Far hence he hastens away. From the sun is the moon born. Having seen it he should say ‘ Let the moon be born ; let not my enemy be born ; far hence may he hasten away.’ Far hence he hastens away. From the moon is rain born. Having seen it he should say ‘ Let the rain be born ; let not my enemy be born ; far hence may he hasten away.’ Far hence he hastens away. This is the dying round the holy power. This dying round the holy power Maitreya Kau.^rava proclaimed to Sutvan Kairi9i Bhargayana the king. Round him died five kings ; then Sutvan attained greatness. His vow is ‘ One should not sit down before the foe ; if he think him to be standing, he should stand also. Nor should he lie down before the foe ; if he think him to be sitting he should sit also. Nor should he go to sleep before the foe ; if he think him awake, he should keep awake also. Even if his enemy has a head of stone,® swiftly he lays him low.’ * These forms are of doubtful value and of and as act. with pardn adverbial, reality : cf. jdgriydt here and above AB. ’ A helmet like stone is Sayana's version, but viii. 15, n. 1. Liebich {Pdnint, p. 76) this seems needless ; cf. Colebrooke, takes them as 3rd plural of the 3rd class Essays, ii. 41. s TRANSLATION OF THE KAUSITAKI BRAHMANA 44 [p o B> 2#] ADHYAYA I The Establishing of the Fires. i. 1. In ^ this world both the gods and men were. The gods going to the world of heaven said to Agni ‘ Be thou for us the overseer of this world.’ To them replied Agni ‘ But, since I am he among you whose contact is most dangerous, and men do not pay honour (to me), how will that become yours which is among men ? ’ The gods said ‘ The dread forms of thee as such we will deposit apart, and then wilt thou be here for man with that form of thine wliich is auspicious, helpful, and worthy of sacrifice.’ Then in the waters they placed (his form as) blowing, in the wind (his form as) purifying, in the sun (his form as) bright. Then with his auspicious, helpful, and sacrificial form he burned here for men. These indeed are the forms of Agni. In that he offers to these deities, then Agni becomes delighted with his limbs and with his forms. These are three ; three indeed are these worlds ; verily thus he obtains these worlds. The full- moon offering is the model of the first (sacrifice), the new-moon offering of the second ; thereby does he commence the new- and full-moon (oflTerings). The invitatory and offering verses ® of the first contain (the words) ‘ praise ’ and ‘ bearer of the oblation ’ ; that is the form of the invitatory and invoking verses. Those of the second ® have (the word) ‘ Agni ’ twice, for he offers to two Agnis. The third has seventeen Samidheni verses; the Isti and * In i. 1-2 the establishing of the three sacrificial fires is very briefly dealt with. In the Sutras, though the establishing is a necessary preliminary to any rite of the ^rauta ritual, the establishing does not come first in order but is relegated to the treatment of the new- and full- moon sacrifices which, as is also here stated, serve as the groundwork or model (tantra) of all Istis. For the ritual see A9S. ii. 1. 9 seq. ; 99®* n- 1 ! B9®- “• 12-20; M9S. i. 5. 15; Ap9S. v. 1 seq.-, K9S. iv. 7-10 ; L9S. iv. 9. 10 seq. ; 12. 6. seq. ; Vaii. v, vi. The point here dealt with is the making of offerings to the three forms of Agni ; there is no parallel in AB., but cf. KS. vii. 10 ; viii. 1, 3-5, 10; MS. i. 6 ; TB. i. 1. 2-10 ; 9B. ii. 2. 1. 6 seq. See Hillebrandt, Rituallitteratur, § 59 ; Eggeling, SBE. xii. 274, 275. * I. e. the Yajya and Puronuvakya for the offering to Agni Svistakrt. The verses referred to are RV. v. 14. 3 and iv. 8. 6, which contain tlate and havydya vodhave and kavyddatibhih. ^ I. e. the verses used are EV. i. 12. 2 and 6, which both have the word Agni twice. [348 i. 1—1 The Establishing of the Fires Pa^ubandha offerings have seventeen Samidheni verses;* therefore he obtains the Isti and Pa^ubandha offerings. The offerings of the butter® portions have (the word) ‘ be ’ ; (with the desire) ‘ Let me be he establishes the fires ; ‘ May I be ’ he desires. He, even if being very contemptible as it were he establishes the fires, quickly prospers; he attains enjoyableness, who makes them possessed of (the word) ‘ be The invitatory and offering verses are Vii’aj verses ; ® prosperity and proper food are the Viraj, (and so they serve) for the winning of the Viraj as prosperity and proper food. These are Gayatri verses ; Agni is connected with the Gayatri and has the Gayatri for his metre ; verily thus with his own metre he establishes the fires. They are uttered inaudibly ; the establishing of the fires is an outpouring of seed ; inaudibly is seed outpoured. They are appropriate what in the sacrifice is appropriate, that is perfect ; (so they serve) for the perfection of the sacrifice. Twelve (cows) should he give ; the year has twelve months; verily (they serve) to make up the year. He gives a horse as thirteenth, to make up the thirteenth month. i. 2. The gods and the Asuras were in conflict over * these worlds. From them Agni departed, and entered the seasons. The gods, having been victorious and having slain the Asuras, sought for him ; Yama and Varuna discerned him. Him (the gods) invited, him they instructed, to him they offered a boon. He chose this as a boon, ‘ (Give) me the fore-offerings and the after-offerings for my own, and the ghee of the waters and the male of plants.’ Therefore they say ‘ Agni’s are the fore-offerings and the after- offerings ; Agni’s is the butter.’ Then indeed did the gods prosper, the Asuras were defeated. He prospers himself, his foe is defeated, who knows thus. i. 3. They ^ say, ‘ In which season should he re-establish (the fires) ? ’ ‘In ^ At the new- and full-moon sacrifices there are used 15, Hillebrandt, Neu- und Voll- mondsopfer, pp. 74-79 ; 17 at the animal sacrifice, Schwab, Das altindische Thierop/er, pp. 82, 83. For 17 as the characteristic number as an Isti see 9^- i. 6. 2. 12. ® RV. V. 13. 14 which has asi and i. 91. 9 which has sdnii. We must read yadi ha and svaisdvlra iva ; Vinayaka has svaisd vira but this is nonsense ; see Weber, Ind, Stud. i. 228 ; x. 163, n. 1 ; Keith, JRAS. 1916, p. 501. ' These are RV. vii. 1. 3 and 18 ; see 9^. i. 6. 2. 12. ’ I. e. the other verses used are in the Gayatri metre ; cf. 9^. ii. 2. 1. 17. ' The locative is one of wh.at is fought for, as with sprdh, AB. vi. 34. 2 ; Delbriick, Altind. Synt. p. 119. The construction appears in Sanskrit in the well-known example carmani dvipinam hand dantayor hand kunjaram {Kdfika on Panini, ii. 3. 36) which need not be traced to Pali as Kielhorn (JRAS. 1898, p. 19) was inclined to do. i. 3. ' Thischapter withi. 4and6 deals briefly with the Punaradheya of the fires ; there is nothing parallel in AB., but cf. TS. i. 6. 1 seq. ; KS. viii. 14-ix. 8 ; KapS. viii. 2-6 ; MS. i. 7. 1-6 ; 9B. ii. 2. 8. 2-6. For the ritual see A9S. ii. 8. 4 seq. ; 9?S. ii. 6. 1 ; B9S. iii. 1-8 ; M9S. i. 6. 5 ; v. 1. 2. 6 seq. ; Ap9§. v. 26 ; K9S. iv. 11 ; Vail. viii. 3 ; Hillebrandt, RituaUitieraiur, § 60. 349] The Re-estahlishment of the Fires [ — i. 4 the rains ’ some say ; in the rains are all desires ; verily (it serves) to obtain all desires. In the middle of the rains, with refjard to the Naksatra, the Punarvasus, he should re-establish (the fires) (saying) ‘ May riches and wealth again come to me.’ Thus (it serves) for the winning of a repeated desire. In this period (the new moon) does not in the first half (of the month) come into conjunction with the Punarvasus. On the new moon which follows after (full moon) in the Asadhas ^ should he re-establish ; it is in conjunction with the Punarvasus. The desire is obtained that is in the new moon, there is obtained that in the rains, there is obtained that in the Punarvasus ; therefore on that day should he re-establish. The cake is offered on five potsherds ; ^ the Pankti has five feet ; the sacrifice is fivefold ; (so it serves) to obtain the sacrifice. i. 4. With discriminations^ he offers the fore-offerings and the after- offerings ; the fore-offerings and the after-offerings are the seasons ; thus does he gather him from the seasons. The discriminations are the head words of these Res, ‘ 0 Agni, come for enjoyment ’ ; ‘ Agni we choose as messenger ’ ; ‘ By Agni Agni is kindled ’ ; ‘ May Agni smite the foes ’ ; ‘ Of Agni the praise we meditate ’ ; ‘ To Agni that mortal who doth service.’ They are six ; the seasons are six ; verily from the seasons for a second time he gathers him. The last fore-offering and after-offering are unaltered. Thus he does not depart from the fore-offerings and the after-offerings. The first butter- portion is connected with the slaying of Vrtra;^ verily (it serves) for the destroying of the evil one. Thus he does not depart from the model of the full-moon sacrifice. ‘ He should make the first (butter-portion) for Agni, the wise, (saying) “ Agni do ye awaken with the praise ® some say, ‘ the ® The date fixed is a refinement on that of TS. and ii. 1. 2. 10 which prescribe merely the Punarvasus. B^S. iii. 1 fixes the date as on the new moon in the Punarvasus preceding the full moon in the Asadhas, a variance in view possibly because of the duplicate nature of the Naksatra Asadhas as the 18th and 19th Naksatras, while Punarvasus is the fifth. Cf. Caland, Ueher das rituelle Siitra des Baudhdyana, pp. 36, 37. ’ This refers to the fact that in place of the three Istis of i. 1 a cake is offered to Agni on five Kapalas ; the verses of the offering are in Pankti metre, viz. RV. iv. 10. 2 and 4, and for the Svistakrt offering, iv. 10. 4 and 1. ^ The point is that in the case of the first four fore-offerings and the first two after- offerings the normal forms are changed by the addition, after the word denoting the object of offering, of a case of the word Agni; the other two are left un- altered. Accordingto Eggeling (SBE. xii. 317, n. 4) and Hillebrandt, vibhaktayah directly denote the ‘ cases ’ of the word Agni, but this is not, it seems, precisely the sense, but rather (cf. TS. i. 5. 2. 2) they are ‘ discriminations ’ between the ordinary forms of the fore- and after- offerings. The sense ‘ cases ’ cannot here be regarded as natural. The verses cited are RV.vi.16.10; i.4.1; 12.6 ; vi. 16. 34 ; V. 13. 2 ; vi. 14. 1. Cf.ZDMG. xxxvii. 25. ’ Because it has the words (RV. vi. 16. 34) Agnir vrtrdni janghanat ; see Hillebrandt, Neu- und Vollmondsopfer, pp. 102 seq. s RV. V. 14. 1. So 9B. ii. 2. 3. 21. i. 4 — ] The Re-estaljlishing of the Fires [350 fire of him who removes the fire is asleep as it were, verily so does he again awaken it.’ But that connected with the slaying of Vrtra is the approved one. ‘ O Agni, thou purifiest lives ’ * is the invitatory verse of the second (butter-portion). ‘ Thou purifiest ’ is the symbol of Soma, for the sacrificial ofiering is wholly for Agni ; in that he makes mention of the purifying, so he departs not from the butter-portion for Soma. The offering and the invitatory verses are Padapanktis; the Pankti has five feet ; the sacrifice is fivefold ; verily (they serve) to obtain the sacrifice. i. 5. (The verses) are intertwined ^ (on the ground that) ‘ Intertwined as it were these breaths support the self.’ The whole (ofiering) is performed including the kindling verses in a low tone up to the first two after- offerings. After the (word) butter the discriminations are interwoven ; further all desires are in the discriminations ; therefore they are uttered in a low tone, for the obtaining of all desires. Aloud he sacrifices with the last after-ofiering, aloud he utters the Suktavaka and the Qamyorvaka.^ Just as a man makes to appear what is lost (saying) ‘ I have found ’, so he makes to appear his desires (saying) ‘ I have obtained.' Some, however, perform three (parts) in a low tone, the discriminations, the second butter- portion, and the oblation (on the ground that), ‘ So much is there which is adventitious.’^ The (offering) is both uttered in a low tone and uttered aloud ; * Agni has two forms, the expressly declared and that which is not expressly declared ; thereby he obtains that (characteristic) of him. Some make it with Agni all through, but that he should not do. The sacrificial fee is a had chariot, resown, with an old wrapper, renewed, a draft ox, or gold, for this is a renewed ceremony. The second (offering) is for Aditi ; ® Aditi is a support ; verily (it serves) for support. > RV. ix. 66. 19. This is given as an alterna- tive in ii- 2. 3. 22. Normally the second Ajyabhaga is offered to Soma, and in this indirect way the fact is here reflected. Cf. Hillebrandt, op. cit. pp. 106, 107 ; Eggeling, SEE. xii. 318 seq. 1 For the intertwining see 99®- where RV. iv. 10. 1 and 3 are for tho oblation itself, and iv. 10. 2 and 4 for the Svistekrt. * See Hillebrandt, Neu-und VoUmondsopfer, pp. 142 seq., 147 seq. ® The reading of both edd. etdvadhyagantii is clearly a blunder for eldvad dhy ugantu, which, indeed, is probably read by M., though in a Grantha MS. before y con- sonants like dh are normally doubted. But dgantu is uncertain in sense, and a Sutra word like others in this BrShmana. The simplest view is to take the reference as to the new matter of this rite, as opposed to the ordinary form, which does comprise precisely the three in question. * This must be the sense here of niruktd as contrasted with upangu. Cf. KB. iii. 6. ® The offering for Aditi breaks tho predomin- ance of Agni ; it is put in slightly different places in the different Sutras. 351] The Agnihotra [— ii. 1 ADHYAYA II The Agnihotra. ii. 1. In ^ that (there is performed) the Agnihotra the cauldron here is heated. Now he who makes heat yonder is yonder cauldron; verily him thus he delights. He offers in the evening and in the morning, to Agni in the evening, to Surya in the morning ; the day is connected with Surya, the night with Agni; verily thus at the beginning he delights day and night. With milk should he offer ; milk is the sap of all the plants ; verily so with all kinds of sap he delights the fires. As to this they say : ‘ He may offer any kind of food ; all this is Agni’s food ; so with their own food he delights the fires. Having put (it) over the Garhapatya, he should offer in the Ahavaniya ; the Garhapatya is the fire for cooking, the Ahavaniya that for offering; therefore having put (it) over the Garhapatya, he should offer in the Ahavaniya. He makes the embers have their ends apart verily thus he severs these two worlds ; therefore these two worlds though being together are as it were separate. Now in that he lights up (the fire) after putting (the milk) over it, thus he makes it cooked. In that he brings up the waters, and the waters are complete,® all the oblations become complete; verily (they serve) to complete the oblation. In that a second time he lights up, verily thus he cooks the waters. Thrice he sets down the vessel for the offering and removes it northwards,^ to make a threefold characteristic, for threefold is the performance for the gods. Without spilling ® should he take (it) ; thus the sacrificer is not likely to fall into ruin. Then with the poking-stick he touches the embers > The second Adhyaya deals with the Agni- hotra, and has a vague parallel in AB. v. 26-31 ; cf. for the Agnihotra, and espe- cially the Agnyupasthana which is con- nected with it, TS. i. 5. 5 seq. ; KS. vi. 9 seq. ; KapS. iv. 8 ; MS. i. 6. 1 seq. ; 9®- ii. 2. 3. 1 seq. For the ritual see A9S. ii. 2-5 ; 99s. in 7-12 ; B9S. iii. 4-9; M9S. i. 6. 1-3 ; Ap9§. vi ; Vait vii ; Hille- brandt, RUuaUitteratur, § 61. * vyanian (which is read pr. m. in M., but with a correction by a later hand to dvy°) is Caland’s necessary correction of Lind- ner’s text; see VOJ. xxiii. 61 ; so the Anand ed. ; cf. Ap9S. vi. 6. 6 ; and often in B9S. e.g. iii. 6. * Lindner’s text must be corrected, and the insertion of krisndh before krtsndni is easy and gives fairly good sense. Caland (VOJ. xxiii. 62) suggests omitting sarvdni (as a gloss) and replacing it by krtsndni, which is very good sense but a less easy corruption. M. has avadyotayati. * udag is probably not compounded with homlyam which must refer to the vessel in which the oblation is carried. ® ncchindan is adopted by Lindner as explain- ing the variant readings of the other MSS. (ckinnann iva ; chindant iva (M. chin- nant corrected to chindant)) ; it is plainly correct, and the sense must be as rendered . The Anand. has ridiculously anucchinnath nivaharet. ii. 1-] [352 The Agnihotra on the south side (saying) ‘ Homage to the gods ! for the gods are not above the paying of homage. He should arrange the embers broadly; thus not even the outermost (of his offering) is wasted. Four times should he ladle out ; fourfold is all this (universe) ; verily (it serves) for the obtaining of all this. Five times should he ladle out; the sacrifice is fivefold ; verily (it serves) to obtain the sacrifice. ii. 2. The settings down in the Agnihotra must be explained. Having ladled out he sets down to the north of the Garhapatya ; thus he obtains this world. In the Ahavaniya (he sets down) for the second time when about to offer ; thus he obtains the world of the atmosphere. After oflTering (he sets down) for the third time ; thus he obtains yonder world. He puts on a kindling stick of Butea frondosa ; the Butea frondosa is Soma ; this is the first Soma libation. It is a span in measure, for these breaths are a span over ^ the body. Making two finger breadths of the kindling stick jut over and making a knot as it were,’^ he offers over it; in two finger breadths of the mouth here food is placed. When it smokes, in it should he offer for one who desires a village ; when it flames, for one who desires radiance; in the embers, for one who desires cattle. But the established practice is after putting it on, for then (they say) ^ all these desires are obtained. Having offered the two libations, he mutters ‘ May the blessing of the sacrifice as successful be successful for me.’ The blessing of the sacrifice as successful belongs to the sacrificer. He should offer the libations over one another; verily thus he obtains the worlds of heaven over one another. He touches the embers with the base of the offering ladle ; verily thus he places the sacrificer in the world of heaven. Twice he holds out the offering ladle to the north ; verily thus having pleased Rudra in his own quarter he lets (him) go. Therefore one should not stand to the north of the offering as it is made, lest he be in the vicinity of this dread god. In the evening he rubs it on the north side as it points west; thus lie makes the sun to set. In the morning (he rubs it) on the south side as it points upwards ; thus he leads upwards the sun. That which he rubs the first time he smears on the mat ; thereby he delights the plants ; in that * adlii, tlie reading of M., seems the only possible one to be accepted. With abhi the acc. sing, would be inevitable. The Anand. ed. has abhiprandd, a mere error. * The samidh above referred to must be meant : it is therefore impossible to render samidhah as plural, as apparently it is taken by I’W. and MW. The idea is that in some way the two finger breadths of the samidh are made into an outline of a human mouth, as the next words clearly prove. The Anand. ed. has atiritya. ’ The rule laid down is that the offering should be made on the samidh as soon as it isputon, and the reason is evidently given here by Hi, though no word of quotation of opinion is included. The term abhyd- dhd refers to the laying of the samidh on the fire, not to the placing of the offering on the samidh. 353] The Agnihotra [ — ii. 5 (he rubs) the second time, lie lays down his outstretched hand to the south of the mat; thereby he delights the fathers. In that he twice eats by means of his forefinger, with the first he delights foetuses ; therefore thouerh not eatinsr. foetuses draw breath ; with the second birds ; therefore birds eat very multifarious ■* matter as it were, but exude what is white as it were. In that he eats with the offering ladle, thereby he delights what has been and what will be. In that he licks the offering ladle, thereby he delights the serpents, the god folk. In that he cleanses the offering ladle, thereby he delights the Raksases, the god folk. In that he pours forth the waters to east and north,® thereby he delights the Gandharvas and the Apsarases. In that he directs the offering ladle to east and north,® verily thus he places Rudra in his own quarter; thus with the Agnihotra he delights all creatures. ii. 3. ‘ In the Ahavanlya only should he offer ’ some say, but he should offer in all, for they are established for the offering. Four (are offered) in the Garhapatya, four in the Anvaharyapacana, two in the Ahavaniya ; these make up ten ; ^ the Viraj consists of series of ten ; the Viraj is prosperity and proper food ; (they serve) for obtaining the Viraj as prosperity and proper food. He who offers the Agnihotra with the Viraj thus included obtains all desires. ii. 4. In that, after offering, he pays reverence to the fires, verily thus having given pleasure, at the end he declares his purpose among the gods. In that also he touches the calf, therefore there is the hymn of Vatsapri thus cattle are not liable to stray away from the sacrificer. In that he releases his vow, after sipping water, verily in the waters he places the vow ; they guard his vow until his next offering. ii. 5. In ^ that when about to go on a journey or having gone on a journey he pays reverence to the fires, this is an address to the deity, in * The reading kith ca kith cid ira, which is also in M., is open to grave suspicion of the duplication of kitii ca. prasrapayanii is clearly to be read, as prasrdvayanti is an easy corruption of it. Cf. however AB. vi. 16 : kim iva ca vai kim iva ca reto vikriyate. sarpadevajandn and raksodeva- janan seem best taken as appositive, not Dvandva, compounds. * The readini; of M. prdcir udicir and below prdctm udicim seems to deserve preference over the prdgudiclr prdgudtclm of the ordinary MSS. In the latter case we have been only told above udicim, but it is now rendered more precise to accord with the general view of the north-east as 45 [h.O-S. 26] Rudra ’s quarter. The compound is found in the Sutras only, sometimes as in M^S. i. 1. 1. 12 with variants as here (Wacker- nagel, AUind. Gramm, n. i. 171). * 9®* ii- 1- i® ^ quite different series of ten to make up the Viraj. ii. 4. * The play on vatsarii sprgati and Vdtsa- pram is quite untranslatable. The Vat- sapra is RV. x. 45. ii. 5. * For this rite see 99®- ii- i'i- ^ > M9S. i. 6. 3. 1 seq. ; Ap9S. vi. 24, 1 seq. The Mantras of the rite are in TS. i. 3. 10. 1 ; VS. i. 5, 6 ; 9B. ii. 4. 4. 3 seq. _AB. vii. 12 is only vaguely similar ; cf. A9S. ii. 5. 1 seq. ii. 5 — ] The Agnihotra • [354 that there is a going out.*^ Verily also thus he confides himself to the fires, and those that follow after him. ii. 6. In that he causes the fires to mount on the two Aranis,^ and the two Aranis are a chariot of the gods, verily he causes them to mount on a chariot of the gods, and he with this chariot of the gods attains in safety the world of heaven. In that also he repeatedly churns out (the fire), thereby verily by him is the re-establishment (of the fires) obtained. ii. 7. All the joys that are in food, in drink, in union, verily these are made, together, without break, from the night. For them the sieve is the night ; whatever joys there are are all born of food. The gods said ‘ How now shall we accept these joys from one like ourselves?’ They pushed upwards the sap of the waters ; it became the plants and the trees. They pushed upwards the sap of the plants and the trees ; it became fruit. They pushed upwards the sap of fruit ; it became food. They pushed upwards the sap of food ; it became seed. They pushed upwards the sap of food ; it became man. Man here, in that he breathes out or breathes in, does not say by means of expiration or inspiration, ‘Thus have I breathed out or breathed in ’ ; by speech only does he say this. Thus expiration and inspiration enter into speech, and become composed of speech. Again, in that he sees with the eye, he does not say by means of the eye, ‘ Thus have I seen ’ ; by speech only does he say this. Thus the eye enters into speech, and becomes composed of speech. Again, in that he hears with the ear, he does not say by means of the ear, ‘ Thus have I heard ’ ; by speech only does he say this. Thus the ear enters into speech, and becomes composed of speech. Again, in that he resolves with the mind, he does not say by means of the mind, ‘ Thus have I resolved ’ ; by speech only does he say this. Thus mind enters into speech, and becomes composed of speech. Again, in that he touches with his limbs something pleasant or unpleasant to lie upon, he does not say by means of the limbs, ‘ Thus have I touched what is pleasant or unpleasant to lie upon ’ ; by speech only does he say this. Thus the whole self enters into speech, and becomes composed of speech. That is set forth in a Rc,^ ‘ Not without Indra is any form made pure ’ ; Indra is speech ; for not without speech is any form made pure. He offers in the evening (saying),^ ii. 8. ‘ The light is Agni, Agni is the light.’ Him that is light he calls ‘ Light ’ ; he speaks the truth ; his self here, being composed of speech, becomes composed of truth ; the gods also are composed of truth. Again, This seems the sense of the curious neuter ii. 7. ' RV. ix. 69. 6 ; Nir. vii. 2. utka^am. ’ H ii- 3. 16. ' Cf. AB. vii. 7 ; ii. 17. 1 seq. 355] The Time of the Offering [ — ii. 9 he offers with ‘ Hail ! ’ This offering of him of true offering the gods accept. At the head of night he speaks truth ; if indeed even henceforth he speaks falsely, still truth is uttered by hiin,^ for at the head of, night he speaks truth. He offers in the morning (saying) ‘ The light is the sun, the sun is the light.’ Him that is light he calls light ; he speaks the truth ; his self here, being composed of speech, becomes composed of truth ; the gods also are composed of truth. Again, he offers with ‘ Hail ! ’ This offering of him of true offering the gods accept. At the head of day he speaks truth ; if indeed even henceforth he speaks falsely, still truth is uttered by him, for at the head of day he speaks truth. The fire here offers itself in the rising sun ; yon«ler sun, when setting, offers itself in the fire at evening ; the night also (offers itself) in day, the day in night ; the expiration also offers in inspiration, the inspiration in expiration. These six sacrifice themselves, each in the other ; he who knows these six in the sacrificer, by him even if he sacrifices not is offering made ; and if he does sacrifice twice is offering made by him who knows thus. If indeed even from a very small portion,- knowing thus, he offers the Agnihotra, these two offerings of his the gods accept, and he whose (offerings) the gods once eat, from that time he is immortal. Composed of truth and immortality does he become who knows thus. Just as is the offering of a man who has faith as his deity,® who speaks the truth, and is full of fervour, such is the offering of him who, knowing thus, offers the Agnihotra. Therefore (they say) one knowing thus should offer the Agnihotra. ii. 9. ‘ Should ^ the offering be made w'hen the sun has risen, or before it is risen ? ’ they debate. He who offers when the sun has risen thus offers hospitality to the great god when gone on a journey. He who offers when the sun has not risen, thus offers hospitality to the great god when close at hand. Therefore the offering should be made when the sun has not risen. ' sa yadi corresponds with the sa yadi of the 9B. ; cf. sa yah KB. ii. 9. The sentence is best begun here. ’ surifdi, the reading of most MSS. is meaning- less, and the variants, of which M.’s surufdt is the most important, render no help. The Anand. ed. has surifdnmevam. The reading adopted for trans. is the conjecture sure^at — sukfdt, Ufa, a small portion. ’ For this exception see Levi, La doctrine du sacrifice, p. 114 ; Sayana on TS. vii. 1. 8. 2. The view of BR., that p-addhddeva is ‘ one who believes in god ’, is now generally abandoned. ii. 9. • There is an earlier version of this discussion in AB. v. 29 which resolves that the time after the rising of the sun is the proper time in the morn- ing, so that the performance is daily, not only in effect once in two days. In this version the role of the two authorities has been curtailed, the anti- thesis of gods and fathers being sup- pressed, and as a result the kumdri is left with a rather meaningless opinion. A^S. ii. 4. 24 and 9?^* 8, 4 have ttpodayam vyusita udite va which Narayana takes as a threefold choice ; 9®- 1- 36 and K9S. iv. 14. 1 ; 15. 1 agree with KB. Cf. Weber, Ind. Stud. ii. 293-298 ; B9S. iii. 4 ; M9S. i. 6. 1. 8. il. 9 — ] [356 The Agnihotra Thus also declared V rsa9usma V atavata, one of the men of old, when lying worn out, having seen these two offerings being offered at night, ‘ At night verily they offer the two offerings.’ ‘For it is at night (they offer) ’ he said, ‘ and we shall proclaim,^ having gone to yonder world, to the fathers, and they will believe us in it, that the Agnihotra which used to be performed on successive days is now performed on one day out of two, in the night only.’ That also declared the maiden seized of the Gandharva, ‘ In the night verily they offer both offerings’. ‘For it is at night (they offer) ’ she declax’ed. At the twilight should he offer. Night and day are the flood that takes all ; the two twilights are the fordable crossings of it ; just as a man may cross the flood by the two fordable crossings, so is it in that he offers at the twilight. Again night and day are the missile of the god that goes on its way eager to kill ; the two twilights are the two wings ; just as with wings® it may swiftly perform a journey, so is it in that he offers at the twilight. Again, night and day are the encircling arms of death ; just as a man, who is about to grasp * with encircling arms, may be evaded in the interval (between the arms), so is it in that he offers at the twilight. Kausitaki used to declare ‘ In the evening, after sunset, before the darkness, at this time should he offer ; this is the time of the going to the gods ; grasping it he reaches safely the world of heaven. In the morning, before sunrise, when the darkness has been smitten away, at this time should he offer; this is the time of the going to the gods; grasping it he reaches safely the world of heaven. He that at another time offers the Agnihotra, the dark and the dappled ® rend apart his Agnihotra ; the dappled is day, For nv eva yam we must, of course (JKAS. 1915, pp. 498-500) read nvai vayam (a pluralis maiestatis). The periphrastic future here has perhaps a sense of fixed intention of future action, but Wliitney, (^Sansk. Gramm. § 949) tliinks that the parallel AB. passage is merely an equiva- lent of the future. Cf. Delbriick, Altind. Synt. p. 296. The comm, has Vadhavata {^/dhdv) and as a v. 1. pidrbhyo, corrected by Benfey(GGA. 1852, p. 134) to °drbhmah- nah is necessary with B below for na and perhaps enan for enam. Caland (VOJ. xxiii. 62) reads nv eva vayam, ignoring Aufrecht’s previous correction (AB. p. 442). * paktau may very possibly here mean two side horses, which gives excellent sense, while ‘ wings ’ is rather absurd : paksa, however, has not this sense for certain anywhere else (of. Keith, JKAS. 1914, p. 1085). paksasl is generally taken with BR. as the wings of an army, but send here rather seems to be a ‘ missile ’ and the paksasl its feathers, as wings, a view which of course may explain the use of paksau if tliat is ‘ wings’; cf. KB. vii. 7. For the metaphor of the ford, cf. the 9)ailali Brahmana in ApCpS. vi. 4. 7. ^ The form parijigrahwjan (read also in M) cannot be correct and must be replaced by parijigrahisan (desid.) or possibly parigrahisyan, Weber {Ind. Stud. ii. 418) suggests a pass. part, of the desid. with active termination, s and sy are con- stantly interchanged. For the two dogs cf. Bloomfield, JAOS. 1893, pp. 163 se?. ; Macdoiiell, Vedic Mytho- logy, p. 173. The Anand. ed. has the impossible visldatah ; M. has the necessary vikkidalah. 357] [ — iii. 1 The Nc2V and Full Moon Offerings the dark night. He who offers in the midnight,® the dark rends apart his Agnihotra ; he who offers in the afternoon, the dappled rends apart his Agnihotra. Therefore assuredly whenever he may offer he should have regard to the prosperity of the offering.’ ADHYAYA III llic New and Full Moon Offerings. iii. 1. In^ that he fasts at the new and full moon it is because the gods do not eat the oblation of liim wbo does not perform the fast. Therefore he fasts (desiring) ‘ May the gods eat my oblation ‘ On the fii’st full moon (day) should he fast ’ is the view of Paingya ; ‘ on the second ’ that of Kausitaki ; ‘ that on which (the moon) appears (full) about the setting of the sun ’ is the rule ; he should fast on the second full moon day. ® Here mahclrdtra and mahuhna seem really to mean when night or day is fully set in as opposed to the times decided on, which are to be really twilights. * In this Adhyaya a comparatively brief account of the new and full moon sacrifice is given ; the Mantras of the Adhvaryus are given in TS. i. 1 ; KS. i ; KapS. i ; MS. i, and the Brahmana elaborately in TS. i. 6 and 7 ; ii. 5 and 6 ; KS. V ; MS. i. 4 ; ?B. i. Of these TS. ii. 5. 7-11 ; 6. 7-10, and 9®- with a good deal of the Hotr’s functions. For the ritual see A^S. i. 1 ; 99®- > B9S. i ; M9S. i. 1-3 ; Ap9S. ii-iv ; Vait. i-iv ; Hillebrandt, A'eu- tmd VoUmondsop/er. There is a corrupt version of this chapter in AB. vii. 11 ; cf. KS. xii. 8. * The distinction between the two full moon days is given by 99®- ^ paryastamayam piirna udiyat and yam castamite, and of the new moon days (i. 3. 6) as fvo na drasUti yad ahaf ca na drfyeta. This distinction seems in accord with that in Ap9S. (xxiv. 2. 21, 22 ; yad ahah purastdc candramdh purna utsarpet tarn paur- rtamdstm upavaset, piah puriteti vd ; 24. 25 : yad ahar na drfyeta tad ahar amdvdsya, fvo na dras^ra iti vd) so far as the new moons are concerned, but as regards the full moons, the relation is uncertain. The definition in GGS. i. 5. 10 agrees with the Brahmana as interpreted by Oldenberg (SBE. xxx. 26), in the opinion of that scholar, and Weber also (t/ber den Vedakalender, p. 62) treats the Brahmana as agreeing with the 99®- Yet, as is clear, the Brahmana as it stands makes the second the day on which the moon appears full about sunset, while the Sutras make that day the first. This discrepancy suggests that it is quite probable that the second set, the new moons, do not correspond with those of the Sutras either, and in point of fact it seems natural to hold that pro na dras^ cannot be paralleled hy anirjndxja purastdd amdvdsydydrn candramasam which is rather yad ahaf cana drfyeta. The Brahmana in fact would put its days each one day further back or on than the Sutras. The only way to produce agreement with the Sutras would be to assume that ydrii paryastamayam utsarpet is either misplaced or a mere gloss, or less probably that it explains the Paingyan view, the con- clusion beginning with sd sthitih. purastdt is difficult: possibly it = before the sun- set, not before the next day (cf. SBE. xxx. 333). ‘ In the east ’ is, however, alone probable ; in Atharvaprdyofcitta, ii. 2, it seems to have this sense, and the same iii. 1 — ] The Neiv and Full Moon Offerings [358 In[that he fasts on the new moon day not discerning the moon in the east, thereby he delights the first (new moon day) ; in that he sacrifices, thereby the second. He should fast on the second ; on the second the ocean swells in accordance with the moon, its deity. The moon is the truth of the gods ; therefore should he fast on the second, iii, 2, In that before the kindling verses he mutters, verily thus he makes a benediction. After uttering the sound hin he repeats the kindling verses ; the sound hin is a thunderbolt ; verily thus with a thunderbolt he smites the misfortune of the sacrifice!-. Three times he utters the sound hin ; the thunderbolt is threefold ; verily thus he produces a thunderbolt. By this threefold thunderbolt the gods drove away the Asuras from these worlds, and verily so the sacrificer with this threefold thunderbolt drives away the enemies who hate him from these worlds. He repeats eleven kindling verses ; the Tristubh has eleven .syllables ; Indra is connected with the Tristubh ; thus both Indra and Agni he obtains. The first he thrice repeats, the last thrice ; they make up fifteen ; the days of the first and the second halves of the month are fifteen ; thus by the kindling verses he obtains the first and the second halves of the month. Again, the kindling verses are a thunderbolt ; the thunderbolt is fifteenfold ; verily thus by a thunderbolt he smites the misfortune of the sacrificer. In that (he repeats) the first thrice and the last thrice, verily thus he ties the two ends of the sacrifice for firmness and to avoid slipping. There are three hundred and sixty syllables in these (verses) ; three hundred and sixty are the days of the year ; thus by the kindling verses he obtains the days of the year. They are Gayatri verses ; Agni is connected with the Gayatri, and has the Gayatri as his metre ; verily thus he praises Agni with his own metre. They are appropriate ; what in the sacrifice is appropriate is perfect ; verily (they serve) for the perfection of the sacrifice. With the om in the third uttering of the last (verse) he connects the address, ‘ O Agni, thou art great, O Brahmana, O Bharata h’ Agni is Bharata ; he bears (bharati) the oblation to the gods. In that he utters the Rsi descent ^ of the sacri- sense appears in KB. iv. 2. In his com- mentary on AB. vii. J 1 Sayana renders ‘ in the eastern quarter ’. Tlie double kind of amavdsya and paurnamdsl may reflect a confusion of dating duo to tlie alternative commencement of day with night or morning; cf. Hirt, Die Indo germanen, ii. 540 with Fleet, .IRAS. 1916, p. 218; Keith, 1916, pp. 143-14(5. The version in AB. has the term tithi, which alone would sliow that the passage is corrupt, as the tithi is an idea wliolly unknown to any text earlier than the Sutras and is there mainly a late passage of the Grhya Siitras. * Agni of the Bharatas is clearly meant, but the misunderstanding is obviously very old, and perhaps deliberate. Cf. Mac- donell and Keith, Vedic Index, ii. 96 seq. * See Weber, Jnd. Stud. ix. 828 ; Hillebrandt, A’eu- und VMmondsopfer, p. 81, n. 1. 99S. i. 4. 16-18 requires three ancestors to be cited, or six in the case of a son of two Gotras (an adopted son) ; if the sacri- [ — iii. i 359] The Summonmg of the Deities ticer, it is because the gods do not eat the oblation of one who has not descent from a Rsi. Therefore he utters his descent from a Rsi. He con- nects the address of fifteen elements ; it is the Nivid ^ of the kindling verses ; therefore has it fifteen elements ; for the kindling verses are fifteen. It is not in metre ; all this is twofold, metrical and not in metre ; (he says it thinking), ‘ With all this let me praise Agni,’ Having connected seven elements he should stop ; the metres are seven ; verily (they serve) to obtain all the metres. Then (come) four, then four ; all this is fourfold ; verily (they serve) to obtain all this. iii. 3. In ' that he summons the deities severally, it is because the obla- tions are taken separately for them. In that he summons Agni through Agni, the form of Agni which bears the oblation is his sacrificial form. It is what there over yonder sun shines like light ; therefore the sun (appears) to every man. Thus in that he says ‘ 0 Agni bring Agni ’, verily thus he says ‘ That (form) bring.’ In that he invites the gods that drink the butter, thus he invites the fore-offerings and the after-offerings. In that he invites Agni for the Hotr’s function, thus he invites the Svistakrt (offer- ing). In that he invites his own greatness, thus he invites Vayu ; Agni’s own greatness is Vayu, for by him he acquires and attains greatness. In that he recites by order, and sacidfices by order, thereby verily sacri- fice is made to his own greatness. ‘ Bring, 0 All-knower, and offer with good sacrifice ’, (with these words) he says to him, ‘ Bring the gods, O All- knower, and ofter to the gods with good sacrifice.’ In that he mutters before the kindling verses, and the kindling verses are a thunderbolt, verily thus he appeases him both before and after. In that he takes up the two ladles with the verse for taking up the ladles,^ verily thus he yokes a chariot of the gods, being about to bestow the oblation upon the gods. With this chariot of the gods he attains safely the world of heaven. iii. 4. He ^ offers the fore-offerings. The fore-offei*ings are the seasons ; verily thus he delights the seasons. They are five ; with them he obtains whatever there is fivefold pertaining to the self or to the gods. He offers to the kindling sticks ; verih’ (thus he delights) the spring ; in the spring all ficer is not a Brahman then the Hotr's ancestors may be named, or in all cases mdnava may be used. 5 The filteen pada character of the Nivid must be made up by the use of some addition. M^S. v. 1. 4. 12 has vidnusa, giving fifteen syllables, andTB. iii. 5. 3. 1 asdv asau. The fifteen additional words are given in sets of 7, 4, and 4, in 9?®- i. 4. 19-21. * For the dtvatdndm dvdhana see 99®- *• 4. 22 seq. ; Hillebrandt, p. 84. The Sandhi in devdh djyapdn is due to quotation of the words of the summons. * The phrase is found also in 99®- *• 22 ; the srucau are the juhil and the upahhrt ; cf. A9S. ii. 2. 4 ; Hillebrandt, p. 85. The verse is given in 99®* i- 1®- It precedes the fore-offerings. iii. 4. * For the five fore-offerings see 99®* i. 7 ; Hillebrandt, pp. 96-101. yaj is .strictly = ‘ say the offering verse for ’. iii. 4 — ] The New and Full Moon Offerings [360 this is kindled. He offers to Tanunapat ; verily (thus he delights) the hot season, for the hot season heats the body. He offers to the sacrificial food ; verily (thus he delights) the rains, for through the rains sacrificial food arises. He offers to the strew ; verily (thus he delights) the autumn, for in the autumn the plants on the strew grow best. He offers at the end to the making of Hail ! ; verily (thus he delights) the winter, for in the winter over all this is Hail ! made. They say ‘ Seeing that there are five fore-ofierings and six seasons, where does he offer to the sixth season ? ’ In that in the fourth fore-offering he mingles (the butter) thus he gives it a share in the others. Again, in that in the last fore-offering he mixes together the gods, he makes them sharers in the fore-offerings. Just as Agni has a share in all oblations, so he makes the deities sharers in the share of Agni. He does not say here ^ ‘ Agni from the Hotr’s office ’ (think- " ing), ‘ The fore-offerings are cattle ; the Svistakrt is Rudra ; let me not bring the cattle of the saerifice into contact with Rudra.’ Some^ say ‘ Hail ! May the gods, drinking the butter, rejoicing, O Agni, enjoy this butter.’ He should not so do. The butter is one half of the sacrifice, the oblation is the other half ; if he were to say one only of these, then one half of the sacrifice would have an accompaniment, the other half not. Therefore he should say ‘ Hail ! May the gods, drinking the butter, rejoic- ing, 0 Agni, enjoy this buttei’, this oblation.’ iii. 5. In ^ that the butter portions at the full moon offering contain references to the slaying of Vrtra, it is because Indra slew Vrtra with the full moon offering. In that they have references to growth at the new moon offering, it is because then the moon becomes destroyed and verily thus does he cause it to swell up and to increase The offering verses in these offerings contain the word ‘ rejoicing ’, for they include the same oblations as the fore-offerings. Now ‘ rejoicing ’ is the holy power ; verily thus by the holy power he offers the oblation to the gods. These offerings are threefold, ye yajdmahe, the Nigada, the sound vasaf ^ ; the butter portions * This refei's to the putting of butter from the upabhrt into the juhu ; see B^S. i. 16 ; Hillebrandt, p. 94, n. 4. ’ This is a reference to the form of the Mantra given in MS. iv. 10, 3 and it confirms von Schroeder’s reading there of kotriit for the erroneous hotrdn of the MSS. The Pratika has been overlooked in the Vedic Concordance ; cf. also TB. iii. 6. 2. 2. ■* This form is found in MS. iv. 10. 3 ; 13. 5, which is doubtless (as in n. 3) the text referred to; KS. xv. 13; VS. xxviii. 11 has indra for arjna. ’ This section deals with the two butter portions which diflfer in their formation at new and full moon, the verses used being RV. viii. 44. 12 and vi. 16. 34 respectively ; see i. 8 ; Hillebrandt, pp. 102 seq. * The Nigada is the material part in the offering verse, which runs in A^S. i. 6. 84 : ye 3 yajdmaha agnim agnir jusdiM djyasya vetu 3 van 3 tcU. The rules for Pluti in the sacrifice are given by 99®- i. 2. 2 seq., who gives as the Nigada havi- sa^ as well as above in KB. iii. 4 ad /in. [ — iii. 6 361] TJie Pi'incipal Oblations are the eye ; the eye is threefold, white, black, and red. These offerings he iloes not perform in the animal or Soma sacrifice (thinking), ‘ Through the animal offering the Soma sacrifice is possessed of eyes ; let me not make the sacrifice four-eyed and loathsome.’ In that the invitatory verses contain the words ‘ to ’ and ‘ offered’,'* and the offering verses the words ‘ for- ward ’, that is, ‘ given ’, verily thus having sacrificed he gives the oblation to the gods. These (verses) are Gayatrl and Tristubh ; the Gayatrl is the holy power ; the Tristubh is lordly power ; verily thus with the holy and lordly power he gives the oblation to the gods. So great is the extension of the metre ; verily thus with the whole extension of the ineti-e he gives the oblation to the gods. At the end of the Rc he utters the sound vasut ; so do all his offering verses become beautiful. With sat he utters vamt ; the seasons are six ; verily thus he pleases the seasons. He should utter vasut as connected with the Brhat and the Rathantara,^ with a long in front and short behind ; the short is the Rathantara, the long the Brhat ; again, the Rathantara is this (earth) ; the Brhat is yonder (sky) ; verily thus in these two he finds support. So great is the extension of speech ; verily thus with the whole extension of speech he gives the obla- tion to the gods. ‘ hhur bhuvah ’ ® he mutters before ye yajdriuihe, ‘ Strength is might, might is strength ; light ’ after the sound vasat : the sound vasut is a thunderbolt ; verily thus he quietens it, both in front and behind. Strength and might are the two most dear forms of the sound vasat ; verily with them he quietens it. iii. 6. In ^ that he offers to Agni first of the deities, and because Agni is the mouth (beginning) of the gods, verily thus at the beginning he delights the gods. Now as to his sacrificintud. ix. 225, 226 ; A9S. ii. 9. 7. 363] [ — iii. 8 The After-Oferings muttering, and the muttering is the holy power ; verily thus with the holy power he appeases it. Again, in that they cleanse themselves on that (part of the strew) where the strainers are, and the waters are healing and medicine, verily thus at the end in the sacrifice are healing and medicine made. Again, in that they bring up the mess of food, it is because the new and full moon sacrifices have that as the sacrificial fees; therefore they bring up the mess of food. Again, in that he addresses ® the kindling stick, it is because it alone is left over of the kindling fuel ; therefore he celebrates it. iii. 8. In ' that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Svivstakrt is a support, verily (it serves) for a support. In that he says the Suktavaka, and the Suktavaka is a support, verily (it .serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say ‘ Agni hath rejoiced in this oblation’. This he should not do;^ the deity to whom he is sacrificing comes forward thinking ‘ It is a renewed sacrifice ; again will he give me the oblation ’, and takes away the blessings of the sacrificer ; therefore ‘ He hath rejoiced in oblation, he hath rejoiced in oblation ’ only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Suktavaka he mentions the name ® of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready ; therefore he mentions his name ; for here is he born. He should mention it aloud, even if he be a teacher ; thus is the sacrificer not likely to fall into ruin. Five ^ blessings he utters ; there are three in the sacrificial food ; they make up eight ; by them the gods attained all attainments {ititlh) ; verily thus does the sacri- fieer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters ‘ For homage’, for the gods are not superior to homage. In that he says the Qamyuvaka, and the Qaihyuvaka is a support, verily (it serves) for a support ; again Qarhyu Baj:haspatya appeased all sacrifices ; therefore he utters the Qamyuvaka. * The Anand. ed. has anumantrayeta. > This chapter briefly touches on the three after-offerings and the Suktavaka and the 9am3TUvaka, which here is called ^ain- yorvaka and attributed to Bar- haspatya : see 99®. i. 12. 13-14. 24; Hillebrandt, pp. 134-149. * The point is idam, which is found with a^nir in TS. ii. 6. 9. 6 ; TB. iii. 5. 10. 2; MS. iv. 13. 9 (cf. MS_v. 1. 4. 28) ; 9B. i. 9. 1. 9 and even in A9S. i. 9. 1 (without Agnir). But the god’s name is apparently also to be omitted contrary to 99®* unless we are to understand that merely idam is to be rejected, as is reasonable. ^ ndmanl has 9khkhayana, explained as the personal and Naksatra name ; see Hille- brandt, p, 145, n. 1. ^ Viz. uttardrh devayajydrh bhilyah haviikaranam dyuh suprajdstvam divyam dhdma, 99®* ** 14. 17. iii. 8 — ] [364 The Neiv and Full Moon Offerings In that he touches the waters, and the waters are healing and medicine, verily thus at the end in the sacrifice are healing and medicine produced. iii. 9. In ^ that they perform in the Garhapatya the sacrifices to the wives with (the gods), the wives share the Garhapatya, the sacrificer the Ahavaniya; therefore they perform the sacrifices for the wives with (the gods) in the Garhapatja. They are four in number ; up to four (degrees), are pairing, union, propagation ; (they serve) for generation.^ They are performed inaudibly ; the sacrifices to the wives with (the gods) are a pouring of seed ; inaudibly is seed poured ; they are appropriate ; what in the sacrifice is appropriate is perfect ; verily (they serve) for the perfection of the sacri- fice. He sacrifices to Soma, Tvastr, the wives of the gods; and Agni, lord of the house ; these deities are the controllers of unions ; them here he delights ; they here being delighted confer unions. To Soma first he sacrifices ; thus he pours seed ; to Tvastr second, Tvastr transmutes the seed that is poured ; then to the wives, for these are joint sacrifices for the wives ; in that he sacrifices last to Agni, lord of the house, the wives are those of him that makes the sacrifice well performed ; therefore he sacrifices to him at the end. In that he mutters the Rc, verily thus he procures a blessing. In that he invokes the sacrificial food, in that he purifies him- self, in that he utters the Qamyuvaka, the explanation of that has been given.^ In that he causes the wife to speak on the grass bundle, and the grass bundle is male and the wife female, verily thus he confers union upon women ; therefore the wife puts between her thighs blades of the grass bundle. In that he strews the grass bundle, thereby the new and full moon ofierings are continued by him ; verily also thereby the strew for his Agnihotra is spread. In that he pays reverence to the remnant of the grass bundle, verily thus he utters a prayer for blessing ; in that he pays rever- ence to the Ahavaniya, verily thus having delighted (them) he speaks at * This chapter deals with the four PatnTsaih- yajas, which appear to be offerings to the gods including the wives of the gods, being really offerings to Soma, Tvastr, and Agni, and one to the wives ; see 99^. i. 15. 1-8 ; Hillebrandt, pp. 161 seq. Then come references to the muttering of a Rc (iv. 12. 6) ; the invocation of the sacrificial food ; the cleansing ; the 9*^*i'y>vaka ; the speech of the sacrificer’s wife while standing on the grass bundle ; the spread- ing of the bundle of grass ; the reverence of the remnant of the bundle and of the Ahavaniya ; and the touching of water, for which see 99^* '• 9-18; Hille- brnndt, pp. 162 seq. * Possibly the four nouns express the four things exemplified in the four sacrifices, the dative in the last c.ase being natural enough ; it is also possible to stop at mif/iunam and make prajananam prajdfyai the description of the effort of the four, but in that case eva would be expected. More probable, however, is the version of the text ; cf. MS. i. 7. 8 ; Schol. on Pan. viii. 1. 15 ; the reference may be to the limitsof human marriage; cf,9B. i. 8.3.6, il being exclusive (cf. AB. iv. 24), not animal mating. Possibly it only means a pair union, and propagation make uj) four; cf. viii. 2, n. 6. 1. e. in iii. 7 and 8. 3G5] Special Saci'ijices [ — iv. 2 the end his purpose to the gods ; in that he touches the waters, and the waters are healing and medicine, verily thus at the end in the sacrifice are healing and medicine produced. ADHYAYA IV • Special Sacrijices. iv. 1. By ' means of the supplementary ofi’ering the gods smote away the Asuras ; verily so also does the sacrificer by the supplementary offering smite away the foes that hate him. He otters to Indra, driver away of enemies, a cake on eleven potsherds. Indra is the smiter away of enemies ; verily he smites away his enemies. Again, he adds on the new moon cere- monial. In that at the full moon sacrifice he otters to Indra, therein the sacrificer has the new and full moon sacrifices completed ^ ; if he were to incur a disaster in the second half of the month, there would not be a dragging apart of his sacrifice. In that in the new moon sacrifice he offers to Aditi, it is to balance the sacrifice. From the invitatory and offering verses it is possessed of the characteristic of driving away enemies.^ iv. 2. Next * as to the Abhyudita sacrifice. He wanders from the path of the sacrifice at whose fast the moon is seen in the east. He offers to Agni, the giver, a cake on eight potsherds ; Agni is the giver ; verily he gives the sacrifice to him. (He offers) to Indra, the bestower, curds milked in the evening ; Indra is the bestower ; verily he bestows the sacrifice upon him. (He offers) to Visnu (^ipi vista ^ a pap in milk milked in the morning; Visnu is the sacrifice ; verily he gives to him the sacrifice. In that he sacrifices to these deities, (it is because he thinks) ‘ Let me not wander from the path of the sacrifice.’ The sacrificial fee is a bow with three arrows ; that is a symbol of a safe journey. * This chapter deals with a special variant of the new and full moon sacrifices, the Anunirvapya Isti, details of which occur in 9?®- The chief features are offerings to Indra and Aditi at the end of the full and new moon rites respec- tively, the rites being based on the new and full moon rites. * The ordinary offerings may end with a milk offering to Indra. * The samydjyds of the offering to Vairardha are used for the Svistekrt in the offering after the new moon offering to Aditi which is thus connected with vimrdh. The Anand. ed. has absurdly samydjyd 'to. iv. 2. 1 This cliapter (cf. Atharraprdyafdtta, ii. 2 and 3) deals with the case when a new moon offering is begun before the actual time acc. to 99^. iii. 2, purastdt presum- ably meaning ‘ before new moon ’, and in iii. 3 pafcdt ‘ after new moon’. But the ter- minology of the Brahmana can hardly be so interpreted and the sense seems to be as above ; cf. KB. iii. 1. The distinction is thus one of degree of lateness, as sugges- ted by the expression dbhyud in both cases. ’ For this epithet see Keith, Taittirxya Samhitd, p. 622, n. 8. iv. 3 — ] [366 Special Sacrijices iv. 3. Next ^ as to the Abhyuddrsta sacrifice. He wanders from the path of the sacrifice at whose fast the moon is seen in the west. He offers to Agni, maker of paths, a cake on eight potsherds ; Agni is the maker of paths ; verily he sets him again ^ on the path of the sacrifice. To Indra, slayer of Vrtra, (he offers a cake) on eleven potsherds; Indra is the slayer of Vrtra; verily he sets him again on the path of the sacrifice. To Vai9vanara (he offers a cake) on twelve potsherds ; he who yonder gives heat is Vai^vanara ; verily he sets him again on the path of the sacrifice. In that he sacrifices to these deities, (it is because he thinks) ‘ Let me not wander from the path of the sacrifice.’ The sacrificial fee is a pair of shoes and a staff ; that is the symbol of fearlessness. iv. 4. Next as to the Daksayana sacrifice.^ He who means to proceed with the Daksayana sacrifice begins on the full moon night in the Phalgunis ; the full moon night in the Phalgunis is the beginning of the year ; therefore on it the proceedings of the unconsecrated are begun. Now Daksa Parvati, having sacrificed with this sacrifice, obtained all desires ; in that he sacri- fices with the Daksayana sacrifice, verily (it serves) for the obtaining of all desires. He should not take pleasure in eating ^ ; ‘ Soma, the king, the moon I eat thus tliinking in his mind should he eat ; now the moon is Soma, the king, the wise ; it on the second half of the month the gods press out. In that on the second half of the month he performs the vows of the Daksayana sacrifice, (it is because he wishes) ‘ Let me share in the Soma drinking of the gods.’ In that during the fast day ® he offers a cake on eleven potsherds to Agni and Soma, thereby he obtains the victim for * This chapter deals with the case where the new moon sacriCce commences after the new moon acc. to 99®- ii*- The MSS. vary between °drsta and °drattd. ^ apipdthayali is clearly the correct term, and is read by the Anand. ed. ; the variants ahhipdthayati and apipdtayati both pointing to it. iv. 4. * This important offering is to be per- formed for fifteen years or every year ac- cording to 9iinkhayana, taking the place of the new and full moon offerings of which it is an elaborated variant. It is a substitute for the Sattras of the Soma sacrifices with which in this chapter its details are equated. Tlie offerings are (1) day before full moon, the usual full moon offeringsincludingcakesto Agni and Agni and Soma ; (2) full moon, cake to Agni and milk for Indra, which of course is the usual new moon offering and hence is here so called {dmdvdsya) ; ,3) day before new moon, the usual offerings of a cake to Agni and a cake to Indra and Agni ; (4) new moon, a cake to Agni and payasyd for Mitra and Varuna ; see 99®’ which has a furtlier ofl'ering for the steeds, here ignored. The Dak^yana is also dealt with by Ilillebrandt, Neu- und Vollmondsopfer, pp. 177-186 ; cf. Eggeling, SEE. xii. 374 seq. * dpeti, which Lindner reads, is wrong ; the dpayita of M {dpaiti other MSS.) is the correct reading which the scribes have misunderstood. The Sutra (iii. 8. 14) has na sanhityam prdpnuydt which shows what it read. The Anand. ed. has dpayati. * The ordinary rite has an iipavasatha day before the actual offering day. This rite has for that day a special peiformance of the ordinary offerings, giving up the next day to the special offerings. 367] The Ddksayana and other Sacrifices [ — iv. 7 Agni and Soma which is offered on the fast day of the Soma (sacrifice). In that he sacrifices in the morning with the new moon offerings, and tlie pressing day is Indra’s, thus he obtains the pressing day. In that at the new moon offering on the fast day he offers a cake on twelve potsherds to Indra and Agni and the third pressing belongs as regards its Saman to Indra and Agni, thus he obtains the third pressing. In that there is a milk mess for Mitra and Varuna, and the offering (of a cow) is for Mitra and Varuna, thus he obtains the offering of a cow. Thus Soma is present, having penetrated the Haviryajnas ; therefore though unconsecrated he performs the vows of the consecrated. iv. 5. Next ' as to the Idadadha sacrifice. He who means to proceed with the Idadadha sacrifice begins on the same full moon night ; the explanation of it has been given. It is a sacrifice for one desiring cattle or desiring proper food. With it should one desiring cattle or one desiring proper food sacrifice ; verily in it thus also does he perform the vows, for it is a com- bination of the Dak.sayana sacrifice. iv. 6. Next ^ as to the Sarvaseni sacrifice. He who means to proceed with the Sarvaseni sacrifice begins on the same full moon night ; the explanation of it has been given. It is a sacrifice for one desiring propagation ; with it should one desiring propagation sacrifice. In that the Adhvaryu produces the oblation, that is the symbol of propagation. iv. 7. Next ^ as to the Qaunaka sacrifice. He who means to proceed with the Qaunaka sacrifice begins on the same full moon night ; the explanation of this has been given. It is a sacrifice for one desiring to lay low (his enemies) ; with it should one desiring to lay low sacrifice ; he who desires ‘ May I lay low the rival who hates me ’, should sacrifice with this ; he lays him low indeed. ' According to 99®- ^ the four days have the following offerings, (1) cake for Agni, pap for Sarasvatl ; (2) cake for Agni and Soma with the Upan9uyaja, and milk for Indra ; (3) cake for Agni, pap for Sarasvant ; (4) cake for Indra and Agni, and milk mess for Mitra and Varuna. He adds the vdjina offerings as in the Daksayana. The sacrifice is just mentioned in AB. iii. 40. 9; A9S. ii. 14. 11 ; Ap9S. iii. 17. 12. iv. 6. ‘ According to 99®- i^i. 10 the point of distinction in this rite is the combination of the new and full moon offerings at full moon and their omission in toto at new moon. Cf. AB. iii. 40. 7 ; A9S. ii. 14. 7-10 ; 9B. ii. 4. 4. 4 ; xi. 1. 2 ; Ap9S. iii. 17. 12. iv. 7. * According to 99®- 10. 7 there is no distinction in thiscasefor the Hotras com- pared with the normal model. AnartTya points out that the Anunirvapyas are to be performed in this case, and that the rule of prakrti and vikara which usually holds is not applicable to these rites. Cf. Ap9S. iii. 17. 12. The mention of 9aunaka is probably a piece of evidence for the later date of the KB., as the family appears to have been prominent in the late Brahmana epoch, as indicated by the citations in Vedic Index, ii. 396. iv. 8 — ] [368 Special Sacrijices iv. 8. Next * as to the Vasistha sacrifice. He who means to proceed with the Vasistha sacrifice begins on the new moon in the Phalgunis (thinking) ‘ The full moon night is the holy power ; the new moon night is the lordly power ; this sacrifice is, as it were, the lordly power. By means of the lordly power let me overcome my foes.’ Vasistha desired, when his sons were slain, ‘ May I be propagated with offspring, with cattle, may I over- come the Saudasas.’ He saw this sacrificial rite, the Vasistha sacrifice ; he grasped it and sacrificed with it; having sacrificed with it, he was propagated with offspring, with cattle; he overcame the Saudasas. Verilj" thus also the sacrificer, in that he sacrifices with the Vasistha sacrifice, is propagated with offspring, with cattle ; he overcomes the rivals who hate him. iv. 9. Next^ as to the Sakamprasthayya sacrifice. He who means to proceed with the Sakamprasthayya begins on the same new moon night ; the explanation of it has been given. It is a sacrifice for one desiring pre-eminence, desiring heroism ; with it should one desiring pre-eminence, desiring heroism, sacrifice. In that together they move forward, together they sacrifice, together they eat, therefore is it called Sakamprasthayya (moving forward together). iv 10. Next ^ as to the Munyayana. He who means to proceed with the Munyayana begins on the same full moon night ; the explanation of it has been given. It is a sacrifice for one desiring all ; with it should one desiring all sacrifice. iv. 11. Next^ as to the Turayana. He who means to proceed with the Turayana begins on the same full moon night ; the explanation of this has been given. It is a sacrifice for one desiring heaven ; with it should one > According to ^9®- ***• offering follows the model of the Sarvaseni sacrifice, but with all the offerings com- bined on the new moon, instead of the full moon as in that case. For Vasistha and the death of his sons see TS. vii. 4. 7. 1 ; Muir, OST. i.* 328 ; Macdonell and Keith, Vedic Index, ii. 276. Cf. Ap^S. iii. 17. 12. iv. 9. * Like the ^aunaka sacrifice (iv. 7) this is discussed in 99S. iii. 10. 7 as being like the new and full moon offerings. iv. 10. ‘ According to 95®- U- 7-10 the sacrificer sacrifices to Agni and Agni and Visnu every time save at the Parvan, i.e. the new and full moon offering, the four monlhly offering,s, the Ayana (animal). and the Year (Soma) offerings. Two different Munyayanas are given in B9S. xvi. 30. iv. 11. ' According to 99®- Hi® characteristics of this Ayana are a cake for Agni and Indra and a pap for the All- gods. But while the former is based on the full moon sacrifice, the latter follows the new moon as its model and includes the imitation of the Diksa for the Soma sacrifice in the use of a black antelope's skin. Both are to last a year, 99®- *'*• 11. If). Cf. A9S. ii. 14. 4-6. For the name Weber compares Pin. v. 1. 72, and suggests (7nd. Stud. ii. 312) a possible relation to Tura Kavaseya. 360] [ — iv, 14 The Agrayana Sacrijice desiring heaven sacrifice. In that he puts on a black antelope’s skin, and the black antelope’s skin is the holy power, verily thus he unites the sacrifice with holy power. There are three oblations; these worlds arc three ; verily thus he obtains these worlds. iv. 12. Next ^ as to the Agrayana. He who desires proper food should sacrifice with the Agrayana. In the rains w’hen the millet harvest has come, he gives orders to pluck millet. The new moon night which coincides with that time, on it should he sacrifice and then offer this .sacrifice. If he is a full moon .sacrificer, he should sacrifice with this and then offer the full moon sacrifice. If again he desires “ a Nak.satra, he should in the first half of the month look out for a Nak.satra and offer under the Naksatra^ which he desires. There are seventeen kindling verses in this sacrifice, the butter portions contain the word ‘ being ’ ; the invitatory and offering- verses (of the Svistakrt offering) are Viraj verses®; the explanation of that has been given ®. There is a pap for Soma ; Soma is the king of the plants ; thus he delights him with his own subjects. In that he gives the honey drink, it is because this is the sap of the forest things. iv. 13. When^ spring has come and the bamboo seeds are ripe, he gives orders to pluck bamboo seeds. Of this (sacrifice) there is the .same time, the same model, the same deity, the same fee, the same explanation. Some perform (the offei'ing) for Agni, or Varuna, or Prajapati, but with the same model and the same explanation. iv. 14. When^ the rice harvest or the barley harvest has come, he gives orders to.pluck (grains) for the Agrayana : of this (sacrifice) there is the same time, the same model. In that there is (a cake) on twelve potsherds for * This and the next two rites are dealt with together by 95^. iii. 12 ; the chief rites are beside the Soma offering of fydmdka or venuyavas, in the case of the vrihiyava form a cake for Indra and Agni or Agni and Indra, a pap for the All-gods, and a cake for sky and earth, these last being Upan9uyajas ; 99®* B9S. iii. 12 ; M9S. i. 64. Ap9S. -d. 31. 13 quotes a different practice from a Bahvrcabrahmana. * upepsei is preferable to Rs. apepsei, the cor- ruption being easy. ® M inserts kalydne, but this looks like a mere gloss. * I. e. RV. iv. 13. 4 (asi) ; i. 91. 9 'sdnti). ‘ I. e. RV. vii. 1. 3 and 10. ® See KB. i. 1. There is a calf as the fee of the Indra and Agni offering as opposed 47 [n.0.8. le] to the honey mixture (dadhi and madhu) for the Soma offering. iv. 13. * To this account 99®- “i- adds nothing, but Anartlya on iii. 12. 10 cites this passage. iv. 14. * This is the full form of the Agrayana where rice and barley are offered with three oblations for Indra and Agni, the All-gods and earth and sky, and with a number of simpler variants. For the various forms of the ritual see A.9S. ii. 9 ; B9S. iii. 12 ; Ap9S. vi. 29, 30 ; Vait. viii. 4 ; Hillebrandt, Rituallitteratur, § 65. The offering is not so much, as Lindner (^Fesigruss an Bohtlingk, pp. 79 seq,') suggests, a thank-offering, as an offering to secure the fruitfulness of the new crop as this Brahmana shows (Oldenberg, Die Religion des Veda, p. 305). iv. 14 — ] [370 Special Sacrifices Indra and Agni, and Indra and Agni are the beginning of the gods, verily thus at the beginning he delights the gods. In that there is a pap for the All-gods, and the All-gods are all the gods, verily (it serves) to delight all the gods. In that there is (a cake) on one potsherd for sky and earth, (it is because) sky and earth are the preparers of the harvest, and earth is a support, and by the flooding yonder (sky) co-operates.^ In that he sacrifices to these deities, (it is because he thinks) ‘ By these deities shall I eat food made calm.’ In that he gives an ox of the first birth, it is because this is a first ceremony. If he is wearied of this (sacrifice),^ he should offer the oblation of the full or the new moon, with the new (plants) ^ to obtain both. Or again he may employ the oblations at the full moon or the new moon (sacrifice) to secure the presence of the deities. Or again he may offer in the morning and in the evening the Agnihotra with barley gruel of the new (plants), to obtain both. Or again having cooked milk in a pot on the Garhapatya he should make an offering of the new (plants) in the Ahavaniya to the gods of the Agrayana, with Svistakrt for a fourth (saying) ‘ToN.N. hail. To N.N. hail!’ to secure the presence of the deities. Or again having made the Agnihotra cow to eat the new (plants), he should offer in the morning and in the evening the Agnihotra with its milk, to obtain both. These are so many possibilities ; he may offer with whichever he may desire, but the established rule is that of three oblations. Three are these worlds; verily thus be obtains these worlds. ADHYAYA V The Four-Monthly Sacrifices The Vaigvadeva V. 1. Next ^ as to the four-monthly sacrifices. He who prepares the four-monthly sacrifices begins on the full moon night in the Phalgunis. ® odmandsam, the version of the MSS., with a variant odmandsdv, read in M, in the comm, is difficult and obscure. The instr. is probably to be understood and reference may be to the swelling of the grain, but dsdm is unexpected, as vrlhi and yava are masculine. The gen. with anuveda is not unnatural if not paralleled, dsdm is, however, an attempt to explain away dsdv which has been misinter- preted. asau is the sky which co-operates or sympathizes with earth, anuveda being used absolutely. * For the dative see Delbriick, AUind. Syni. p. 142. The Anand ed. has Idydt. * navdndm apparently goes with kurvita not ubhayasya ; cf. iii. 12. 14. * The first two chapters deal with theVai9va- deva, the first of the four-monthly sacrifices ; then the next two with the Varunaprnghasas, the second ; then the next with the Sakamedhas, the last, and 371] [ — V. 2 The Vaigvadeva The full moon night is the Phalgunis in the beginning of the year ; the latter two Phalgus are the beginning, the two former the end. Just as the two ends of what is round may unite, so these two ends of the year are connected. In that he sacrifices with the Vai9vadeva sacrifice on the full moon night in the Phalgunis, verily thus at the beginning he delights the year. Again the four-monthly sacrifices are sacrifices of healing; therefore are they performed in the joinings of the seasons, for in the joinings of the seasons pain is born. There are eight oblations, the oblations of four full moon days amount to eight; the Vai9vadeva is a compound of four full moon days. In that Agni is kindled, it is because the Vai9vadeva is propagation ; there- foi'e he generates this divine embryo. As to there being seventeen kindling verses, the butter portions containing the word ‘ being ’, the invitatory and ottering verses being Viraj verses, the explanation of that has been given.* In that there are nine fore-otterings and nine after-offerings,* eight obla- tions and the ottering for the steeds as the ninth, thus he obtains the brilliance of the Naksatras. V. 2. In ^ that he sacrifices to Agni and Soma first of the deities, it is because these are the deities of the new and full moon sacrifices ; therefore to them first he sacrifices. In that he sacrifices to Savitr, and Savitr is lord of instigations, (it serves) for the creation of instigation by Savitr. In that he sacrifices to Sarasvati, and Sarasvati is speech, verily thus he delights speech. In that he sacrifices to Pusan and Pu.san is he who yonder gives heat, verily thus he delights him. In that he sacrifices to the Maruts as impetuous, and the Maruts as impetuous are terrible, verily thus he makes healing. In that there is a milk mess for the All-gods, and the All-gods are all these gods, verily (it serves) to delight all the gods. In that there is (a cake) on one potsherd for the sky and earth, and sky and earth are supports, verily (it serves) for support. In that he gives an ox of the first birth, it is because that is a first ceremony. In that before or after the (^amyuvaka, he sacrifices to the steeds uninvited, and the steeds are the horses of the gods, verily thus he delights these steeds. eight to ten with the ^unaslrlya rite which is connected with these sacrifices. The AB. has nothing to correspond, but the rites are explained in the Yajur texts, TS. i. 8. 2-7 ; KS. ix. 4-7 ; xv. 2 ; KapS. viii. 7-11 ; MS. i. 10. 1-4 ; ii. 6. 3 ; VS. iii. 44-61 ; ix. 35-8 ; QB. ii. 5 and 6. For the ritual see A^S. ii. 15-20 ; 99®* iii. 13-18 J B9S. v ; M9S. i. 7 and 8 ; v. 1. 3, 4 ; Ap9S. viii ; K9S. v ; Vait. viii. 8 seq. ; Hillebrandt, Bituallitteratur, § 64 ; Eggeling, SBE. xii. 383 seq. For PhalgunI as the beginning of the year cf. Hopkins, JAOS. xxiv. 20 ; Macdonell and Keith, Vedic Index, i. 424 seq. 2 See i. 1. ® I. e. four more between the fourth and the fifth, and six between first and second, 99s. iii. 13. 19 seq. 1 The oflerings here are enumerated in 99®‘ iii. 13. 6-11 ; the vdjina offering is described in iii. 8. 20-27 in connexion with the Dak^yana. V. 2 — ] [372 The Four-Monthly Sacrifices Therefore the gods with their horses become delighted. Now the steeds are also the seasons ; verily thus he delights the seasons. In that he sacrifices afterwards with the full moon oflfering, thus by him in the first half ^ of the month is the Vai9vadeva offered. The Varunapraghdsas V. 3. By 1 means of the Vai9vadeva sacrifice Prajapati created offspring ; they, being created, not bbrn, ate the barley of Varuna; Varuna grasped them with Varuna’s nooses. The offspring having gone ran up to their father Prajapati, ‘ Do thou devise that sacrificial rite by which we may sacrifice and be set free from the nooses of Varuna, from all ill.’ Then Prajapati saw this sacrificial rite, the Varunapraghasas ; he grasped it, and sacrificed with it; having sacrificed with it he delighted Varuna; Varuna being delighted, freed offspring from the nooses of Varuna and from all evil. From the nooses of Varuna and from all evil are freed the offspring of him who knowing thus sacrifices with the Praghasas. In that they bring forward the fire, verily thus do they bring forward yonder fire which they kindle at the Vai9vadeva. In that the fire is kindled, the explanation of that has been given. In that there are seventeen kindling verses, the butter portions contain the word ‘ being ’ and the invitatory and oflfering verses are Viraj verses, the explanation of that has been given. In that there are nine fore-offerings and nine after-offerings, and nine oblations, thus he obtains the brilliance of the Naksatras; the five accompanjdng oblations ending with that to Pusan are the same ; the explanation of them has been given. V. 4. In that there is (a cake) on twelve potsherds for Indra and Agni, and Indra and Agni are supports, verily (it serves) for support. Indra is in the middle ; therefore to him in the middle he sacrifices. In that there is a milk mess for Varuna, (it is because) Varuna is Indra, and he has milk as his portion; therefore there is a milk mess for Varuna. In that there is a milk mess for the Maruts, (it is because) the Maruts are situated in the waters ; therefore with milk he sacrifices to them, for milk is the waters. Moreover the Maruts are Indra’s, milk is Indra’s ; therefore is there a milk me.ss for the Maruts. In that there is (a cake) on one potsherd for Ka, 2 This clearly shows that the full moon for ‘ For the offerings here and in v. 4 see 99®- this part of the Brahmana was in the iii. 14. The two fires aro taken forward middle of the month ; yet in v. 1 the full from the Ahavaniya and there is an moon begins the year, one of the many in- offering to Varuna at the closing bath, consequences of the Brahuianas. So iv. 4. The Sakamedhas [ — V. 5 373] and Ka is Prajapati, verily thus he delights him ; moreover the word Ka is a name of happiness; verily thus he confers happiness upon himself. In that he gives two pairing cattle, that is the symbol of propagation. In that he sacrifices to the steeds, the explanation of that has been given. In that he sacrifices to Varuna in the waters, verily thus he delights him in his own home. In that afterwards he sacrifices with the full moon saci ifice, thus in the first half of the month does he sacrifice with the Varunapragh^as. The Sakamedhas \\ 5. The ^ Sakamedhas are a sacrificial rite for Indra. Just as a great king placing in front the advance guard of his army, pursues his way in safety, verily so does he sacrifice in front to the gods. Just as there is that Mahavrata in the Soma sacrifice, even so is this a Mahavrata in the Isti sacrifice. In that he offers to Agni of the front first of the deities, and Agni is the beginning of the gods, thus at the beginning he delights the gods. In that at midday he sacrifices to the Maruts, the heaters, (it is because) it is hot at midday ; therefore at the midday he sacrifices to the Maruts, the heaters. Moreover, the Maruts are Indra’s, the midday is Indra’s ; there- fore at the midday he sacrifices to the Maruts, the heaters. In that in the evening they proceed with the householder’s sacrifice and the householder’s sacrifice is a rite for prosperity, and prosperity is in the evening, therefore he offers the butter portions with the word ‘prosperity’;^ verily thus he makes the sacrificer to prosper. In that in the morning they proceed with a full ladle, verily thus he unites the ceremony in the morning with the ceremony on the previous day. In that he sacrifices to the Maruts, the playful, and the Maruts, the playful, are Indra’s, therefore he sacrifices to them in conjunction with Indra. In that they bring forward the fire, that it is kindled, the explanation of that has been given. In that there are seventeen kindling verses, the butter portions contain the word ‘ being ’, and the invitatory and ofifering verses (of the Svi.stakrt) are Viraj verses, the explanation of that has been given.-’ In that there are nine fore-offerings, nine after-offerings, eight oblations and the Svistakrt as ninth, thus he obtains the brilliance of the Nak.satras. The six accompanying oblations ending with] that to Indra and Agni are the same, the explanation of them * 99®- gives the offerings thus referred * Viz. RV. i. 1. 3 (posam) and 91. 12 (putti- to. Only one fire is taken fortli, and vdrdkayiah). The offering is to the Maruts there is no vajina offering or final bath as householders {grhamedhinah). as in the Varunapraghasas, and the fee * KB. i. 1 ; v. 1. is only a bull. V, 5 — ] [374 The Four-Monthly Sacrifices has been given. ^ In that he sacrifices at the end to Mahendra, (it is because) the leader ® occupies the end ; therefore at the end he sacrifices to him. In that there is (a cake) on one potsherd for Vi^vakarinan, and he yonder that gives heat is Vi5vakarman, verily thus he delights him. In that he gives a bull, (it is) because the sacrificial rite is Indra’s. V. 6. In ^ that in the afternoon they proceed with the sacrifice to the fathers, (it is because) the fathers have the waning as their portion ; therefore in the afternoon they proceed with the sacrifice to the fathers. They say ‘ Seeing that the fathers have the second half as their portion, then why do they sacrifice to them on the first half (of the month) ? ’ The fathers are connected with the gods ; therefore they sacrifice to them on the first half of the month. In that he recites one kindling verse only it is because the fathers are one (offering) as it were, therefore he recites one kindling verse only. It is an Anustubh verse ; the Anustubh is speech ; the fathers are turned away ; verily thus with the Anustubh as speech he causes them to come. In that he does not recite the Rsi descent of the sacrificer, (it is because he thinks) ‘ Let me not place the saci’ificer in the fire ’. He recites this Nigada ; the explanation of it has been given.® In that he invites Soma with the fathers, or the fathers with Soma, the fathers sitting on this strew, and the fathers made ready by Agni (it is because) the fathers are connected with the gods ; therefore he unites them. In that he invites Agni, bearer of the oblations, (it is because) the fathers are Svistakrt’s ; therefore he invites him. Some do not invite his greatness, saying ‘ This is the greatness of the sacrificer ’ ; but the rule is ‘ He should invite ’, for it is the greatness of Agni. V. 7. In ® that from the fore-offerings and the after-offerings he leaves out the two for the strew, (it is because he thinks) ‘ The strew is offspring ; let me not cast offspring in the fire.’ They are six ; the seasons are six ; the fathers are the seasons ; verily thus he delights the fathers. In that he offers the butter portions ® with the word ‘ living verilj'^ thus he causes the sacrificer to live. In that there are three ® for each oblation, (it is because) there are three oblations, and he cuts off from them together; therefore * Tliat is the five of the Vai9vadeva (KB. v. 2) and the Indra and Agni offering of the Varunapraghasas. ® For the p-esthin see Vedic Index, ii. 262, 40.3. ’ Tlie ritual of the offering to the Pitrs is given liy 99®- I®- offerings are not eaten but smelt and then given to the fathers. 2 Vie. KV. X. 16. 12. 8 See KB. iii. 2. ‘ iii here is probably not merely enumerative, but is a quotation of the actu.al words of invitation preceded by d ta/to. V. 7. ' This chapter completes the Sakamedhas; the two offerings to the straw are omitted, reducing the fore-offerings to four and the after-offerings to two ; see 99^^- 17. 8 I. e. RV. i. 79. 9; 91. 7. 8 Three for each set of offering, viz. two Puronuvakyas and one YajyS, see 99*^* iii. 16. 4-9. The Sakamedhas [ — V. 8 375] tliere are three for each oblation. Moreover thus he discriminates the rite for the fathers from the rite for the gods. Now tlie fathers are at a great distance ; verily he summons them with the first, brings them with the second, and otters with the third. In that he sacrifices at the end to Agni, bearer of the oblation, (it is because) the fathers are Svi.stakrt’s ; therefore he sacrifices to him at the end. In that after invoking the sacrificial food and smelling it they do not eat it, (it is because they think) ‘ The sacrificial food is cattle ; let us not cast the sacrificer’s cattle in the fire ’. In that the Adhvaryu gives to the fathers, verily thus he deliglits the fathers. In that they cleanse themselves (in the place) where the filters are, and the waters are healing and medicine, verily thus at the end in the sacrifice are healing and medicine produced. In that they mutter the Rc, verily thus they produce a benediction. In that having gone north they reverence the Garhapatya and the Ahavaniya, verily thus having given delight, they declare at the end their purpose to the gods. Moreover the sacrifice to the fathers is terminated in the south; verily thus they make it terminated in the north. In that having gone eastwards * they reverence the sun, and the sun is the world of the gods, and the fathers are the world of the fathers, verily thus they ascend from the world of the fathers to the world of the eods. In that in the Suktavaka he does not mention the name of o the sacrificer, (it is because he thinks) ‘ Let me not cast the sacrificer in the fire.’ In that they do not perform the ottering to the wives with (the gods), (it is because they think) ‘ Let us not cast the wives in the fire.’ In that having gone north they perform the offerings to Tryambaka ®, verily thus they delight Rudra in his own quarter. Moreover, the sacrifice to the fathers is terminated in the south; verily thus they make it terminated in the north. In that at the end having sacrificed he sacrifices with an Isti, (it is because) the Sakamedlias terminate in that ; therefore at the end having sacrificed he sacrifices with an Lsti. In that afterwards he sacrifices with the full moon offering, thus in the first half of the month he sacrifices with the Sakamedhas. V. 8. He ^ obtains the thirteenth month in that he sacrifices with the * prdnca(h) seems almost inevitable as a cor- rection of prdncam and so the Anand ed. (cf. Vaii. vii. 13 with Caland’s note), and it is actually read in M, though Lindner ignores it. ° The offerings to Ti-yambaka are described in full detail in Ap^S. viii. 18 ; B^S. v. 16, 17. * This chapter gives the ritual of the ^unasiri- ya rite which is described in 99^. iii. 18. It may be treated either as a Vai9vadava modification or as merely a modification of the full moon sacrifice, and its charac- teristics are the offerings to ^iniasirau, to Vayu and to Sur}‘a. apparently the ploughshare (funa) and the plough {slra) ; see Macdonell, Vedic Mythology, p. 155. Cf. Weber, Naxaira, ii. 334. V. 8—] The Four-Monthly Sacrifices [376 ([)unaslrya sacrifice ; so great is the year as the thirteenth month ; in that there is the thirteenth month, verily thus here is the whole year obtained. If the fire is kindled, the model is the framework of the Vai9vadeva; if it is not kindled, then the model is the full moon sacrifice ; the full moon sacrifice is a support ; verily (it serves) for support. In that the fire is kindled, the explanation of that has been given. In that there are seventeen kindling verses, the butter portions contain the word ‘ being and the invitatory and ofiering verses are Viraj verses, the explanation of that has been given. In that there are nine fore-offerings, nine after- offerings, eight oblations and the Svistakrt as the ninth, thus he attains the brilliance of the Naksatras. The five accompanying oblations ending with that for Pusan are the same ; the explanation of them has been given. In that he sacrifices to Qunasirau, and Qunasirau are healing and medicine, verily thus at the end in the sacrifice are healing and medicine produced. In that he sacrifices to Vayu, and Vayu is breath, verily thus he delights breath. In that there is (a cake) on one potsherd for Surya, and he yonder that gives heat is Surya, verily thus he delights him. In that the sacrificial fee is a white (cow ^), verily thus he delights him ; verily thus is his form produced. V. 9. In ^ that they perform the expiations and the substitutions, in that they offer the libations, verily thus do they produce a benediction, for the healing of the sacrifice and the medicine of the sacrificer. V. 10. In that they lay to rest the sacrificer with his own fires b and the fires are a chariot of the gods, verily thus they lay him to rest on a chariot of the gods ; he with this chariot of the gods goes to the world of heaven, where is the world of those who do good.^ * This is an interesting case of the Sutra not following the Brahmana, as the cow is only optional there, the ox being specified first. * 99®- ^ explains that expiations are in the case of disregard of rules, and substitutions in the absence of the proper material. The expiatory verses are given with directions for the libations in iii. 19. 3-8, and in 20 much regarding sub- stitutes. V. 10. * There is a reference to this topic in AB. vii. 2. He is burnt with his sacred fires. * The last words make a Tristubh and the phrase is clearly poetic. 377] Tlie Brahman Pmest [ — vi. 3 ADHYAYA VI The Brahman Priest. The Creative Activity of Prajdpati. vi, 1 . Prajapati, being desirous of propagation, underwent penance ; from him when heated were born five, Agni, Vayu, Aditya, Candramas, and Usas as fifth. He said to them, ‘ Do ye also practise fervour.’ They conse- crated themselves; then when they had consecrated themselves and had acquired fervour, Usas, offspring of Prajapati, taking the form of an Apsaras, came out in front of them ; to her their minds inclined ; they poured out seed ; they went to Prajapati, their father, and said, ‘ We have poured out seed; let it not remain here^’. Prajapati made a golden bowl, an arrow breadth in height and similar in breadth ; in it he poured the seed ; then arose he of a thousand eyes, of a thousand feet, with a thousand fitted (arrows). vi. 2. He grasped ^ his father Prajapati ; he said to him, ‘ Why dost thou grasp me?’ He replied, ‘Give me a name, for without a name assigned I shall not eat food here.’ He answered, ‘ Thou art Bhava.’ Since the waters are Bhava, thereby Bhava harms him not, nor his offspring, nor his cattle, nor any one claiming to be his. He who hates him becomes worse, not he who knows thus ; his vow is ‘ A wet garment should one wear.’ vi. 3. A second time he grasped him ; he said to him, ‘ Why dost thou grasp me ? ’ He replied, ‘ Give me a second name, for with one name only I shall not eat food here.’ He answered, ‘ Thou art Qarva.’ Since the fire is Qarva, thereby Qarva harms him not, nor his offspring, nor his cattle nor any one claiming to be his. He who hates him becomes worse, not he who knows thus. His vow is ‘ All {sarva one should not eat ^.’ > Chapters 1-9 give unimportant legends of Prajapati. * amuya bhiit thus means ‘ be lost ’, but not directly, asicdmaha in Lindner’s ed. is read in the Anand. ed. as asincdma ha. The form is, of course, not correct, and is presumably a blunder. In any event the aorist is essential. M reads reiova asicdmakai ; this suggests reto vd asicdmahi (with lengthening of -i in prolongation misunderstood) which is obviously better, and which Lindner has overlooked. .18 [h.O.8 .2«] vi. 2. * abhydyachat is rather odd and abhydga- chat is an obvious correction, but hardly necessary ; M has the former reading, vi. 3. ’ The play of words on ^arva and Sarva is obvious, and early evidence for that similarity in sound which accounts for the constant doubt as to the real first letter of many words in Sanskrit lexicography (cf. Wackernagel, Altind. Gramm, i. 226 seq.). “ ndijmydd is the obvious reading and is in M. ndpdydt in Lindner is a mere misprint. The Brahman Priest vi. 4 — ] [378 vi. 4. A third time he grasped him ; he said to him,' Why dost thou grasp me ? ’ He replied, ‘ Give me a third name, for with two names only I shall not eat food here. He answered, ‘ Thou art the lord of cattle.’ Since Vayu is the lord of cattle, the lord of cattle harms him not, nor his offspring, nor his cattle, nor any one claiming to be his. He who hates him becomes worse, not he who knows thus. His vow is ‘ One should not speak ill of a Brahman.^ ’ vi. 5. A fourth time he grasped him ; he said to him, ‘ Why dost thou grasp me V He replied, ‘ Give me a fourth name, for with three names only I shall not eat food here.’ He answered, ‘ Thou art the dread god.’ Since the plants and trees are the dread god, thereby the dread god harms him not, nor his offspring, nor his cattle, nor any one claiming to be his- He who hates him becomes worse, not he who knows thus. His vow is ‘ One should not look at the cavity of a woman.’ vi. 6. A fifth time he grasped him ; he said to him, ‘ Why dost thou grasp me ? ’ He replied, ‘ Give me a fifth name, for with four names only I shall not eat food here.’ He answered, ‘ Thou art the great god.’ Since the sun is the great god, thereby the great god harms him not, nor his offspring, nor his cattle, nor any one claiming to be his. He who hates him becomes worse, not he who knows thus. His vow is ‘ One should not look at him on his rising or on his setting.’ vi. 7. A sixth time he grasped him ; he said to him, ‘ Why doest thou grasp me ? ’ He replied, ‘ Give me a sixth name, for with five names only I shall not eat food here.’ He answered, ‘Thou art Eudra.’ Since the moon is Rudra, thereby Rudra harms him not, nor his offspring, nor his cattle, nor any one claiming to be his. He who hates him becomes worse, not he who knows thus. His vow is ‘ What is deformed one should not eat, nor the narrow.’ vi. 8. A seventh time he grasped him ; he said to him, ‘ Why dost thou grasp me ? ’ He replied, ‘ Give me a seventh name, for with six names only I shall not eat food here.’ He answered, ‘ Thou art I^ana.’ Since food is i^ana, thereby l9ana harms him not, nor his offspring, nor his cattle, nor any one claiming to be his. He who hates him becomes worse, not he who knows thus. His vow is ‘ One should not repulse one who desires food only.’ vi. 9. An eighth time he grasped him ; he said to him, ‘ Why dost thou grasp me ? ’ He replied, ‘ Give me an eighth name, for with seven names only I shall not eat food here.’ He answered, ‘ Thou art the thunderbolt.’ Since Indra is the thunderbolt, thereby the thunderbolt harms him not, nor his offspring, nor his cattle, nor any one claiming to be his. He who hates 1 parivndet presumably has the full sense of merely ‘speak about’, brahmanam is prob, ‘speak ill of’ or perhaps ‘revile’, not masc. but the neut. is possible. [ — vi. 1 1 379] Lejends of Frajdpati him becomes worse, not he who knows thus. His vow is ‘ Let him speak truth only, and let him bear gold.’ This is the great god of eight names, distributed eightfold ; up to the eighth generation his offspring eats food ; ever more brilliant is a son bom in the offspring of him who knows thus. The Function of the Brahman Pmest. vi. 10. Prajapati practised fervour; he, having practised fervour, developed from his expiration this world, from his inspiration the world of the atmosphere, from his cross-breathing yonder world. He practised fervour over these three worlds ; from this world he created Agni, from the world of the atmosphere Vayu, from the sky Aditya. He practised fervour over these three lights ; from Agni he created the Rc verses, from Vayu the Yajus formulae, from Aditya the Samans. He practised fervour over the threefold lore ; he stretched out the sacrifice ; he recited with the Rc, he proceeded with the Yajus, he sang with the Saman. He developed the sap of the brilliance of this threefold lore, for the healing of these Vedas; he developed hhuh of the Res, bhuvah of the Yajuses, and svar of the Samans.^ On the south side of Ka was the Brahman, the sacrifice of Ka ended as broader to the south and sloping to the north ; his sacrifice ends as broader to the south and sloping to the north, whose is a Brahman who knows thus. vi. 11. They^ say ‘Since it is by the Rc that the Hotr becomes Hotr, by the Yajus that the Adhvaryu becomes Adhvaryu, by the Saman that the Udgatr becomes Udgatr, by what does the Brahman become Brahman ? ’ That sap of brilliance which he developed from the threefold lore, by that the Brahman becomes Brahman. They say ‘ What should he know and what his metre whom he should choose as Brahman 1 ’ ‘ An Adhvaryu some say, ‘ he knows the places for moving about.’ ‘ A Chandoga,’ some say, ‘ so are his Haviryajnas ^ performed with the three V edas.’ ‘ A Bahvrea ’ is however the rule, ‘ The other two Vedas are attendants of that (the * In iii. 21. 1-6 it is explained that the Brahman priest offers the expiations at all Istis, the animal and the Soma sacri- fices and the expiations for the faults in the three Vedas are given as above. Cf. A^S. i. 12. In AB. v. 32-34 there is some parallel material ; see also L^S. iv. 9. 1-v. 12. 25 : K^S. xi. 1. 1 seq. ; xxv. 14. 35 ; Weber, Ind. Stud. x. 136. * Kena and Kasya are presumably as less obvious the correct reading, as referring to Prajapati, not as the interrogative. vi. 11. ^ This chapter is important in its support of the Brahman and its assigning of him to the Bahvreas. Cf. Bloomfield, Atharvaveda, pp. 29 seq. For the relation of the Vedas cf. Max Muller, Anc. Sansk. Lit, p. 457 ; Muir, OST. ii.* 192. “ I. e. the Saman is thus introduced indirectly into the Haviryajnas. vi. 11 — ] The Brahman Priest [380 Rgveda), and on it very many Hotr’s functions ® depend.’ With Res the cups are drawn, to Res the Samans are sung; therefore should he he a Bahvrea. They say, ‘How much of the sacrifice does the Brahman perform ? How much the other priests ? ’ ‘A half ’ should he reply. There are two tracks of the sacrifice ; one is performed with speech, the other with the mind ; that which is performed with speech the other priests do ; that which (is performed) with the mind, the Brahman does ; therefore so long as they perform with the Rc, the Yajus, the Saman, so long should the Brahman sit, for he performs a half of the sacrifice. vi. 12. When they say to him,^ ‘ O Brahman, shall we bring forward ? ’ ‘ O Brahman, shall we proceed ? ’ ‘ 0 Brahman, shall we set forth ? ’ ‘ O Brah- man, shall we praise ? ’ he should instigate (them) with the word om only ; that one syllable is a counterpart for the threefold lore ; thus by him with the threefold lore is instigation given. In the Brahman the sacrifice finds sup- port. Whatever blunder or flaw there is in the sacrifice, that they report to the Brahman ; that he remedies with the threefold lore. If there be any flaw in the Rc, having taken the butter in four portions, he should offer in the Garhapatya the expiatory libation, with hhuh svdhd ; thus he places the Rc in the Rc ; with the Rc in the Rc he makes expiation. If there be any flaw in the Yajus, having taken the butter in four portions, he should offer in the Anvaharyapacana ^ the expiatory libation with bhuvah svdhd in the case of the Haviryajna ; in the Agnidh’s fire at the Soma sacrifice ; thus he places the Yajus in the Yajus; with the Yajus in the Yajus hemakes expiation. If there be a flaw in the Saman, having taken the butter in four portions, he should offer in the Ahavaniya the expiatory libation with svah svdhd ; thus he places the Saman in the Saman ; with the Saman in the Saman he makes expiation. If there be a flaw which cannot be identified, having taken the butter in four portions, he should offer in the Ahavaniya only the expiatory libation with bhur bhuvah svar. He completes the imperfect part of the sacrifice who makes expiation with these exclamations. He should not say, when appealed to,® ‘ I know not this,’ when he knows these exclama- ® Or Hotrakas. The reference is clearly to the multiplicating of the priestly func- tions falling on the Hotr and those who assist him ; cf. Caland and Henry, L'Agni- stoma, p. 3. The Anand. ed. has atra na, which is nonsense. * These are a selection of addresses to the Brahman ; the two last are given in 99s. iv. 7. 16 in the singular ; vi. 8. 5 respectively. The first is paralleled in A9S. i. 12. 12 by hrahmann apah prane»yami, the second is dubious in reading, pra varisydmah being found in b as well ns tvarisyamah w, tarisydmah OL, but caris- ydmah is found in other non-Rgvedic texts (9B. xiv. 1. 3. 2 ; TA. iv. 6. 1, &c.). Of the other details in 13 and 14 here mention is made in 99®- '**• ^1 and iv. 6 and 7. The Anand. ed. has pra ca tarisyamah. “ I. e. the southern fire used for cooking the Anvfiharya mess. ’ upasrUih must have this sense ; upafrutah of Ob and Max Miiller’s MS. is not possible. 381] The Expiation of Errors in the SacriUce [ — vi. 14 tions. All indeed does he know who knows these exclamations. Just as there may be a string or leather fastening of wood,^ so these exclamations are the fasteners of the threefold lore. vi. 13. In ^ that he casts away a blade of grass from the seat of the Brah- man, verily thus he purifies it. Then he bikes his place (saying) ‘ Here I sit down on the seat of Arvavasu ; Arvavasu is the Brahman of the gods ; verily thus he makes him sit down first (saying) ‘ May he continue un- injured the sacrifice.’ Then, having taken his place, he mutters ‘ Brhaspati the Brahman ’ ; Brhaspati is the Brahman of the gods ; verily thus from him he seeks approval. When the Pranita waters are being brought for- ward, he keeps silence until the uttering aloud of (the word) havishrt. That is the door of the sacrifice ; thus he makes it not vacant. (He keeps silence) after the Svistakrt sacrifice hiis been offered until the instigation of the after-offerings. That is the second door of the sacrifice ; thus he makes it not vacant. When the gods performed the sacrifice they kept the Brah- man’s portion for Savitr ; it cleft his two hands ; to him they gave instead two golden ones ; therefore is he celebrated as ‘ Golden handed ’. They kept it for Bhaga ; it destroyed his eyes ; therefore they say ‘ Bhaga is blind ’. They kept it for Pusan ; it knocked out his teeth ; therefore they say ‘ Pusan is toothless and an eater of gruel.’ The gods said, vi, 14. ‘ Indra is the most forcible, most mighty, of the gods ; for him keep it.’ They kept it for him ; he appeased it with the holy power ; there- fore he says ‘ Indi*a the Brahman.’ ^ He gazes on it (saying), ‘ With the eye of Mitra I gaze on thee ’ ; verily thus with the eye of Mitra he appeases it ; he accepts it (saying) ‘ On the instigation of the god Savitr, with the arms of the A9vins, with the hands of Pusan I take thee ’ ; verily with these deities he appeases it. Then separating the blades of grass he places (the vessel containing the Brahman’s portion) with handle pointing east on the bare earth (saying) ‘ On the navel of earth I set thee, in the lap of Aditi ’ ; the earth is the appeaser of foods ; verily thus he appeases it. Taking thence he eats (saying) ‘ With the mouth of Agni I eat thee ’ ; Agni is the appeaser of foods ; verily thus he appeases it. Then he sips water (saying) ‘ Thou art healing ’ ; the waters are healing and medicine \ verily * danoiah must of course be read as in ^A. ii. 1, and in the Anand. ed. For flesman here BR. vii. 407 suggests ‘ deim ’. * See 99®- ® ” (and i. 6. 9 which is incorporated in iv. 6 by reference). The Mantra aristam yajnam tanutat is not, how- ever, given in the Sutras, but recurs in GB. ii. 1. 1. For the breaking of silence with haviikrt see 99S. iv. 7. 2 ; VS. i. 15 {luiviskrd ehi) ; the use of the term in this sense is common in Ap9S. i. 16. 7 ; 19. 9. &c. 2 Cf. 9B. i. 7. 4. 5-8 ; TS. ii. 6. 8. 3 ; GB. ii. 1. 2, which uses KB. ; Levi, La doctrine du sacrifice, pp. 125, 126. vi. 14. * Indro brahma is clearly meant on the model of Brhaspatir brahma above, but the variant is not in ritual use. vi. 14 — ] The Brahman Priest [382 thus at the end in the sacrifice are healing and medicine produced. He touches his vital airs ; whatever of the breaths has been ill used or injured, verily thus he makes it to fill up, he heals it. At the end he touches his navel (saying), ‘ In the belly of Indra I place thee for Indra thus appeased it. In that he instigates with a muttered prayer for Savitr,^ and Savitr is the instigator, verily (it serves) to instigate the rite. The Characteristics of the Haviryajnas. vi. 15. Prajapati is the creator of the sacrifice ^ ; by the establishment of the fire he created seed, gods, men, and Asuras ^ by the Agnihotra, by the new and full moon offerings Indra he created. For them he has created food and drink in the Haviryajnas and the Soma sacrifice. Moreover, whatever desire they had, that they obtained by these proceedings (ayana), and proper food by the Agrayana. They say, ‘ Why are they proceedings ? ’ They are goings to every desire and to the world of heaven ; by the four- monthly sacrifices they obtained the worlds of heaven, all desires, all attain- ments, all immortality. The four-monthly sacrifices are Prajapati here, the twentyfour-fold year; the Vai9vadeva is, as it were, his mouth ; the new and full moon sacrifices his joints ; the days and nights his bones and marrow ; the Varunapraghasas his two arms ; the three Istis his expiration, inspiration, and cross-breathing ; the great oblation his body ; the other Istis the deities within him, and the Qunasiriya ® sacrifice his support. The four-monthly rites are Prajapati here, the twentyfour-fold year ; Prajapati is all ; the four-monthly sacrifices are all ; thus by all all he obtains who knows this. ^ The Mantra is given in 9?S. iv. 7. 17. real attempt can be made to distinguish ' The mixture of perfects and imperfects is the force. so complete that it is uncertain if any ® iti here and below is enumeratory only. ® kb. V. 8. 383] The Soma Sacrifice [ — vii. 2 ADYAYA VII The Soma Sacrifice. The Consecration. vii. 1. The' consecration is speech, for by speech is he consecrated. The consecrated is breath ; by the consecration as speech, by the consecrated as breath, the gods, having encompassed all desires on both sides, conferred them upon themselves. So verily also the sacrificer, by the con.secration as speech, by the consecrated as breath, having encompassed all desires on both sides, confers them upon himself. He offers a cake on eleven pot- sherds to Agni and Visnu ; Agni is of the lower end of the gods, Visnu of the upper end ; verily through the two who are of the lower end and the upper end of the gods having encompassed the gods, he obtains identity of world with them. Therefore he who first has consecrated himself will attain his desire, for by him first are the gods encompassed. He consecrates himself with incorporeal breath consecrations ; the fore-offerings are expirations, the after- offerings inspirations. In that they proceed with the fore-offerings and the after-offerings, thus expirations and inspirations are consecrated ; in that (they proceed) with an oblation, thus the body (is con- secrated). He with the body being consecrated obtains all desires ; with expirations and inspirations being consecrated, identity of world and union with all the deities. vii. 2. He recites fifteen kindling verses ; the kindling verses are a thun- derbolt and the thunderbolt is fifteenfold. The butter portions refer to the slaying of Vrtra; the butter portions referring to the slaying of Vrtra are a thunderbolt. The invitatory and offering verses of the oblation are Tristubh verses ; the Tristubh is a thunderbolt ; by this thrice-formed thunderbolt the gods pushed away the Asuras from these worlds. Verily thus also the sacrificer with this thrice-formed thunderbolt pushes away the rivals who hate him from these worlds. The butter portions refer to the slaying of Vrtra ; they have been described. Next as to the invitatory and offering verses ^ of the oblation, the former contains (the word) ‘ to ’, ‘ Let your tongue move up to the ghee ’ ; that is the symbol of the invitatory ' For the consecration see AB. i. 1-6. The mystic version is an advance on the primitive conception of that rite, vii. 2. * The Diksanlyesti is described in 99s. V. 3 : it is based on the full moon sacrifice with a cake for Agni and Visnu as its component offering. * See 99®‘ ^ verses. For caranyat TS. i. 8. 22. 1 has caranyet ; AV. vii. 29. 1 caranyat. vii. 2 — ] The Soma Sacrifice [384 verse. The latter contains the word ‘ out ‘ Let your tongue move out to- wards the ghee ’ ; that is the symbol of the offering verse. The invitatory and offering verses are Tristubh verses ; the Tristubh is might and strength ; verily thus he confers upon the sacrificer might and strength. ‘ The con- clusion of the approving formula ’ 'he says at the sacrificial food offering and at the Suktavaka ; when the cake for Agni and Visnu is" offered then he says ‘ Consecrated ’ ; therefore he should say only ‘ The conclusion of the approving formula.’ ® Just as in the case of the consecrated, he does not utter the name of the sacrificer in the Suktavaka ; the consecrated is a divine embryo ; they give no name to an embryo unborn ; therefore he does not utter his name. vii. 3. He ^ does not make the wife (of the sacrificer) speak on the grass bundle ; he does not strew it (thinking) ‘ In that it is a Soma sacrifice, this sacrifice is not here complete as it were ; let me not conclude the Soma sacrifice before its time.’ They say ‘ Why do others not utter the name of the consecrated 1 ’ He who is consecrating himself consecrates himself as Agni ; in that others do not utter his name, (it is because they think), ‘ Let us not sit down in Agni.’ Again, in that he does not utter the name of another, (it is because he thinks) ‘ Let me not, having become Agni, burn him.’ If he hate a man, he should mumble his name when consecrated; verily thus, having become Agni, he burns him. If he desire a man, he should utter ^ his name with a clear voice ; that is the expiation here ; the clear is the eye ; for with the eye he sees clearly. But this exclamation is the speech of the consecrated, and it is verily truth. ‘ He who speaks truth, he is consecrated,’ so used he to say. They say ‘ Why do they not eat the food of the consecrated ? ’ In that he consecrates himself, he becomes an oblation ; it would be as one might eat of the undivided oblation. He may eat at pleasure when there is continuous pressing ; that would be as one might eat of the oblation when fresh.^ They say ‘ Why does the conse- crated not offer the Agnihotra ? ’ The Asuras offered (it) in themselves without fire which was blown out ; they were defeated, when they sacri- ficed in what had no fire ; then the gods appropriated this breath, Agni. In that in the evening and in the morning the fast drink is bestowed, the Agnihotra is offered continuously and without a break in this breath, Agni. 3 The usual formulae are {upahuto) 'yam yaja- mdno 'sya yajnasydgura udrcan afiya, but this rule omits the reference to the sacrificer for the reason given. > This chapter contains a discussion of some minor points in the Diksa and an expla- nation of the omission of the Agnihotra on that day, which is represented by the fast food (milk) of the consecrated. ^ The Anand. ed. inserts na. ® So the edd. reading aydtaydmasya ; much more probable than the sense ‘ used ’ if the a is not kept. The Consecration [ — vii. 4 385] This is the continuity of the Agnihotra in the consecrations * They pro- ceed (with the ceremony) on the Upasads. What is ohere to discuss as to the day of pressing ? vii. 4. Next the consecration of Ke^in. Ke^in Darbhya, not being con- secrated,' sat down. To him tlew up a golden bird and said ‘ Thou hast not been consecrated ; I know the consecration ; let me tell it to thee ; I have sacrificed once ; I am afraid of it perishing ; thou dost know the imperish- ableness of that which once has been ofiered ; it do thou (tell) to me.’ He said ‘ Yes’ ; they two discussed together. It was he, or Ula Varsnivrddha orltant Kavya or (^ikhandin Yajhasena or whoever it was, it was he. He said ‘ The bodies are consecrated by that sacrifice ; but the man is consecrated indeed whose gods within are consecrated ’, so he used to say. Where the Adhvaryu offers the uplifting offerings, then the sacrificer should offer five libations, the first with ‘ May mind for me with mind be consecrated ; hail ! ’ ; the second with ‘ May speech for me with speech be consecrated ; hail ! ’ ; the third with ‘ May breath for me with breath be consecrated ; hail ! ’ The breath (he mentions) in the middle, for breath is in the middle. The fourth (he offers) with ‘ May the eye for me with the eye be con- secrated ; hail ! ’ ; the fifth with ‘ May the ear for me with the ear be con- secrated ; hail ! ’ But Kausitaki used to say ‘ These offerings should not be made ; if they were made the libations would be superabundant ; he should merely take hold of the Adhvaryu as he offers and pronounce as accompaniment the commencement (of the verses), first ‘ May mind for me with mind be consecrated ’ ; second, ‘ May speech for me with speech be consecrated ’ ; third, ‘ May breath for me with breath be consecrated ’ ; fourth, ‘ May the eye for me with the eye be consecrated ’ ; fifth, ‘ May the ear for me with the ear be consecrated.’ Verily also he consecrates the deities in man, and the libations which are superfluous are not offered. Now the imperishableness of what has once been ofiered is faith ; he who sacrifices with faith, his sacrifice perishes not. Imperishableness is the waters, both those which are in these worlds, and those which are about the self. He who knowing ‘ In me there is imperishableness,’ sacrifices, his ♦ There are any number of Diks^ if desired ; see The next clause seems to denote that on the Upasad days the practice of using crata food is also equiva- lent to Agnihotra, and on the sutyd day the question does not arise. ' (tiktitah in Lindner’s and the Anaud. texts and in the comm. (Weber, Ind. Stud. ii. 308) contradicts the statement of the golden bird, and presumably the obvious correction ’diksitah should be adopted. 49 [h.os *5] Dalbhya is read in the Anand. ed. and the comm., which has dgatya. For Ke9in cf. Vedic Index, i. 186, 187. * ayaje is very odd. and yaje perhaps should be read. The it.nand. ed. has ayajet. Levi omits the words in his translation, La doctrine du sacrifice, p. 108 ; aho may be interrog., as Levi, but this seems im- probable. His observation (p. 109, n. 1) as to a difference of Weber’s and Lindner’s texts is erroneous. [386 vii. 4 — ] The Soma Sacrifice sacrifice perishes not. This imperishableness of what has once been ofiered Ke9in Darbhya proclaimed to the golden bird. In the afternoon he con- secrates himself ; in the afternoon he commingles all creatures ; further the beams go over him ® ; therefore making red as it were he goes to his setting. He who consecrates himself consecrates himself as him who yonder gives heat ; therefore on the afternoon he consecrates himself, to obtain all desires. The Introductory Sacrifice. vii. 5. The ^ gods obtained expiration by the introductory sacrifice ^ breathing out by the concluding sacrifice ; verily thus also the sacrificer by the introductory sacrifice obtains expiration and by the concluding sacrifice breathing out ; the introductory and concluding sacrifices are expiration and breathing out ; therefore those who are priests for the introductory sacrifice should also act for the concluding sacrifice, for expiration and breathing out are alike. vii. 6, The gods having reached the world of heaven by means of the introductory sacrifice could not discern the quarters. To them said Agni, ‘ Do you offer to me one libation of butter ; then shall I discern one quarter.’ To him they offered ; he discerned the eastern quarter ; therefore they lead Agni forward to the east ; the sacrifice is extended eastwards, sitting eastwards they offer in it (the fire), for this was the quarter discerned by him. Then said Soma, ‘ Do you ofier to me one libation of butter ; then shall I discern one quarter To him they ofiered ; he discerned the southern quarter ; therefore they carry round in the south ^ the Soma when pur- chased ; standing in the south he praises ; standing in the south he con- cludes ; sitting in the south they press it, for this was the quarter discerned by him. Then said Savitr, ‘ Do ye offer to me one libation of butter ; then shall I discern one quarter To him they offered ; he discerned the western quarter ; Savitr is he yonder who gives heat ; therefore him men see day by day going westwards, not eastwards, for this was the quarter discerned by him. Then said Pathya Svasti, ‘ Do ye ofier to me one libation of ’ rafandh is clearly correct (rajata M ; rajand BK and Anand. ed.), but the metaphor is not certain ; the idea may bo that the rays make a red glow as the sun .sinks to his setting. ' For the introductory offering i^KB. vii. 6-9), made on the fir.st Upasad day, see AB. i. 7-11. The ritual is very briefly given in 9?®- v. 6 ; it consists of butter offerings to Pathyft Svasti, Agni, Soma, and Savitr, a pap for Aditi ; there are no butter portions. * A more play on prdyaniya and udayanhja with prana and uddna, for which see Vedic Index, i. 86 ; ii. 47. vii. 6. * daksind is, as usual in the Brahmann style, adverbial ; so in the parallel TS. vi. 1. 5. 1, 2 ; cf. MS. iii. 7. 1 ; ^B. iii. 2. 3. 14-19; AB. i. 17. 387] The Introductory Sacrifice [ — vii. 8 butter ; then shall I discern one quarter.’ To her they offered ; she dis- cerned the northern quarter ; Pathya Svasti is speech ; therefore in the northern quarter is speech uttered with more discernment, and northwards go men to learn speech ; he who comes thence, to him men hearken, so he used to say,^ for this was the quarter discerned by speech. Then said Aditi, ‘ Do ye offer to me one libation of food ; then shall I discern one quarter.’ To her they offered ; she discerned the zenith ; Aditi is this (earth) ; there- fore on this (earth) plants grow upright, trees upright, men upright, Agni is kindled upright, whatever there is on this (earth) that stretches upright, for this was the quarter discerned by her. vii. 7. Thus ' did the gods discern by means of the introductory sacrifice the world of heaven ; verily thus also does the sacrificer by the introductory rite discern the world of heaven. The introductory and concluding sacri- fice should be alike. The sacrifice is a chariot of the gods ; the introduc- tory and concluding sacrifices are the two sides ^ of it ; he who makes them alike, just as one can perform a journey as desired by driving on in a chariot with two sides, so safely he attains the world of heaven. He who makes them unlike, just as one cannot perform a journey as desired by driving on in a chariot with one side only, so he does not safely attain the world of heaven. Therefore the introductory and the concluding sacrifices should be alike, the introductory ending with the Qamyuvaka, and the con- cluding sacrifice ending with the (^amyuvaka. vii. 8. He sacrifices first at the introductory sacrifice to Pathya Svasti, then to Agni, then to Soma, then to Savitr, then to Aditi ; he advances with the introductory sacrifice to the world of heaven. In that he sacrifices to Pathya Svasti in front, verily thus he produces a benediction, for the attain- ment of the world of heaven. To Agni first he sacrifices in the concluding sacrifice, then to Soma, then to Savitr, then to Pathya Svasti, then to Aditi ; he goes with the concluding sacrifice to this world. In that behind he offers sacrifices to Pathya Svasti, verily thus he produces a benediction, for the attainment of this world. To those five deities he sacrifices ; with these * The extent of the quotation is not certain. For the north as a specially important place see Keith, TS. pp. 408, 442, n. 1. Weber [Ind. Stud. i. 153) and Muir (OST. ii.^ 328. 329) cite this passage in con- nexion with the northern origin of the Aryans, and it is clearly evidence of speech cultivation in the north (Vedic Index, ii. 279), perhaps, as Vinayaka holds, Kashmir (cf. Franke’s theory of the cultivation of Sanskrit there ; Pali und Sanskrit, pp. 87-9). aha cannot be taken as referring to tasya as taken by Muir ; the lack of iti is in the context fatal. ' This chapter reinforces the doctrine of KB. vii. 5 of the identity of the two sacrifices. * Or ‘side-horses’ (cf. Keith, JRAS. 1914, pp. 1084, 1085). But the use of such phrases as ubhayatafcakra (AB. v. 33. 4) renders this uncertain and indeed im- probable. Cf. above, ii. 9. [388 vii. 8 — ] The Soma Sacrijice deities he obtains all that is fivefold regarding the deities and regarding the self. Of these the invitatory and ottering verses ‘ contain (the words), ‘ safe ‘ path ‘ bring across ‘ forward and ‘ lead The Maruts, the sub- jects of the gods, enjoying the atmosphere, have the power to confound the sacrifice of the sacrificer as he goes to the world of heaven. In that they contain (the words) ‘ safe’, ‘ path’, ‘ bring across’, ‘ forward’, and ‘ lead’, verily the Maruts, the subjects of the gods, harm him not ; safely he attains the world of heaven. Them he inverts ; the invitatory verses in the introduc- tory sacrifice he makes the offering verses in the concluding sacrifice, the offering verses (he makes) the invitatory verses. vii. 9. He falls away as it were from this world who advances with the introductory sacrifice ; in that he inverts (the verses), thus he finds support in this world on a support which cannot be moved. Moreover the metres are the breaths ; verily thus in the self he intertwines the breaths, to prevent severance ; therefore these breaths though blowing in diverse directions do not blow out.^ ‘ Thee, O thou of most varied fame,’ ‘ What is best, that to Agni,’ are the Anustubh invitatory and offering verses ^ (of the Svistakrt offering). The introductory sacrifice is the continuance of the sacrifice, the concluding sacrifice is speech ; the Anustubh is speech ; with speech the sacrifice is continued. These two he does not invert, (thinking) ‘ The invitatory and offering verses are supports ; let me not intertwine two supports.’ (The sacrifice) ends with the Qaihyuvaka ; that is the symbol of approach. It is as if having advanced one should dwell in the vicinity of the world of heaven. Again, as to (the sacrifice) ending with the Qaruyuvaka, all the deities unite in the introductory sacrifice ; he who would here cause joint offering to be made to the wives with (the gods), it would be as if he were to bring the wives of the gods to the place of their assembling ; then it would be as if a man there were to say of him, ‘ This (fellow) has brought the wives of the gods to the place of their assembly ; his wife will be following him to the assembly ’.® Therefore it ends with the Qaihyuvaka, to prevent the coming together of the deities. * RV. X. 63. 15 and 10 both contain svasti or svastih ; i. 189. 1 and 2 (for Agni) have naija and pdraya ; i. 91. 1 (Soma) has pra ; X. 63. 16 lias palhyasu. vii. 9. * The reading of M vdnto na nirvdnli clearly i.s right against the text of the other MSS. vdnco nunirvdnci, kept in the Anand. ed. 2 RV. i. 46. 6 ; v. 25. 7. * Foi’ the idea see Vedic Index, ii. 427. The Anand. ed. has ahhyava isyasi The acc. denotes the person spoken of ; Hopkins’ view (JAOS. xxviii. 404 seq.) that even when the 3rd person is used, ns here, the sense ‘ say to ’ can bo intended is clearly impossible ; in BAU. i. 4. 8, cited by him, sa yo 'nyam dtmanah priyam bruvd- nam bruydt pi iyath rolsyaliti must mean ‘ .say of him “ he will lose not ‘ saj’ to him ’. .sMWijfairtm if correct must be a gen. pi., a very remarkable form in prose ; xaihgatim or sa7hgatam, as a noun, is possible. 389] Tlie Purchase of the Soma [ — vii. 10 The Purchase of the Soma. vii. 10. The * Asuras in this quarter obstructed the gods. Being in the north-east quarter they anointed Sonia in the kingship, they with Soma as king pushed away the Asuras from these worlds. Verily thus also the sacrifice!' with Soma the king pushes away his rivals who hate him from these worlds. Him he buys with four things, a cow, gold, a garment, a female goat ; up to four (degrees) are pairing, union, propagation ; (they serve) for generation.’^ The moon yonder is Soma the king, the discerning ; it enters into him when bought ; in that he buys Soma the king, (it is because he thinks) ‘ The moon yonder as Soma, the king, the discerning, be it pressed out.’ Nine verses he recites for him when bought ; these vital airs are nine ; verily thus he confers vital airs on the sacrifice!', for completeness of life in this world and for im!nortality in yonder world. ‘ Fro!u good to better do thou advance forward,’ (this verse ”) containing the word ‘ forward ’ he recites for him being brought forward, ‘ Let Brhaspati be thy harbinger ’ ; Brhaspati is the holy power ; (thus it serves) for the winning of the glory of holiness. He recites two Tri.stubh‘‘ verses to Varuna, ‘ This prayer of the seeker, O god,’ ‘ Within the woods he hath extended the atmosphere ’ ; the Tristubh is the lordly power ; Varuna is the Tristubh ; (thus it serves) for the winning of the glory of lordliness. He recites four Gayatri verses ® to Soma, ‘ O Soma, thy wondrous ’ ; the Gayatri is the holy power ; Soma is the lordly power ; (thus it serves) for the winning of the glory of holiness and the glory of lordliness. He pauses after uttering the half of the last verse ; the verse is immortality ; thus he enters immortality. Moreover the verse is the holy power ; verily thus he makes a defence on both sides in the holy power and the half verses. Wherever he stops at a half verse or a quarter verse, this is the explana- tion. He recites the verse,® ‘ Thine abodes which they worship with oblation,’ containing (the word) ‘ forward ’, for him as he starts forward. He concludes with (the verse"), ‘He hath come, the god, with the seasons, let him prosper the house,’ containing the words ‘ come ’ and ‘ season ’ ; ‘ Soma, the king, is the year,’ used to say Kausitaki, ‘ He, coming, with the seasons approaches.’ He repeats (verses) which are appropriate ; what in the sacrifice is appropriate, that is perfect; verily (it serves) for the > For the buying of the Soma see AB. i. 12-14. * RV. viii. 42. 3; v. 85. 2. For the ritual see ® RV. i. 91. 9-12. * The same phrase occurs above in KB. iii. 9 ; ® RV. i. 91. 19. below, xxix. 8. RV. iv. 53. 7. ’ Quoted in full in 2. vii. 10 — ] The Soma Sacrifice [390 perfection of the sacrifice. N ine * he recites ; the explanation of them has been given ; thrice (he repeats) the first, thrice the last ; they make up thirteen ; the year has twelve months ; verily (it serves) to win the year. In that he recites a thirteenth, (it is because) there is a thirteenth month, supplementary and distinct as it were ; (thus it serves) for its obtainment.® ADHYAYA VIII The Soma Sacrifice {continued). The Guest Reception. viii. 1. By^ means of the guest reception (to Agni) the gods obtained both biped and quadruped animals ; verily thus also the sacrificer by means of the guest reception obtains both biped and quadruped animals. When the oblation for the guest reception is brought up, they kindle the fire ; the guest reception is the head of the sacrifice ; Agni is the breath ; verily thus he places breath in the head. He recites twelve (verses) for the kindling of the fire ; ® the year has twelve months ; verily (it serves) to obtain the year. He recites first (a verse ^) to Savitr, ‘ To thee, O god Savitr ’, to secure instigation by Savitr ; to one instigated by Savitr no possible injury happens ; (verily it serves) to secure freedom from injury. He recites to sky and earth (the verse ^), ‘ May the two great ones, sky and earth, for us ’ ; sky and earth are supports ; verily (it serves) for support. He recites for him as he is kindled the three verses® containing (the word) ‘ kindle ’, ‘ Thee, O Agni from the lotus ’ ; for him when born (the verse ®) containing (the word) ‘ born’, ‘Let men say’ ; for him when borne in the hand (the verse ’’) containing (the word) ‘ hand ’, ‘ Whom with the hand like a quoit’; for him when being taken forward (the verse) containing (the word*) ‘forward’, ‘Forward the god to the feast for the gods’; for him • i. e. 8 Rgveda verses and the one in note 3. ® The KB. insists with peculiar emphasis on the 13tli month ; hence vijndtah is prob- ably correct and not 'vijnalah. On inter- calation, cf. Vedic Index, ii. 162, 412, 413. ’ For the guest offering to Soma see AB. i. 16-17. For the ritual see (^QS. V. 7. The verses lor the kindling by friction of the fire are given in iii. 13. 16-17. * These are the verses which follow and which are made up to sixteen. 3 RV. i. 24. 3. * RV. i. 22. 13. 6 RV. vi. 16. 13-16. 6 RV. i. 74. 3. 7 RV. vi. 16. 40. * RV. vi. 16. 41 : it and the next vi. 16. 42 are classed together in 99^. 391] [ — viii. 2 The Guest Reception when being summoned (the verse®) containing (the word) ‘hither’, ‘ Hither born in the All-knower ’ ; for him when being lighted, ‘ Agni is lighted by Agni ’ and ‘ For thou, O Agni, by Agni two (verses ^®) containing the word ‘ lighted ‘ They cleanse him with keen insight he says in conclu- sion, with (a verse '^) ending ‘The strong steed in his own abodes’; the abode is the end ; the concluding verse is the end ; in the end he places the end. (He recites) the first thrice, the last thrice ; they make up sixteen ; (all this universe) has sixteen parts; verily (it serves) to obtain all this (universe). viii. 2. With this (verse he concludes) here and in the four-monthly sacrifices ; when an animal is ofiered, after reciting this first ^ he concludes with a Tristubh, ‘ By the sacrifice the gods sacrificed the sacrifice ’ ; cattle are connected with the Tristubh ; verily (it serves) to obtain cattle. (He recites) the first thrice, the last thrice ; they make up seventeen ; Prajapati is seventeenfold ; that rite is beneficial which is commensurate with Prajapati. He recites seventeen kindling venses ; Prajapati is seventeenfold ; that rite is beneficial which is commensurate with Prajapati. The two butter portions contain references to the slaying of Vrtra; verily (they serve) for the slaying of evil; moreover he does not depart from the model of the full moon sacrifice. Some ^ make them contain the word ‘ guest ’ ; but the rule is that they should contain references to the slaying of Vrtra. Some say ‘ They should have Rc verses as the offering verses,’ stating ‘ These deities have Rc verses as the ofiering verses ® in the Upasads.’ But the rule is that they should have offering verses with the word ‘delighting’. To him that is Soma he sacrifices as Visnu;* in that being bought he enters this (universe) as it were, that is his form as Visnu. In that, further, he offers sacrifice to him that is Soma as Visnu, here what in this name is Visnu is to be eaten in yonder name of Soma. Therefore they offer saying ‘ Soma ’ ; so do they eat. The iuvitatory and offering verses of the oblation are Tri.stubh verses ; the Tristubh is might and strength ; verily thus he confers might and strength upon the sacrificer. The invitatory and offering verses (of the Svi.stakrt offering) are Tristubh verses,® addressed to Agni, containing (the words) ‘ guest ’ and ‘ chariot ’, ‘ The Hotr of the sacrifice, of brilliant * RV. vi. 16. 42. Mantra in prose containing the term '® RV. i. 12. 6 ; viii. 43. 14. jusdna. *' RV. viii. 84. 8. ^ M reads Visnur iti, but it is doubtful if this ' pardcim, i. e. when the last verse (RV. i. 164. can be accepted as it is an obvious correc- 50) is added it is the pardci. tion and Visnum iti occurs again below. 2 A reference to the AB. view. ® RV. x. 1. 5 ; iv. 4. 10. ® The Yajya verse normally and here is a viii. 2 — ] The Soma Sacrifice [392 chariot and ‘ Who thee, of good horses, of good gold, O Agni.’ That is like what is fourfold and complete.® The chariot comes to him who uses these two. (The sacrifice) ends with the sacrificial food ; that is the symbol of approach ; it is as if having advanced one should dwell in the vicinity of the world of heaven.’^ The oblations in these sacrifices, that of consecration, the introductory, the guest offering and the Upasads, are performed inaudibly ; these sacrifices are a pouring of seed ; inaudibly is seed poured. They proceed, ceasing (the various) rites; the consecration sacrifice ends with the joint sacrifice for the wives with (the gods) ; the introductoi'y sacrifice ends with the (^arhyuvaka ; the guest reception with the sacrificial food ; in the Upasads he sacrifices to the gods. Ceasing with these rites Prajapati went to the world of heaven ; verily thus also the sacrificer ceasing with these rites proceeds to the world of heaven. The Pravargya. viii. 3. The^ Mahavira is the head of the sacrifice ; he should not at the first sacrifice place it on the fire ; the second sacrifice condescends to him who does not place it on the fire in the first sacrifice. Nevertheless for him who is a learned Brahman ^ he may place it in the fire. It is the self of the sacrifice ; verily thus with the self he completes the sacrifice. The Mahavira is he yonder that gives heat ; verily thus he delights him. Him should he praise with a hundred and one (verses) ; at a hundred leagues hence he gives heat ; ® with a hundred he attains the journey of a hundred leagues ; the hundred and first is the world of the sacrificer ; of this self the sacrificer becomes master. The man of whom men speak in the sun is Indra, is Prajapati, is the holy power ; thus herein the sacrificer attains identity of world and union with all the deities. Without taking in breath, should he praise, for the continuity of the breaths, for these breaths are continuous as it were. Both aloud and audibly should he praise ; the praise is the breaths, for it is expressed, for it has speech as its deity. He utters in praise verses to Savitr first, to secure instigation by Savitr ; to one instigated by Savitr no possible injury happens; (verily thus it serves) to secure freedom from injury. * Tlie complete character of four appears not 18-22. For the ritual see v. 9 and to be meant in the repeated phrase 10. dcaturam, iii. 9 ; vii. 10 ; but the sense * This is cited in ApQS. xi. 2. 10 with the hero is clear. Tlie number 4 as the kria omission of sydt from the Bahvrcabrfth- number in dicing may be cited (see Vedic mana. Cf. KB. xii. 7. Index, i. 4). ’ For this estimate cf. Weber, Ind. Stud. ’ So above KB. vii. 9. ix. 349 seq. > For the Pravargya (KB. viii. 3-7) see AB. i. 393] [ — viii. 5 The Pravargya viii. 4. ‘ The holy power horn first in the east ' ’ (he says) ; the holy power born first in the east is yonder where yonder (sun) gives heat ; verily thus here he places the sacrificer. He utters in praise two appropriate verses - containing the words ‘ anoint ’ and ‘ sit ‘ Whom extending as it were the sages anoint ’ and ‘ Sit down ; great art thou.’ He utters in praise three appropriate (verses®), containing the word ‘burn’, ‘Be thou well disposed to us, 0 Agni, at our approach,’ ‘ Burn thou well, O Agni, the foes that are near,’ and ‘ The foe who secretly may attack us, O Agni ’ ; what in the sacrifice is appropriate, that is perfect ; verily (it serves) for the perfection of the sacrifice. He utters in praise (verses ^) referring to the slaying of Raksases, ‘ Make thou thy brilliance, like a broad net,’ for the smiting away of the Raksavses ; Agni is the smiter away of the Rak.sases ; they are five ; by the symbol of the quarters from the quarters he smites them off'. More- over, the number of spans the Adhvaryu measures, those he accompanies with these (verses). He utters in praise two appropriate (verses ®) addressed to Indra, ‘ Around thee, O singer, the songs,’ and ‘ In the two hast thou placed the word of praise ’ ; verily with these two he accompanies the call of Hail ! to Indra. Moreover, the number of splinters the Adhvaryu gathers round, those he accompanies with the first, the last which he deposits with the last. He utters in praise two appropriate (verses ®) to Pusan and to Rudra, ‘ Pure is one of them, worthy of sacrifice one,’ and ‘ Worthily dost thou bear the missiles and the bow ’ ; verily with these two he accompanies the call of Hail ! to Pusan and to Rudra. Moreover the two golden chips which the Adhvaryu makes of gold and silver, those two with these two he accompanies. ‘ The bird anointed by the craft of the Asura ’ (he says ^) ; the bird is breath; breath is Vayu; verily thus with these (verses) he accompanies the call of Hail ! to Vayu. ‘ I beheld thee perceiving with thy mind,’ this® he should utter in praise in the house of him who desires offspring. Moreover both (should he utter) when there is something unaccomplished. viii. 5. ‘ They of the sounding drop have sounded at the rim ’ is a whole (hymn) and ‘ The strainer for thee is outspread, O Brahmanaspati ’ are two verses.^ ‘ What time the Dhisanas spread out the strainer ’ is one * See Til® verse occurs in AV. ’ RV. iii. 18. 1 and 2 ; vi. 5. 4, used when the iv. 1. 1, where see Whitney’s notes, and coals are put on, 95S. v. 9. 10. see AB. i. 19. The verses in v. 9. 6 and 7 * RV. iv. 4. 1-5. are no doubt also meant as used in view ® RV. i. 10. 12 ; 83. 3. of the use of sdvitnh in viii. 3. ® RV. vi. 58. 1 ; ii. 33. 10. * RV. V. 43. 7 used bile ’jyamdne, 99®- 9- 8, ’ ’ RV. x. 177, three verses in all. and RV. i. 36. 9, used sddyamdne, 99®- ® three verses, ubhe refers v. 9. 9. to both hymns. ignores this. viii. 5. 1 RV. ix. 73 and 83. 1 and 2. 50 [b.0.8. js] [394 viii. 5 — ] The Soma Sacrifice verse ; ^ they make up twelve (verses) for (Soma) the purifying ; verily with these he accompanies the call of Hail ! for Soma. ‘May Vena impel those bom of Pr^ni ’ (he says) ; Vena is Indra ; verily with these verses ^ he accom- panies the call of Hail ! for Indra. Of this (hymn) one verse, ‘ The eagle flying in the vault,’ he omits ; this is the radiance of the self ; this (verse) he inserts in the later (verses), thereby it is not removed. For one who is spoken ill of on both sides of the Vena (hymn) he should utter in praise (the verses) for (Soma) the purifying; Vena is the self; (the verses) for (Soma) the purifying are a purifier ; verily thus he purifies him. He utters in praise verses for Brahmanaspati ^ which are appropriate, ‘Thee, lord of hosts, we invoke ’ ; that is the head ; Brahmanaspati is the holy power ; verily by the holy power he perfects the head. When he approaches (the verse ®) ‘ May we speak aloud in the assembly with good sons,’ he should think of a son for one desiring a son ; she obtains a son. ‘ What offering will win your favour, O Alvins'?’ these are nine aimless verses.® The aimless verses are as it were of the Gayatrl metre ; breath is connected with the Gayatri; the aimless verses are breath. (He utters) three Anustubh verses,’' ‘ Hither with all aids ’ ; that is speech. ‘ Let Visnu form the womb,’ that (hymn ®) should he utter in praise in the house of him who desires offspring. Moreover both (should he utter) when there is something unaccomplished. viii. 6. ‘ Make sacrifice to the two who move in the morning first,’ (he utters) in the forenoon this hymn;^ ‘ Agni shineth, the forefront of the dawns’ in the afternoon.^ They are Tristubh (hymns), of five verses ; that is the eye. ‘ I praise sky and earth for first inspiration ’ is in J agati,® of twenty-five verses; that is the ear. That is the head; that head is complete in which there is breath, speech, the eye and the ear. Thus them in it he place.s. When it is said, ‘ Glowing is the pot,’ he utters in praise this appropriate (verse ^), containing (the word) ‘glow’, ‘The tawny one, the chief, hath made the dawns to glow.’ He concludes with (a verse ®) containing (the word) ‘ around ’, ‘ With days and with nights guard us around.’ He utters in praise appropriate (verses) ; what in the .sacrifice is appropriate, that is perfect ; verily (it serves) for the perfection of the sacrifice. They make up ^ Given in full in 99^. v. 9. 16. ^ RV. X. 123, omitting verse 6. * RV. ii. 23, the whole hymn. » RV. ii. 23. 19 d. * RV. i. 120. 1-9. akudhryanc (niso in KB. xviii. 4) is of quite uncertain sense, hut cf. makudryak in RV. x. 22. 12, and akiitrd in RV. i. 120. 7 ; Oldenherg, Fgveda-Noten, i. 117. ’’ RV. vii. 24. 4-6. RV. X. 184, the whole hymn. Not noticed in 99s. ' RV. V. 77. =* RV. V. 76. » RV. i. 112. ‘ RV. ix. 83. 3. 0 RV. i. 112. 26. 395] The Pravargya [ — viii. 7 a hundred and one verses ; the explanation of these has been given. In that he touches the waters, and the waters ai'e healing and medicine, verily thus at the end in the sacrifice are healing and medicine produced. In that he pays reverence with the ‘ opening ’ verses,*^ and the openings are the breaths, verily thus he places the breaths in himself. In that he touches the waters, and the waters are healing and medicine, verily thus at the end in the sacrifice are healing and medicine produced. The latter set are thirty-three;’ all the deities are thirty-three; they should support that; from them is all that taken out. viii. 7. He utters in praise appropriate (verses) for the milking ; ’ what in the sacrifice is appropriate, that is perfect ; verily (it serves) for the per- fection of the sacrifice. He utters in praise the two appropriate (verses*), containing (the word) ‘pour’, ‘In the pressed pour the admixture’ and ‘ Now hath the Rsi for the A9vins.’ He utters in praise the appropriate (verse ^), ‘ Up the god Savitr with the golden,’ containing the word ‘ lift up ’ as (the pot) is being lifted up. He utters in praise an appropriate (verse ^) addressed to Brahmanaspati, containing (the word) ‘ forward ’ as they move forward, ‘ Let Brahmanaspati move forward.’ As they go he utters in praise (the verse ®) appropriate in containing (the word) ‘ flying ’, ‘ The eagle flying in the vault.’ With two (verses ®) should he utter the offering prayer ; strength is a pair ; (verily it serves) to win strength ; with a Tristubh in the verses on the forenoon, for it, being connected with the Tristubh, keeps supporting the three worlds ; with a Jagati in the verses in the afternoon, for it is connected with the Jagati, for as it goes to rest all the world (jagat) goes to rest with it. ‘ Inverting the two verses from the Samhita should he utter the call of vasat,’ some say, but the rule is to follow the traditional text. He utters in praise subsequent (verses) which are appropriate ; what in the sacrifice is appropriate, that is perfect; verily (they serve) for the perfection of the sacrifice. ‘ O thou rich in oblation, oblation, the mighty seat of the gods ’ (he says ’) before the accomplishment of the libation ; verily thus he makes it with renewed oblation and unexhausted. He concludes with (a verse®) containing a benediction, ‘From eating the good pasture mayest thou be of good fortune ’ ; verily thus he pronounces a benediction for cattle ; so are cattle not liable to stray from the sacrificer. In that he ® Of the Adhvaryu, 99®- ® two verses used together {samasta) at ^ i. e. the verses for the milking referred to the morning Pravargya are RV. i. 46. 15 in KB. viii. 7. (Gayatri) and a special verse in 99®- v. 11. 1 For these 33 verses see 99®- f® (Tristubh), in the afternoon, RV. viii. * RV. viii. 72.13; 9.7. 5. 14, and a verse in 99®- ft. 21 * RV. vi. 71. 1. (Jagati). ‘ RV. i. 40. 3. 7 RV. ix. 83. 5. » KV. X. 123. 6. « RV. i. 164. 40. [396 viii. 7 — ] The Soma Sacrifice touches the waters, and the waters are healing and medicine, verily thus at the end in the sacrifice are healing and medicine produced. Now they say * After the pressing ® should it be put on the fire ’ ; when the Bahispavamana (Stotra) has been sung, they invoke the two Alvins, the gods ; at that moment should they put it on the Agnidh’s fire ; just as there in the Upasads, so here on the pressing day the procedure is without taking breath. Then after due performance (the pot) is put on, and the animal sacrifice is undertaken ; the Mahavira terminates at midday ; in that with it they proceed at midday, and the Mahavira is he yonder that gives heat, verily thus they delight him ; verily thus his symbol is produced. The Upasads. viii. 8. The Asuras made citadels ^ in these worlds, iron in this, silver in the world of the atmosphere golden yonder in the sky they made ; the gods when these worlds were invested ^ saw the fifteenfold thunderbolt ; three kindling verses repeated together make up nine, the invitatory and offering verses six ; they make up fifteen. By means of this fifteenfold thunderbolt the gods pushed away the Asuras from these worlds ; verily thus also the sacrificer with this fifteenfold thunderbolt pushes away the rivals who hate him from these worlds. In the forenoon he should repeat the three verses,® ‘ To the bounteous one, to him to be attended ’ ; for these are the Upasads. That rite is successful over which the first (three verses) are said, (for, they say), ‘ This day is as it were to be attended on by yonder sun.’ ‘ This kindling-stick of mine, O AgnU (he says ‘‘) in the afternoon ; that is the symbol of night, (for they say) ‘ In the evening they sit round this fire kindled as it were.’ Then on the second day (he says) in the forenoon ‘ This kindling-stick of mine, O Agni ’ ; that is the symbol of day, (for they say) ‘ This day is kindled as it were by yonder sun.’ (He says) in the afternoon ‘ To the bounteous one, to him to be attended ’ ; that is the symbol of night, (for they say) ‘ They sit round in the evening this fire which is to be attended as it were.’ Both these symbols are recognized ; ® This is a variant mode of the Pravargya where the two performances take place on the sutyd day, one after the morning Stotra and one after the midday Stotra. Tlie Anand. ed. has madhyamdino (ne) sargas. ’ For the Upasads see AB. i. 23-6. For the ritual see v. 11. The Upasads here must bo fortifications of the Asuras .against the worlds to hold them from the gods. Upasaduh at the beginning is probably the title of the section, and is clearly so taken in M, which punctuates after it ; so below, KB. xxiv. 1; xxvii. 4. * parifrlesu is clearly preferable to either °strtem W, or °svrfesu O w p, or parifrucefu Anand. ed. ■' 1?V. vii. 16. 1-8 : these (like the next) are the Samidheni verses. ‘ RV. ii. 6. 1-3. 397] [ — viii. 9 The Upasads therefore day by day in alternation should he repeat (hoping) ‘ Let both symbols, both desires be attained.’ He should repeat without taking breath, for the continuity of the breaths ; for continuous as it were are these breaths. Thrice each one should he repeat ; these worlds are three ; verily thus he obtains these worlds. They repeated together make up nine ; the seasons are six ; these worlds are three ; verily thus they make up that. He should not say this Nigada * in the kindling verses ; the Nigadas are omitted; it would be repetition if one were to say this Nigada. ‘ He should not invite at all,’ some say ; ‘ But how without inviting can he say the ofi’ering verse for a deity?’ (For this reason). After the Rc he should invite with (the invitatory verses), ‘ Bring Agni, bring Soma, bring Visnu.’ For these three gods he says the ottering verses; these worlds are three ; verily thus he makes these worlds full of light. viii. 9. The two verses ^ for Agni are Gayatri verses ; this world is con- nected with the Gayatri ; thus he obtains this world. Those for Soma are Tristubh verses; the world of the atmosphere is connected with the Tristubh; thus he obtains the world of the atmo.sphere. Those for Vi.snu are Jagati verses ; yonder world is connected with the Jagati ; thus he obtains yonder world. These he inverts ; those which in the forenoon were invitatory verses he makes ottering verses in the afternoon ; those which were oflfering verses he makes invitatory verses, to avoid exhaustion, (thinking) ‘ The Rc becomes exhausted through the vasat call ; let me perform the vasat call with (verses) unexhausted on the same day ’.^ In that he inverts also, (it is) for the strength of the neck ; therefore the joints of the neck ai’e as it were intertwined. The gods have butter as their oblation, the sacrificer has milk as his fast food ; that is in accord. He should treat them as broader above ; on the first day (he should milk) three teats, then two, then one ; ^ verily thus he makes the worlds mutually broader. He should not take out ; they advance to the world of heaven who undertake the Upasads ; the world of heaven is twelve journeys away ; he who takes out once, it is with him as if one should follow after those with one object sent on a single ® The point of this, if rca = rcah, is that he is not to use the usual formula (Nigada) Afftie mahdn asi (99®- *• terms d va?ia devdn yajamandya, but merely after the last Pranava of the preceding Rc to use the three invitatory formulae given ; if rca = rce then the translation is less easy ; it seems most probable that kim u begins a new clause, answering the previous, though it might= ‘but rather’, caned read by Lindner and the Anand. ed. is really impossible, caneti should be read with WM. ' For the verses see 99®- • they are RV. vi. 16. 34 and 39 for Agni ; i. 91. 2 and 21 for Soma ; i. 156. 2 and 3 for Visnu. They follow the invitatory formulae. * The offering verses end with vausat, but not the invitatory verses. * The discussion evidently touches on the usual question of possible mitigations of the unpleasantness of fasting. viii. 9 — ] The Soma Sa/^rijice [398 night before. If he takes out twice, it is as if the time were two nights ; through a third (taking) he loses the world of heaven, he cannot attain it. ‘ He may however follow,’ used to say Paingya. ‘ But he should not take out ; wherever he wishes, there first should he go in the world of heaven and stop : such a completion is better,’ used Kausitaki to say. In the case of (need of) eating his compeers* may bring curds for him, but not in the time of the fast food ; curds is Soma ; his food becomes unobstructed ; he obtains it. If they purchase (the Soma) together, the others should proceed for two days with the middle Upasad, for it is an insertion, being in position the world of the atmosphere : so without conflict ® he proceeds. ADHYAYA IX The Soma Sacrifice {continued). The Bringing forivard of the Fire. ix. 1. Agni * is the holy power ; in that on the fast day they bring forward the fire, with the holy power do they strike away the evil of the sacrificer, in front with the Ahavaniya, behind with the Garhapatya, on the north with the Agnidhrlya, on the south with the Marjaliya, in the middle with those within the Sadas. Therefore on the fast day they lead forward the fire to the east, they take out the fires of the priests ; verily (they serve) to smite away the evil of the sacrificer. The gods being about to consecrate themselves had recourse to speech, ‘ Thou hast much and varied experience ; but we wish to be compact of truth, compact of restraint.’ She desired a por- tion in the consecration, but the gods would not give her a share therein. She (desired a share) in the introductory sacrifice, and they would not (give) her (a share) therein ; in the sale, and they would not (give) her (a share) therein ; in the guest reception, and they would not (give) her (a share) therein. She did not at all approach the Upasads being as it were vexed ; therefore there should they proceed inaudibly so that they can just hear one another. She came when the fire was being brought forward on the fast day ; the gods gave her a share therein ; therefore there first should he recite aloud, so that they may know that she has arrived and has been given a share in the sacrifice. * krtavajapeydh, comm. ; otherwise samrCiJ is but the concurrence of tlie MSS. iiiclud- Soma, the king. ing M establishes this text. Cf. KB.vii. 9. ' It may be ‘it’ proceeds: there is no cer- * For the Agnipranayana see AB. i. 27 and tainty : usamdram would be more simple, 28. For the ritual see y^S. v. 12. 5 ; iii. 14. 8-14. [ — ix. 3 399] The Bringing foru'ard of the Fire ix. 2. He recites for him as he is taken forth the three verses ^ containing ‘ forth ‘ Forth the god with the thought divine.’ ‘ Thee in the footstep of the sacrificial food he says ^ ; the .sacrificial food is this (earth), for in it he praises (ItU) all. He praises him when deposited with the half verse ^ containing (the word) ‘ depo.sit ‘ O All-knower, we deposit thee.’ He praises him when he has sat down with (the verses ■*) containing (the word) ‘sit’, ‘ O Agni, of fair face, with all the gods ’ ; ‘ Sit, O Hotr, in thine own place, di.scerning ’, and ‘ The Hotr in the Hotr’s .seat, well knowing.’ He concludes with (a verse ®) containing the word ‘ herald ’, ‘ Thou art a herald ; thou also our protector from afar.’ He recites appropriate verses ; what in the sacrifice is appropriate, that is perfect ; verily (it serve.s) for the perfection of the sacrifice. Eight he recites; the Gayatri has eight syllables ; Agni is connected with the Gayatn, and has the Gayatri as his metre ; verily thus with his own metre they bring Agni forwax'd. (He recites) the first thrice, the thii-d thrice ; they make up twelve ; the year has twelve months ; verily (they serve) to obtain the year. They repeated together make up eighteen Gayatri verses ; verily by the metre it is connected with Agni. Of whatever even metre there are six ®, they make up a Gayatri ; of whatever there are seven, an Usnih, of whatever there are eight an Anustubh, of whatever there are nine a Brhati, of whatever there are ten a Pankti, of whatever there are eleven a Tri.stubh, of whatever there are twelve (syllables) a Jagati. The Moving forward of the Soma Carts. ix. 3. The ' two oblation holders are speech and mind ; in speech and in mind is all this (universe) placed. In that they move forward the two oblation holders, veiily (it serves) to obtain all desires. The oblation holders are two, the cover as the third they deposit ; with them he obtains all that which is threefold regarding the gods or the self. He recites for them as they are moved forward (a verse ^) containing (the word) ‘ forward ‘ Let the two come forward with weal for the sacrifice’, ‘May sky and earth for us this ’, and ‘ Rich in ghee is their milk ’ he says ® ; the first (verse) contains a benediction ; the second mentions two deities : the libation which * RV. X. 176. 2-4. « Four Padas are absurdly assumed, it would * RV. iii. 29. 4, when the kindling wood is appear. being placed on, 99^. iii. 14. 11. ix. 3. ^ For the moving forward of the two ’ RV. iii. 29. 4 c. carts which held the oblations see AB. * RV. vi. 15. 16 ; iii. 29. 8 ; ii. 9. 1. i. 29. For the ritual see 99S. v. 13. 5 j^v jj_ 2. ’ KV. ii. 41. 19 (also cited in KB. xxvi. 10). » RV. i. 22. 14. ix. 3 — ] [400 The Soma Sacnfice the Adhvaryu offers in the track of the two oblation holders he accompanies with the first (verse) ; in that they move forward the two oblation holders, that he accompanies with the latter. He praises the two oblation holders with the appropriate (verse *) , ‘ What time ye came like twins striving.’ ‘ Let men in service to the gods ’ (he says ®), for many drag the two. ‘ In the two hast thou placed the word of praise ’ and ‘ All forms the sage doth assume (he says ) ® ; in that they put on the cover third, that he accom- panies with the first, in that they enclose the two oblation holders, that with the latter. ix. 4. Moreover (he accompanies) with the latter the ofiering on the front h When he thinks of the two, ‘ They will not move them there ’, when they make them standing in the middle, then (should he say ^) ‘ To your lap, O ye that deceive not ’ ; when there is rest, then a lap ^ is made. He concludes with (a verse *) containing (the word) ‘ around ’, ‘ Around thee, O singer, the songs.’ He recites appropriate (verses) ; what in the sacrifice is appropriate, that is perfect ; verily (they serve) for the perfection of the sacrifice. They make up eight ; with them the gods attained all attainments ; verily thus also with these the sacrificer attains all attainments. (He recites) the first thrice, the last thrice ; the}'’ make up twelve ; the year has twelve months ; verily (they serve) to obtain the year. Further, in that (he recites) the first thrice and the last thrice, verily thus he ties the two ends of the sacrifice, for firmness and to avoid slipping. Then they say to the Hotr ‘Do thou, O Hotr, act so that there may be freedom from fear.’ Thus exhorted, before pronouncing the Rc, he pushes a clod westwards with the fore part of his right foot (saying ®), ‘ From hence the fear from men and from others than men, O Vrtra slayer. Away the wheels have rolled ’ ; Hence is there risk from the wheels; thus for this region there is freedom from fear. He® should resort to the left track of the right * EV. X. 13« 2. 5 KV. X. 13. 2 b. » RV. i. 83. 3 (above KB. viii. 4) ; v. 81. 2. ' This offering of the Adhvaryu is described in Caland and Henry, L'Agnistoma, p. 89, “ RV. ii. 41.21. The meaning of nabhyastha is not quite clear ; cf. Caland and Henry, p. 86. 3 upasihah alludes, no doubt, to the fact that in sitting (ksema in the case of a man) then an upastha can bo formed by crossing the limbs ; see Hillebrandt, Neit- und VoUmondsopfer, p. 92. • * RV. i. 10. 12 (cited also in KB. viii. 4). ® The translation of this verse is conjectural but makes sense ; it occurs in variant versions in MS. i. 2. 9 ; TB. iii. 7. 7. 14. The Anand. ed. has jajtiam and anya- jajnam. ® prdcyam is possible, but odd. M. has appa- rently p7'a«a!/aw (pros i/on?), aydni in M. agrees, and suggests this use of yan ; Lindner’s pratidadhydt is nonsense, and M and the Ananda9rama ed. have the certain paridad/iydt. Cf. Caland, VOJ. xxiii. 62, who compares v. 13. 6 anusamyan, but does not suggest yan here. 401] The Bringing forward of Agni and Soma [ — ix. 5 oblation holder, which is facing east, (thinking) ‘The right oblation holder is this world ; this world is a support ; let me be unmoved in going on this support.’ He should not move to right or left from the place where he stands as he says the final verse. If he should move from it to right or left, and if some one were to say of him, ‘ He shall fall away ’, so would it be. After concluding, having wheeled round on his right arm, keeping silence, have gone as he came, having stood where standing he has uttered the first (verse), both in the rite and in the taking forth of the fires,'' he should go to his place. The Bnnging forward of Agni and Soma. ix. 5. Agni ^ is the holy power ; Soma the lordly power ; in that on the fast day they lead forward Agni and Soma, verily thus by the holy power and by the lordly power, they smite away the evil of the sacrificer. They say ‘ Sitting the Hotr should recite this first (verse) ; all beings move forward with the leading forward of Soma, the king ; in that sitting the Hotr recites this Rc, verily thus ^ he restrains all beings in their due place.’ ‘ Do thou pour foi-th, O god, for the first the father ’, this verse ® for Savitr he first recites, to secure^ instigation by Savitr ; to one instigated by Savitr no possible injury happens ; (verily it serves) to secure freedom from injury. (With the verse ^), ‘Rise up, 0 Brahmanaspati ’, he causes (the fire) to be removed ; (with the verse ®), ‘ Let Brahmanaspati move forward ’ he leads (it) forward. He recites two appropriate (verses) for Brahmanaspati ; Brahmanaspati is the holy power ; verily thus by the holy power he makes the sacrifice successful. ‘ The Hotr, the god, the immortal ’ and ‘ To thee, O Agni, day and day ’, these sets of three verses ® for Agni alone he recites, for Agni they take first. These contain (the word) ‘ go ’, for he praises Agni as he is taken. When he comes to (the words’'), ‘The embryo of beings I take up ’, then he should think of an embryo for one who desires an embryo ; she obtains an embryo. In the Agnidh’s altar they put down the fire. When the Adhvaryu offers the libation, then should he repeat this (verse ®), ‘ O Agni, rejoice ; be glad in this prayer.’ This is the offering verse for this (libation), being appropriate as containing the words ‘ rejoice ’ and ‘ be glad ’. ’ The Anand. ed. has, absurdly, agnih praha- rane. * For the leading forward of Agni and Soma see AB. i. 30. For the ritual see 9?S. v. 14. * tad eta and yathdyatanam in M are decidedly superior to the readings tad and yathd- yatham of the other MSS. 51 [h.o.*, sb] * Given in full in v. 14. 8. * RV. i. 40. 1. According to 99®- ^ it is said uttisthatsu. Cited also in KB. xx. 3. » RV. i. 40. 3. ’ « RV. iii. 27. 7-9 and i. 1. 7-9. ’’ RV. iii. 27. 9. « RV. i. 144. 7. ix. 6—] The Soma Sacrifi.ee [402 ix. 6. Then they lead Soma alone eastwards ; therefore he recites verses ^ for Soma alone, ‘ Soma goeth, who knoweth the way.’ Reciting the three verses, which contain a reference to ‘ going ’, he follows on. There the Adhvaryu offers again a libation in the Ahavanlya ; then he should recite this (verse ^), ‘ To the dear one, the strengthener.’ This is the offering verse for this (libation), being appropriate as containing (the word) ‘increasing the libation ’. Then they cause the king to enter by the eastern door ; as he is made to enter, he recites for him made to enter (the verse ®), ‘ This of him King Varuna, this the A9vins,’ which is appropriate in having (the words), ‘ This stall doth Visnu, with his companions, reveal.’ For him when he has arrived he recites (the verse *) ‘ Within hast thou come forward ; thou shalt be Aditi ’, which contains (the word) ‘ forward ’. Hc praises him when seated with the verses ® containing (the word) ‘ sit ‘ Like an eagle his nest, the seat wrought with devotion ’, ‘ Thee, lord of hosts, fve invoke and ‘ He hath established the sky, the Asura, all-knower.’ He concludes with (a verse®) containing a benediction, ‘Do thou welcome Varuna the great.’ He recites appropriate verses ; what in the sacrifice is appropriate, that is perfect ; verily (they serve) for the perfection of the sacrifice. He recites twenty verses ; they make up the Viraj ; Soma is connected with the Viraj ; the Viraj is food ; Soma is food ; thus by food he causes proper food to abound. (He recites) the first thrice and the last thrice ; they make up twenty-four; the half months of the year are twenty-four; verily (they serve) to obtain the year. If they cause the king to enter by the eastern door thus is it ; but if they (cause him to enter) by the western (door) the Hotr should follow after ’’ (thinking) ‘ The Hotr is the body of the sacrificer ; Soma is the breath; let me not sever the body from the breath.’ He concludes standing facing south to the north (of the oblation holder) ; Soma the king is glory ; proper food from thence onwards he confers and glory upon himself. ‘ RV. iii. 62. 13-16. * RV. ix. 67. 29. 3 RV. i. 166. 4. « RV. viii. 48. 2. ® RV. ix. 71. 6 ; ii. 23. 1 (cited above KB. viii. 5) ; viii. 62. 1. 6 RV. viii. 62. 2. ’ anusamhjat is paralleled by lyrth, KB. xxx. 6 ; it is read in M. 403] The Animal Sacrifice [-X. 1 ADHYAYA X The Animal Sacrifice. X. 1. The^ sacrificial post is a thunderbolt. In that they erect the post on the fast day, verily thus with a thunderbolt they smite away the evil of the sacrificer. It should not be bent, as it were, for to be bent in the stomach is the symbol of one hungry. Again it should be turned towards the Ahavaniya ; that is the symbol of one well fed ; his wives ^ are not like to be hungry, who makes a post so formed. One of Pala9a wood he should make w'ho desires splendour, of Bilva wood he who desires proper food, and of Khadira he who desires heaven. It should be three cubits with the symbol of these worlds, four cubits with the symbol of cattle, five cubits with the symbol of the Pankti, six cubits with the symbol of the seasons, seven cubits with the symbol of the metres, eight cubits with the symbol of the Gayatri, nine cubits with the symbol of the Brhati,ten cubits with the symbol of the Viraj, eleven cubits with the symbol of the Tristubh, twelve cubits with the symbol of the Jagati. These measures are suitable forms for the post. One suitable form should he produce and make the post. They say however, ‘ One should not measure the post ; let it be unmeasured ; the mea.sured by the measured one wins ; the unmeasured by the unmeasured; (therefore it serves) to win the incommensurable.’ ‘ Both for the post and the altar (he should choose the size which he considers in his mind suitable’, (Kausitaki) used to say. Mind is Prajapati ; Prajapati is the sacrifice ; the sacrifice itself rejoices in the sacrifice when mind in mind. The post in the Vajapeya alone is determined as of seven- teen cubits. It is placed in with eight corners, for the attainment of all desires. Then they wash it ; thus what of it has here been harshly treated as it were with the axe and hewm as it were, that of it verily he makes whole, that he heals. Then they ® anoint it ; thus the waters which are in man, these they place in it ; well anointed himself should the sacrificer make it ; so does the sacrificer become not rough as it were. * For the animal offering of the Soma sacrifice see AB. ii. 1-14. For the ritual see 99®- V. 15-20. The Adhyaya is trans. by R. Lobbecke, who gives the commentary in full ( tiher das Verkdltnis von Brahmanas und ^autasillras ; Leipzig dissertation, 1908), on which see W. Caland, VOJ. xxiii. 63. * bhdryd bhavanfi is to be read with '\V w b M K, not hhavati. ® The quotation is not marked but no doubt ends at avaruddhyai. Cf. KB. x. 3, n. 2. * M. adds iat kurvlta, a mere gloss but a correct one. The opinion is, of course, Kausi- taki’s. ® anjafi as a singular is an anomaly which can be excused only by the proximity of aryanti in x. 2. But I think anjanti should be restored and so read ; as in the case of pranenijati a plural is natural. X. 2 — ] [404 The Soma Sacrifice X. 2. For it when being anointed he recites the appropriate (verse containing the word ‘ anoint ‘ They anoint thee at the sacrifice, pious men’. For it when being placed erect he recites (verses^) containing the words ‘erect’ and ‘up’, ‘Rise erect, O lord of the forest’, ‘Rising before the kindled’, ‘Bom he is born in the fairness of the days’, ‘Aloft to our aid ’, and ‘ Aloft do thou guard us from tribulation with thy ray ’. He concludes with (a verse containing the word ‘ covered round ’, ‘ The youth, well clad, covered round, hath come.’ He recites appropriate verses ; what in the sacrifice is appropriate, that is perfect ; verily (it serves) for the perfection of the sacrifice. He recites seven (verses) ; the metres are seven ; verily (they serve) to obtain all the metres. (He recites) the first thrice and the last thrice ; they make up eleven ; the Tristubh has eleven syllables ; cattle are connected with the Tristubh ; verily (they serve) to obtain cattle. So is (the ceremony) in the case of one victim and one post. If at one post they should deal with eleven victims, then in the case of each victim the Adhvaryu gives directions, in the case of each victim there is the same concluding (verse), ‘ The youth, well clad, covered round, hath come ’ ; it is (recited) for it as it is being covered round. ‘ So in the case of one post, but how in the case of eleven posts ? ’ (they ask). The same seven verses he should recite for them up to ten ; in the case of the last post they set up he should apply the remainder of the hymn, before the Pragatha ‘ Then like horns of the horned they appeared.’ Verily all he accompanies ; there is the same concluding verse, ‘ The youth, well clad, covered round, hath come ’ ; it is (recited) for it as it is being covered round. ‘ It ’, they say, ‘ he should throw along ; the post is the sacrificer ; the Ahavaniya is the world of heaven ; verily thus he makes him go to the world of heaven ; that is heavenly ’. But they say ‘ Let it stand ; in that this is the place of the splinter of the post, the Asuras and the Raksases could drink after if this were not so ® ; therefore this (post) should stand erect as a thunderbolt on the place of sacrifice, smiting away the Asuras and the Raksases, and repressing them, and also guarding the sacrifice and the sacrificer.’ One is suited for the post, one is rich in wood, one is fitted for a hole. That which has its rind downwards, that is fitted for a hole ; such a one ® he should not wish ; that which has its rind pointing up, and is rich in wood > RV. iii. 8. 1. * RV. iii. 8. .T ; 2 ; 5 ; i. 36. 13 ; U. 3 RV. iii. 8. 4. < RV. iii. 8. 10. ® For the construction see Delbruck, AUind. Synt. p. 87. ® This fcf. AB. iii. 46 ; vii. 26, 30) is tlie most probable sense of ofd liore. The Anand. ed. has dsanyeydt ! 3 sa dravyah seems almost certainly to be read, though only by conjecture, kdmam is not certain in sense but most probably may be taken as above : he may use it. For prasavydh cf.praeavi, x. 8, for which BR. (iv. 1094) suggest °salavi ; the sense is cer- tain. 405] [ — X. 3 The Animal Sacrijice is that connected with man ; he may use it if he desires ; the tree, whose rind grows from left to right in accord with the course of the sun, is that suited for the post and is heavenly. (The tree), which stands alone, unrivalled, or is covered up to the root with shoots, is not bare ; it is connected with cattle ; it one desiring cattle should use.® X. 3. He who is consecrated enters the jaws of Agni and Soma ; in that on the fast day he offers a victim to Agni and Soma, this is a buying off of himself ^ ; with this buying off of himself he becomes free from debt and then sacrifices. So he should not eat of it, for it is man in counterfeit. But they say ‘ Every oblation is a buying off of oneself ; he would not eat of any oblation, if he were not willing to eat because it is a buying off of oneself. Therefore at will should one eat Agni and Soma are day and night ; in that by day they proceed with (the offering of) the omentum, thereby is day pleased. In that the offering to Agni is carried out during the night, thereby is the night as connected with Soma pleased. ‘ That is the final setting free of day and night ’ (they say) ; by the sacrifice are day and night set free ; they do not obtain him, who knowing thus offers this victim. They say ‘ It should be two coloured ; white and black with the symbols of day and night ; or white and red with the symbols of Agni and Soma.’ There are eleven fore -offerings and eleven after-offerings, and eleven supplementary offerings; these are thirt}'- three ; all the gods are thirty-three ; verily (they serve) to delight all the gods. The fore-offerings are expirations, the after-oflferings inspirations ; therefore are they alike, for the expirations and the inspirations are similar. They say ‘Why does he sacrifice with a Rc in the fore -offerings and with the opening words only in the after-offerings?’ ‘The fore-offerings are seed to be poured, the after-offerings are seed to be deposited ; therefore with a Rc he sacrifices in the fore-offerings, and with the opening words in the after-offerings.’ In that he says the last whole, verily thus he places the sacrificer in the world of heaven. He invokes with the Apri verses ; with the whole self, with the whole mind, he gathers together the sacrifice, who sacrifices. The self of him becomes empty as it were ; he fills it up for him with these (verses). In that he fills it up, therefore are they * The position of m makes it clear that it contrasts the tree with shoots and that with no other trees near it, and calls both pa^vya as contrasted with the merely svargya tree. It is quite clear that ’bhrdirvyah is to be read and taken with ekasthah. The Anand. ed. here is very careless, having svayiipyasya, and like Lindner it reads bhrdfri-yah. Caland (VOJ. xxiii. 63) remarks on the obscurity of the passage, but offers no help. * For this idea cf. Schwab, Das altindische Thieropfer, p. xix ; Keith, Taittirlya Sarh- hitd, pp. cvi seq. See AB. ii. 3. * There is no iti to make clear the end of the argument, but it is doubtless here. Cf. KB. X. 1, n. 3 ; xii. 7, n. 6 ; xvii. 1 ; xxiv. 8 ; XXV. 3. [406 X. 3 — ] The Soma Sacrijice called Apris (fillers). He surrounds the animal with fire, to smite away the Raksases ; Agni is the smiter away of the Rak.sases ; he carries the fire round thrice from left to right ; that is as if Agni were to put three forts. Therefore, ‘ Go round again ’ he should say to the Agnidh, if he desire of a man, ‘ May he not fall away.’ X. 4. ‘0 ye divine slayers and ye human make ready ; bring (the victim) to the doors of the sacrifice, ordaining the sacrifice for the two lords of the sacrifice ’ ; regarding this ^ some say, ‘ The lord of the sacrifice is the sacrificer.’ ‘ What man (is the lord) ? ’ he should say, ‘ the lord of the sacrifice is the deity only,’ ‘ Its bends are twenty-six ’, (he says) ; the bends are the ribs. On both sides of the blood he breathes down, (thinking) ‘ The Raksases have the blood as their share ; let me not set away the share of the gods with the share of the Raksases.’ It is the Adhrigu (formula). The instruction is ‘Do not mutilate the limbs.’ What is unspoilt is the oblation of the gods ; they do not eat the oblation which is spoilt. Nine times does he breathe down in the Adhrigu ; the breaths are nine ; verily thus he places breaths in the sacrificer, to secui'e full life in this world and immortality in yonder world. Thrice ^ he utters the concluding verse, to avoid non-recurrence. He says one before ; the fathers are one as it were ; the victim has as it were the fathers for its deity when it is being offered. In that he says three after, and among the gods (things are) thrice, verily thus he makes it have the gods as its deities, and renews it. Having concluded he mutters inaudibly, ‘ Both and he that is not evil ’ ; the slayer of the gods is not evil ; ® to him verily does he hand it over, for he knows the gods. X. 5. Then he recites (the verses) accompanying the drops ; ^ verily with them he makes the drops suitable for Agni. These are the invitatory verses for them, these the offering verses. Therefore they are appropriate. Having proceeded with the (offering to the) calls of Hail I they proceed with the (offering of the) omentum ; verily thus they make the fore- offerings sharers in the victim. He should not utter speech between the (offering to the) calls of Hail! and the (offering of the) omentum, 1 For the Mantra see Schwab, pp. 102 seq. ; 99s. V. 17. 1-9. There are nine Mantras for the Hotr in the Adhrigu. The account in AB. ii. 6, 7 is fuller. * adhrigo famidhvam . RV. vi. 1 ; see CgS. v. 9. 13. Cf. also KB. xii. 8. * This is doubtless the real force of samava- dyati : he shares in the making portions {avadyati) of the victim by his recitation. X. 6 — ] [408 The Soma Sacrifice commensurate with Prajapati. When the victim is offered, then the lord of the forest is unmoved ; the lord of the forest is Agni, he bestows the oblation on the gods; therefore he becomes unmoved; he also has milk as his portion ; so Agni becomes a sharer in all the oblations. They say ‘ Since the gods possess the solid then why does the lord of the forest possess the liquid as his share ? ’ ‘ The gods shared the solid of the sacrifice, the fathers the liquid ; the victim has, as it were, the fathers as its deities; the milk has the fathers as its deities; therefore is it ’, he should reply. They say ‘Why in the Soma sacrifice do they offer two libations for the choosing * (of priests), and not in the Havir- yajna?’ ‘The Haviryajna is an incomplete sacrifice; the Soma sacrifice is a complete sacrifice ; therefore at the Soma sacrifice alone do they offer the two libations for the choosing and not at the Haviryajna’ (is the answer). He offers in the first case with the call of Hail ! ‘ Acceptable to speech may I become, acceptable to the lord of speech ; 0 divine speech, what of thy speech is sweetest, in that us may he ® to-day place ; hail to Sarasvati.’ Thus he releases speech ; therefore hence onwards speech being released supports the sacrifice ; with the mind (he accompanies) the second (libation) ; for by mind is mind delighted. ADHYAYA XI The Soma Sacrifice {continued) The Prdtaranuvdka. xi. 1. Next^ comes the morning litany. In that he recites it in the morning, that is why the morning litany has its name. In that he mutters the formulae of recourse, in that he offers the libations, verily thus he produces a benediction. After uttering the sound hin he recites the morning litany; the sound hin is a thunderbolt; verily thus with a thunderbolt he smites the evil of the sacrificer. He should recite aloud in a clear tone. The clear is the one part of speech which is not infested by evil ; therefore in a clear tone should he recite, to smite away the evil of the sacrificer. By half verses should he recite ; these worlds are com- * dkdma and pdthah here seem necessarily to ® See TS. iii. 1. 10. 1 with Keith’s note. have some such sense {pd ‘drink’ ex- * For the morning litany see AB. ii. 15-18. plaining pdthah) ; read abhajanta. Cf. For the ritual see 99®- ^ ZDMQ. liv. 603. formulae of recourse are a series bhdh * For these libations see 99®- 16-18 ; prapadye, &c., said before the Agnidh’s Caland and Henry, L’ Agnistoma, p. 186. altar. 409] Tlie Prdtaranuvdka [ — xi. 4 mensurate with the Rc; the first half verse is this world, the second yonder world ; what is between the two half verses is the atmosphere here. In that he recites by half verses, verily thus he makes the sacrificer to prosper with these worlds ; verily thus he places the sacrificer in these worlds. xi. 2. ‘ Now the Paukti has five feet ; how is it recited by half verses? ’ (they ask ). The syllable om is the third with the last two ; so is it recited by half verses. He recites the service ^ to Agni ; thus he obtains this world; he recites that to Usas; verily thus he obtains the world of the atmosphere ; he recites that to the A9vins ; verily thus he obtains yonder world. He recites a Gayatri ; the Gayatri is the mouth ; he recites an Anustubh ; the Anustubh is speech ; thus he places speech in the mouth ; by the mouth he utters speech. He recites a Tristubh ; the Tristubh is might and strength ; verily thus he places might and strength in the sacrificer. He recites a Brhati ; the Brhati is cows and horses ; he recites a Usnih ; the Usnih is sheep and goats; he recites a Jagati; the Jagati is might and strength ; the Tristubh is might and strength in the front; the Jagati is might and strength behind ; xi. 3. in the middle are cattle connected with the Brhati and the Usnih ; verily thus with might and strength he encircles the cattle on both sides and confers them upon the sacrificer. So from the sacrificer cattle are not likely to depart. Just as in this world men eat cattle, just as they enjoy them, so in yonder world cattle eat men, so they enjoy them. He wins them here with the morning litany ; won here they eat him not in yonder world, they enjoy him not in requital. Just as he eats them in this world, just as he enjoys them, so in yonder world he eats them, so he enjoys them. He recites a Pahkti verse; the Pankti is a support ; verily thus in all creatures he makes the sacrificer fiind support. xi. 4. Now all the gods resort to the Hotr as he is about to recite the morning litany, expecting ‘ With me will he commence, with me will he commence.’ If he were to commence indicating one deity, he would fall a victim to the other deities. He commences with (a verse) not addressed (to one deity) ; thereby he does not fall a victim to any deity. (With the verse),^ ‘ O waters, the rich ones ’ he commences ; all the deities are the waters ; verily thus with all the deities he commences. ‘ Advancing * The recitation ends with o 8, which counts here as the sixth Pada ; 99®* ^i* ^* I®* * For these see 99®* ''^i* xi. 3. * A rare and interesting passage on moral retribution, regarded as usual 52 [h.o.s. 2b] ritually : cf. the vision of Bhrgu in the 9B. xi. 6. 1 ; JB. i. 44-48 (Oertel, JAOS. XV. 234-238; xxvi. 196); L6vi, La doctrine du sacrifice, pp. 100-102. xL 4. > KV. X. 30. 12. xi. 4 — ] [410 The Soma Sacrijice forward up to the sacrifice (with this) ^ he continues. ‘ Up ’ is the symbol of this world, ‘ advancing ’ is that of yonder (world) ; ‘ up ’ is the symbol of Agni, ‘advancing’ is that of yonder sun; so in all the for- mulae of recourse, in all the services to Agni, to Usas, and to the Alvins the first utterance is the- symbol of Agni, the second that of yonder sun. There are varied metres and between them pits as it were ; these two are the strongest, the uninjured, the untroubled, deities; with these two he commences. With the one hymn^ should he mount; that is the symbol of mounting without falling into a pit and is heavenly. When there occurs in the one hymn a difference of authorship, then without taking breath should he step over. Breath is immortality ; thus by immortality he passes by death ; just as one steps over a pit by means of a beam or a roller,* so with the Prana va he steps over ; the Pranava is holy power; verily thus with the holy power he continues the holy power. xi. 5. The Pranava* should be uttered pure for those who desire offspring, with m at the end for those who desire support. ‘ The Pranava should have m at the end ’, some say, but the rule is that it should be used pure. The Pranava is investigated as to the fact that ‘ Here it is pure, here it is in full form ’. ‘ The Pranava should be pure in the middle of Qastras and of recitations ’, Kausitaki used to say. Thus is continuity. It should have m at the end for the sake of a pause ; the pause is a support ; verily (it serves) for a support. Verily (the two serve) to obtain both desires. These are the carryings of the metres ; they carry the subsequent over the preceding metre. No harm ^ befalls him, who by the metre is carried over ^ the metre. ‘ When he is passing over, he should pierce with his mind as it were him whom he hates ; in the fractures of the metre he either goes to ruin or is crushed,’ so he used to say. The Panktis at the end of the offerings he recites with the same endings ; the end is sap, the metres are cattle ; verily thus the metres end in sap ; cattle ending as it were rejoice in the good grass. This is a Viraj with one syllable short ; with one twice repeated it is exactly a Viraj ; with one thrice repeated there is one over the Viraj. ® RV. i. 74. 1 (also in KB. xxii. 1). * The three kratus have parts in Gayatrl, Anustubh, Tristubh, Brhatl, Usnih, Jagati, Pahkti. Hence there are breaks in the metre ; but in the case of the samdrohanlya verses they are all to be treated as in a single hymn, disregarding differences of hymn (arseya). On this plan the occurrence of gartas is avoided. For the verses which are reduced to 360 by some see Anartiya on vi. 6. 89 seq. * Something flat, like a board, is clearly meant. The Anand. ed. reads maiiyencu ^ i. e. 0 3 not o 3 m. ^ dptih is read in the Anand. ed. * The sense is doubtful, but nothing better seems possible as the text stands in the MSS. and edd. 411] TJiC Prdtaranuvdka [ — xi. 8 xi. 6. Three desires are there in the sacrifice, that in its completion, that in its deficiency, that in its superabundance. The complete part of the sacrifice is heavenly, the defective food, the superabundant serves for genera- tion. Verily thus here the sacrificer obtains all desires. He concludes with (a verse) containing a benediction ‘ Usas with her ruddy kine hath appeared ’ ; verily thus he utters a benediction for cattle. So cattle are not likely to stray from the sacrificer. At this verse he lets out his voice ^ ; thus he announces him to the gods, ‘ He has been born,’ for in it is he bom. He repeats (the verse of two Padas, ‘ With this let us win the prize set by the gods ' ; the metres increasing by four (syllables) are cattle ; (the verses) with two Padas are the sacrificer’s metre ; verily thus he places the sacri- ficer in command of cattle ; man stands over cattle, as it were. He recites the thrice seven metres of the services ; that makes up twenty-one ; the fourfold Stoma, the highest of the Stomas, is the twenty-onefold ; thus he obtains the highest of the Stomas. In that there are twenty-one, the months are twelve, the seasons five, these worlds three, and the sun yonder the twenty-first, verily thus he fixes the sacrificer in unity of world with him. xi. 7. They say ‘ Seeing that there are these kindling verses of the Haviryajna or the animal sacrifice, then what are those of the Soma sacri- fice 1 ’ ‘ The morning litany ’, he should reply, for by the syllables of the others he seeks to obtain the year, by the Res here. A hundred ^ only should he recite ; man has a hundred (years of) life ; verily thus he confers life upon him. He should recite a hundred and twenty ; the days of a season are one hundred and twenty ; thus he obtains the season ; by the season the year, and the desires that are in the year. He should recite three hundred and sixty ; the days of the year are three hundred and sixty ; verily (they serve) to obtain the year. He should recite seven hundred and twenty ; seven hundred and twenty are there of the days and nights of the year ; thus he obtains the days and nights of the year. A thousand should he recite ; a thousand is all, the morning litany is all ; thus all he obtains with all, who knows thus. But Kausitaki used to say ‘ The morning litany is Prajapati ; Prajapati is incommensurable ; who ought to measure it ? ’ This is the rule. xi. 8. They say ‘ Since the hymns are recited in the Sadas, then why does he recite the morning litany at the two oblation holders ? ’ The two 1 RV. V. 75. 9. * i. e. he goes from the middle to the highest tone, » RV. vi. 17. 15. xi. 7. ^ The 100 verse form is given in the Aitareya tradition from a Prayoga by Caland and Henry, p. 131; the 120 and 360 and 720 verse forms in Anartlya’s commen-' tary on 99®. v. 6. 41 in lieu of the 1,000 verse form laid down in the Sutra itself. [412 xi. 8 — ] The Soma Sacrijice oblation holders are the head of the sacrifice ; the metres are the breaths ; thus he places breath in the head. In the Sadas the hymns are recited ; the Sadas is the stomach ; the hymns are food ; proper food is suited for the stomach. As is a cart, so is the sacrifice in counterfeit ; as the com, so the morning litany ; as the vessels, so the hymns. If a man recites a little just as vessels come together (in a cart) with a little corn only, so his hymns come together, and on account of the coming together of the hymns totter- ing is liable to befall the sacrificer ; therefore should he repeat many ; thus he makes strong the hymns. (He says) ‘ Let the benediction of the sacri- fice as successful be obtained for me ’ ; the benediction of the sacrifice as successful is the sacrificer’s. Three are these sets of a thousand in the sacrifice, the morning litany, the Alvins’ litany, and the great litany.^ He should begin when night is far advanced, ^ before the emission of speech, before the time when cattle, men, and birds take up speech ; speech these creatures make to swell, in that they lie silent (thinking) ‘ Let us first prosper on speech, swollen, not dissipated.’ Between the morning litany and the Upan9u and Antaryama cups he should not set free his speech (thinking) ‘ The Upan^u and Antaryama cups are expiration and inspira- tion ; the morning litany is speech ; let me not separate expiration and inspiration and speech by any other thing.’ Some begin with ‘ O waters, ye wealthy ones ’, after muttering (thinking) ‘ This is a yoking of the metres ® ’ ; but the rule is ‘ He should not insert anything before the words ‘ 0 waters, ye wealthy ones ’, to prevent him being laid low. ADHYAYA XII The Soma Sacrifice {continued). The Aponaptrlya. xii. 1. The ^ waters are the sacrifice; in that they come to the waters, verily thus they come to the sacrifice. Moreover the waters arc strength and sap.2 Verily thus they unite the sacrifice with strength and sap. * The reading of M. mahdmratam iti etad uktham is a good example of the glosses which are found here and there in that MS. * mahdrdtram in W w O b p is a common error before u (pakuryat), and is kept in the Anand. ed. ^ These words seem (despite the silence of the Vtdic Concordance) to bo intended to bo the matter muttered, unless it Is a title of some text, or unless wo take it as ‘having muttered (thinking) “This is a yoking of the metres xii. 1. * For the AponaptrTya see AB. ii. 19, 20. For the ritual see 919S. vi. 7. 1-10. * The reading is certainly iirjaiva despite the errors of the MSS., tirjenaiva (so the 413] [ — xii. 2 The Aponaptriya Moreover, the waters are immortality ; verily thus he confers immortality upon himself. Now aforetime the Raksases, confounders of the sacrifice, used to watch the waters at the fords; then whosoever came to the waters they killed them all ; then Kava.sa saw this hymn of fifteen verses,^ ‘ Forth among the gods let there be speeding for the Brahman ’ ; he recited it ; thereby he smote away the confounders of the sacrifice, the Raksases, from the fords; thence since then they return in safety and uninjured from the sacrifice.* Yonder in the waters the Adhvaryu offers a libation ; then should he accompany this (with the verse ®), ‘ Send forth our sacrifice with divine offering.' This is the offering verse for this (libation), being appropriate by containing (the word) ‘ offering (He recites ®) ‘ Winding hitherward, those of two streams,’ when (the waters) are being brought ; ‘ What time the waters are seen coming forward,’ when they are discerned ; ‘ Some come together ; others come up,’ ® as they come up ; some waters come, others come up ; ‘ Like the waters divine, they come up to the vessel of the offering ’,® as they are poured down into the Hotr’s bowl ; ‘ May the cows with milk eager for the end ’,^° the cows are the waters, for the waters impel all this (universe). The Adhvaryu stands turned towards the Hotr ; the Hotr asks him, ‘O Adhvaryu, hast thou found the waters?’ ‘ Hast thou found the sacrifice ? ’ verily thus he says to him. ‘ They have indeed condescended ’ he replies ; ‘ We have found what we have sought in these waters ; for this they have condescended,’ verily thus he says to him. Being answered the Hotr begins the Nigada; the Nigada is strength and sap ; verily strength and sap he places in the oblation by means of the Nigada. xii. 2. ‘ The mothers go with the paths ’ (he recites ^) ; the mothers are the waters, for he praises the waters as they go. ‘ They have come, rich, with living gifts ’ (he recites ®) when they have come up. He concludes with Anand. ed.) aurjenaiva (M), urjam era. This episode, according to Weber (Ind. Stud. X. 168, n. 1), may refer to attacks by the aborigines on the Aryan invaders. The reading of M ’ccha yanti is obviously to be restored in the text for ucehrayanti ; cf. Caland, VOJ. xxiii. 63. 3 RV. X. 30. ^ soastir istydh is hardly correct, as svastih as nom. is not natural since it leaves no qualification of the sentence istydh, &c. ; the readings of M svasty arista and K svasiy aristyd point to a possible original srasty arista iri^Jdh. The Anand. ed. has svasti ristydh. ® RV. X. 30. 10. 6 RV. X. 30. 11. ’ RV. X. 30. 13. ® RV. ii. 35. 3. The -waters mixed are the Vasativarl’s with those in the Maitra- varuna’s bowl. ® RV. V. 43. 1. RV. V. 43. 1. M has tad dkotem anannamur iti. AB. ii. 20. 12 has anarhnamuh, and aveh in the question in the Mantra, glossed by avidah, the two imperfects being natural. 1 RV. i. 23. 16. 2 RV. X. 30. 14. xii. 2 — ] The Soma Sacrifice [414 (a verse containing the word ‘ across ‘ The waters have arrived, eager, to this strew.’ He recites appropriate (verses) ; what in the sacrifice is appro- priate, that is perfect ; verily (they serve) for the perfection of the sacrifice. The morning litany had been recited, the hymns had not been obtained* ; at this conjunction the Asuras went against them; the gods, perceiving in fear, saw this thriceforged thunderbolt ; ‘ The waters ’ is the first form of the thunderbolt ; ‘ Sarasvati ’ is the second form of the thunderbolt ® ; this ® is a hymn of fifteen verses, that is the third form of the thunderbolt. The gods with the thriceforged thunderbolt pushed away the Asuras from these worlds ; verily thus also the sacrificer pushes away with this thriceforged thunderbolt the rivals who hate him from these worlds. xii. 3. The^ Madhyamas performed a session on the Sarasvati. Then Kavasa sat down in the midst, they said to him, ‘ Thou art the son of a female slave ; we will not eat with you.’ He rushing on in anger praised the Sarasvati with this hymn ; she followed after him ; thereupon they felt themselves free from passion ^ ; they went after him and said ‘ 0 seer, homage he to thee ; harm us not ; thou art of us the best, seeing that she follows after thee.’ Thus they informed him ; they removed his anger. This is the greatness of Kavasa and the founder of the hymn (is he). In that they go with their wives, (it is because) the Gandharvas as commissioners ® in the waters guard the Soma of Indra. They love women, and they turn their minds towards them ; so it is as if one might take the sacrifice of careless persons. The sacrifice condescends to him who knows thus. He recites twenty (verses) ; they make up the Viraj ; the waters are connected with the Viraj, the Viraj is food, the waters are food ; thus by food he causes proper food to abound. (He recites) the first thrice, and the last thrice ; they make up twenty-four ; the Gayatri has twenty-four syllables ; the Gayatri supports the morning pressing ; thus the waters contain the symbol of the morning pressing. So much for the Aponaptriya. 3 KV. X. 30. 16. * aprapta is read in the Anand. ed. as well as in the MSS., except M, used by Lindner, but as an active it is doubtful ; and it is difficult to trust the MSS. and M is very often right. Cf. Delbriick, Altind. Synt., pp. 382 seq. ; KB xxix. 8, n. 3. 6 EV. x. 30. 12. * i. e. RV. X. 30. * For the Mfidhyama Rsis see AGS. iii. 4. For this chapter see AB. ii. 19 ; cf. the Chagaleya Upanisad, Weber, Ind. Stud. ix. 42-46. ’ niragd iva is rendered by Haug (Aitareya Brdhmana, ii. 112, n. 1) as if niragd (sin- less) iti were read of Kavasa, but this cannot very naturally be so taken. ^ pratydhitdh in M is a clear case of a gloss ousting the text ; of. AJP xxxvi. 267, 268. Like nirdga, the word is late. 415] The Upahgu and Antai'ydma Cui^s [ — xii. 5 The Upuhgu and Antai'ydma Cups. xii. 4. The* Upah^u (cup) is expiration ; as it is offered he should breathe forth along it (saying) ‘ Protect my expiration, quicken my expiration ; hail 1 Thee of fair birth to the sun ! ’ This is its call of vasat and its call of Hail ! These libations go not to the gods over which the vasat call or the call of Hail ! is not pronounced. Inspiration is the Antaryama (cup) ; as it is offered he should breathe down along it (saying) ‘ Protect my inspiration, quicken my inspiration ; hail ! Thee of fair birth to the sun ! ’ This is its call of vasat, and its call of Hail I These libations go not to the gods over which the vasat call or the call of Hail ! is not pronounced. The Upah^u and Antaryama are expiration and inspiration ; one of these they offer when the sun has risen, the other before the sun has risen ; verily thus they separate expiration and inspiration ; therefore expira- tion and inspiration, though being together, are separate as it were. ‘ In that they offer one when the sun has risen and the other before the sun has risen, verily thus from day and night they obstruct^ the Asuras, for on both sides of yonder sun are day and night, and the sacrificer (obstructs) evil,’ so he used to say.^ He for whom they offer both (cups) after the sun has risen or before the sun has risen is a sacrificer with water, not a sacri- ficer with Soma ; he for whom these two are offered in their order is a real sacrificer with Soma.* So for the Upan9u and Antaryama (cups). TJie Sarpana. xii. 5. ‘ Should * the Pavamana be followed up or not ? ’ (they ask). ‘ It should not be followed up,’ they say. The abode of the Rc is where the Hotr stands ; that of the Saman where they yonder sing the Saman. He who follows up removes ^ the Rc from its own abode, and makes the Rc a follower of the Saman. Thei’efore he should not follow up, (thinking) ‘ Let me not remove the Rc from its own abode ’ and ‘ Let me not make the * For the two cups see AB. ii. 21. For the ritual see 9?®- 2. * All the MSS. of Lindner and the Anand. ed. have aniarayanti, a denominative form not found certainly before the classical period. * Td is possibly = rai here, but cd maybe ‘ or’. Cf. KB. xvi. 9, n. 6. ‘ The reading of all MSS. but M, and of the Anand. ed. somayafititi may be correct, the first iti being a dictum of Kausltaki as above, but the simpler reading of M is perhaps better, as often ; so the comm. xii. 5. * For this rule regarding the participa- tion of the Hotr in the movement of the other priests to the place for the perfor- mance of the Saman and the eating there of a cam see AB. ii. 22. 95®- 3-13 gives the ritual for the Bahispavamana and in 14 the Mantra for the Hotr as here. * For cyavayoH (in M also) there is a parallel in PB. and it need not therefore be corrected. xii. 5 — ] [416 The Soma Sacrifice Rc a follower of the Ssman.’ But, if (the sacrificer) be also the Hotr, he should follow up, for to him falls the duty of a chorister, (thinking) ‘ The Svarasaman ^ is the world of heaven ; let me place myself in the Svara- saman, the world of heaven.’ Then (they ask) ‘ All the gods rejoice together in the morning in the Pavamana ; how then is it not then com- pletely consumed ? ’ When the Pavamana has been sung, he should mutter the following, ‘ Invoked are the gods for the eating of this Soma, the puri- fying, the discerning ; let the gods invoke me for the eating of this Soma, the purifying, the discerning ; with mind thee I eat ; with speech thee I eat; with breath thee I eat ; with the eye thee I eat ; with the ear thee I eat.’ This is the joint invocation with the gods. So by him yonder Soma, the king, the discerning, the moon, the food, is eaten, that food yonder which the gods eat. The Animal Sacrifice {continued). xii. 6. Now ^ as to the victim. The victim is clearly Soma, for if it were not offered it would be as it were a water drinking ; thereby he makes firm the pressings. In that they proceed with the omentum, thereby is the morning pressing made firm ; in that they cook, in that they proceed with the cake at the animal sacrifice, thereby is the midday pressing made firm ; in that they proceed with this (victim) at the third pressing, thereby is the third pressing made firm. This is the making firm of the pressings. The deities who drink the Soma and those who share the victim — there are thirty-three Soma drinking deities who depend on the Soma libations, eight Vasus, eleven Rudras, twelve Adityas, Indra as the thirty-second, Prajapati as the thirty-third ; then also thirty -three who share the victim — both of these sets are delighted. Of this (victim) which is offered some say ‘ It should be for Indra and Agni ’, saying ‘ All the gods are Indra and Agni ; thus by it he delights all the gods.’ But others say ‘ This (victim) should be for Agni, the cakes are for Indra; thus Indra and Agni have equal shares.’ ‘ Agni’s is the morning pressing , this (victim) is offered at the morning pressing; they take for another that which is Agni’s who make it have another for its deity ; it is as if one were to take for another what is another’s ; further the year is alone for those who perform a session of a year, (the victim) is for Agni only ; it should not change,’ so some say. In the teaching (of Kausitaki) (the victim) is determined as for Agni; ® Tlie Svarasaman is properly the Saman of plated (cf. KB. xii. 6). This or a similar the three days before and after the Visu- passage is cited in ApfS. xii. 17. 2 from Vivnt or central day in the Gavam Ayann, the Bahvrcabrahmann. the great sacrificial session, here contem- * For the ritual see ^9®- 417] The Animal Sacrijice [ — xii. 8 xii. 7. The offering verse ^ for the omentum of the victim contains (the word) ‘become’, ‘Thou hast become the leader of the sacrifice and the region’; that® for the cake contains (the word) ‘pure’,' Forward to the pure radiance do ye bear ’ ; that ® for the oblation contains (the word) ‘ oblation ’ ‘ The singers urged by thought ’. ‘ The set of eleven * they should arrange in order ’ is the rule. If (the sacrifice) is accompanied with Prsthyas in the invitation he issues invitations for the morning pressing (with the words), ‘ Bring the gods to the sacrificer ; bring Agni, 0 Agni ; bring the lord of the forest; bring Indra with the Vasus’; he issues invitations for the midday pressing (with the words), ‘ Bring Indra with the Rudras ’ ; he issues invitations for the third pressing (with the words), ‘ Bring Indra with the Adityas, wdth the Rbhus, with the Vibhus, with Vaja, with Brhaspati, w'ith the All-gods.’ Some include the lord of the forest in this invitation, saying ‘At the end should (the lord of the forest) be invited, for they sacrifice to him at the third pressing.’ As to this they say ® ‘ The victim is the body, the lord of the forests the breath ; if one there were to say of him, “ He hath separated the body from the breath, he shall not live ”, it would be so. Therefore in connexion with the victim the lord of the forest should be invited.’ The victim has been discussed. xii. 8. Prajapati having created offspring, felt himself empty as it were ; he pondered, ‘ How now can I sacrifice with such a sacrificial rite that by sacrificing with it I shall obtain my desires and win proper food ? ’ He saw the set of eleven (victims) ; he grasped it and sacrificed with it ; having sacrificed with it he obtained his desires and won proper food ; verily thus also the sacrificer having sacrificed with this set of eleven obtains his desires, and wins proper food. Of this set of eleven the invitatory and offering verses are distinct and those for the oblation to Manota, but the rest is the same. The first is for Agni ; Agni is the holy power ; (it serves) to win the glory of the holy power. The second is for Sarasvati ; Sarasvati is speech ; by speech is food made sweet and eaten ; (it serves) to obtain proper food. The third is for Soma ; Soma is the lordly power ; (it serves) to win the glory of the lordly power. The fourth is for Pusan ; Pusan is food ; (it serves?) to obtain proper food. The fifth is for Brhaspati ; Brhaspati is the holy power ; (it serves) to win the glory of the holy power. The > RV. X. 8. 6. * RV. vii. 4. 1 (cited also in KB. xxvi. 8). » RV. iii. 6. 1. ‘ ekadafiTiim, the reading of the comm., is clearly correct, Anusvara being easily omitted and °7iis of M being a facile correction. ' pr^hyopayam is perhaps more probable than 53 [h.O.S. 23 j prstkopdyam, as it thus refers naturally to a Sattra (cf. KB. xii. 6 . ® As often no iti ends the quotation ; cf. KB. X. 1, 3 ; xvii. 1 ; xxiv. 8. xiL 8. * verses for the eleven victims which differ. For the Manota oblation see KB. x. 6. xii. 8—] The Soma Sacrifice [418 sixth is for the All-gods ; of all forms is food eaten ; (it serves) to obtain proper food. The seventh is for Indra ; Indra is the lordly power ; (it serves) to win the glory of the lordly power. The eighth is for the Maruts ; the Maruts are the waters; the waters are food; (it serves) to obtain proper food. The ninth is for Indra and Agni ; Indra and Agni are the holy and the lordly powers ; (it serves) to win the glory of the holy power and the glory of the lordly power. The tenth is for Savitr ; instigated by Savitr is this food eaten ; (it serves) to win proper food. The eleventh is for Varuna ; Varuna is the lordly power ; (it serves) to win the glory of the lordly power. Thus Prajapati, by the holy power and the lordly power and by the lordly power and the holy power, kept encircling on both sides and winning proper food. Verily thus also the sacrificer, by the holy power and the lordly power and by the lordly power and the holy power, keeps encircling on both sides and winning proper food. ADHYAYA XIII The Soma Sace,ifice {continued). The Creeping to the Sadas. xiii. 1. The^ sacrifice is Prajapati; in it are all desires, all immortality; the altars are the protectors ; to them as he creeps ^ to the Sadas he pays homage, ‘ Homage, homage ’, for the gods are not above receiving homage. They, having homage paid, let the Hotr pass on. He proceeds to this Prajapati, the sacrifice ; thus herein the sacrificer obtains all desires. The Set of Five Oblations. xiii. 2, Then ^ they proceed with the set of five oblations. The set of five oblations is cattle ; verily (they serve) to obtain cattle. There are five oblations, curds, fried grains, groats, the cake, the milk mess. The Pankti has five Padas ; the sacrifice is fivefold ; cattle are fivefold ; man is fivefold ; for obtaining the sacrifice and cattle this is offered, also for the encircling of cattle and the making firm of the pressings. Breath is the set of five * > For the ritual see 99®- * 9“^^^- ™ore correctly notes that the formal * The Anand. ed. has prasi^syan. beginnings of the verses must be changed xiii. 2. ’ For the havispdhkii see AB. ii. 24. For to alter a praisa into a ySjyA. the ritual see 99®- 419] The Five Oblations and the Cakes [ — xiii, 3 oblations ; therefore the Hotr utters as the offering verse the same formulae as the Maitravaruna for his directions ; for breath is the same. They say ‘ The Rc which he uses in the morning as offering verse is wearied for that day ; then how is it fi’esh in all the pressings ? ’ In that he continues to carry on with the pressings, (saying) ‘ In the morning, (the cakes) of the morning pressing at the morning pressing, ‘ Those of the midday pressing at the midday pressing, ‘ Those of the third pressing at the third pressing, thereby is it fresh ^ They say ^ ‘ Why in the morning only is there a milk mess, and not in the midday or at the third pressing 1 ’ ‘ The Maitravaruna is the sacrifice ; the sacrifice is born at the morning pressing ; a young boy’s portion is milk ; this is as if one should give the breast to a child on birth ; it is old at the other two pressings ; when one grows one is past the breast then. Therefore in the morning only is there a milk mess, and not in the midday nor at the thii’d pressing ’ (is the answer). The Cakes. xiii. 3. ‘ 0 ^ Agni, enjoy the oblation,’ he says at each pressing as the offering verse of the Svistakrt offering of the cake. Avatsara Prasravana ^ was the Hotr of the gods. To him in that glory death attached itself ; death is Agni ; having delighted Agni by the oblation (saying), ‘ O Agni, enjoy the oblation,’ he was set free. Verily thus also a Hotr, who knowing thus delights Agni by the oblation (saying) ‘ 0 Agni, enjoy the oblation, is set free. Through these intermediate spaces the gods went to the world of heaven ; to them in that glory death attached itself ; death is Agni ; they having delighted Agni by the oblation (saying) ‘ 0 Agni, enjoy the oblation,’ were set free. Verily thus also a Hotr who knowing thus delights Agni by the oblation (saying) ‘ 0 Agni, enjoy the oblation,’ is set free. (The words), ‘ O Agni, enjoy the oblation,’ have six syllables ; this body has six members and is sixfold ; thus ransoming the self by the self, having become free of debt, he sacrifices. This is the Mantra of Avatsara Prasravana ; he should not think ‘ By which now, by which shall I sacrifice ? ’ ; he should know ‘ Let me sacrifice by the Mantra made by a Rsi, the Rc.’ ’ The variants of the yajyds according to the pressing make the decisive difference. The praitas are given in Scheftelowitz, Die Apokryphen des Byveda. p. 145, where prdtah- sdvasya (cf. p. 147) occurs for prdtahsava- nasya here ; so in the Prayogas and Anand. ed. ‘ For this see AB. ii. 22. ' For the cakes of the pressings see AB. ii. 23. For this point in the ritual, the ydjyd of the Svistakrt offering, 99®. vii. 1. 8. ‘ The V. 1. Pra9ravana is supported by W w B b M K, the Anand. ed., and by Max Muller’s MS. at least once. There is the same variation in the name of the Plaksa Prasravana {Vedic Index, s.v.). xiii. 4 — ] [420 The Soma Sacrifice xiii. 4. Now we have called the victim Soma ; and so the cakes. Ten are they, shoots of Soma ; the old shoot, which they press here ; the glad shoot, the waters ; the sap shoot, rice ; the male shoot, barley ; the bright shoot, milk ; the living shoot, the victim ; the immortal shoot, gold ; the Re shoot; the Yajus shoot; the Saman shoot; these ai'e the ten Soma shoots; when all these unite, then is there Soma, then the pressed (Soma). The Cups for two Deities. xiii. 5. Having ’ proceeded with the cakes, they proceed with (the cups) for two deities. The cakes are the body of the sacrificer, (the cups) for two deities the breaths; in that having proceeded with the cakes, they proceed with (the cups) for two deities, verily thus they place ^ the breaths in the sacrificer, to secure fullness of life in this world and immortality in yonder world. So the sacrificer lives his full life in this world, he obtains immortality, imperishableness in the world of heaven. The first is for Indra and Vayu; Indra is speech, Vayu is breath; that for Mitra and Varuna is the eye ; that for the Alvins is the ear ; those for two deities are these breaths. Therefore without taking breath he utters the offering verse, for the continuity of the breaths, for these breaths are continuous as it were ; he does not utter the second vasat (thinking) ‘ Those for two deities are the breaths, the second vasat call marks the completion ; let me not before the time make the breaths completed ’, for these breaths are yoked as it were. He places that for Indra and Vayu on the front side, for it of these breaths is designated as of the front side ; closer together as it were ® around the other two behind he deposits, for the eye and the ear are around this as it were.' Them he continues to hold (thinking) ‘Let them not start forward He does not cover (thinking) ‘ (The cups) for two deities are the breaths ; let me not cover the breaths.’ xiii. 6. ‘ This sweet Soma drink for thee ’ is the offering verse ^ of the Prasthitas, which distil sweetness, containing (the word) ‘ sweet ’. He utters a second vasat, for the appeasing of the libations, for the support of the libations. Then the Hotrakas sacrifice together ; verily thus they ’ For these cups, to Indra and Vayu, Varuna and Mitra, and the Afvins, see AB. ii. 26-28, 30. For the ritual see 99^. vii. 2 and 3. ® dadhati is not so probable although it is possible, and has strong MS. support (W wOBK, Anand. ed., and Max Miiller's MS.). Cf. below, xiii. 9. ’ So abhidhdnatare is taken by VinAyaka and it is probably thus to be rendered : abhidhd- natah is less likely and does not explain the variant. ^ pravarlantai is odd (Whitney, Sansk. Or. § 737). xiii. 6. ' For the Prasthitas and the Hotrakas’ offerings and the eating of the libations see 99®- 421] The Prasthitas [ — xili. 8 release the sacrificer from indebtedness.^ The first eating is that of (the cups) for two deities, then the sacrificial food, then the Hotr’s goblet. The cakes are the body of the sacrificer, (the cups) for two deities are the breaths ; the sacrificial food is cattle and food ; by food are the breaths and the body combined. Therefore the first eating is of (the cups) for two deities, then sacrificial food, then the Hotr’s bowl. Them he gives to the Adhvaryu ; he does not let go (thinking) ‘ (The cups) for two deities are breaths ; let me not let go the breaths.’ Twice he eats of (the cup) for Indra and Vayu, for twice he utters the vasat call for it ; once of (the cup) for Mitra and Varuna, once for that for the Alvins. Turning it round on all sides he eats of that for the Alvins, for by the ear he hears on all sides. The dregs he pours down on the Hotr’s bowl ; verily thus he makes them sharers in the sacrificial food. xiii. 7. Then ^ he invokes the sacrificial food ; carrying in his right hand the second (portion of the) sacrificial food he in the left holds together, but without allowing to touch, the Hotr’s bowl and the cup (thinking) ‘ The butter is a thunderbolt ; Soma is seed ; let me not harm seed by the thunder- bolt.’ He does not speak the formula of pouring ^ into it, he does not utter benedictions. Having invoked the sacrificial food and having sniffed it he pauses ; he eats the second (portion of the) sacrificial food ; then having sipped water he eats of the Hotr’s bowl. The Soma is the highest kind of proper food ; verily thus all, having invoked the highest kind of proper food, eat of it, xiii. 8. Next ^ the response of the Achavaka. ‘ These dear songs the sacrificer, the pourer, hath seized ; the Upavaktr is a support, the cows are invited by us (he should say), if he does not desire to invite ; ‘ He also is invited ’ he adds, if he desires to invite. The Achavaka in response to the invitation should run over as many verses as he can of the hymn,^ ‘ Do ye stay, go not away.’ Or a Hotr (may do so) to an unwilling ® Achavaka. That is the expiation here. * anrnatayai of M is possible as a dative of purpose, but is clearly a conjectural emendation. • See above AB. iii. 7, n. 2. The sense of sunvat is very doubtful, and the phrase may be corrupt, xiii. 8. ' For the response of the Achavaka see 9?S. vii. 6, where, however, the verse, RV. X. 19. 1, is attributed to the Achavaka if not invited. The use of pratyupahava isodd. * The reading of the KB. is certain but the sense most obscure ; 'Keorj (V Agnistpma, p. 221) suggests pratisthaiotopavakta (99S- has °opavakta), but this is improbable. The rendering given assumes the reading pratistkopavakta ; forthe Sandhi see i. 4. 6 ; vii. 14. 9. ’ Cf. KB. XV. 3, n. 4. Read perhaps vd prati prat^. xlli. 9 — ] Hie Soma Sacrifice [422 The Seaspnal Cups. xiii. 9. The ^ offerings to the seasons are the breaths ; in that they proceed with the offerings to the seasons, verily thus they place the breaths in the sacrificer. Breath is in three ways ordered, expiration, inspiration, cross- breathing. Six (priests) sacrifice (saying) ‘ With the season,’ verily thus they place expiration in the sacrificer ; four ‘ With the seasons ’ ; verily thus they place inspiration in the sacrificer ; twice (they sacrifice) afterwards, (saying) ‘ With the season ’ ; verily thus they place cross-breathing in the sacrificer, “ to secure fullness of life in this world and immortality in yonder (world). So the sacrificer lives a full life in this world and obtains immortality and imperishableness in the world of heaven. The offerings to the seasons are these breaths ; therefore without taking in breath they utter the oflTering verses, for the continuity of the breaths, for these breaths are continuous as it were. They do not say the second vasat (thinking) ‘ The offerings to the seasons are the breaths ; the second vasat call marks the completion ; let me not before the time make the breaths completed for these breaths are yoked as it were. They say ‘ Why does he give directions to all (the priests) (in the words), ‘ Let the Hotr utter the ofiering verse, let the Hotr say the offering verse.’ The Hotr is speech ; he says in effect, ‘ Let speech utter the offering verse, let speech utter the offering verse.’ The seven Hotrs moreover are all these ; further it is said in a Rc,^ ‘ The seven Hotrs sacrifice according to due seasons.’ In that he arranges two afterwards, it is to avoid repetition. There are twelve ; the year has twelve months ; verily (it serves) to obtain the year. If he should eat then, and any one should say of him, ‘Food over which no second vasat has been said is unwholesome ; it has penetrated through his breaths,* he will not live,’ so would it be. If he does not eat, and any one were to say of him, ‘ Food is breath; he has separated himself from breath, he will not live,’ so also would it be. He should smear as it were, and sniff" it, both here and in the case of (the cups) for two deities ; this is the rule which they proclaim. In that these two Adhvaryus cross each other and neither interferes with the other, therefore season interferes not with season. * For the offerings to the seasons see AB. ii. 29. For the ritual see vii. 8. ® For dadhdtu see KB. xiii. 6. ® See VS. xxiii. 68 d ; the allusion here is omitted in the Vedic Concordance. * imlndn with vyagdt is difficult but not im- possible. There is no obvious correction save, of course, prdndt as with prdndt below, and possibly that should be read. On the other hand the acc. is found in AB. several times, apparently as ‘sepa- rate ’ and so destroy. k 423] The Ajya Qastra [ — xiv. 2 ADHYAYA XIV The Soma Sacrifice {continued). The Ajya Qastra. xiv. 1. Next^ as to the Ajya (Qastra). By the Ajya the gods conquered all desires, all immortality ; verily thus also the sacrificer by the Ajya conquers all desires, all immortality. The Ajya is sixfold, the silent muttering, the silent praise, the Puroruc, the hymn, the strength of the hymn, and the offering verse. The year is sixfold in having six seasons ; by this sixfold Ajya the gods obtained the sixfold year with its six seasons, and by the year all desires, all immortality. Verily thus also the sacrificer by this sixfold Ajya obtains the sixfold year with its six seasons, by the year all desires, all immortality. In that he mutters in front the silent muttering, (it is because) the sacrifice is the world of heaven ; thus, in that he mutter.s the silent muttering in front, verily thus he produces a benediction, for the attainment of the world of heaven. Then he recites inaudibly the silent praise, to obtain all desires. ‘ Agni, light, light, Agni,’ (he say.s) ; thus he obtains this world of worlds, the morning pressing of the sacrifice. ‘ Indra, light, light, Indra,’ (he says) ; thus he obtains the world of the atmosphere of worlds, the midday pressing of the sacrifice. ‘Sun, light, light, sun,’ (he says) ; thus he obtains yonder world of worlds, the third pressing of the sacrifice. He who yonder gives heat is the Nivid, for he keeps announcing all this. It is placed in front of the hymn at the morning pressing, for (the sun) then is in front ; in the middle of the hymn at the midday pressing, for it is then in the middle ; leaving over the last in the third pressing, for then it has gone round to the west. Thus he keeps placing 2 the Nivid according to its appearance. They say ‘Coloured® (steeds) draw the morning pressing, white-backed the midday pressing, those with a white gloss the third pressing.’ Because of the sun also he recites the Puroruc in twelve sentences ; the year has twelve months ; verily (it serves) to obtain the year. xiv. 2. Then he recites the seven- versed Ajya ^ ; the metres are seven ; 1 For the Ajya (JJastra see AB. ii. 31-41. For the ritual * dadhad eti is certain, but beside the comm, is read only by M and W of Lindner’s MSS. The Anand. ed. has dadhateti. ’ aJiJayah is rarely used as an epithet of colour by itself, but this seems the sense here. xiv. 2. * RV. iii. 13. The mode of recitation presumes that the second half-verse is to be pronounced samasta with the usual Pranava at the end, while there is a pause at the end of the first half- verse, which is recited as two Padas but without breath- ing in. Cf. AB. ii. 35. xiv. 2 — ] [424 The Soma Sacmjice verily (it serves) to obtain all the metres. It is in Anustubh verses ; the Anustubh is speech ; whatever is described by speech, the Anustubh, all that he obtains. He separates the two Padas ; that is a symbol of generation ; a man takes apart as it were (the limbs) of his wife. Further, in that he takes apart, that is a symbol of support. Now that between these two Padas is the face of death ; if a man say of one who breathes in at this place, ‘ He has entered the face of death, he will not live so would it be. Therefore without drawing in breath should he pass over; breath is immortality; thus by immortality he crosses death. He utters the Pranava at the end of the whole half- verse; verily thus he hurls a thunderbolt at his evil rival. They make up ten Gayatri verses, for the tenth Pada has eight syllables. The Anustubh is the Gayatri ; the metre of Agni is the Gayatri ; ten cups the Adhvaryu draws at the morning pressing; to nine (verses) they sing with the Bahispavamana (Stotra), the tenth is the call hin ; these ten they taking separately make up the Viraj ; the Viraj is all proper food ; having procured that they deposit it in the sacrificer. Thrice (he recites) with the first, thrice with the last ; they make up eleven ; the twelfth is the offering verse ; the year has twelve months ; verily (they serve) to obtain the year. They, recited together, make up sixteen Gayatris ; thus the Ajya becomes converted into Gayatri verses. He utters as ofifering verse one to Agni and Indra ; verily thus he makes India a half-sharer in the pressing. ‘ In the offering verse give the deities a portion,’ Kausitaki used to say. The Viraj has thirty -three syllables; the gods are thirty- three ; he makes the gods sharers in the syllables. ‘ O Agni, with Indra, in the home of the generous one,’ leaving over this Pada,^ he breathes in at the half- verse of the Viraj ; the Viraj is prosperity and proper food; thus on the Viraj as prosperity and proper food he finds support. With the second half of the Viraj he utters the vasat call; verily thus in the world of heaven he places the sacrificer; he utters the second vasat, for the healing of the libations, for the support of the libations. xiv. 3. ‘ Let us two recite ^,’ he calls out at the morning pressing ; in that they make the Pranava pure, it is a symbol of this world ; in that they make it end in m, it is one of yonder (world). In that they make the Pranava pure, (it is thinking) ‘ Turned away is yonder world ; let us not go turning away.’ Moreover, this world is generation ; verily (it serves) for generation ; this world is a support ; verily (it serves) for support. ‘ Let us recite, O divine one,’ the Adhvaryu (replies). These are eight syllables. ‘The hymn hath been uttered,’ the Hotr should say inaudibly at the a RV. iii. 26. 4. ‘ For the Ahavas and re.sponses see AB. iii. 12 ; Caland and Henry, L'^ffni^oma, p. 232. 425] [ — xlv. 4 The Ajya Qastra morning pressing ; ‘ Reciter of hymns the Adhvaryu (replies). These are eight. Having begun the pressing with the Gayatri they have found support in the Gayatri. ‘0 Adhvaryu, let us two recite,’ he calls out at the midday pressing. ‘ Let us recite, O divine one,’ the Adhvaryu (replies). These are eleven syllables. ‘The hymn hath been uttered to Indra’, the Hotr should say inaudibly at the.midday pressing. ‘ Reciter of hymns ’, the Adhvaryu (replies). These are eleven. Having begun the pressing with the Tristubh they have found support on the Tristubh. ‘ O Adhvaryu, let, let us two recite,’ he calls out towards (him) at the third pressing. ‘ Let, let us recite, 0 divine one,’ the Adhvaryu (replies). There are twelve syllables roughly,^ thirteen. ‘ The hymn hath been uttered to Indra, to the gods,’ the Hotr should say inaudibly at the third pressing. ‘ Reciter of hymns ’, the Adhvaryu (replies). These are twelve exactly. Having begun the pressing with the Jagati they have found support on the Jagati. This is what is placed in the middle. If he uses here a transposed metre, still the metres are in order and carry the sacrifice of him who knows thus. ‘ More- over the following verse has been declared ’, he used to say, ‘ That the Gayatri is deposited on the Gayatri, or that they fashioned the Tristubh from the Tristubh, or that the Jagati Pada is placed on the Jagati, they who know this obtain immortality.’ In that these deities are fixed on these worlds, Agni as connected with the Gayatri here is fixed in this world of the Gayatri, Vayu as connected with the Tristubh is fixed in the world of the atmosphere connected with the Tristubh ; yonder sun as connected with the Jagati is fixed in yonder world connected with the Jagati. The Praiiga Qastra. xiv. 4. Having recited the Ajya, he recites the Praiiga.^ The Ajya is the body of the sacrificer, the Prauga the breaths ; in that having recited the Ajya he recites the Prauga, verily thus he places breaths in the sacrificer, to secure fullness of life in this world and immortality in yonder world. So the sacrificer lives a full life in this world, and obtains immortality and imperishableness in the world of heaven. When the Pavamana has been sung, he recites the Ajya. When the Ajya (Stotra) has been sung, (he * M has lomafcna-, the sense is conjectural, hut plausible. The number of syllables is thirteen instead of twelve, to corre- spond with the Jagati metre of the third pressing. The number 9 is only arrived at in avaandrayoktharh detelkyah by leaving in operation the full Sandhi, contrary to the usage of the AB. Cf. Oldenberg, 54 [h.o.s. 2s] Prolegomena, pp. 373 seq. ' For the Prauga Qastra see AB. iii. 1-4. This chapter deals with the seven Tricas of which it is composed (RV. i. 2. 1-3 ; 4-6 ; 7-9 ; 3. 1-3 ; 4-6 ; 7-9 ; 10-12) and the relation to the Grahas. For the relation- ship of Ajya and Prauga see Weber, Ind. Stud. X. 373, 374. xiv. 4 — ] The Soma Sacrifice [426 recites) the Prauga. The Prauga is the hymn of the Pavamana ; the Ajya is the hymn of the Ajya. Thus he transposes the two ; it is as if one were to intertwine the outer reins of a chariot. ‘ Thus he accompanies the cups Kausitaki used to say; yonder cup for Vayu and Indra and Vayu (he accompanies) by that (recitation) for Vayu and for Indra and Vayu; that for Mitra and Varuna with that for Mitra and Varuna; that for the Afvins with that for the A9vins ; in that he utters the offering verses for the Prasthitas, that (he accompanies) with that for Indra ; in that the Hotrakas sacrifice together, that with that for the All-gods. Sarasvati is speech in all the pressings. He yonder who makes heat is the Puroruc, for he shines in front; again breath is the Puroruc, while the hymn is the body; the body is the Puroruc and the hymn is cattle and offspring; therefore he should not utter any call between the Puroruc and the hymn Reciting the hymn with the Puroruc, he calls aloud for each Puroruc ; ‘ Vayu. proceeding in front ’ is the symbol of expiration ; ‘ 0 Vayu ’ is the symbol of inspiration. He recites the Prauga as Gayatrl ; thereby the morning pressing is obtained ; (he recites it) as addressed to Indra; thereby the midday pressing is obtained; (he recites it) as addressed to the All-gods; thereby the third pressing is obtained. xiv. 5. Then ^ he recites a Puroruc addressed to the All-gods. It is of six feet ; the seasons some call it. The seasons are six ; he recites each two feet of it separately ; therefore the seasons are united in pairs and called ‘ Summer, the rains, and winter.’ Some recite the Puroruc for Sarasvati ; he should not do so ; it is superfluous ; speech has of itself radiance ; speech is the Puroruc. ‘ 0 Vayu, come hither, O lovely one ’ and ‘ 0 Alvins, sacrificial food these two (hymns) are the Prauga ; (they are) of nine verses and of twelve verses; these make twenty-one; the four (verse) Stoma, the highest of Stomas, is twenty-onefold ; thus he obtains the highest Stoma ; in that, further, there are twenty-one, and the months are twelve, the seasons five, these worlds three, and yonder sun the twenty-first, verily thereby he places the sacrificer in identity of world with (the sun). There are seven triplets •, the metres are seven ; verily (they serve) to obtain all the metres. More- over with these the gods appropriated the seven heptads of the Asuras ; verily thus also the sacrificer appropriates the seven heptads of the rival who hates him. In the beginning the morning pressing was Agni’s, the midday pressing Indra’s, the third pressing the All-gods’. Agni desired ‘ Let me have a share in the midday pressing, also in the third pressing.' * The hymn has at the beginning only a before the Puroruc. Puroruc and then the first verse ; after- ' For the ritual see * wards before each new triplet it has an Puroruc for Sarasvati, here forbidden, is Aliava,withthe response of the Adhvaryu, given without qualification. 427] [ — XV. 1 Preliminary Rites Indra desired ‘ Let me have a share in the morning pressing, also in the third pressing.’ The All-gods desired, ‘ Let us have a share in the midday pressing, also in the morning pressing.’ These deities thenceforward extended the morning pressing from the third pressing; in that they extended (abkiprdyufijata), that is why the Praiiga has its name. There- fore many deities are praised at the Praiiga; therefore all the pressings have all the deities. Having recited the hymn ^ ‘ With all the sweet Soma drink ’, he utters the offering verse for the All-gods, for the hymn is for the All-gods ; in Gayatrl, the morning pressing is connected with the Gayatrl. He should recite the second vamt.^ ADHYAYA XV The Soma Sacrifice {continued). Preliminary Rites. XV. 1. The ^ Gods having praised the pressing stones with the Arbuda (hymn *) and the verses for (Soma), the purifying, obtained immortality, obtained truth and resolve. Verily thus also the sacrificer in that he praises the pressing stones with the Arbuda (hymn) and the verses for (Soma), the purifying, obtains immortality, obtains truth and resolve. When the Pavamana has been sung, they proceed with the pot of milk, for this is the time for it ; moreover (it serves) to give the pressing sap. Then they proceed with the set of five oblations ; the explanation of this has been given. At the midday he utters a verse of Bharadvaja’s as the offering verse for the Prasthitas ; at the midday Bharadvaja gave Soma to Indra. It is a Tristubh verse, addressed to Indra ; the midday pressing is connected with Indra and the Tristubh. He says the second vasat, for the healing of the libations, for the support of the libations. Then the Hotrakas sacrifice together ; the explanation of these (offerings) has been given ; then come the sacrificial food and the Hotr’s bowl ; the explanation of that has been given. When the Daksina offerings have been made, the fees are taken, for then the pressing stops. Moreover he ransoms himself in that the fees are taken ; moreover with the fees he makes strong the sacrifice ; in that with the fees he makes strong {daksayati) the sacrifice, therefore has the fee its name. The Sattra has the self as the Daksina ; therefore day by day should they mutter, ‘ Here let me take myself as a fee for fair fame, for the world of heaven, ’ The subj. is strange and doubtful ; cf. p. 87. see Anartlya on 99®- 1®- Cf * For the ritual see 99®- AB. vii. 1 and 2. ® RV. X. 94. For the Pavamanis to be used XV. 1 ] [428 The Soma Sacrifice for immortality ’ ; verily thus they take themselves as a fee for fair fame, for the world of heaven, for immortality. Having recited (a verse by Vifvamitra as the invitatory (verse) of the cup for the Maruts, he utters (a verse by Vi9vamitra as the offering verse; the cup for the Maruts is the continuity of the pressing ; Vi^vamitra is speech ; by speech the sacrifice is continued. These are two Tristubhs addressed to Indra ; the midday pressing is connected with Indra and the Tristubh. He says the second vasat, for the healing of the libations, for the support of the libations. The Marutvatlya Qastra. XV. 2. Then^ he recites the sixfold Marutvatiya; the year has six seasons ; verily (it serves) to obtain the year. He recites the six metres. Anustubh,Gayatri,Brhati,Usnih, Tristubh, and Jagati. Therefore is it sixfold. With an Anustubh ‘ Thee like a car for aid he begins the Marutvatiya. The Marutvatiya is the hymn of the Pavamana ; the metre of Soma is the Anustubh. The explanation of the transposition of the Padas has been given. He recites Gayatri verses ; Gayatri verses are breath ; verily thus he places breath in himself. ‘ This drink, 0 bright one, is pressed ’ is the antistrophe containing the words ‘ pressed ’ and ‘ drink for it is the hymn of the Pavamana. ‘ 0 Indra, come nearer ’ is a Pragatha * inviting Indra. ‘ Nearer let us approach ’, the Maruts said to him encouraging him ; he said ‘ Having conquered and slain Vrtra, this is my Soma drinking along with you.’ This is his Soma drinking along with them. ‘ Forward now, Brahmanaspati ’ is (a Pragatha) addressed to Brahmanaspati ® and contains (the word) ‘ For- ward ‘ Smite ’, Brahman said to him, encouraging him ; he said, ‘ Having conquered and slain Vrtra, this is my Soma drinking along with you.’ This is the Soma drinking of Brahman. ‘ In it give the gods a share ’, Kausitaki used to say. ‘ In which Indra, Varuna, Mitra, Aryaman, the gods, made their homes in this ® are the gods given a share. They say ‘ In that in there is no strophe nor antistrophe, but an invitation to Indra and (a triplet) addressed to Brahmanaspati, then why are they recited repeating them and making them into Kakubh (verses) ? ’ The Saman singers sing with repetition in the Pavamana ; verily thus is a symbol of it produced. ‘ Agni, like Bhaga, is leader of the folk’ and ‘Thou with insight art keen of * RV. iii. 51. 7. xxiv. 2; xxv. 3). * RV. iii. 47. 2. * RV. viii. 2. 1-3 (also cited xix. 8 ; xx. 2 ; 1 For the Marutvatiya ^astra of the midday xxiv. 2; xxv. .3). pressing, see AB. iii. 12-21. For the * RV. viii. 58. 5 and «. ritual see vii. 9. 6-25. ® RV. i. 40. 5 and 6. ’ RV. viii. 63. 1 (also cited xix. 8 ; xx. 2 ; * RV. i. 40. 5 c. [ — XV. 3 429] The Marutvatiya Qastra insight, 0 Soma ’ are addressed to Agni and Soma.’ Agni and Soma were within Vrtra; Indra was unable to hurl his bolt against them; they went out for this share and for that which is theirs in the full moon sacrifice. The Marutvatiya is a hymn connected with the slaying of Vrtra; by it Indra slew Vrtra. XV. 3. ‘The Maruts, rich in dew, swell the waters’ is the water-swelling (verse);’ the water-swelling (verse) is the waters; in that over Vrtra slain the waters went apart, in that they swelled, thus it is (called) the water-swelling. It is a Jagati verse; through it all the pressings are Jagati. ‘ Thou hast been born, dread, for impetuous strength ’ is the Marutvatiya * containing the word ‘ born ’. Indra is born, in that he slew Vrtra; thus he who sacrifices is bom. At the first (verse) of it the Adhvaryu responds once with (a response) containing the form mad;^ here Indra for the first time was drunken {amddyat). The Marutvatiya is a hymn, winning battles; thereby Indra won battles. In the middle of it he places a Nivid; in the middle of the body is food placed; then he recites Nivids; the Nivids are the breaths; verily thus he places the breaths in himself. Each quarter verse of these he recites taking it separately ; verily thus each breath he places in himself ; with the last he utters the Pranava ; thus he lets go this breath ; therefore all the breaths breath along this breath. Now they say ‘ The Nivids are food ’ ; therefore should he recite them quietly, for not hastening as it were he eats unpleasant* food. ‘Those who magnified thee, O bounteous one, at the slaying of the dragon ’, having recited the hymn, (this verse ®) he utters as the offering verse. ‘ Who in the affair with Qambara, who in the fight for cattle, O lord of the bays ’, (he says) ; ® with them he per- formed these heroic deeds; with them is this his Soma drinking. The verse is a Tristubh addressed to Indra, for the midday pressing is connected with Indra and the Tristubh. He says the second vasat, for the healing of the libations, for the support of the libations. The first Anustubh is speech , after it follow five Gayatrls ; the invitation to Indra is the mind ® ; (the couplet) addressed to Brahmanaspati is the ear ; the three of common character® are expiration, inspiration, and cross-breathing; the hymn is the body; the Nivid what is within the body; the concluding verse a support ; the offering verse food. ’ RV. iii. 20. 4 ; i. 91. 2. 1 RV. i. 64. 6. * RV. X. 73 (also cited in KB. xxi. 2 ; xiiv. 2 ; XXV. 3). ajdyaia is not necessary. ® i.e. mod in fonsdmo daiva. See KB. xvi. 3, n. 5. ‘ PW. takes this as ‘ unpleasant and in KB. xiii. 8 vd praiikdminam should be read, and so in 99®’ 6- 9 ; as annddya is normally neuter the form is a transfer to the a class. » RV. iii. 47. 4. ® The Dhayyas, RV. iii. 20. 4 ; i. 91. 2 ; 64. 6. XV. 4 — ] The Soma Sacrifice [430 The Nishevalya ^astra. XV. 4. (Next) ^ the Niskevalya. Both before and after are many gods mentioned in recitation ; but the Niskevalya is Indra’s only ; that is why the Niskevalya has its name. In that he begins with a Brhati, and he who gives heat here is connected with the Brhati, thus he makes him to prosper with his own symbol. He makes two into three by repetition; that is the symbol of generation ; two as it were are there at first, then they are propagated. Having recited the strophe, he recites the anti- strophe ; the strophe is the self ; the antistrophe the offspring ; therefore he should make the antistrophe to be corresponding in form ; a correspond- ing one is born in his offspring, not one who does not correspond. He recites a supplementary verse ; the supplementary verse is breath ; verily thus in himself he places breath. He recites a Pragatha; the Pragatha is cattle ; verily (it serves) to obtain cattle. Moreover the Brhati Pragatha is expiration and inspiration ; verily thus he places expiration and inspira- tion in himself. ‘I shall proclaim the manly deeds of Indra’ is the Niskevalya of fifteen verses ; ^ the thunderbolt is fifteenfold ; verily thus with the thunderbolt he smites the evil of the sacrificer. In the middle of it he places a Nivid; in the middle of the body is food placed; then he recites Nivids ; the Nivids are the breaths ; verily thus he places the breaths in himself. Each quarter verse of these he recites, taking it separately; verily thus each breath he places in himself; with the last he utters the Pranava; thus he lets go this breath; therefore all the breaths breathe along this breath. Now they say ‘ The Nivids are food ’ ; therefore should he recite them quietly, for not hastening as it were he eats unpleasant food. He should recite the concluding verse in a lower tone ; so is his wife unlikely to fall away. (He should recite) in still lower a tone;® so does bis wife become as it were not uplifted in her mind. In that he gives a horse, and the horse is Indra, for the hymn is connected with Indra, verily thus he delights Indra. The strophe is the self ; the antistrophe offspring ; the supplementary verse the wife ; cattle the Pragatha ; the hymn the body ; the Nivid what is within the body ; the concluding verse a support ; the offering verse food, XV. 5. When ^ the Pavamaha was being sung, death clung to the Hotr ; he removed it by the Ajya (Qastra) except from the strophe ; ^ For the Niskevalya ^astra see AB. yi. 22- ed. The sense must be as translated, 24. For the ritual the reading is uncertain. ’ RV. i. 32 (also cited in KB. xx. 4 ; xxiv. 2). xv. 6. ' Cf. AB. iii. 14. ’ anudayitatardm is road in M and the Anand. [ — xvi, 1 431] The Niskevalya (pastra when the Ajya * Stotra (was being sung) it clung (to him) ; he removed it by the Praiiga except from the strophe ; when the Madhyamdina Pavamana (was being sung) it clung to him ; he removed it by the Maxutvatiya except from the strophe. In the Niskevalya he begins with the strophe ; that is as one in freedom from fear having removed death, like one having been set free.® They say, ‘ There is a Niskevalya here, and a Ni.skevalya there in the Mahavrata. There are recited there (metres) increasing by four ; how here are they obtained 1 ’ There are even more realized here ; the strophe and antistrophe, recited together, make up the .seven increasing by four, and there is a four-syllable foot left over. They are cattle ; these cattle he confers upon the sacrificer. The Agni.stoma is the Viraj ; they make up a hundred and ninety strophes ; he attains clearly the symbol of the Agnistoma in that he uses a Viraj as offering verse. ‘ Drink the Soma, O Indra, let it delight thee having left over this quarter verse he takes breath in at the half verse of the Viraj ; the Viraj is prosperity and proper food ; thus he finds support in the Viraj as prosperity and proper food. He says vasat with the second half verse of the Viraj ; verily thus he places the sacrificer in the world of heaven. He says the second vasat, for the healing of the libations, for the support of the libations. ADHYAYA XVI The Soma Sacrifice {continued). The Aditya Cup. xvi. 1. The^ morning pressing belongs to the Vasus, the midday pressing to the Rudras, the third pressing to the Adityas. In that he commences the third pressing with the Aditya cup, verily thus he begins with its own deity. Moreover this pressing has the sap extracted, in that it is the third pressing. The Aditya cup is full of sap; thereby verily he makes the third pressing possessed of sap. Having recited a Tristubh as the invitatory verse for the Aditya cup, he utters a Tri.stubh as the ofiering verse ; the Tristubh is might and strength ; verily thus he confers might and strength upon the sacrificer. He does not say the second vasat (thinking) ‘ The Aditya cup is the continuity of the pressing ; the ® sdmajye looks like a gloss on djye, but poss- * For the Aditya cup and the other offerings ibly the first djye is to be taken with here mentioned, see 99®* 1 ^ ; stroMydt. The expression is awkward. Caland and Henry, L’ Agnistoma, pp. * Possibly a gloss. 330-332. [432 xvi. 1 — ] The Soma Sacrifice second vasat call is the completion ; let me not before the time complete the pressing,’ The offering verse ^ contains (the words) ‘ be drunk for the third pressing is connected with ‘ he drunk Then when the Pava- mana has been sung, they proceed with the victim, for this is the time for it ; moreover (it serves) to confer sap on the pressing. Then they proceed with the five-oblation (sacrifice) ; the explanation of this has been given. He recites at the third pressing verses to Indra and the Rbhus ^ for the filling (of the bowls). When the Rbhus attained the love of Prajapati, then Indra gave them a share in the Soma drinking. Therefore they do not sing to verses to the Rbhus ; but they call it the Arbhava Pavamana. A t the third pressing he uses as offering verse for the Prasthitas (a verse) * addressed to Indra and the Rbhus ; verily thus he makes Indra a half-sharer in the pressing ; in Jagati metre, for the third pressing is connected with the Jagati ; containing (the words) ‘ be drunk ’, for the third pressing is connected with ‘ be drunk ’. He says the second vasat, for the healing of the libations, for the support of the libations. Then the Hotrakas sacrifice together ; the explanation of these (offerings) has been given. Then the sacrificial food, then the Hotr’s bowl; the explanation of this has been given. At the third pressing they offer cakes for the fathers ; verily thus they delight the fathers. The Sdvitra Cup. xvi, 2. Then ^ they proceed with the cup for Savitr. At first they offered to him at the morning pressing ; offspring were not born ; then at the midday pressing; they were not bom even then; then at the third pressing they offered to him ; then offspring were born. Therefore at the third pressing is Savitr fixed. Moreover Savitr is one of the Adityas ; the third pressing belongs to the Adityas ; therefore they offer to him at the third pressing. Having recited a Tristubh ^ as the invitatory verse for the cup for Savitr, he utters a Jagati ® as the offering verse ; the Tristubh is might and strength ; the Jagati is cattle ; verily thus at the end he finds support in might, in strength, and in cattle. He does not say for it the second vasat (thinking) ‘ The cup for Savitr is breath ; the second vasat call is the completion ; let me not before the time complete breath ’, for breath here is yoked as it were. The offering verse contains (the words) ‘ be drunk ’, for the third pressing is connected with ‘ be drunk ’. * The verse is RV. vii. 61. 2. and Henry, V Agnistoma, pp. 362, 353. 3 RV. iv. 35. Cf. AB. iii. 29. < RV. iii. 60. 5. 2 RV. iv. 64. 1. * For the ritual see viii. 3. 1-4 ; Caland ® Given in viii. 3. 4. 433] [ — xvi. 4 The Vaigvadeva Qastra The Vaigvadeva Qastra. xvi. 3. He^ begins the Vaifvacleva with Sa\4tr ; on the instigation of Savitr the gods brought together the third pressing ; therefore the strophe and antistrophe and hymn^ are all Savitr ’s. He begins the Vai9vadeva with an Anu.stubh, ‘That of Savitr we choose.’ The Vaigvadeva is the hymn of the Pavamana ; the metre of Soma is the Anu.stubh. The explanation of the division of the quarter verses has been given. He recites Gayatri verses ; Gayatrl verses are bi'eath ; verily thus he places breath in himself. He recites a hymn to Savitr, for a cup has been drawn for Savitr ; verily therewith he accompanies it. He recites (a verse) for Vayu;® (the verse) for Vayu is breath ; verily thus he places breath in himself. In the recitation of this he releases (the cups) for two deities in Vayu, the breaths in the breath. He recites (the hymn ^) to sky and earth ; sky and earth are supports ; verily (it serves) for support. In this the Adhvaryu responds with (a formula containing the word ®) mad, for the third pressing is connected with ‘ be drunk ’ {mad). He recites (the verse ®) ‘ Maker of fair forms ’ ; that which has a fair form is food ; verily thus he places food in himself. Moreover this is the Soma drinking of the forms; verily thus he places form in himself. He recites (a hymn ^) to the Rbhus, for then Prajapati made preparation for them ; therefore (the hymn) to the Rbhus is recited here. Then he recites (verses)® to Vena, to the Adityas, and to Brhaspati; with these he accompanies the Qukra and Manthin cups and the Agrayana cup; moreover this is the Vai9vadeva Qastra,® (so it serves) to secure that none of the deities are excluded. He recites the Vai9vadeva, for the Vai9vadeva cup has been drawn ; verily therewith he accompanies it. The concluding verse he recites twice by quarter verses, the third time by half verses ; it makes up a Viraj ; the Viraj is prosperity and proper food ; (verily it serves) to obtain the Viraj as prosperity and proper food. Four hymns he recites in the Vai9vadeva; the Vai9vadeva is cattle; cattle are fourfold, and also four-footed ; verily (they serve) to obtain cattle. Therefore he should recite it abidingly ; with him cattle abide. xvi. 4. He recites the Vai9vadeva with sixteen calls ; ^ all this is of sixteen ' For the Vaijvadeva (JJastra see AB. iii. 25- 32. For the ritual see 99®* ^iii* 5-19- RV. T. 82. 1-8 ; 4-6 ; iv. 54. ’ Not in RV. Given in full at 99®* '^^** ^* ^®* < RV. i. 159. * i. e. fonsamo daira, treated as fo/isa tnodaiva, ' RV. i. 4. 1. 55 [h.o.s. as] ^ RV. i. 111. 8 RV. X. 123. 1 ; 63. 3 ; iv. 50. 6. 9 RV. i. 89. 10 RV. i. 89. 10. xvi. 4. 1 That is, it occurs sixteen times ; see Caland and Henry, L'AgnUtoma, p. 356. Cf. Weber, Ind. Stud. ix. Ill, n. 1. xvi. 4 — ] [434 The Soma Sacrifice parts ; verily (it serves) to obtain all this. It is seventeenfold ; eleven deities, four Nivids, the strength of the litany, and the oSering verse; Prajapati is seventeenfold ; that rite is beneficial which is commensurate with Prajapati, Having recited the litany, he says an offering verse ^ for the All-gods, ‘ O All-gods, hearken to this my call ’, for the litany is for the All-gods ; containing (the words) ‘ be drunk ’, for the third pressing is connected with ‘ be drunk ’ ; in Tristubh metre ; the Tristubh is might and strength ; verily thus he places might and strength in the sacrificer. He says the second vasat, for the healing of the libations, for the support of the libations. The first Anustubh yonder is speech ; five Gayatri verses follow the Anustubh ; (the hymn) to Savitr is mind ; (the verse) to V ayu is breath ; (the hymn) to earth and sky is the eyes ; there is the breath here which is not distinct in (the verse), ‘ Maker of fair forms ’ ; (the hymn) to the Rbhus is the ear ; the three isolated verses are expiration, inspiration, and cross-breathing ; the hymn is the body ; the Nivid what is within the body; the concluding verse a support; the ofiering verse is food. They say ‘ Why are the holy power and the lordly power unstable, the subjects stable ‘ The morning pressing is the holy power, the midday pressing the lordly power, the third pressing is the subjects ; in that at the morning pressing and the midday pressing he concludes just as it may occur, therefore the Brahmans® rule the people insecurely, insecurely also the K.satriyas ; in that the concluding verse of the third pressing is stable, therefore are the subjects stable’ (is the reply). xvi. 5. ‘ Say ^ the offering verse for the ghee ’ and ‘ Say the offering verse for the Soma drink ’, he says ; by ghee and by Soma is the sacrifice carried on; these here he delights (thinking) ‘They delighted shall support the sacrifice.’ Inaudibly he says the offering verse for the ghee ; ghee is a pouring of seed ; inaudibly is seed poured. In that he says the offering verse aloud for the Soma drink, (it is because) Soma is the moon, and the moon is distinct. ‘ After it he should not perform any additional offering,’ they say, ‘ So do they yonder from yonder look ® back on this (world) ’. But the rule is, ‘ Let him perform ’. The butter is the world of the gods, the Soma the world of the fathers ; verily thus they arise from the world * RV. vi. 62. 13. ’ brahmanah must be read. The Anand. ed. has brahmanyaprajdh. ^ The question here discussed is whether a third offering should be made to Visnu after the two for Agni and Soma, the first of butter, the latter of a saumya cam. The answer here is in the affirma- tive, but 99^- ^ treats it as optional. Cf. Caland and Henry, L’Jgnittoma, pp. 3G2-4. * paryavartantxti in 0 marg. is a natural but needless correction ; so the comm, in causative sense. 435] [ — xvi. 7 The Vaigvadeva Qastra of the fathers to the world of the gods ‘ Moreover thus they delight the fathers only in that they proceed with the Soma drink ; moreover thus the Upasads are left over/ they say. In the Upasads he sacrifices to Agni, Soma, and Visnu and to match this here also to Agni, Soma, and Visnu. They take the Soma drink to the Sadas ; the Hotr takes it and deposits it ; then he looks at himself in the melted butter in it and with two fingers touches the melted butter ; (with the words) ‘ Thou art the guardian of the eye, guard mine eye,’ he should rub his eyes ; verily thus he guards his eyes. It he hands over to the Udgatrs. The Pdtnivata Cup. xvi. 6. Then * they proceed with the Patnivata cup ; verily thus they make the wives of the gods sharers in the Ahavaniya. He does not say for it the second vasat, for it is mixed with butter, and butter has no share in the second vasat call. Inaudibly he says the offering verse ; the Patnivata cup is a pouring of seed ; inaudibly is seed poured. He does not say the second vasat (thinking) ‘ The Patnivata cup is a pouring of seed ; the second vasat is completion ; let me not before the due time complete the pouring of seed.’ The ofiering verse ^ contains (the words) ‘ be drunk ’, for the third pressing is connected with ‘ be drunk ’. They say ‘ Since this is the ofiering verse of the Nestr, then why does the Agnidhra say it as an ofiering verse? ’ ‘ This ofiering verse is connected with Agni ; the Agnidhra is connected with Agni ; therefore the Agnidhra uses it as an ofiering verse ; moreover, thus the vasat calls of these unuttered become the same ’ (is the reply). The Agnimdruta Qastra. xvi. 7. He ^ recites the Agnimaruta with twenty-one calls ; the four- verse stoma, the highest of Stomas on which support is to be found, is twenty- onefold ; verily (it serves) for a support. The (Qastra) is twenty- fourfold ; there are twenty joinings ; these make forty-four ; the Tristubh has forty- four syllables ; the Tristubh is might and strength ; verily thus he places might and strength in the sacrificer. He recites (a hymn^) to Vai^vanara, for a cup for Vai9vanara has been drawn; verily therewith he accompanies ’ Perhaps this is the division of the sentence best to be adopted. Cf. below KJB. xvi. 8. ‘ The Patnivata cup is one for Agni with the wives of the gods {patnvcant) ; see 9?®- viii. 5 ; Caland and Henry, L’ Affni^cma, pp. 366, 367. * RV. iii. 6. 9. xvi. 7. ' For the Agnimaruta Qastra see AB. iii. 33-38. For the ritual see 99®- 5 and 6. For the calls in this 9astra see the rules in 99®* > Caland and Henry, L' Agnistoma, p. 373. * RV. iii. 3. xvi. 7 — ] The Soma Sacrifice [436 it. He recites (a verse to Rudra ; Rudra is dread ; verily thus he makes medicine ; moveover his share is at the end ; therefore in the end Qastra he recites it. He recites (a hymn to the Maruts ; Rudra has them as his horde ; verily thus he makes him prosper with his own horde. Then come the strophe and antistrophe of the Yajnayajniya ® ; these two he recites in the middle to frighten, for in the middle of the body is the womb placed to frighten. He recites (a hymn®) to Jatavedas; thereby is it called the Agnimaruta (Qastra). Therefore should he recite it quickly, just as one escaping a forest fire. He recites (verses ’^) with the waters as deities ; the waters are healing and medicine ; verily thus at the end in the sacrifice are healing and medicine produced. Therefore should he recite them slowly, just as one spraying himself in the waters. He recites ‘ the Dragon of the Deep ’ ® ; the dragon of the deep is Agni ; him with it he makes to glow ; moreover, with it he accompanies the altars. He recites ‘ the wives of the gods ’ ® and ‘ Raka ’ ; verily with these he accompanies the Patnivata cup ; moreover, the wives have their portion at the end ; therefore in the end Qastra he recites these verses. xvi. 8. He recites the Aksarapanktis ^ ; the Aksarapanktis are cattle ; verily (they serve) to obtain cattle ; moreover, the Aksarapanktis are expira- tion and inspiration ; thereby then he places expiration and inspiration in himself ; moreover (they serve) to secure the presence of Indra in the Qastra. He recites (verses) to the fathers^ and to Yama®; verily thus he accompanies the Nara9ahsa cups; moreover the fathers have their portion at the end ; therefore he recites these (verses) in the end Qastra. He recites (the verses ‘ Sweet indeed is he ’ ; verily with them he makes sweet the Soma for Indra; moreover, Indra is the world of the gods, Yama the world of the fathers ; verily thus he arises from the world of the fathers to the world of the gods. To them the Adhvaryu responds with (a formula containing the word) ‘ mad \ for the third pressing is connected with ‘be drunk’. He recites (a verse) to Visnu and Varuna®; the sacrifice is S RV. ii. 33. 1. * RV. i. 87, ® RV. vi. 48. 1, 2; vii. 16. 11, 12 (made into three verses in each case). The Anand. ed. has iti absurdly. * RV. i. 143. The variant °moktyamdnah of M is an easy variation, hut not necessary nor so probable as the text, which shows moksa as a desiderative basis without the sense of spiritual freedom. ’ RV. X. 9. 1-3. * RV vi. 60. 14. Here, as in the next case, either the names arc made up of the first words of the verses, or fans means ‘ celebrate ’. The first is clearly the case in Ahir budhnyarii fansati. » RV. v. 46. 7, 8. '0 RV. ii. 32. 4, 5. > RV. vi. 44. 7-9. 2 RV. X. 16. 1-3. » RV. X. 14. 4, 3 and 5. * RV. vi. 47. 1-3. For the last words of the sentence cf. above KB. xvi. 6. ® Not in RV. AV. vii. 26. 1 has one version, A^S. V. 20 another. 437] llie Agnimaruta Qastra [ — xvi. 9 connected with Visnu and Varuna; whatever mistake or error there is in the sacrifice, that with this he remedies; verily this is medicine. He recites (a verse) to Visnu ® and (a verse) to Agni ’ ; of the gods Agni and Visnu are those wliose portions are at the end ; therefore these he recites in the end (^astra. He concludes with (a verse) to Indra,® for he is Indra’s ; verily him Indra at the end establishes.® xvi. 9. ‘ What is the deity of the Soma ? ’ ^ Madhuka a.sked Gau^ra. He, after running over (the words) ‘ Soma becometh pure replied ‘ There may be different ones.’ ‘ As with the Bahvrcas ®, it should be connected with Indra ’ was the rule of Paingya. ‘ It should be connected with Indra and Agni ’ is Kausitaki’s view. ‘ By Agni it begins in that (it begins) with the Ajya ; with Indra it ends (in) this concluding verse ® ; therefore it should be con- nected with Indra and Agni.’ ‘ This is the Agnistoma ; this is taken for every desire. He who offers with any other sacrifice without having sacrificed with this ^ prepares for himself a pitfall, he comes to ruin ® ’, he used to say. This Agnistoma begins with the Ajya (Qastra) and ends with the Agnimaruta. What has to be recited makes up three hundred and sixty Rc verses ; three hundred and sixty are the days of the year ; verily (it serves) to obtain the year.® After reciting the litany he uses as offering verse,'' ‘ 0 Agni, with the Maruts, resplendent, loud singing addressed to Agni and the Maruts, for this litany is addressed to Agni and the Maruts ; in Jagati metre, for the third pressing is connected with the Jagati ; con- taining (the words) ‘ be drunk ’, for the third pressing is connected with ‘ be drunk ’. He says the second vasat, for the healing of the libations, for the support of the libations. « RV. i. 154. 1. T RV. X. 53. 6. « RV. iv. 17. 20. * M alone has the necessary causative, the comm, and the other MSS. and theAnand. ed. having the simple. * It is not clear to what this refers. Sotnah pavate is the Pratika of RV. ix. 96. 5, and if anything more than these two words are meant then the reference ought to be to a RV. text. On the other hand they are also the Pratika of VS. vii. 21, and the Vedic Concordance treats this verse as repeated in the Soma sacrifice at the Bahispavamana ; Caland and Henry (V Agnistoma, p. 174), however, thinks that there also merely the words them- selves are meant, and this may be the case here also. The sense clearly is that Gau9ra treated the Soma as having, as deity, diverse gods. ® Apparently the contrast is with a special school name Bahvrcas, as in the wider sense of that term it covers Paingya. Cf. the Bahvrcabrahmana of Apastamba ; Keith, JRAS'. 1915, pp. 493-498. * The construction is rather ad sensum. * K^S. X. 9. 25 ; PB. xvi. 1 . 2 agrees with this. ® For this phrase cf. KB. xxv. 14 ; vd may be alternative, or merely assertive. Cf. KB. xii. 4 ; xi. 4. ® M has tat samvatsarasydhdny dpnoti. RV. V. 60. 8. xvl. 10 — ] [438 The Soma Sacrifice The Sautrdrrianl. [xvi. 10. Having^ sacrificed with Soma he should sacrifice with the Sautramani who desires prosperity, offspring, and the Viraj. The Sautra- mani is a sacrificial rite for Indra ; the third victim is the body of the sacrifice, two victims the arms ; therefore the arms are about the body ; therefore the two should be at each side about the body ; in that, after say- ing the second vasat over the cups of Sura and Soma, all ^ ; therefore having sacrificed with Soma let him perform the Sautramani ; he who knowing thus, having sacrificed with Soma, sacrifices with the Sautramani, obtains prosperity, offspring, and the Viraj, and so he also who knows thus. The Viraj is prosperity and proper food ; (verily it serves) to obtain the Viraj as prosperity and proper food. He goes to the final bath, as at the Soma sacrifice. Or he may if he will offer a milk mess to Mitra and Varuna.] The Ukthya Sacrifice. xvi. 11. The^ litanies of the Ukthya are addressed to Indra and Agni ; all the gods are Indra and Agni ; the third pressing is connected with the All-gods ; verily (they serve) to delight all the gods. In (verses) to Agni they give the lead for the Maitravaruna, in (verses) to Indra in the other two cases ; thereby these are addressed to Indra and Agni. They recite four hymns each ; the litanies are cattle ; cattle are fourfold ; moreover. ' For the Sautramani see 99^. xiv. 13 (where the three victims for the A9vins, Saras- vatl and Indra are specified), cf. xv. 15 (where the Sura is specified). The form here is that called elsewhere the Kaukill, an independent rite, while that con- nected with the Rajasuya is the Caraka ; see Weber, Znd. Siud.x. 349-363; Eggeling, SBE. xliv. 213, 214 ; Hillebrandt, Ritual- litteratur, p. 169. See also v. 2. 3 and 11 ; B9S. xvii. 31-38. ’ These victims are offered (comm.) ; the text is corrupt. The bad text and the fact, not mentioned by Lindner, that M omits the whole section, taken in con- junction with the unnatural insertion of this paragraph at this juncture, and with the fact that the 99®- shows no know- ledge of this portion of the text, justify us in the belief that the chapter is an interpolation. Moreover, the term tripapi naturally denotes here the third victim, not a set of three victims, and in either case is an odd form without an early parallel ; the apparently similar indiva hardly means simply the ‘ third heaven ’ as taken by MW. ; it is rather a collec- tive formed in the normal way (Wacker- nagel, AUind. Gramm. II. i. 304 seq.) from iri and dyu, meaning a collection of three heavens, and is due to the Vedic tripli- cation of the heaven, which again arose from the triplication of the universe (cf. Macdonell, Vedic Mythology, p. 9). BR.’s view that it refers to the inner space of the highest heaven is likewise im- plausible. xvi. 11. ' For the three additional 9sstras of the Hotrakas after the Agnimftruta 9a-stra in the Ukthya rite, see AB. iii. 49, 60. The 9astras are given in detail in 99®- ix. 1-4. 439] [ — xvii. 1 The Uhtkya Sacrijice cattle are four-footed ; verily (they serve) to obtain cattle. They make up twelve ; the year has twelve months ; verily (they serve) to obtain the year. The Qastras contain four calls ; the litanies are cattle ; cattle are fourfold ; moreover cattle are four-footed ; verily (they serve) to obtain cattle. The offering verses of the litanies are addressed to two deities ; the sacrificer has two feet ; (therefore they serve) for support. They make up four ; * the litanies are cattle ; cattle are fourfold ; moreover, cattle are four-footed ; verily (they serve) to obtain cattle. That of the Maitravaruna ® is addressed to Indra and Varuna, for his litany is ad- dressed to Indra and Varuna; that of the Brahmanacchahsin * to Indra and Brhaspati, for his litany is addressed to Indra and Brhaspati ; that of the Achavaka® to Indra and Visnu, for his litany is connected with Indra and Visnu. The first and last contain (the words) ‘be drunk’, for the third pressing is connected with ‘ be drunk ’. They make up three ; these worlds are three ; verily thus they obtain these worlds. They are Tristubh verses; the Tristubh is might and strength; verily thus they place might and strength in the sacrificer. They say the second vasat, for the healing of the libations, for the support of the libations. ADHYAYA XVII The Soma Sacrifice {continued). The Sodcifin. xvii. 1. The^ Soda9in is a thunderbolt composed of the Anustubh; in that they undertake the Soda9in, they smite away the evil of the sacrificer with the thunderbolt composed of the Anustubh. It refers to the ‘ bay steeds ’ ; the bay is breath, for it draws ; therefore it refers to the ‘ bay steeds’. The Soda9in is he yonder that gives heat; verily thus they delight him. There is a sixteenth Stotra, a sixteenth Qastra ; therefore is it called the Soda9in. In that they undertake the Soda9in, and all this (univei’se) is of sixteen parts, verily (it serves) to obtain all this. Moreover, the Soda9in is Indra ; therefore it refers to the ‘ bay steeds ’, for Indra’s bay steeds are praised. ‘ 0 Indra rejoice, bring forward, come hither, 0 hero, * i. e. deities, Indra, Varuna, Visnu, Brhas- ® RV. vi. 69. 3. pati. 1 For the Soda§in rite see AB. iv. 1-4. For * RV. vi. 68. 11. the ritual see 99®' ^ reads * RV. vii. 97. 10. anustuhho which is possibly correct. xvii. 1 — ] [440 The Soma Sacrijice of the bay steeds ’ these (verses) ^ have twenty -five syllables and one by one have nine syllables added. The self is twenty-fivefold, what is added is offspring and cattle ; verily thus he adds to himself in offspring, cattle, servants, and proper food. These make up thirty-four; whatever is of thirty-four syllables, that metre is the Svaraj ; verily thereby he obtains self rule. Repeated together they make up five Anustubh verses and a ten-syllable quarter verse is left over, two syllables for each verse. ‘ Of such a one as thou, O thou of much light ’, this Gayatri verse ® he recites next, for the completion of these syllables; moreover along with it they make up a strophe of six Anustubh verses ; therefore he recites it, for completion. To match it some make an antistrophe ; but as to this they say ^ ‘ The Soda^in is he yonder that gives heat ; there is none other to be a counterpart of him ; if he were to make a counterpart and one were to say of him, “ The rival who is hateful will reject him ”, so would it be. Therefore he should not trouble about a counterpart.’ xvii. 2. Thereafter he transposes the metres which follow ; the metres are the breaths ; verily thus in the body he interweaves the breaths, to prevent separation ; therefore these breaths, though breathing in different directions, do not blow out.^ Moreover the Soda^in is connected with the Anustubh ; verily thus he brings all the metres into relation with the Anustubh. He transposes Gayatri and Pankti verses ; ^ the Pankti is the metre of the sacrificer; the Gayatri is brilliance and splendour; verily thus he places brilliance and splendour in the sacrificer. He transposes Usnih and Brhati verses ; ® the Usnih is the metre of the sacrificer ; the Brhati is cattle ; verily thus he confers cattle as connected with the Brhati upon the sacrificer. He transposes a verse of two Padas containing twenty syllables and a Tristubh ; * the verse of two Padas * These verses are given in full in ’*• 5. 2 ; AV. ii. 5. 1 ; SV. ii. 302-304 ; A^S. vi. 3. 1. hariha of 1. c. and of SV. is absurd. A^S. has hari iha as trisyllabic (no doubt) and this is presumably the source of hariha. AV. has haribhydm. The verses consist of 5 pentads and after each of the first three syllables are added (here pra vaha, hariha'). » RV. viii. 46. 1. * The quotation is not finished by iti ; cf. KB. xii. 3, n. 2. > As in KB. vii. 9 all the MSS. save M and the Anand. ed. read vahco ^nunirvancy. * RV. i. 16. 1-3 and i, 84. 10-12. The viharana consists in placing a Pada of the Pankti after each of the Padas of the Gayatri and pausing after the first two, saying om after the second two, pausing after the third pair and saying om after the two remaining Padas of the Pankti, each by itself. ’ RV. viii. 98. 1-3 and iii. 46. 1-3. The Padas are put together by two’s with alternate pause and om ; the two eight-syllable feet are made into one followed by a pause, then the two sets of four syllables over are united and combined with the last Brhati foot into a single verse followed by om. ‘ RV. vii. 34. 4 and vi. 47. 8. The combina- tion is effected by dividing the Dvipada into four sots of five syllables. 441] [ — xvii. 4 Sodagin is the metre of the sacrificer ; the Tristubh is might and strength ; verily thus he confers might and strength upon the sacrificer. He transposes verses of two Padas containing sixteen syllables and Jagatl verses;® verses of two Padas are the metre of the sacrificer; the Jagati is cattle ; verily thus he confers cattle as connected with the Jagati on the sacrificer. He recites Gayatrl verses; Gayatri verses are breath ; verily thus he places breath in himself. He recites a verse of seven Padas ; the metres are seven ; verily (it serves) to obtain all the metres; moreover, with it the Gayatri verses make up four Anustubh verses ; ® therefore he recites it, for completion. xvii. 3. Then he recites Anustubhs ' of normal type ; the Soda9in is connected with the Anustubh ; thus he causes it to prosper by its own symbol. They make up eight ; by these (verses) the gods attained all attainments ; verily thus also with these the sacrificer attains all attain- ments. With the last verse thrice repeated they make up ten ; the Viraj consists of tens; the Viraj is prosperity and proper food; (they serve) to obtain the Viraj as prosperity and proper food. He concludes with ‘ When up to the place of the bright one ’ ; yonder is the place of the bright one where he yonder gives heat ; verily thus he places the sacrificer there. Three times ^ he utters the call for the Soda9in, in the strophe, for the Nivid, for the concluding verse ; the Soda9in is threefold ; verily thus with a threefold thunderbolt he smites the evil of the sacrificer. These are the fame, the sounds, the strengths of the litanies. Famous, re- sounding, strong, renowned does he become who knows thus the strengths of the litanies. They recited together make up forty Anustubhs; the Pankti has forty syllables; the Paiikti is a support; verily thus in all creatures he establishes the sacrificer. xvii. 4. Some say ‘ He should use an interpolated Tristubh as offering verse ‘For indeed the courser. — Thou hast drunk of the ancient di’aughts, O lord of the bays.— For the courser is a courser. — Now let this pressing be thine only. — The courser is a bearer.— Drink the Soma rich in honey, O Indra. — For the courser is active. — Do thou ever, O strong one, pour into thy belly.’ But the rule is not to interpolate. The ofiering verses are duly prepared dishes for the gods; verily thus with a duly ® The Dvipadas are given in 99®- ® > and RV. x. 96. 1-3. The former are divided into four sets of four syllables. * RV. i. 84. 13-15 with RV. x. 133. 1 make up Anustubhs by recital by two’s and two’s with pause and om. ' 99®- i*- 14-19 prescribes RV. viii. 69. 1-3, 10, 13-15, and 17, all Anustubh 56 [h.o.s. ss] verses. These are niiya as offered to the artificial Anustubhs above arrived at. The Nivid comes in before RV. viii. 69. 15. * This is repeated in 99®- ®- l'^- ^1*® variation in construction is noteworthy, xvii. 4. t RV. X. 96. 13. 99®- 1® ignores the option, for which cf. AB. iv. 4. xvii. 4 — ] The Soma Sacrifice [442 prepared dish for the gods he tenders the oblation to the gods. He should not undertake it at night ; ^ the Soda9in is Indra ; there is nothing above Indra; much is accomplished at night, the rounds as it were, and the Alvina ® (Qastra) ; therefore he should undertake it on the fourth ^ day ; that is the abode of the Soda9in ; that day concludes with the Soda^in as its end. But they say ‘ Let him undertake it ’ ; the Soda9in is the day and night complete ; in that they undertake the Soda9in it is to make day and night complete. The Atirdtra. xvii. 5. In ^ that they undertake the Atiratra, (it is because) the year is as great as day and night ; in that they undertake the Atiratra, (it serves) to obtain the year. Moreover, all this (universe) is twofold, unguent and brilliance; both of these are obtained by day and night. In that they undertake the Atiratra, (it is) for the obtaining of unguent and brilliance. xvii. 6. They recite strophes and antistrophes ^ in Gayatri ; the Gayatri is light ; night is the evil, the darkness ; thus thereby they smite away the evil, the darkness. They recite with repetitions, for so do the Saman chanters sing ; (they say) ‘ According as it is sung, is it recited.’ Then they say ‘ Why after the final Pratihara do they call and link the Qastra with the Saman ? ’ xvii. 7. The sacrifice is a man ; of him the oblation holders are the head, the Ahavaniya the face, the Sadas the stomach, the litanies the food, the Marjaliya and the Agnidhriya the arms, the altars within the Sadas the internal divinities; the Garhapatya and (the fire) for cooking the fast milk the support. Again, of him the Brahman priest is the mind, the Udgatr the expiration, the Prastotr the inspiration, the Pratihartr the cross-breathing, the Hotr the speech, the Adhvaryu the eye, the Sadasj^a * The argument is clearly one as to the place of the So^9in if used in connexion with an Atiratra as it is assumed to be used in this school. Is it to be said at night after the threefold carousal of the Atiratra begins, or is it to be said on the morning of the day after the carousal ? The answer first suggested is the latter view, hahuratryam may be a cpd. as taken by the edd., but this is unnecessary. Cited in Nirukla i. 9 as equivalent to afvinatii ca parydyOfca, where the reading as in M has onlyone/md. Buttliisis verystrange, tvad ata or tvat tata may be read. The A9vina ^astra is to be recited up to sun- rise ; see 9QS. ix. 20. 19 seq. * i. e. the Soda9in is the suitable rite for the fourth day in a continuous offering ; see 99s. X. 2. 11. * For the Atiratra see AB. iv. 6 and 6. For the ritual see 99^. ix. 7-19 for the9astras of the priests at the three Paryilyas. xvii. 6. * The explanation follows in KB. xvii. 7. The point is not that the correspond- ence of 9«stra and Stotra is modified by the 9«stra beginning after the Pratihftra of the Saman and not after the Nidhana, but merely, it seems, to explain the parallelism. The Atiratra 443] [ — xvli. 9 generation/ the sacrificer the body, the Hotra^aiisins the limbs. In that the Adhvaryu starts the Stotra, verily thus he unites the eye with the breaths; moreover, verily thus he connects inspiration with the mind. In that the Prastotr addresses the Brahman with ‘ 0 Brahman, shall we begin the praise, O Pra9Mtr?’ (it is because they think), ‘Mind is the leader of these breaths ; impelled by mind let us sing the Stoma ’ ; more- over, verily thus he connects inspiration vvdth the mind. In that the Brahman approves the Stotra, verily thus he unites the mind with the breaths; moreover, verily thus he connects inspiration with the mind. In that the Prastotr begins the pi’aise, verily thus he places inspii’ation in expiration. In that the Udgatr sings, verily thus he places expiration in cross-breathing. In that the Pratihartr utters his part, verily thus he places cross-breathing in expiration. So all these deities find support in expiration. In that the Hotr connects the Qastra with the Saman, and the Hotr is speech, verily thus he unites speech with the breaths ; more- over, verily thus he connects inspiration with mind. In that the Hotra- ^ahsins make a continuity with the Saman, verily thus they connect the limbs with the breaths. In that the sacrificer sings in accompaniment to the Stotra, and the singers are the breaths, verily thus he places the breaths in himself. Therefore the sun should not set on him outside the altar place,^ nor should it rise on him, nor should he make preparations, nor utter the invitation, nor say the vasat, nor should (the sun) heat (him) when in what is not an altar,^ (thinking) ‘ Let me not sever the body from the breaths.’ xvii. 8. In that in the first rounds they repeat ^ in the first Padas, verily thus from the first night they smite away the Asuras ; in that in the middle rounds they repeat in the middle Padas, verily thus from the middle night they smite away the Asuras ; in that in the last rounds they repeat in the last Padas, verily thus from the last night they smite away the Asuras. Just as one can by separate repetition ^ and by repeating severally smite away evil again and again, so with these strophes and antistrophes from day and night they smite away the Asuras. xvii. 9. They recite the beginnings of the litanies in Gayatri verses ; the Gayatri is brilliance and splendour; verily thereby they place brilliance * The Anand. ed. has prajapatih for prajdtik, but merely, it is clear, by an error. ’ The whole emphasis is placed on bahirvedi. ® Cf. Vait. xiL, 3 where pratapet is normal as against pratapeta ; perhaps heating imple- ments is meant. xvii. 8. ' The reference is to the repetition of the first Padas in the Stotras and the ^lastras. The use of ninariayanti in this sense points to the union of song and recitation and dancing. * abhydgdram is doubtful : BR. gave it as ‘ besprechen’, B. as ‘in the house ’ ; this is possible, but MW.’s rendering is followed : if abhydgdram is taken as by B. then there may be a reference to a magic dance as a popular rite. xvii, 9 — ] The Soma Sacrifice [444 and splendour in the sacrificer. Having recited Gayatri verses, they recite Jagati verses; between the Gayatri and Jagati verses they insert the calls; verily thus they make the metres of varied strength. Having recited Jagati verses, they conclude with Tristubh verses. The Tristubh is might and strength, the Jagati cattle ; verily thus in might and strength at the end and in cattle they find support. The ofiering verses ^ are in Tristubh, and contain (the words) ‘ Soma juice ‘ be drunk and ‘ drink ’ as their characteristics and are perfect ; that is the symbol of night. They should keep awake through the night ; keeping awake is the light ; the night is the dark, the evil ; thereby by the light they cross the dark, the evil. So long as there is no singing or reciting, so long are the Raksases able to drink after ; ^ therefore ‘ Do ye lighten up the kindled Ahavaniya, the Agnidhrlya, the Garhapatya and the altars ’ they should say aloud ; they should lighten up, it should be light as it were, they should lie snoring ; them the evil does not attack (perceiving) ‘ They are in motion ’ ; ® they smite away the evil. ADHYAYA XVIII The Soma Sacrifice {continued). The Agvina Qastra. xviii. 1. The ^ Alvina (Qastra) is (a sacrifice) wherein there is a redund- ancy of Soma ; wherein in the sacrifice there is a redundancy, thereby the rival of the sacrificer is energetic against him. In that afterwards he sacri- fices to the Alvins, and the A9vins are the physicians of the gods, verily thus he makes medicine. Now when Savitr gave Surya to Soma, the king, he made over to his daughter whether she was Prajapati’s (or his own) on * These are for him and twelve offering verses ; it is clear that andhas is by the Brdhmana connected with ‘ darkness ’. The Yajyas are for the first night RV. ii. 14. 1 ; vi. 44. 15 ; vi. 24. 1 ; vi. 44. 16 ; for the second night, ii. 19. 1 ; vi. 44. 14 ; X. 112. 2 ; X. 112. 6 ; for the third night, iii. 35. 1 ; ii. 15. 1 ; vi. 37. 2 ; x. 104. 3. ’ See abjve KB. x. 2. 3 M lias clearly (an vi tat cestanti nvai (misread by Lindner), K. has the same without vi, and BL nearly the same. The reading must certainly be cestanti. The Anand. ed. has lam cestim tanvd. It, however, has correctly vjjvalayateti bhdseran for Lindner’s vjjvalayate 'tibkdseran, samind- hvam is possible, not necessary. xviii. 1. ' For the A9vina 9 For these rites see ix. 28. xix. 8. * For the ritual see 9?S. xi. 2. “ Each of the fifteen triplets is made into twenty-four according to the Caturviii9a Stoma rule : hence 16 x 24 ■= SCO. [ — xix. 9 455] The Caturvihga Day Tlie Prstha (Stotra) in it is the Brhat (Saman) ; tliis is the second of the days ; the Brhat is the second of the Prsthas ; therefore is its Prstha the Brhat. Again the Mahavrata is fixed there where they approach the Catur- viu^a ; the Brhat is in its place the Pnstha of the Mahavrata ; tlierefore (they say) ‘ Let the Brhat be the Prstha of this (day).’ It has the word ‘ together ’ ; the year is uttered around about. There are in its venses the following symbols. ‘ The Hotr is born, the wise ’ is the Ajya ^ of eight verses in Gayatrl metre ; the Stoma is in Gayatrl metre ; that Qastra is perfect which accords with the Stoma. The Prauga is of Madhuchandas ; it is perfect ; in its model are other Praiigas shaped, (thinking) ‘ May I have accomplished a rite successful from the beginning.’ ‘ Thee like a car for aid ’ is the strophe * of the Slarutvatiya ; ‘ This drink, O bright one, is pressed ’ is the antistrophe.® This is the regular one-day form ; the explanation of it has been given. xix. 9. ‘ With what array, of one age, of one home I ’ is the Marutvatiya.' The ninth (verse) is ‘ Thou canst not be overthrown, 0 generous one, no one ’ ; with it he concludes, having recited in front of it the later verses, for they are verses to the Maruts, and this is connected (with Indra) only. There is in this (Qastra) ‘ The Maruts are joined together ’ containing ^ (the word) ‘ together ’ ; thus he refers to the year ; this is the symbol of this day. ‘ That was the highest in the worlds ’ is the Niskevalya,® of Brhaddiva ; here the Hotr pours seed with the Brhaddiva, (thinking) ‘ That he propa- gates * yonder with the Mahavrata day.’ After each year the pouring of seed is fruitful. In this there is ‘ Together they sing to thee, brought forward at the carouses,’ containing ® (the word) ‘ together ’ ; thus he refers to the year ; this is the symbol of this day. ‘ That of Savitr we choose ’ and ‘ To-day for us, O god Savitr ’ are the normal strophe ® and antistrophe ^ of the Vaigvadeva ; the explanation of these two has been given. ‘ That desirable greatness of Savitr, the god ’ is the Savitr (hymn) * ; it contains® (the word) ‘together’ in ‘Wealth with offspring for us together ’ RV. ii. 5 (cited also in KB. xxi. 2). ^ RV. viii. 6. 1-3 ; see above KB. xv. 2. ® RV. viii. 2. 1-3 ; see above KB. xv. 2. RV. i. 165. Throughout, as in KB. xix. 8, the point is that the second day coincides with the Mahavrata day as falling really a year later at the end of the year Sattra before the final Atiratra, after the Da9aratra which concludes the last month of the year Sattra (see Hillebrandt, mtuaUitteratur, p. 157). * RV. i. 165. 1. * RV. X. 120 (also cited in KB. xxv. 11). * janayati expresses what it normally does, and so probably this sentence is to be given to the actor, not treated as a remark of the Brahmana. See for the idea AB. iv. 14. ® RV. X. 120. 2 d. * RV. V. 82. 1 (also cited in KB. xvi. 3). ’ RV.v. 82. 4(also citedinKB. xxii.2; xxv. 9). ® RV. iv. 53 (also cited in KB. xxi. 2, 4 ; xxii. 2). 9 RV. iv. 53. 7 d. xix. 9 — ] [456 The Soma Sacrifice may he instigate ’ ; thus he refers to the year ; this is the symbol of this day. ‘ They two, sky and earth, all weal producing ’ is (the hymn) to sky and earth ; it contains (the word) ‘ together ’ in ‘ Force to be glorified may ye together instigate for us ’ ; thus he refers to the year ; this is the symbol of this day. ‘ Why hath the best, why hath the youngest come to us ? ’ is (the hymn’^) to the Rbhus; ‘Thus in the year to-day did ye discern’ (it contains ^^) ; thus openly he refers to the year ; this is the symbol of this day. ‘ The charioteer of the sacrifice, the lord of the folk ’ is the Vai^vadeva hymn^^ of Qaryata; it contains^® (the word) ‘together’ in ‘Together have Indra, Mitra, and Varuna pondered’; thus he refers to the year; this is the symbol of this day. ‘To Vai^vanara the praise, increasing holy order’ is (the hymn) to Vai9vanara ; it contains (the word) ‘together’ in ‘With skill, as (a carpenter’s) axe a car, he brings together ’ ; thus he refers to the year ; this is the symbol of this day. ‘ To the strong host, majestic, pious ’ is (the hymn) to the Maruts ; it con- tains (the word) ‘ together ’ in ‘ Together I adorn the words, powerful in the assemblies ’ ; thus he refers to the year ; this is the symbol of this day. ‘ With the sacrifice make to increase the All-knower ’ is (the hymn) for Jatavedas ; it contains (the word) ‘ together ’ in ‘ Together giving riches shine among us’; thus he refers to the year; this is the symbol of the day. Tliese are the Agnimaruta hymns ; these are the hymns of this day. So the day is either an Agnistoma or an Ukthya ; ‘ an Agnistoma is it ’ is the view of Paingya, ‘ an Ukthya is it ’ is the view of Kausitaki. xix. 10. Some Saman chanters make this day have all the Stomas, (say- ing) ‘ By this day they obtained the six-day period, by the six-day period the year and the desires in the year ; the whole year is the six- day period.’ If they do this he should make the (^astra composed of the six-day period. The Ajya should be the Ajya of the first day ; the Prauga the Prauga of the second day ; the Marutvatiya the Marutvatiya of the third day ; the Niskevalya the Niskevalya of the fourth day; the Vai^vadeva the Vai^va- deva of the fifth day ; the Agnimaruta the Agnimaruta of the sixth day. Then collecting all the verses of the Prstha Stotras and making them into Pragathas he should recite them after the Pragatha, to obtain the six-day period. Just as by this day the Saman chanters obtain the six-day period RV. i. 160 (also cited in KB. xx. 3 ; xxi. 2 ; XXV. 9). n RV. i. 160. 6d. RV. i. 161 (also in KB. xxi. 4; xxiii. 8; XXV. 9). ” RV. i. 161. 8 d. RV. X. 92 (also cited in KB. xxii. 2). ’5 RV. X. 92. 4 e. RV. iii. 2 (also in KB. xx. 4 ; xxi. 4 ; xxii. 5 ; xxv. 9). U RV. iii. 2. 1 d. •* RV. i. 64 (also in KB. xx. 3 ; xxii. 2). >» RV. i. 64. 1 d. w RV. ii. 2 (also in KB. xx. 3). RV. ii. 2. 6 6. 457] [—XX. 1 The Catm'vihga Day and by the six-day period the year and the desires in the year, so by this day the Hotr obtains the six-day period, and by the six-day period the year and the desires in the year. Indicating that he used to say, ‘ This is con- fusion.’ ‘ Whatever Stoma the Saman chanters resort to, that he should not regard ; the Qastra which we have here already considered,^ from that he should not depart ; the two hymns^ “ With what array ” and “ That was ” are Stoma subduing ; verily he should not fall away from these two ’ (he used to say). ADHYAYA XX The Soma Sacrifice {continued). The Ahhiplava Sadaha. XX. 1. The ^ year is a revolving wheel of the gods ; that is immortality ; in it is the there sixfold proper food, wild animals, domesticated animals, plants, trees, that which goes in the waters and that which swims. Mounted on this the gods move round all the worlds, the world of the gods, the world of the fathers, the world of the living, the world of Agni without water,^ the world of Vayu, established in moral order, the world of Indra, unconquer- able, the world of Varuna over the sky, the world of death the highest sky, the world of Brahman the welkin, the most real ^ of worlds the vault. In that they perform the Abhiplava, verily thus the sacrificers mount on the year ; in it they obtain this sixfold proper food, wild animals, domesticated animals, plants, trees, that which goes in the waters and that which swims. Twice they perform the Jyotis (Stoma); thereby they obtain a double portion of proper food, wild animals and domesticated animals. Twice they perform the Go ; thereby they obtain a double portion of proper food, plants and trees. Twice they perform the Ayus; thereby they obtain a double portion of proper food, that which goes in the waters and that which swims. * M has prdvocama but this is not essential. The Anand. ed. has the regular blunder aik^dma ; it has pratifya for pradifya, sug- gestive of prati as glossed by pradifya. s RV. i. 164 ; x. 120. XX. 1. * For the Abhiplava Sadaha of the Sattra see AB. iv. 15-17. The six days have the six forms of Jyotis, Go, Ayus, Go, Ayus, and Jyotis, the first and last being Agni- 58 [h.o.s. 2b] stomas, the rest Ukthyas, and the Samans being Rathantara and Erhat ; see xi. 4. 1-7. AB. has only a few remarks on it in iv. 15 ; cf. A^S. vii. 5-7. ® The Anand. ed. has upodakam. ® saptamam is read in the Anand. ed. and in a marg. note in 0 from the hhdsya. It is clearly wrong. XX. 2 — ] The Soma Sacrifice [458 XX. 2. They perform the Jyotis as the first day ; it has the same symbols in its verses as the first day. ‘ Forward to the god Agni ’ is the Ajya/ containing (the word) ‘ forward ’ ; what contains ‘ forward ’ is a symbol of the first day. The Praiiga is by Madhuchandas ; when the Rathantara Saman was created, the Praiiga by Madhuchandas was created after it ; thus he makes the rite successful with its symbol ; that rite is likely to cause success which is successful with its symbol. ‘ Thee like a car for aid ’ is the strophe of the Marutvatiya ; ^ ‘ This drink, 0 bright one, is pressed ’ is the antistrophe ; ® this is the normal one-day form ; the explanation of it has been given. ‘ Indra maketh for the car a way forward ’ is the Marutvatiya,^ containing (the word) ‘ forward ’ ; w^hat contains forward is a symbol of the first day. ‘ Come hither, standing on thy chariot seat ’ is the Niskevalya,® containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘ That of Savitr we choose ’ and ‘ To-day for us, O god Savitr’ are the normal strophe and antistrophe of the Vai9vadeva ; ® the explanation of these two has been given. ‘ They yoke their minds, they also yoke their thoughts ’ is (the hymn) to Savitr,"^ containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘ Forward sky and earth, increasing holy order, with the sacri- fices ’ is (the hymn) to sky and earth,® containing (the word) ‘ forward ’ ; what contains ‘ forward ’ is a symbol of the first day. ‘ Here, here in mind is your relationship, O heroes ’ is (the hymn) to the Rbhus,® containing (the word) ‘ to ’ in ‘ Desiring they came to these with wealth ’ ; that is the symbol of the Rathantara. ‘ How, of what one of the gods, in this service ? ’ is (the hymn) to the All-gods,^° containing the word ‘ hither ’ in ‘ Which one with aid will come hitherward 1 ’ ; what contains ‘ hither ’ is a symbol of the first day. ‘To Vai9vanara with broad radiance bards’ is (the hymn) to Vai9vanara,^^ containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘ Forward pressing, mighty and resounding ’ is (the hymn) to the Maruts,^^ containing (the word) ‘ forward ’ ; what con- tains ‘ forward ’ is the symbol of the first day. ‘ The Hotr goeth forward to the sacrifice with the power of him ’ is (the hymn) to Jatavedas,^® containing (the word) ‘ forward ’ ; what contains ‘ forward ’ is the symbol of * RV. iii. 13 (also cited in KB. xxii. 1 ; xxiv. 1 ; XXV. 3). * EV. viii. 68. 1-3 (also cited in KB. xv. 2). ^ IIV. viii. 2. 1-3 (also cited in KB. xv. 2). * RV. V. 31 ; 9?S. xi. 4. 8. " RV. iii. 43 ; 9^8. xi. 4. 9. ® RV. V. 82. 1 and 4 (also cited in KB. xix. 9). ’ RV. V. 81 (also cited in KB. xxii. 1 ; xxv. 9). ® RV. i. 169 (also cited in KB. xxii. 1). ® RV. iii. 60 (also cited in KB. xxii. 1). RV. X. 64 (also cited in KB. xxi. 3) ; 9?®' xi. 4. 10. RV. iii. 33 (also cited in KB. xxi. 2 ; xxii. 1). « RV. i. 87. » RV. i. 144; 99s. xi. 4. 13. [ — XX. 3 459] The Ahhiplava Sadaha the fii-st day. This world they move up to with the first day, Agni the god, the name the supreme essence of the deities ; they confer speech upon themselves. XX. 3. They perform the Go as the second day ; the symbols in its verses are those of the second day. ‘ Thou hast a glory of rule ’ is the Ajya ^ con- taining (the ^word) ‘apart’ in ‘Thou, O active one (vicarmne), fame’; this is the symbol of this atmosphere ; for this atmosphere is wide apart as it were. The Praiiga is by Grtsamada ; ^ when the Brhat Saman was created, the Praiiga by Grtsamada was created after it ; thus he makes the rite successful with its symbol ; that rite is likely to cause success which is successful with its .symbol. ‘ Lord of every man ’ is the strophe ^ of the Marutvatiya, containing the word ‘ apart ’ ; the explanation of this has been given. ‘ Indra alone is the drinker of Soma ’ is the antistrophe,* containing (the word) ‘apart’ in ‘Indra, drinker of the pressed juice, of all life ’ ; the explanation of this has been given, ‘ Rise up, O Brahmanas- pati ’ is addressed to Brahmanaspati,® and contains (the word ) ‘ up ’ ; there is ‘ up’ in ‘ Rise up ’ ; the second day has ‘ up ’. ‘ These thee of many a poet ’ is the Marutvatiya,® containing (the word) ‘ up ’ ; the explanation of this has been given. ‘Thou art mingled with the pressed drink, O Indra’ is the Niskevalya,'^ containing (the word) ‘up’ in ‘The Stoma, the prayer, the hyriin being recited ’ ; the explanation of this has been given. ‘ Every man of the god that leadeth ’ is the strophe ® of the Vai^vadeva, con- taining (the word) ‘ apart ’ ; the explanation of this has been given. ‘ The god of all, lord of the good ’ is the antistrophe,® containing (the word) ‘ apart ’ ; the explanation of this has been given. There are two strophes for the Vai9vadevas, two antistrophes ; the year has six seasons and is six- fold ; sky and earth are two ; these supports are two ; this body has six members ; day and night are two : these, expiration and inspiration, are two ; thus they depart not from the completion of the year, nor from the perfection of the body, nor the perfection of the breaths. ‘ The god Savitr hath appeared, to be praised by us now ’ is (the hymn) to Savitr, containing (the word) ‘ up ’ ; the explanation of this has been given. ‘They two, sky and earth, all weal producing’ is (the hymn) to sky and earth,** containing (the word) ‘ apart ’ ; the explanation of this has adhibhutam means that the name (or force in KB. XX. 3 ; form, xx. 4) is the essence of the deities. 1 RV. vi. 2. Here and repeatedly helow the vi or ud is made up artificially. 2 See Q9S. x. 3. 4, 5. 3 RV. viii. 68. 4-6. * RV. viii. 2. 4-6. 3 RV. i. 40. 1, 2 (cited also in KB. ix. 5). 6 RV. vi. 21; ggS. xi. 5. 1. ’ RV. vi. 23 ; 99S. xi. 5. 2. 8 RV. V. 50. 1-3. 9 RV. V. 82. 7-9. >0 RV. iv. 54. ** RV. i. 160 (cited already in KB. xix. 9). XX. 3 — ] [460 The Soma Sacrifice been given. ‘ My work hath been stretched, now is it stretched again’ is (the hymn) to the Rbhus,^- containing the word ‘ up ’ ; the explanation of this has been given. ‘ I hail the gods, of great fame, for security ’ is (the hymn) to the All-gods,^® containing the word ‘ up ’ ; the explanation of this has been given. ‘The might of the swift, strong, ruddy one’ is (the hymn) to Vai9vanara,^* containing (the word) ‘strong’; Indra is strong, the Tristubh is strong ; therefore it contains ‘ strong ’. ‘ To the strong host, majestic, pious’ is (the hymn) to the Maruts ; the explana- tion of this has been given. ‘ By the sacrifice make to increase the All- knower’is (the hymn) to Jatavedas^® containing ‘up’ in ‘Kindled, well fed, hero of heaven ’ ; the explanation of this has been given. The world of the atmosphere with the second day they obtain, Indra the god, force the supreme essence of the deities ; they confer breath upon themselves. XX. 4. They perform the Ayus as the third day ; the symbols in its verses are those of the third day. ‘ Thou, O Agni, the Vasus here ’ is the Ajya ; ^ self collected is that metre which accords with the symbol of the day ; there is (the word) ‘ thou ’ in ‘ 0 thou of the ruddy steeds, singer, bring hither the three and thirty ’ ; that is the symbol of the third day. The Praiiga is in Usnih verses by Vi9vamanas;^ when the Rathantara Saman was created, the Praiiga in Usnih by Vi9vamanas was created after it ; thus he makes the rite successful with its symbol ; that rite is likely to cause success which is successful with its symbol. ‘ Him for great gain ’ is the strophe of the Marutvatiya ; ® at ‘ him ’ ^ there is a repetition ; the third day is the end ; having gone to the end he repeats as it were, for hence whitherward should he go 1 ‘ Three Soma draughts for Indra ’ is the antistrophe.® This is the symbol of the third day. ‘ Let Brahmanaspati move forward ’, containing (the word) ‘ forward ’, is addressed to Brah- manaspati ® ; there is repetition in ‘ Forward let the kindly goddess move ’ ; the third day is the end ; having gone to the end he repeats as it were ; for hence whitherward should he go ? There are three strophes of the Marutvatlyas, three antistrophes, three (Pragathas) for Brahmanaspati; » RV. i. 110 (cited also in KB. xxi. 3) ; xi. 6. 4. •s RV. X. 66 (cited also in KB. xxiv. 9 ; xxv. 9) ; 99s. xi. 6. 6. RV. vi. 8 (cited also in KB. xxi. 3; xxii. 2). RV. i. 64 (cited already in KB. xix. 9). RV. ii. 2 (cited already in KB. xix. 9) ; 99s. xi. 6. 7. ’ RV. i. 46 (cited also in KB. xxii. 3). * RV. viii. 26. 23-26 (cf. 99S. xi. 6. 2) ; iv. 46. 3-6 ; viii. 26. 1-3 ; 26. 4-6 ; 24. 1-3 ; 25. 10-12; vi. 61. 10-12. « RV. viii. 68. 7-9. ^ I. e. in (dm (am of RV. viii. 68. 7. » RV. viii. 2. 7-9. ® RV. i. 40. 3, 4 (a Pragatha). ’ RV. i. 40. 3. ninrdi denotes repetition of a word or part (e. g. xxi. 4). Cf. AB. v. 1 and 12, and the classical Anuprasa. 461] The Ahhiplava Sadaha [ — xx. 4 these worlds are three ; verily thus they obtain these worlds. ‘ Stand on the bays being yoked to the car’ is (the hymn*) containing (the word) ‘ stand ’ ; it is the symbol of the end ; the third day is the end ; having gone to the end he stands as it were, for hence whitherward should he go. ‘ I shall proclaim the manly deeds of Indra ’ is the Ni.skevalya ; ® it contains the symbol of ending in the reference to what has been ; ‘ He slew the dragon, he penetrated the waters ’ is about what has been as it were. ‘ Hitherwards the god Savitr with the golden ’ is (the hymn) to Savitr;^® it contains (the word) ‘ghee’ in ‘With ghee both hands he imbueth, the sacrificer ’ ; the ghee has many deities ; the third pressing has many deities ; therefore it contains (the word) ‘ ghee ’. ‘ In ghee sky and earth enveloped’ is (the hymn) to sky and earth,” containing (the word) ‘ ghee ’ ; the explanation of this has been given. ‘ They have wrought the car well covered, skilled workers’ is (the hymn) to the Rbhus ; ” there is repetition in ‘ They have wrought the two steeds, that bear Indra, strong in riches ’ ; the third day is the end ; having come to the end he repeats as it were, for hence whitherward should he go ? ‘ To us from all sides may favouring powers come ’ is (the hymn) for the All-gods;^* there is repetition in ‘Unfailing guardians day by day’; the third day is the end ; having gone to the end, he repeats as it were, for hence whitherward should he go? ‘To Vai9vanara, the praise, increasing holy order’ is (the hymn) to Vai^vanara;” in ‘Like purified ghee to Agni we present ’ it contains (the word) ‘ ghee ’ ; the explanation of this has been given. ‘ The Rudras, with Indra, accordant ’ is (the hymn) to the Maruts ; it contains the words ‘ from the sky ’ in ‘ Like springs of water from the sky for a thirsty man’; this is the symbol of yonder world. ‘ Thee, 0 Agni, the righteous have kindled ’ is (the hymn) to Jatavedas,^* beginning with the same word ‘ Thee ’ (in each verse) ; just as that with the same end, so that with the same beginning is a symbol of the end. They obtain yonder world with the third day, Aditya the god, the form the supreme essence of the deities ; they confer sight upon themselves. ® RV. iii. 35 (cited also in KB. xxvi. 16) ; 99s. xi. 6. 3. * RV. i. 32 (cited already in KB. xv. 4). RV. vi. 71. 11 RV. vi. 70. 4-6 (also cited in KB. xxi. 4) ; 99s. xi, 6. 5. 1® RV. i. Ill (also cited in KB. xxii. 2). 13 RV. i. 89. i‘ RV. iii. 2 (already cited in KB. xix. 9). 10 RV. V. 67 ; 99S. xi. 6. 8. 16 RV. V. 8 ; 99s. xi. 6. 8. xxi. 1 — ] The Soma Sacrifice [462 ADHYAYA XXI The Soma Sacrifice (continued). The Ahhiplava Sadaha (contmued). xxi. 1. The gods, desirous of smiting away death, the evil, and desiring identity of world and. union with Brahman, saw this Ahhiplava six-day (rite) ; hy this Ahhiplava they approach, and having smitten away death, the evil, obtained identity of world and union with Brahman ; ^ verily thus also the sacrificers approach by the Ahhiplava, and having smitten away death, the evil, obtain identity of world and union with Brahman. Having approached with the first set of three days, they sacrificed on the fourth day with the Go, for going ; they performed the Ayus as the fifth day, to secure full life; the Jyotis as the sixth day they put around behind again, to prevent evil following after. xxi. 2. They perform the Go as the fourth day ; the symbols in its verses are those of the fourth day. ‘ The Hotr is born, the wise ’ is the Ajya,^ containing (the word) ‘ horn ’ ; that which contains (the word) ‘ born ’ is a symbol of the fourth day. The Praiiga is by Medhatithi;* as the Brhat Saman was created, the Praiiga by Medhatithi was created after it ; thus he makes the rite successful with its symbol ; that rite is likely to cause success which is successful with its symbol. ‘ Thou hast been born dread, for impetuous strength ’ is the Marutvatiya,^ containing (the word) ‘ born ’ ; that which contains ‘ bom ’ is a symbol of the fourth day. ‘ He hath been born dread for strength, possessed of will ’ is the Niskevalya,^ containing (the word) ‘horn’; that which contains (the word) ‘ born ’ is a symbol of the fourth day. ‘ That desirable greatness of the god Savitr’ is (the hymn) to Savitr,® containing (the word) ‘born’ in ‘ Savitr hath made to be born the hymn of good will ’ ; that which contains (the word) ‘ born ’ is a symbol of the fourth day. ‘ They two, sky and earth, all weal producing ’ is (the hymn) to sky and earth,® con- taining (the word) ‘ born ’ in ‘ Between the two presses of noble birth he goeth ’ ; that which contains (the word) ‘ born ’ is a symbol of the * Cf. PB. XXV. 18. 6 ; TA. x. 15 ; 4. 2-7 ; NTU. i. 1. 7; Weber, Ind. Stud. i. 396-403 ; ix. 87, 88. xxi. 2. ' RV. ii. 5 (already cited in KB. xix. 8) ; 99s. xi. 7. 1. “ RV. i. 23. 1 ; see 99S. xi. 7. 2. ® RV. X. 73 (already cited in KB. xv. 3). < RV. vii. 20 ; 99S. xi. 7. 7. ® RV. iv. 53 (already cited in KB. xix. 9). ® RV. i. 160 (already cited in KB. xix. 9). ’ RV. i. 160. 1 c ; dhisane is of disputed sense ; see Ilillebrandt, Ved. Myth, i. 177; Vedic Index, i. 3'J9, 400 ; ii. 476. [ — xxi. 3 4G3] The Ahhiplava Sadaha fourth day. ‘ Born without steed, without reins, worthy of praise ’ is (the liymn) to the Rbhus,® containing (the word) ‘ born ’ ; that which contains (the word) ‘born’ is a symbol of the fourth day. ‘ Agni, Indra, Varuna, Mitra, Aryaman’ is (the hymn) to the All-gods,® containing (the word) ‘ born ’ in ‘ Having caused the sacrifice to be born they wipe their bodies ’ ; that which contains (the word) ‘ born ’ is a symbol of the fourth day. ‘ To Vai9vanara with broad radiance bards’ is (the hymn) to Vai9vanara,^° con- taining (the word) ‘hither’ in ‘In him the sacrificer looks hither for favour’; that which contains (the word) ‘hither’ is a symbol of the fourth day as an opening ceremony, for the fourth day is a repetition of the opening ceremony.^^ In ‘ Bom thou didst fill the worlds, the two firmaments ’, it contains (the word) ‘ born ’ ; that which contains (the word) ‘ bora ’ is a symbol of the fourth day. ‘ Those that shine forth, like women, the racers ’ is (the hymn) to the Maruts,^^ containing (the word) ‘ born ’ ; that which contains (the word) ‘ born ’ is a symbol of the fourth day. ‘ He hath been bom, guardian of men, wakeful ’ is (the hymn) to Jatavedas,^® containing (the word) ‘born’; that which contains (the word) * born’ is a symbol of the fourth day. Food with the fourth day they obtain, the moon the god, the quarters the supreme essence of the deities ; the ear they confer upon themselves. xxi. 3. They perform the A}ms as the fifth day ; the symbols in its verses are those of the fifth day. ‘ O Agni, bring the mightiest ’ is the Ajya,^ containing (the word) ‘wealth’ in (the word) ‘wealth’ in ‘Forward for us with wealth, with abundance ’ ; containing (the word) ‘ wealth ’ is a symbol of this (day) ; it also contains an addition ; ^ this is the symbol of the Pankti. The Praiiga is one to be gathered together ; ® when the Rathantara Saman was created, the Praiiga which is to be gathered together was created after it ; thus he makes the rite successful with its symbol ; that rite is likely to cause success, which is successful with its symbol. ‘ Where is this hero, who hath seen Indra ? ’ is the Marutvatiya,'* containing (the word) ‘ wealth ’ in (the word) ‘ wealth ’ in ‘ The bearer of the bolt seeking the pressed Soma with wealth ’ ; containing (the word) ‘ wealth ’ is the symbol of this. ‘ Come, let us approach Indra, seeking for cows ’ is the Niskevalya,® containing (the word) ‘ cattle ’ in ‘ seeking for cows ’ ; con- * KV. iv. 36 (also cited in KB. xxii. 5). ® RV. X. 65 (also cited in KB. xxiv. 9) ; 99^. xi. 7. 10. EV. iii. 3 (already cited in KB. xx. 2). RV. iii. 3. 3 d and 10 c. RV. i. 85; 99S. xi. 7. 12. 's RV. V. 11. 1 RV. V. 10; 99s. xi. 8. 1. ® The last verse of RV. v. 10 (as also v. 4) has an extra Pada : hence adkydsa. ’ The actual composition is given in 99®- 8. 2, 3. * RV. V. 30 (also cited in KB. xxiv. 5 ; xxvi. 12) ; 99s. xi. 8. 4. 5 RV. i. 33 ; 99S. xi. 8. 5. xxi. 3 — ] [464 The Soma Sacrifice taining (the word) ‘ cattle ’ is the symbol of this. ‘ Hitherward the god Savitr with the golden’ is (the hymn) to Savitr,® containing (the word) ‘ ghee ’ in ‘ With ghee both hands he imbueth, the sacrificer ’ ; in ‘ ghee ’ it contains (the word) ‘cattle’; containing (the word) ‘cattle’ is a symbol of this. ‘ Rich in ghee, encompassing the worlds ’ is (the hymn) to sky and earth,’^ containing (the word) ‘ ghee ’ ; the explanation of this has been given. ‘ My work hath been stretched ; now is it stretched again ’ is (the hymn) to the Rbhus,® containing (the word) ‘ghee’ in ‘As ghee with the ladle let us offer with knowledge ’ ; the explanation of this has been given. ‘ How, of what one of the gods, in this service ? ’ is (the hymn) to the All-gods,® containing (the word) ‘ cattle ’ in ‘ Winners of thousands ’ in ‘Winners of thousands in the attainment of the offering, by themselves’;^® containing (the word) ‘ cattle ’ is the symbol of this. ‘ The might of the swift, strong, ruddy one’ is (the hymn) to Vai9vanara,^' containing (the word) ‘ cattle ’ in ‘ the bulls ’ in ‘ The bulls seized them in the lap of the waters containing (the word) ‘cattle’ is the symbol of this. ‘Your spy hath called to you to accord favour ’ is (the hymn) to the Maruts,^® containing (the word) ‘ cattle ’ in ‘as of kine ’in ‘As of kine the lofty born for splendour ’ ; containing (the word) ‘ cattle ’ is the symbol of this. ‘ Wonderous is the growth of the tender young one ’ is (the hymn) to Jatavedas,^® containing (the word) ‘ strong ’ in ‘ To the most strong, the mighty, 0 thou of a good father ’ ; this is a symbol of this day ; it contains an addition. Cattle by the fifth day they obtain, Rudra the god, fame the supreme essence of the deities ; they confer strength upon themselves. xxi. 4. They perform the Jyotis as the sixth day ; the symbols in its verses are those of the sixth day. ‘ O friends, together the seemly ’ is the Ajya ; ^ ‘ O friends ’ is the symbol of all ; the sixth day has the symbol all ; therefore in ‘ O friends ’ he refers to all. The Praiiga ^ is one to be gathered together ; when the Brhat Saman was created, the Praiiga which is to be gathered together was created after it ; thus he makes the rite successful with its symbol ; that rite is likely to cause success which is successful with its symbol. ‘ Great is Indra, manlike, spreading over mortals ’ is the Marutvatiya ; ® there is repetition in ‘ He hath become broad, wide, ® RV. vi. 71 (already cited in KB. viii. 7), ’’ RV. vi. 70 (also cited in KB. xxiii, 6). * RV. i. 110 (already cited in KB. xx. 3). ® RV. X. 64 (already cited in KB. xx. 2). '» RV. X. 64. 6 c. RV. vi. 8 (already cited in KB. xx. 3). RV. vi. 8. 4. ” RV. V, 60 ; 99s. xi. 8. 7. RV. V. 69. 3. RV. X. 116; 99s. xi. 8. 7. ** RV. x. 116. 6. The addition is the last 9akvarl verse. > RV. V. 7 ; 99s. xi. 9. 1. “ For the composition see 99^. xi. 9. 2, 8. ’ RV. vi. 19 (also cited in KB. xxvi. 12); 99s. xi. 9. 4. [ — xxl, 5 465] The Ahhiplava Sadaha well made by the makers’; the sixth day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go ? ‘ He who is born the first, the wise’ is the Niskevalya ;* it contains a symbol of ending in the reference to what has been ; ‘ He who hath in secret depressed the hostile colour ’ is about what has been as it were. It has the same ending ; that is a second symbol of the end. ‘ That desirable great- ness of Savitr, the god ’ is (the hymn) to Savitr ; ° there is ‘ of the sky ’ in ‘ Prajapati, supporter of the sky, of the earth ’ ; this is the symbol of yonder world. ‘ With ghee sky and earth enveloped ’ is (the hymn) to sky and earth,® containing (the word) ‘ ghee ’ ; ghee has all as its deity ; the sixth day has all as its deity ; therefore it contains (the word) ‘ ghee ’. ‘ Why hath the best, why hath the youngest come to us ? ’ is (the hymn) to the Rbhus ; there is repetition in ‘ the best, the youngest ’ ; the sixth day is the end ; having gone to the end, he repeats as it were, for hence whitherward should he go? ‘These fires with Indra have awakened’ is (the hymn) to the All-gods;® in that it has the same ending it is a symbol of the end. ‘To V’^ai9vanara the praise, increasing holy order’ is (the hymn) to Vaifvanara ; ® containing (the word) ‘ ghee ’ in ‘ Like pure ghee to Agni we accord ’ ; the explanation of this has been given. ‘ Rich in showers, the Maruts of daring might ’ is (the hymn) to the Maruts ; there is repetition in ‘ rich in showers ’ ; the sixth day is the end, having gone to the end, he repeats as it were, for hence whitherward should he go? ‘Thou, 0 Agni, with the days, the shining’ is (the hymn) to Jatavedas;^^ in ‘Thou’ it has the same beginning; just as that with the same end, so that with the same beginning is a symbol of the end. The waters by the sixth day they obtain, Prajapati the god, brilliance the supreme essence of the deities ; the immortal they confer on themselves. xxi. 5. They ^ say ‘ Why are (the litanies) for the All-gods expanded, and not those for one deity or for two deities ? ’ No exhaustion arises through that for one deity or that for two deities, but exhaustion does arise through that for the All-gods ; therefore those for the All-gods only are expanded, to secure the might of these days, to prevent exhaustion of the Abhiplavas. They perform the Jyotis as the first day, with the symbol of the one day (rite), for the one day (rite) is the light of the other days ; the Go as the * RV. ii. 12 (also cited in KB. xxii. 4) ; 99®* xi. 9. 5. ® RV. iv. 63 (already cited in KB. xix. 9). ® RV. vi. 70. 4-6 (already cited in KB. xx. 4). ’’ RV. i. 161 (already cited in KB. xix. 9). The ninrtti is in the sthah. 59 [h.O.S. 26] 8 RV. X. 35 ; 99s. xi. 9. 7. ® RV. iii. 2 (already cited in KB. xix. 9). '8 RV. ii. 34 (also cited in KB. xxii. 5) ; 99®' xi. 9. 8. » RV. ii. 1. » Cf. AB. iv. 16. xxi. 5 — ] [466 The Soma Sacrijice second day, for they go by it ; the Ayus as the third day, for they move by it. The first and last days are Agnistomas, in the middle are four Ukthyas; the Agnistoma is the holy power; the Ukthyas are cattle; verily thus by the holy power having surrounded cattle on both sides they confer them upon themselves. Of these four Ukthyas there are a thousand verses in ihe Stotras ; cattle are connected with a thousand ; a thousandfold prosperity he obtains who knows thus. Hence they perform sets of four Abhiplavas, ending with a Prsthya ; the Abhiplavas are cattle ; the Prsthyas are prosperity ; verily thus having encompassed prosperity on both sides with cattle they confer it upon themselves. From the Vi^vajit they perform sets of four Abhiplavas beginning with a Prsthya; the Abhiplavas are prosperity ; the Ppsthyas are cattle ; verily thus with prosperity having encompassed cattle on both sides they confer them upon themselves. xxi. 6. The Abhiplava is a definitely arranged (sacrifice) with definite metres. The Nivids inserted in a sacrificial rite which has definite metres are all in Jagati at the third pressing. So duly are the Nivids inserted ; they being duly inserted place them duly in all worlds and in all desires. In that the Nivids are inserted all in Jagati at the third pressing, thereby is there obtained whatever is desired in a third pressing all of Jagati (verses). Again, in that day by day these Tristubh verses from the model ai’e recited, thereby is there obtained whatever is desired in a third pressing all of Tristubh (verses). Again, in that day by day this Gayatri^ from the model, ‘ Maker of fair forms is recited, thereby is there obtained whatever is desired in a third pressing all of Gayatri. In that this six-day (rite) repeatedly approaches (abhiplavate), therefore is it called Abhiplava, for by it the sacrificers approach the world of heaven. ADHYAYA XXII The Soma Sacrifice {continued). The Prsthya Sadaha. xxii. 1. The first day is this world in abode, Agni, the Gayatri, the Trivrt Stoma, the Rathantara Sainan, the base by Tanva.^ It has the following symbols in its verses : the future tense with the god mentioned in the first Pada — that which is to be is the future tense — (the word) ‘hither (the » RV. 1. 4. 1 ; see 99S. viii. 3. 13. xxii. i. * The etmineration of tlie facts in tliis catalogue shape is a precursor of tlie regular style of introduction of spells of all sorts in the Tantra literature as in Buddhist texts, Cf. the end for the full form. Tanva (cf. Jnd. Stud. iii. 217 ; Pu.^ Sutra, V. 262, with Simon's note) must be a man here, though not so taken by Lindner. For the contents see AB. iv. 29 and 30 ; ^gS. x. 2. 4(>7] The Prslhya Sudaha [ — xxii. i word) ‘ forward (the word) ‘ this (the word) ‘ go (the word) ‘ adorn (the word) ‘yoked’, (the word) ‘yoking’, (the word) ‘light’, (the word) ‘ bright ’, ‘ Advancing forward up to the sacrifice ’ is the Ajya,^ containing (the word) ‘ forward ’ ; that which contains ‘ forward ’ is a symbol of the first day ; it is in Gayatri, for this set of three days has the Gayatri at the morning pressing. So in the transposed form.® Taking out that, ‘ Forward to the god, Agni’ is used in the conjunct form;* the explanation of this has been given. The Praiiga is by Madhuchandas ; ® the explanation of this has been given. ‘Let Indra come hither to aid us’ is the Marutvatiya,® containing (the word) ‘ hither ’ ; that which contains (the word) ‘ hither ’ is a symbol of the first day; there is a reference to the Maruts in it in ‘ From the realm of light, with the Maruts, to aid us ‘ Hither to us, Indra, hither to us from afar, from near’ is the Niskevalya,® containing (the word) ‘hither’; that which contains ‘hither’ is a symbol of the first day. The Niskevalya and the Marutvatiya are contiguous (hymns) on the first day ; by the contiguous (hymns) the gods flew up to the world of heaven together ; therefore these two are recited first as being heavenly. In that the Niskevalya and the Marutvatiya are contiguous (hymns) on the first day, verily (they serve) to obtain the world of heaven. ‘ They yoke their minds, they also yoke their thoughts ®,’ ‘ Forward sky and earth, increasing holy order, with the sacrifices and ‘ Here, here in mind is your relationship, O heroes “ ’ ; (the last) is (the hymn) to the Rbhus ; with it he restrains ; on the first day are recited hymns containing (the word) ‘ yoked ’ as well as (the word) ‘ forward ’ ; in that he uses as (the hymn) to the Rbhus, ‘ Here, here is your,’ it is a symbol of restraint, of preventing falling away. ‘ Like a skilled steed, he hath yoked himself to the pole ’ is (the hymn) to the All- gods,’® containing (the word) ‘yoked’; that which contains (the word) ‘ y’oked ’ is a symbol of the first day. The last two (verses) of it he omits. (Now they ask) ‘ Shall these two prescribed be recited in the Agnimaruta?’ Kausitaki used to say ‘ He should recite (them), to avoid breaking up the hymn ; the Rc is not exhausted by the litany nor by the supplementary repetition ; it is by the vasat call alone that it becomes exhausted on one day.’ ‘To Vai9vanara with broad radiance bards’ is (the hymn) to Vaiyva- * RV. i. 74 (already cited in KB. xi. 4). ® See 99^' 2 " ith Anartiya, who quotes the Brahmana as usual : the rendering transposed is conventional : ‘ altered would do, but for the contrast with samulha below. ’ RV. iii. 13 (already cited in KB. xx. 2). ® 99®- ^ ® 6 RV. iv. 21 ; 99s. X. 2. 4. 7 RV. iv. 21. 3 c. f RV. iv. 20 ; 99s. X. 2. 5. ® RV. V. 82 ; see above KB. xx. 2. RV. i. 159 ; see above KB. xx. 2 ; 99®' 2. 7. RV. iii. 60 ; see above KB. xx. 2 ; 99®- ^- 2. 7. >2 RV. V. 46 ; 99s. X. 2. 7. xxii. 1 — ] The Sonui Sacrifice [468 nara,^^ containing (the word) ‘ forward ’ ; that which contains (the word) ‘forward’ is a symbol of the first day. ‘Forward to the horde of the Maruts, self-radiant ’ is (the hymn) to the Maruts/^ containing (the word) ‘ forward ’ ; that which contains (the word) ‘ forward ’ is a symbol of the first day. ‘ Forward the strong, new, hymn to Agni ’ is (the hymn) to Jatavedas,^® containing (the word) ‘ forward ’ ; that which contains (the word) ‘ forward ’ is a symbol of the first day. This world with the first day they obtain, the Gayatri metre, the Trivrt Stoma, the Rathantara Saman, the eastern quarter, the spring of seasons, the Vasus the gods, Agni, born of the gods, the overlord. xxii. 2. The second day is the world of the atmosphere in its abode, Indra, the Tristubh, the Pancada^a Stoma, the Brhat Saman, the basis by Tanva. It has the following symbols in its verses : the present tense with the god mentioned in the middle Pada — the present is what is before the eyes, but not tangible — (the word) ‘deities’, (the word) ‘thunderbolt’, (the word) ‘slaying Vrtra’, (the word) ‘strong’, (the word) ‘apart’, (the words) ‘ stand ’, ‘ him ’, and ‘ thou ’. ‘ Agni we choose as envoy ’ is the Ajya,^ con- taining the word ‘ apart ’ in ‘ The Hotr of all knowledge ’ ; the explanation of this has been given. It is in Gayatri, for this set of three days has the Gayatri at the morning pressing. So in the transposed form. Taking out that, ‘For thou hast a glory of rule ’ is used in the conjunct form ; the explanation of this has been given. The Praiiga is by Grtsamada ; “ the explanation of this has been given. ‘ 0 Indra, drink this Soma, 0 lord of the Soma ’ is the Marutvatiya,® containing (the word) ‘ thunderbolt ’ in ‘ At the midday pressing, O thou with the thunderbolt in thy hand ’ ; this is a symbol of this day. ‘Thy nearest, farthest, help’ is the Niskevalya,^ containing (the word) ‘ slaying Vrtra ’ in ‘ With these thou hast helped us in slaying Vrtra ’ ; this is a symbol of this day. ‘ That desirable greatness of Savitr, the god ’ is (the hymn) to Savitr,® containing ‘ Three times the atmosphere Savitr with his greatness ’ ; this is openly the symbol of the atmosphere. ‘ They two, sky and earth, all weal producing ’ is (the hymn) to sky and earth,® con- taining (the word) ‘ apart ’ ; the explanation of this has been given. ‘ Tliey have wrought the car well covered, skilled workers ’ is (the hymn) to the Rbhus,'^ containing (the word) ‘strong’ in ‘They have wrought the two steeds, that bear Indra, strong in riches’; the explanation of this has been given. ‘The RV. iii. 3 (already cited in KB. xx. 2). RV. V. 64 ; 99s. X. 2. 8. RV. i. 143. * RV. i. 12 (already cited in KB. i. 4), or vi. 2 (already cited in KB. xx. 3) ; 99^- 2, 3. Cf. AB. iv. 81, 32. 2 See KB. xx. 3 ; 99S. x. 3. 4, 5. 3 RV. iii. 32 ; 99S. x. 3. 8. * RV. vi. 25 (also cited in KB. xxiv. 2) ; 99®' X. 3. 9. ® RV. iv. 63 (already cited in KB. xix. 9) ; 99s. X. 3. 14. RV. i. 160 (already cited in KB. xix. 9) ; 99s. X. 3. 14. ’’ RV. i. Ill (^already cited in KB. xx. 4). 469] [ — xxii. 4 The Prsthya Sadaha charioteer of the sacrifice, the lord of the folk ’ is (the hymn) to the All-gods by (^aryfita,® containing (the word) ‘ strong ’ in ‘ The strong banner, the holy one, hath attained the sky ’ ; the explanation of this has been given. ‘ The might of the swift, strong, ruddy one’ and ‘To the strong host, majestic, pious ’ are (two hymns) containing (the word) ‘ strong ’ ; the explanation of them has been given.® ‘ The immortal, born of strength, doth penetrate ’ is (the hymn) to Jatavedas,'® containing (the word) ‘apart’ in ‘What time he became a messenger of Vivasvant ’ ; the explanation of this has been given. The last verse of it is ‘ Early and soon at the prayer may the bright one come’; verily thus he refei’S to the next day;” ‘Verily thus they keep taking hold of the next day ’ Kausitaki used to say. The world of the atmosphere with the second day they obtain, the Tristubh metre, the Pahcada9a Stoma, the Brhat Saman, the southern quarter, the summer of the seasons, the Maruts the gods, Indra, born of the gods, the overloi’d. xxii. 3. The third day is yonder world in its abode, Varuna, the Jagati, the Saptada9a Stoma, the Vairupa Saman, the basis by Tanva; it has the following symbols in its verses : the past tense with the mention of the god in the last Pada — the past is what refers to what has happened — (the word) ‘ horse ’, (the word) ‘ cow ’, (the word) ‘ chariot ’, (the word) ‘ go ’, (the word) ‘stand’, (the word) ‘end’, the same ending, the lack of definite mention (of the deity), the same beginning. ‘Yoke thou those best fit to invoke the gods ’ is the Ajya.^ They say ‘ Seeing that the third day is the end, then why does the Ajya contain (the word) “yoke”?’ ‘By this day the gods went to the world of heaven ; yoked thither they went ; therefore (it con- tains “yoke”)’ should he reply. It contains (the word) ‘chariot’ in ‘The steeds, O Agni, like a charioteer ’ ; this is a symbol of this day. It is in Gayatri, for this set of three days has the Gayatri at the morning pressing. So in the transposed form. Taking out that, ‘ Thou, O Agni, the Vasus here ’ is used in the conjunct form.® The explanation of this has been given. The Praliga is in Usnih verses by Atri ; ® the third day is connected with the Jagati ; in that the Praiiga is in Usnih verses by Atri for the third day, thus the Jagati enjoys the third pressing. xxii. 4. ‘ Three friendships hath man’s worship ’ is the Marutvatiya;^ (the word) ‘ three ’ is a symbol of the third day. ‘ If a hundred skies, O Indra, were thine’ is the strophe of the Vairupa;® there is repetition in ‘and ® EV. X. 92 (already cited in KB. xix. 9). ® KV. vi. 8 (already cited in KB. xx. 3) and i. 64 (already in KB. xix. 9); 95®- 15. i'’ RV. i. 58 ; 99s. X. 3. 15. Because of protar. porome rot tot, Anand. J EV. viii. 75 ; 99s. X. 4. 2. Cf. AB. v. 1, 2. ® RV. i. 45 (already cited in KB. xx. 4) ; 99®* X. 4. 3. 3 See 99s. X. 4. 4 and 5. xxii. 4. 1 RV. V. 29 (alsocited in KB. xxvi. 16); 99s. X. 4. 8. The sense of tryaryamd is doubtful. * RV. viii. 70. 5, 6 (also cited in KB. xxv. 6) ; 99s. X. 4. 9. xxii. 4 — ] The Soma Sacrijice [470 a hundred earths also ’ ; the third day is the end ; having gone to the end, he repeats (as it were) ; for hence whitherward should he go 1 ‘0 Indra, as many as thou ’ is the antistrophe ; ® there is repetition in ‘ Day by day would I obey the mighty ' ; the third day is the end ; having gone to the end, he repeats as it were, for hence whitherward should he go 1 ‘0 Indra, threefold protection ’ is the Pragatha of the Saman,^ containing in ‘ three- fold ’ (the word) ‘ three ’ ; this is a symbol of the third day. ‘ I was the first lord of wealth’ is (the hymn) to Indra;® in ‘I’ and ‘I’ it has the same beginning ; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Tristubh (hymn), ‘ He w'ho is bom the first, the wise,’ he inserts a Nivid.® That hymn is the body of Indra. ‘ Placing in it a Nivid, Grtsamada Bhargava ^ went to the dear abode of Indra ’ (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symibol of ending in the reference to what has been ; ‘ He who in secret hath depressed the hostile colour’ is about what has been as it were. It has the same ending ; this is a second symbol of the end. xxii. 5. ‘ Towards thee, O god Savitr ’ is the antistrophe,^ containing the word ‘ towards ’. They say ‘ In that the third day is the end, then why has the antistrophe (the word) “ towards ” ? ’ ‘ By this day the gods went to the world of heaven ; desiring towards it they'^ went ; therefore (it has “ towai’ds ”) ’ he should reply. ‘ Hitherward the god Savitr with the golden ’ and ‘ Rich in ghee, encompassing the worlds ’ are (two triplets ^) containing (the word) ‘ ghee ’ ; the explanation of these has been given. ‘ Born, without steed, without reins, worthy of praise ’ is (the hymn) to the Rbhus ; ® there is the word ‘ with three wheels ’ in ‘ The chariot of three wheels circleth round the atmosphere ’ ; this is a symbol of the third day'^. ‘ Those who from afar would assume kinship ’ is (the hymn) to the All-gods ; * (it contains the word) ‘ from afar ’ ; from afar is the end ; the third day is the end ; in the end he places the end. These hymns end in half-verses, some in Padas, some in half-Padas ; this ends with a third of a Pada ; this is a symbol of the third day. ‘ To Vai^vanara the praise, increasing holy order’ is (the 3 RV. vi. 32. 18, 19; x. 4. 9. ^ RV.'vi. 46. 9; 99S. x. 4. 10. ® RV. X. 48 (also cited in KB. xxvi. 16) ; 99^- X. 4. 1 1. * RV. ii. 12 (already cited in KB. xxi. 4); 99s. X. 4. 11. ’ M’s reading JBdWiraua/^ and so the Anand.ed. * RV. i. 24. 3-5 (already cited in KB. viii. 1) ; 99s. X. 4. 13. ^ RV. vi. 71 (.already cited in KB. viii. 7 ; xx. 4 ; xxi. 3) and 70 (already in xxi. 3). The whole hymn is not meant, but only three verses as in 99®- *** each case. But ‘ hymn ’ is regularly applied to such ca.ses in the Brahmanas. ^ RV. iv. 36 (already in KB. xxi. 2) ; 99®- 4. 14. * 11 V. X. 63; 99s. X. 4. 14. 471] [ — xxii. 7 The Prsthya Sadaha liymn) to Vai9vanara,® containing (the word) ‘gliee' in ‘ Like pure ghee to Agni we accord ’ ; the explanation of this has been given. ‘ Rich in showers, the Maruts, of daring might’ is (the hymn) to the Maruts;® in ‘Rich in showers’ there is repetition; the third day is the end; having gone to the end, lie repeats as it were, for hence whitherward should he go ? ‘ Thou O Agni, the first Angiras, the Rsi,’ is (the hymn) to Jatavedas;'^ it has the same beginning in ‘thou’ and ‘thou’; just as that which has the same ending, so that which has the same beginning is a symbol of the end. Yonder world with the third day they obtain, the Jagati metre, the Sapta- da^a Stoma, the Vairupa Saman, the western quarter, the rains of the seasons, the Adityas the gods, Varuna, born of the gods, the overlord. xxii. 6. The third day is the end ; the gods having gone to the end desired the fourth day ; therefore it contains (the word) ‘ desire ’ ; having sacrificed they found it; therefore it contains (the word) ‘yoke’. The}”^ say ‘Since the third day is the end, then why on the fourth day does he insert the sound oV The fourth daj' is the abode of speech; the Viraj is food ; the sound o is food ; verily thus he places food in the sacrifice and in the sacrificers. Moreover by the third day is speech obtained ; verily thus on the fourth day he expands it ; this is as when one expands heated metal ; ’ this (serves) to expand speech. It has the following .symbols in its verses, (the word) ‘ruling’, (the word) ‘self-ruling’, (the woi’d) ‘ Viraj ’, (the word) ‘ born ’, (the word) ‘ aid ’, (the word) ‘ delight ’, (the word) ‘ around ’, (the word) ‘ towards ’, (the word) ‘ up to ’. ‘ With offerings for ourselves Agni ’ is the Ajya ^ by Vimada. By means of Vimada(’s hymn) the gods confused® the Asuras; in that (the hymn of) Vimada is recited both in the middle and in the recitations of the Hotrakas, from each limb the sacrificers expel in confusion evil. It contains (the word) ‘ born ’ in ‘ Agni brought to birth by Atharvan’; this is a symbol of this day. xxii. 7. They make up ten Jagati verses, for this set of three days has the Jagati at the morning pressing. They are twenty Gayatris, the Gayatri bears the morning pressing ; thus he departs not from the symbol of the morning pressing. So in the transposed form. Taking out that, ‘ Agni men with praise from the fire sticks ’ is used in the conjunct form.^ The Ajya is in Viraj metre; the Pr-stha is in Vii-aj ; that is accordant. ® RV. iii. 2 (already cited in KB. xix. 9) ; X. 4. 15. ® RV. ii. 34 (already cited in KB. xxi. 4} ; 99s. X. 4. 15. ’ RV. i. 31 ; 99s. X. 4. 15. * Presumably yathdyas is to be read, but yathayas is also possible. 2 RV. X. 21 ; 99s. X. 5. 2. Cf. AB. v. 4, 5. ® vimadan of OoBLK is perhaps a mere error ; it is found as vimadas in the Anand ed., possibly an error for vimedus. xxii. 7. * RV. vii. 1 (also cited in KB. xxv. 11 ; xxvii. 1) ; 99®- 2. [472 xxii. 7 — ] The Soma Sacrifice The Ajya is by Vasistha; the Prstha is by Vasistha; that is accordant. It contains (the word) ‘ born ’ in ‘ By the movements of the hands they have made the famed one to be born ’ ; this is a symbol of this day. The Prauga^ is in Anustubh verses; the fourth day is connected with the Anustubh ; verily thus he makes it to succeed with its own metre. With ‘Thee with the sacrifices we invoke’, which contains the word ‘sacrifice’, he begins the Marutvatlya ; ® the sacrifice has to be taken up again on the fourth day ; verily thus he takes up again the sacrifice. ‘ Hear our call, O Indra, harm us not ’ is the Marutvatiya.^ These Tristubh verses have a Viraj tinge ; they are employed here, for they are endowed with the symbol of the day. ‘ O Indra, with the Maruts here drink the Soma ’ is (a triplet) in normal Tristubh ® and supports the pressing ; these in normal Tristubh that support the pressing do not depart from the midday (pressing). Indra is connected with the Tristubh and Indra has his abode in the midday pressing ; in that these in normal Tristubh which support the pressing do not depart from the midday (pressing) even with transposed metres, (it is because he thinks) ‘ Indra is connected with the Tristubh ; let me not cause Indra to depart from his own abode.’ ‘ When born the gods did adorn thee ’ contains (the word) ‘ born ’ ; this is a symbol of this day. ‘ Him the cunning I invoke ’ is the Marutvatlya ; ® it is in Gayatri, for this set of three days has the Gayatri at the midday pressing. xxii. 8. Then (they ask) ‘ Should he utter the sound o here or here ? ’ The sound o is intended for the strophe and the antistrophe and for (the verses) commencing litanies. That he should not trouble about ; the strophe is the body, the antistrophe offspring, the Viraj food, the sound o food ; verily he places food in the body and in offspring. ‘ The sound 0 as connected with the Anustubh should he utter ’ some say ; the fourth day is connected with the Anustubh ; verily thus he makes it successful with its own metre.^ ‘The sound o as connected with the Viraj should he utter’ is the rule; the Viraj is food, the sound o food; verily thus he places food in the body and in offspring. At the middle Pada should he utter o ; the first Pada is the body, the last offspring, the middle Pada the middle, in the middle of the body is food placed ; it is as when one eats food, swallowing it piece by piece. ‘ Indra to the divine service ’ is the Pragatha of the Saman,^ by which Indra is attained; by it the gods ' 99s. X. 5. 3, 4. > RV. viii. 68. 10-12; 99S. x. 5. 6. * RV. ii. 11 ; 99s. X. 6. 8. 6 KV. iii. 51. 7-9 ; 99S. x. 6. 8. ' RV. viii. 76. 1-3; 99S. x. 5. 8. * The phrase vairdjanyuTikha occurs in 9?S. xii. 13. 4. For the mode see x. 5. 23 with Anartiya’s comm. The 0 is repeated twelve times after the second syllable of the middle Pada, the vowel of which it absorbs, every fourth being Pluti. Cf. AB. V. 3. 2 RV. viii 3. 5 and 6 ; 99S. x. 6. 18. 473] [ XX II. 9 The Prsthya Sadaha attained all attainments ; verily thus also the sacrificers by it attain all attainments. ‘Where is Indra famed, in what to-day?’ are the ‘Where famed ’ verses ; ® they ai'e Viraj or Anustubh ; they are employed here, for they are endowed with the symbol of the day. ‘ Of thee, the warrior, the bull, self-ruling’ is in normal Tristubh * and supports the pressing ; the explanation of this has been given; it contains in ‘self-ruling’ (the word) ‘self-ruling’; containing ‘ self-ruling ’ is a symbol of this (day). ‘Him of you, ever enduring’ is the Niskevalya,® containing (the word) ‘hither’ in ‘In all speech outstretched hither’; that which contains (the word) ‘ hither ’ is a symbol of the fourth day as introductory, for the fourth day is a second introduction ; it is in Gayatrl, for this set of thi*ee days has the GiiyatrT at the midday pressing. xxii. 9. ‘ The golden handed for aid ’ is the antistrophe,* containing (the word) ‘ aid ’ ; it has (the word) ‘ aid ’ in ‘ for aid ’ ; containing (the word) ‘ aid ’ is a symbol of this (day). ‘ Let the god Savitr with fair jewels come hither’, ‘Forward the sky and earth with sacrifices, with homage’, ‘ Forward to the Rbhus like a messenger shall I speed my speech ’,^ and ‘Forward the bright, the divine, hymn’ (are used); either ‘hither’ or ‘ forward ’ is a symbol of introduction ; therefore on the fourth day the hymns are recited containing (the words) ‘ hither ’ and ‘ forward ’, for the fourth day is a second introduction. Verses of two Padas are recited; by having two feet one is able to ascend ; this is a symbol of ascent ; it is as if one having advanced should rest in the vicinity of the world of heaven. ‘ Praise of the ruling, the Asura’ is (the hymn) to Vai9vanara^ containing (the word) ‘ruling’ in ‘of the ruling’; containing (the word) ‘ ruling ’ is a symbol of this (day). ‘ Who are these men revealed together ? ’ is (the hymn) to the Maruts ; the explanation of this is that of the (hymn) * ‘Forward the bright.’ ‘For you I hail the glorious, the effulgent’ is (the hymn) to Jatavedas;® the explanation of this is that of the Marut- vatiya. ‘ Let the strong go forward, the flames with might ’ are three additional verses ® in the conjunct form. ‘ Hither for aid we come to the brilliant, the dread ’ contains (the word) ‘ hither ’ ; that which contains (the word) ‘ hither ’ is a symbol of this fourth day as inti'oductory, for the fourth day is a second introduction. ‘ I praise him of valiant might like the bright one ’ is (the hymn) to Jatavedas ; containing (the word) s RV. X. 22 ; 99S. x. b. 20. s rv. vii. 6 ; 99S. x 5. 24. ‘ RV. iii. 46 ; 99®- ^6 > pra^uknya is vii. 34 ;n. 2) ; 99®- 5 RV. viii. 92. 7-9 ; 99S. x. 5. 20. x. 5. 24. 1 RV. i. 22. 5-7 (also cited in KB. xxvi. 13 ; ^ RV. ii. 4 : 99®* 99®- 5- 22. 6 RV. iii. 26. 4-6. The reading of LoK and - RV. vii. 45 ; vi. 53 ; iv. 33 ; and vii. 34 ; Anand. ed. samulha cannot be supported. 99s. X. 5. 23. 7 RV. X. 122. 60 [“ o-s- 25] [474 xxii. 9 — ] The Soma Sacrifice ‘ hither ’ in ‘ Clothed in ghee further the way for the prayer hither ’ ; ® that which contains (the word) ‘hither’ is a symbol of the fourth day as introductory, for the fourth day is a second introduction. Having per- formed the litanies, having crept along, they perform the Soda^in ; all this (universe) is sixteenfold ; verily (it serves) to obtain all this. Food with the fourth day they obtain, the Anustubh metre, the Ekavih^a Stoma, the Vairaja Saman, the northern quarter, the autumn of seasons, the Sadhya and the Ajya gods,® Brhaspati and the moon, born of the gods,^® the overlords. ADHYAYA XXIII The Soma Sacrifice {continued). The Prsthya Sadaha {continued). xxiii. 1. The fifth day is cattle; the basis by Tanva is the Pankti, the Pankti is cattle, (they say). It has the following symbols in its verses: (the word) ‘ bull ’, (the word) ‘ cow ’, (the word) ‘ milk ’, (the word) ‘ ghee ’, (the words) ‘ be drunk ’, (the word) ‘ wealth ’, (the word) ‘ strong ’, having an addition. ‘ This guest of yours, waking at dawn ’, is the Ajya,^ containing (the word) ‘wealth’ in ‘wealths’ in ‘Wealths, O son of strength, among mortals’; containing (the word) ‘wealth’ is a symbol of this (day); it has an addition ; this is a symbol of the Pankti ; it is in Jagati, for this set of three days has the morning pressing in Jagati. So in the transposed form. Having taken out this, ‘ Him I deem Agni who is bright ’ is used in the conjunct form.® It is in Pankti ; the fifth day is the Pankti ; these are the fifth day. ‘ To whom the cows go home ’ (it contains) ; containing (the word) ‘cow’ is a symbol of this (day). The Praiiga is in Brhati;® the fifth day is cattle ; cattle are connected with the Brhati ; verily (it serves) to obtain cattle. The strophe of the Marutvatiya * has (the word) ‘ of the five peoples ’ in ‘ When with the folk of the five peoples ’ ; this is a symbol of the fifth day. ‘ Thus in the Soma, in the drink ’ is in Pankti ° and contains (the words) ‘ be drunk ’ ; the explanation of this has been given. ‘ Thou art the helper of him who poureth offering, with the strew spread ’ ® RV. X. 122. 2 c. below KB. xxvili. 1, n. 3. ® For these deities (clearly b.ssed on Sfidhyas) * RV. vi. 16 (also cited in KB. xxiii. 3) ; ^9*^' cf. 9B. xiii. 4. 2. 1C ; L^vi, La doctrine du x. 6. 2. Cf. AB. v. C. sacrifice, p. 62. “ RV. v. 6 ; 99^* 2-4. 10 derajd(e is curious as seems necessary : * For its compo.sition see 99®- ii- ^ it may be neuter, but this is hardly * RV. viii. 63. 7-9 ; 99® ®- likely; an error is probable enough. Cf. ® RV. i. 80 ; 99®- *- 475] [ — xxlii. 2 The Frsthi/a Sadaha are verses of six Padas ; the year has six seasons ; verily (they serve) to obtain the year. ‘ They are to be recited as Gayatrl verses Kausitaki used to say ; the reciting as Gayatri makes full completion ; ® in that with each set of eight syllables he says the Pranava, that is the Gayatrl form. ‘ Indra with the Maruts, the bull, for joy ’ is in normal Tri.stubh and supports the pressing.'^ The explanation of this has been given. It contains (the word) ‘ bull ’ in ‘ The bull, for joy ’ ; this is a symbol of this day. ‘ He by whom this ’ is the Marutvatiya ; ® it is in Gfiyatri, for this set of three days has the Gayatrl at the midday pressing. xxiii. 2. The Mahanamnis^ are the Prstha; by the Mahanamnis Indra slew Vrtra; him having slain Vrtra the gods met as he went; before they had retreated aw'ay from him and stood in terror. Him Prajapati asked, ‘ Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajapati is he whose (name) is not mentioned ; this is a symbol of Prajapati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni ’ he replied. Him his own greatness asked, ‘ Hast thou been able to slay ? ’ Before it had retreated from him and stood in terror. ‘ Yes, O Indra ’ he replied. Him Piisan asked, ‘ Hast thou been able to slay ? ’ ‘Yes, O Pusan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay ? ’ ‘ Yes, O All-gods’ he replied. These five Padas are recited as ‘ mortar ’ ; it is the boundary of the Rc ; they are the strong ones ; by them Indra had strength to slay Vrtra; in that by them he had strength to slay Vrtra, therefore are they the strong ones, for they are strengths. ‘ To him athirst ’, ‘ Who is most wealthy, O wealthy one ’ and ‘ Him for you who injureth not ’ are three sets of three verses he makes as tenth the Brhatl^ ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule,* having the same utterance as the ‘ mortar ’ (verses) ; so it becomes equal with or even superior to the strophe. ‘ Whether, O Indra, among the tribes of Nahus ’ is the Pragatha of the Saman ; ® ‘ Or of the five folks ’ contains (the word) ‘ five ’ ; this is a symbol of the fifth day. It contains (the words) ‘ be drunk ’ in ‘ Indra hath waxed to be drunk ’ ; it is in Pankti ; the explanation of this has been given. ‘ Thou hast furthered our prayer in the overcoming of Vrtra ’ are verses of six Padas ; ® the explanation of them has been given. ‘ Thou hast become the 5 M’s reading atisamrddham is good sense but is probably a gloss. 7 RV. iii. 47 ; 6. 9. 8 RV. viii. 76. 4-6 ; x. 6. 9. 1 AA. iv ; X. 6. 10-13. Cf. AB. v. 7. The KB. version of the Purisapadas seems to have differed from AA. by omitting that to Visnu; cf. BD. viii. 102; Scheftelowitz, ZDMG. lix. 423, 424. ’ RV. vi. 42. 1-3 (also cited in KB. xxviii. 7) ; 44. 1-3 ; and 44. 4-6 ; 99s. x. 6. 14. 8 RV. vi. 42. 4 ; 99S. x. 6. 14. < RV. viii. 92. 28 ; 99S. x. 6. 14 {Ui va simply). 5 RV. vi. 46. 7, 8 ; 99S. x. 6. 15. 6 RV. viii. 37 ; 99S. x. 6. 16. xxiii. 2 — j [476 The Soma Sacrijice only wealth-lord of wealth ’ is in normal Tristubh ’’ and supports the pressing ; the explanation of this has been given. In ‘ wealth-lord of wealth ’ it contains (the word) ‘ wealth ’ ; containing (the word) ‘ wealth ’ is a symbol of this (day) ; it contains an addition ; this is a symbol of the Pankti. ‘Him Indra we strengthen’ is the Niskevalya® containing (the word) ‘ bull ’ in ‘ May he become a strong bull ’ ; this is a symbol of this day. It is in Gayatri, for this set of three days has the Gayatrl at the midday pressing. xxiii. 3. ‘ That desirable of Savitr ’ is the antistrophe ^ by Vi9vamitra, to secure variety of the Prsth}^as. ‘ Strengthening by their thought ’ ^ contains (the word) ‘ strength ’ ; this is a symbol of this day. ‘ Up the god Savitr of the home’ is (the hymn) to Savitr,® containing (the word) ‘cattle’ in ‘ prosperity ’ in ‘ Prosperity to-day, O Savitr, prosperity also to-morrow ’ ; containing (the word) ‘cattle’ is a symbol of this (day). ‘The great ones, sky and earth, here the eldest ’ is (the hymn) to sky and earth,^ containing (the word) ‘ cattle ’ in ‘ steer ’ in ‘ Rousing the steer, in far-reaching courses ’ ; containing (the word) ‘ cattle ’ is a symbol of this day. ‘ To us Rbhu, Vibhvan, Vaja, Indra’ is (the hymn) to the Rbhus,® containing (the word) ‘ cattle ’ in ‘ possessing cows ’ in ‘ Who that which possesseth cows, strength, of good heroes ’ ; containing (the word) ‘ cattle ’ is a symbol of this (day). ‘ Who now, O Mitra and Varuna, pious one ’ is (the hymn) for the All-gods,® containing (the word) ‘ cattle ’ in ‘ for bestowing of cattle ’ in ‘ To the pious strength as it were for the bestowing of cattle ’ ; containing (the word) ‘ cattle ’ is a symbol of this (day). It contains an addition ; this is a symbol of the Pankti. ‘ The swelling oblation, unaging, in the finder of light ’ is (the hymn) to Vai9vanara ; ‘ swelling ’ is a symbol of the fifth day. ‘ Even to the wise let it be a wondrous thing’ is (the hymn) to the Maruts,® containing (the word) ‘ cattle ’ in ‘ cow ’ in ‘ That owneth the common name of cow’; containing (the word) ‘cattle’ is a symbol of this (day). ‘ Agni is the Hotr, the householder, the king’ is (the hymn) to Jatavedas,® con- taining (the word) ‘ strength ’ in ‘ Help us, O bountiful one, in the winning of strength ’ ; this is a symbol of this day. It contains an addition ; this is a symbol of the Pankti. So in the transposed form. In the conjunct form, ‘ The head of the sky, the messenger of the earth ’ is (the hymn) to '' RV. vi. 31 (also cited in KB. xxv. 8) ; 99®- .X. 6. 16. « RV. viii. 93. 7-9 ; 99S. x. 6. 16. > RV. iii. 62 10-12 ; 99S. x. 6. 18. Cf. AB. V. 8. 5 RV. iii. 62. 12 c. 3 RV. vi. 71. 1-6 ; 99S. x. 6. 18. ■' RV. iv. 66. 1-1 ; seo 99^* 6 RV. iv. 31 ; 99s. X. 6. 18. « RV. V. 11 ; 99s. X. 6. IS. ’ RV. X. 88 ; 99s. X. 6. 12. s RV. vi. 66 ; 99s. X. 6. 19. 9 AV. vi. 15. 18-15; 99S. x. 6. 19. 477] [ — xxlii. 4 The Prsthya Sadaha Vai^vanara ; in ‘ The navel of the sacrifices, the seat of wealth ’ it contains (the word) ‘ wealth containing (the word) ‘ wealth ’ is a symbol of the (day). ‘ Hither the Rudras with Indra in unison ’ is (the hymn) to the Maruts,” containing (the word) ‘ cattle ’ in ‘ having cars and having heroes’ in ‘Having cows, having horses, having cars, and of good heroes ’ ; containing (the word) ‘cattle’ is a symbol of this day. ‘This guest of yours waking at dawn’ is (the hymn) to Jiitavedas ; the explanation of this has been given. Cattle with the fifth day they obtain, the Pankti metre, the Trinava Stoma, the Qakvara Saman, the zenith quarter, the winter of seasons, the Maruts the gods, Rudra, born of the gods, the overlord. xxiii. 4. The fifth day is cattle ; the sixth day is man ; Prajapati is man, being before all this (universe). Prajapati is beyond the normal metres ; this is a S3’mbol of Prajapati. An Asura woman approached^^ Indra making nmiskas at ever\' joint; Indra, desirous of subduing her, at everj^^ joint made (^epas ; Indra indeed is Pamcchepa (‘ having in joints ^epas ’) ; all does Indra seek to conquer. With her he had union ; with him was she angiy ^ with the cunning of the Asuras ; he saw these (verses) with repeated Padas ; with them from every limb, from every joint, from all evil was he set free. In that the Parucchepa (text) is recited, in the middle and in the recitations of the Hotrakas, the sacrificers are set free from every limb, from eveiy joint, from all evil. Placing first the normal offering verses, they use the (verses) of Parucchepa as offering verses ; in that on this day they do not say vasat with them, thereby are they left out ; in that they do not omit ® them, (it is because they think) ‘ Let us not omit the unfailing part of the sacrifice, what is dear to the gods.’ Having performed first the normal seasonal offering (verses), they use (verses) of Grtsamada as offering verses^; in that on this da}’’ they do not say vasat with them, thereby are they left out ; in that they do not omit them, (it is because they think) ‘ Let us not omit the unfailing part of the sacrifice, what is dear to the gods.’ Thereby they become above the normal metre ; thus with (verses) of seven Padas they perform the vasat call. Now as to this Kausitaki used to saj’^,® ‘The metres with the >0 KV. vi. 7 ; x. 6. 26. RV. V. 57 (already cited in KB. xx. 4) ; 99s. X. 6. 20. RV. vi. 15 (also cited in KB. xxiii. 1) ; vv. 1-9 are meant ; see 9?S. x. 6. 20. M has urdkvam. 1 For the pratyutkramata of BLK and the Anand. ed. cf. in KB. xxii. 6 the v. 1. vimadan of the same MSS. and Oo. For the story here cf. AB. v. 10, 11. ’ ahpidt is very uncertain in sense ; possibly ‘charmed him’ may be meant. The Anand. ed. has arhandt, which is non- sense. 5 The MSS. and the comm, recognize here ndntarayanti only. The verses for the different priests are given in 99®- 2-6. BK and the Anand. ed. have utsr^vd. * I. e. RV. ii. 36 and 37 give the offering verses for the offerings after the Praisas ; see 99®- ® It is clear from KB. xxiii. 5 that the rule of Kausitaki is rejected. xxiii. 4— ] The Soma Sacrifice [478 Viraj as the eighth guard him who yonder gives heat. That concord they disturb who use (verses) over the normal metre as offering verses. xxiii. 5. Therefore assuredly they should use (the verses) of the one-day rite as offering verses, to prevent disturbance of the path that leads to the gods.’ As to this Anicin Mauna asked the Jabala householders, having glided up to them when they were performing a sacrificial session, ‘ Have ye departed from the day, are ye Parucchepas ? ’ ^ Then were they silent ; then from the north half of the Sadas Citra Gau^rayani, or Gau9ra, made reply, ‘We have not indeed left the day; we are not Parucchepas; in our litany the Parucchepa has already been added in the day^ (rite); with (the verses) for the one-day (rite) have we sacrificed ; therefore we have not departed from the day.’ One after another should they say the offering verses; the sixth day is an abode of the gods ; if on that day the Hotr alone should say vasat, the Hotr would commingle the abode of the gods of the Adhvaryu and the householder.® A race they run for the world of heaven by the sixth day ; he who completes it without drawing in breath wins the world of heaven ; but, if he should draw in breath, let him ever and again pushing forward * try (to complete it). xxiii. 6. ‘ He is born in the ordinance of Manu ’ is the Ajya,^ with no deity mentioned by name in ‘ he ’ ; Prajapati is he (whose name is) not mentioned ; this is a symbol of Prajapati. They are beyond the normal metres, having seven Padas, and have repeated Padas ; in that it is this day, they are thus. He should not draw in breath between the Pada and the repeated Pada ; the Pada is the body, the repeated Pada the breaths ; if one should say of him who breathes in at this point, ‘ He has separated the body from the breath ; he will not live ’, so would it be. Therefore he should not draw in breath between the Pada and the repeated Pada. The Praiiga is in a metre beyond the normal ; the sixth day is connected with a metre beyond the normal ; verily thus he makes it successful with its own metre. ‘ He first of the great ’ is the strophe of the Marutvatiya ® ; in ‘ he ’ no deity is mentioned by name ; Prajapati is he (whose name is) not mentioned ; this is a symbol of Prajapati. ‘ The chariot which thou, O Indra, for the > ahnn ’gala must be read to make sense. The Anand. ed. has papracchdnno gala. The sense is perhaps literally ‘ by having fepas at the joints’ ; a reference to the addition of verses after the normal offering verses. Parucchepdt in M is a bad correction, like tasmdd vaikdhikibhih just above. * na miglit be read as in BK. and as suggested by the obvious blunder ^aalrcndhan in BC and the Anand. ed. which has, like OoC {ahar LBK), 'hndyallsvaikdh^ibhir. But nah (M, Burnell MS.) seems better. ^ This is explained by 99^. x. 7. 9 and 10; cf. AB. V. 9. * pratlsdram may mean ‘recurring’ to the work as BR. take it. xxiii. 6. ' RV. i. 128; cp. 99®- which gives in 2 and 3 the Praiiga. Cf. AB. v. 12. = RV. viii. 63. 1-3 ; 99S. x. 8. 5. 479] [ — xxiil. 8 The Pr^thya Sadaha winning of the offering ’ is by Parucchepa ^ ; the explanation of this has been given. In ‘ He who with heroes winneth the light ’ there is a reference to the Maruts in ‘ with heroes ‘ He who strong with the strong in one dwelling ’ is in normal Tristubh * and supports the pressing ; the explanation of this has been given. There is repetition in ‘ Strong with the strong ’ ; the sixth day is the end ; having gone to the end, he repeats as it were, for hence whitherward should he go? ‘0 Indra, generous, with the Maruts’ is the Marutvatlya® ; it is in Giiyatrl, for this set of three da}’s has the Gayatri at the midday pressing. xxiii. 7. ‘ Rich be ours in joint carouse ’, and ‘ Rich the prai.ser of the rich’, thus^ the Varavantiya is impo.sed on the foundation of the Raivata. The Saman is addressed to Agni, with verses to Indra ; it makes a pairing, a symbol of generation. ‘ Praise naught else ’ is the Pragatha of the Saman ^ ; in ‘ O friends ’ in ‘ 0 friends, come not to harm ’ it is the symbol of all; the sixth day is the symbol of all; therefoi*e in ‘0 friends’ he refers to all. ‘0 Indra. come to us from afar’ is by Parucchepa®; the explanation of this has been given. (It contains) ‘ from afar ’ ; from afar is the end ; the sixth day is the end ; he places the end in the end. ‘ The greatnesses of this great one’ is the normal Tristubh support of the pressing ^ ; the explanation of this has been given. There is repetition in ‘ The greatnesses of this great one ’ ; the sixth day is the end ; having gone to the end, he repeats as it were, for hence whitherward should he go? ‘ With the bay steeds to our pressed (drink) ’ is the Niskevalya.® There is repetition in ‘ Come, O lord of the draughts, to us with the bay steeds ’ ; the sixth day is the end ; having gone to the end, he repeats as it were, for hence whitherward should he go ? It is in Gayatri, for this set of three days has the Gayatri at the midday pressing. xxiii. 8. ‘To the god Savitr in the bowls, the sage’, with this (verse) in a metre beyond the normal he begins the Vai§vadeva^; the sixth day is connected with a metre beyond the normal ; the metre beyond the normal thus attains the third pressing. Moreover the sixth day is connected with Prajapati ; Prajapati is beyond the normal metre ; this is a symbol of Prajapati. The antistrophe ® contains (the word) ‘ towards ’ ; the explanation of this has been given. ‘ Up this god Savitr for instigation ’ is (the hymn) s RV. i. 129 ; 99S. s. 8. 6. ^ RV. viii. 1 and 2 ; 99S. x. 8. 8. * RV. i. 100 ; 99s. X. 8. 6. s rv. i. 130 ; 99S. x. 8. 9. 6 RV. viii. 76. 7-9 ; 99s. x. 8. 6. 4 RV. ii. 15 ; 99S. x. 8. 9. > RV. i. 30. 13-15 and viii. 2. 13-15. The s rv. viii. 93. 31-33; 99.S. x. 8. 9. verses of the Raivata are then sung to tlie xxiii. 8. ‘ For the text see 99S. v. 9. 7 ; x. 8. 10. Varavantiya Saman ; 99S. x. 8. 7. Cf. 2 It is taken from the third day, 99S. x. 8. AB. V. 12, 13. 13. xxiii. 8 — ] The Soma Sacrijice [480 to Savitr ^ ; there is repetition in ‘ Savitr for instigation ’ ; the sixth day is the end ; having gone to the end, he repeats as it were ; for hence whither- ward should he go ? ‘ Which is the first, which the latter of these two 1 ’ is (the hymn) to sky and earth * ; there is repetition in ‘ first ’ and ‘ latter ’ ; the sixth day is the end ; having gone to the end, he repeats as it were, for hence whitherward should he go ? ‘ Why hath the best, why hath the youngest come to us ? ’ is (the hymn) to the Rbhus ® ; there is repetition in ‘ best ’ and ‘ youngest ’ ; the sixth day is the end ; having gone to the end, he repeats as it were, for hence whitherward should he go ? ‘ This dread thing be of glad speech ’ is (the hymn) to the All-gods ®, containing (the word) ‘ stand ’ in ‘ When making his parents, standing firm on liberality ’ ; this is a symbol of the end ; the sixth day is the end ; having gone to the end, he stands still as it were, for hence whitherward should he go1 Having left over the last two (verses), he throws in (the hymn) to Nara9ansa,’ ‘Those who through the sacrifice are adorned with the fee.’ The hymn is the body, (the hymn) to Nara9ahsa is ofispring and cattle ; verily thus in the middle in the body he places both sets, offspring and cattle. ‘ The dark day and the bright day’ is (the hymn) to Vai9vanara * ; there is repetition in ‘ and the bright day ’ ; the sixth day is the end ; having gone to the end, he repeats as it were, for hence whitherward should he go] ‘ Forward the Maruts, devoted, with gleaming lances’ is (the hymn) to the Maruts ® ; in that it has the same endings it is a symbol of the end. ‘ This praise to Jatavedas who doth deserve it’ is (the hymn) to Jatavedas'®; in that it has the same endings it is a symbol of the end. ‘ Let us not be harmed ; let us not be harmed ’ at the end is a symbol of freedom from harm. The waters with the sixth day they obtain, the Atichandas metre, the Trayastriii9a Stoma, the Raivata Saman, the zenith quarter, the cool of the seasons, the All-gods, Prajapati, born of the gods, the overlord. ADHYAYA XXIV The Soma Sacrifice (continued). The Ahhijit. xxiv. 1. The ^ Abhijit (is explained). By the Abhijit the gods conquered these three worlds; therefore has it three turns and four endings. With » RV. ii. 38 ; x. 8. 14. ’’ RV. x. 62 ; ^gS. x. 8. 14. « RV. i. 185; ggS. X. 8. 14. * RV. vl. x>. 145, 10f>. - parastdd seems meant, and is read in the Anand. ed., not purastdl as in Lindner’s text. Cf. AB. iv. 19. M has parastdd astdat ta etam . . . tasyoparistdi . . . Hdvdtisam nbltayalo visuvantam ubhayamli and inserts after apajaghnuh and before tad ya the words tat parastdd astdat. 483] The Svarasdmans [ — xxiv. 6 xxiv. 5. ‘ The waters that stand above and below, In the realm of the sun.’ ' ‘ O god, the mortal with sacrifice hither ’ is the Ajya ^ of the first Svara- saman (day), containing the word ‘ hither ’ and connected with the Rath- antara. ‘ Great strength in the beam ’ is (the Ajya “) of the second, (con- taining the word) ‘ great ’, and connected with the Brhat. ‘ 0 Agni, bring hither the most mighty ’ is (the Ajya) of the third, containing (the word) ‘ hither ’, and connected with the Rathantara.^ The Praiiga of the first Svarasaman is by Madhuchandas, that of the second by Grtsamada, and that of the third in U.snih verses by Atri ; the explanation of these has been given. The strophe and antistrophe of the Marutvatiyas, the verses to Brahmanaspati, follow the model of the three-day (rite) ; the explanation of them has been given. ‘ Where is this hero who hath seen Indra ’ 1 is the Marutvatiya^ of the first Svarasaman, containing (the word) ‘ who’ in ‘ where ’. ‘ With what array, of one age, of one home 1 ’ is (the Marutvatlya ®) of the second, containing (the word) ‘ who ’ in ‘ what ’. ‘ Let him sing the Saman springing forth as of a bird ’ is (the Marutvatiya ^) of the third, containing (the word) ‘ who ’ in ‘ work (ka-rma) ’ in ‘ Those works most welcome to him ’ ; Prajapati is ‘ Who ’ ; the Svarasamans are Prajapati. ‘When thou wast born, O unequalled one’; on this strophe ^ which has a Brhati as the third verse, some daily bring in the Svaras ; if they do so, the strophe and antistrophe and the inserted verse are the same.® ‘ What newest of praisers ? ’ is the Pragatha containing (the word) ‘ who ’ ; the explanation of this has been given. xxiv. 6. Then the basis of the Rathantara (is x’ecited). ‘ Which thou, 0 Indra, dost support ’ is a couple of verses,! to avoid isolation ; (it is used, thinking) ‘ Let not that Brhati have been recited by itself alone as it were ‘ 0 Indra, O generous one, to thee we have turned ’ is the normal Tristubh^ (triad) which supports the pressing; the explanation of this has been given. ‘ That most effectual for aid (power) of them ’ is the 1 RV. iii. 22. 3 c. 2 RV. V. 17. 1-4; 99s. xi. 11. 7. 3 RV. V. 16. 1-4; 99s. xi. 11. 7. * The hymn is RV. v. 10. 1-6; see 95®* ^'* 11. 7. rathantaram is probably an error for rdthantaram as above, and the Anand. ed. actually has rdth°. “ RV. V. 30 (already cited in KB. xxi. 3) ; 99®- X*- 11- til® Praiigas see xi. 11. 8. « RV. i. 165 ; 99S. xi. 11. 9. ’ RV. i. 173 ; 99S. xi. 11. 9. * RV. viii. 89. 5-7. brhatltrtlye is essential as a compound. Cf. KB. xviii. 10. ® This must be the sense, that all these are to be the same for all days; 95®- *i* ^ seq., gives variants, but Anartiya recog- nizes the rule here as intended to have this sense. 10 RV. viii. 3. 13, 14. xxiv 6. ‘ RV. viii. 97. 2 and 3. The Anand. ed. has fostvd. They are Brhati verses and match the Brhati of the Stotriya ; 99S. xi. 12. 4. 2 RV. vi. 44. 10-12 ; 99S. xi. 12. 5. xxiv. 6 — ] The Soma Sacrifice [484 Niskevalya in Anustubhs,^ containing (the word) ‘ hither ’ in ^ ‘ O Indra, do thou hither bear that power/ and connected with the Rathantara. ‘ What hath not been wrought by him ? ’ is the Pragatha containing (the word) ‘ who ’ ; the explanation of this has been given, xxiv. 7. Then the basis of the Brhat (is recited). ‘ They call thee, men, when (the juice) is pressed ’ is a couplet,^ to avoid isolation ; (it is used, thinking) ‘ Let not that Brhatl have been recited by itself alone as it were.’ ‘ O Adhvaryu, 0 hero, to the mighty the pressed (juices) ’ is the normal Tristubh ^ (triplet) which supports the pressing ; the explanation of this has been given. ‘ The singers sing thee ’ is the Niskevalya ® in Anustubhs, containing (the word) ‘ up ’ in ‘ Up with a rod they have raised thee and connected with the Brhat. ‘ These thee, 0 thou of much light ’ is the Pra- gatha,^ containing (the word) ‘ who (ka) ’ in kavarna in ‘ of pure hues i'pdvakavarndh) ’ ; the explanation of this has been given. xxiv. 8. Then the basis of the Rathantara (is recited), then that of the Brhat. ‘ Bounding as a wild elephant ’ is a couplet,^ to avoid isolation ; (it is used, thinking) ‘ Let not that Brhati have been recited by itself alone as it were ’. ‘ This bowl with the drink for Indra ’ is the normal Tristubh ^ (triplet) which supports the pressing ; the explanation of this has been given. ‘ Indra all have caused to grow ’ is the Niskevalya in Anustubhs,^ containing (the word) ‘ towards ’ in ‘ Towards thee we sing our praise ’ ; this is a symbol of the Rathantara. They say * ‘ He should not place the Nivid in the Anustubh (hymns), he confuses the arrangement of metres at the midday (perfor- mance).’ Having recited the Anustubhs first for the obtaining of desire, he inserts a Nivid in the Tristubh (hymns) ; thus in due order is the Nivid inserted ; it being inserted in due order places them in due order in all the worlds and in all desires. ‘ Hither thy car with every boon, O dread one ’ ; (he inserts a Nivid) in (this hymn °), containing (the word) ‘ hither ’ and connected with the Rathantara on the first day. ‘ He hath drunk hence, most marvellous and up for us ’, (he inserts a Nivid) in (this hjunn *^) con- taining (the word) ‘ up ’, and connected with the Brhat on the second (day). ‘In thee from of old the songs have gone together, 0 Indra’, (he inserts a Nivid) in (this hymn containing (the word) ‘ go ’ and being a symbol of the end on the third (day). If the Pr-sthas are the Svaras the Saman RV. V. 35. 1-7 ; 99S. xi, 11. 12 ; 12. 5. 7 ; 6 gives an alternative. * BV. viii. 66. 9 and 10 ; 99S. xi. 11. 11. 1 RV. viii. 33. 2 and 3 ; 99S. xii. 12. 4. 2 RV. vi. 44. 13-16 ; 99S. xii. 12. 6. 3 RV. i. 10 ; 99s. xii. 11. 12 ; 12. 6, 9 ; 6 gives an alternative. RV. viii. 3 and 4 ; 9?®- xxiv. 8. * RV. viii. 33.8 find 9 ; 99®- 3 RV. vi. 44. 16-18; 99S. xi. 12. 6. 3 RV. i. 11 ; 99s. xi. 11. 12. iti omitted as not rarely ; cf. n. 8. ‘ RV. vi. 37 ; 99S. xi. 11. 12. » RV. vi, 38; 99S. xi. 11. 12. 3 RV. vi. 34 ; 99S. xi. 11. 12. 485] The Seay'asamans [ — XXV. 1 chanters use tlie Brhat and the Rathantara in the Pavamanas, but, if the Prsthas are the Brhat and the Rathantara, then the Sainan chanters use the Svaras in the Pavamanas. ‘ But the Prsthas should be the Svaras only,’ Kausitaki ® used to say ; ‘ for they are the Svarasamans ; by the Prsthas the gods have touched the world of heaven ; the Pr-sthas are the Svaras, for the touching of the world of heaven.’ xxiv. 9. The strophes (used) are those of the Vai^vadeva (litanies) of the tii'st three days of the Prstha Sadaha in conjunct form. The third pre.ssings with the antistrophes ai'e the third pressings of the second three days. The Vai9vadeva (hymns) there are taken out and other crypto-Vai9vadevas,' without mention (of the deities), connected with Prajapati, are inserted, ‘ This drink to you, O swift to wrath,’ ‘ Him of old, aforetime, at all times, now,’ and ‘ What vessel here of those that are pious ? ’ in place of (the hymn) of Nabhanedistha. There should, however, be used the open Vai9~ vadevas, ‘ Agni, Indra, Varuna, Mitra, Aryaman ’ on the first day,^ contain- ing (the word) ‘ who ’ in ‘ Having established (s-Ica-bhitvi) the sky ’ ; ‘ I hail the gods of great fame for security ’ on the second,^ containing (the word) ‘ who ’ in ‘ Light making {jyotiskrtah)' ‘ Dawn and night [usam naktd) the great ones, of fair form ’ on the third* (day), containing (the word) ‘ who ’ in ‘ night ’. Prajapati is ‘ Who ’ ; the Svarasamans are Prajapati. They are made up as Agnistomas or Ukthyas ; ‘ As Agnistomas ’ (is) Paingya’s view ; they become possessed of splendour who perform Agni.stomas. ‘ Let them be Ukthyas,’ Kausitaki used to say. The Ukthya is a successful form of sacrifice, for it has fifteen Stotras, fifteen Qastras ; they make thirty Stotras and Qastras ; it makes up the Viraj ; the Viraj is prosperity and proper food; (it serves) for the winning of the Viraj as prosperity and proper food. ADHYAYA XXV The Soma Sacrifice (continued). The Visuvant XXV. 1. The ^ waters practised fervour; after practising fervour they * iti is probably to be understood (cf. KB. x. 3, n. 2) after sprslyai, which explains probably Svara and its connexion with Prstha ; only thus can asprksan as aorist be'easily explained. For Kausitaki’s view see 9?S. xi. 11. 3. The other view gives the first a Rathantara in its Prstha, the second a Brhat, the third both. ’ RV. i. 122 ; v. 44 ; i. 121 (the latter re- places RV. X. 61 (the Nabhanedistha) ; see KB. xxiii. 8) ; 99®- 1^. 13. “ RV. X. 65; 99®' 12. 14 ; on the fourth day, 7. 10 ; KB. xxi. 2. 3 RV. X. 66 ; 99s. xi. 12. 16 ; on the fifth (second), 5. 6 ; KB. xx. 3. * RV. X. 36 ; 99s* 12. 17 ; on the sixth (third), 9. 10. XXV. 1. 1 For the Mahadivakirtya and the Visuvant day in the middle of the year Sattra see AB. iv. 18-22. For the ritual see 99®' ^1- 1^ ^’^‘1 1^> A9S. viii. 6. XXV. 1 ] The Soma Sacrifice [486 conceived; thence was this sun born on the sixth month ; therefore on the sixth month the performers of a session perform the Divakirtya. It goes north for six months, then for six reversed ; therefore the performers go for six months forward, then for six months reversed. Without it are hunger and repeated death ; they conquer hunger and repeated death who perform the Visuvant day. It has these symbols in its verses : (the word) ‘ sun (the word) ‘ blaze (the word) ‘ light (the word) ‘ ornament (the word) ‘shine’, (the word) ‘delight’. ‘From the ocean the wave rich in sweetness hath arisen ’ is the Ajya^ ; for from the ocean, from the waters he comes out. It contains (the Avord) ‘ sun ’ in ‘ Indra one, the sun one hath produced ’ ; this is a symbol of this day. These (verses) recited together make up twenty -one Anustubhs ; he who gives heat here is twenty-onefold ; thus he makes it successful with its own symbol. The Praiiga is in Tristubh ^ ; this is the middle of the days ; the Tristubh is the middle of metres. Thus he makes it successful with its own metre, XXV, 2. ‘ Were not they who were made great with homage?’ is (the triplet) to Vayu,^ containing (the word) ‘ sun ’ in ‘ They made bright the dawn with the sun ’ ; this is a symbol of this day. The succeeding triplet is addressed to Indra and Vayu,^ ‘ So far as the power of the body, so far as the might ’, with the symbol (of the day) in ‘ So far as men with the eye may discern’. ‘Up the eye of you two, O Varuna, fair of aspect’ is (the triplet) to Indra -and Varuna,^ containing (the word) ‘sun ’in ‘ The sun goeth extending of the pious one ’ ; this is a symbol of this daj\ ‘ Hither, O Nasatyas, with chariot rich in cattle ’ is (the triplet) to the A9vins * ; the third (verse) contains (the word) ‘ blaze ’ in ‘ The god Savitr hath raised aloft the blaze ’ ; this is a symbol of this day. ‘ Come hither to us, O impetu- ous god, with might ’ is (the triplet) to Indra,® containing (the word) ‘ sun ’ in ‘ Heroes for life for the gaining of the sun ’ ® ; this is a symbol of this day. ‘ Let the prayer go forward from the abode of holy order ’ is (the triplet) to the All-gods,^ containing (the word) ‘ sun ’ in ‘ The sun hath created the kine with his rays ’ ; this is a symbol of this day. ‘ May Sarasvati for us rejoicing’ is (the triplet) to Sarasvati,® with the symbol in ‘ O happy one, thou hast unbound the doors of holy order.’ This is the Praiiga of Vasistha arranged in triads of Tristubh verses, and containing (the word) ‘ .sun ’. Vasistha is Prajapati ; verily in Prajapati they succeed in all their desires. “ RV. iv. .58 ; 99S. xi. 13. 11. 9?S. x. 9. 4 ; xi. 13. 14. * 9?®" 12 S6f/. gives the composition. '' RV. vii. 30. 1-3; (also cited in KB. xxvi. 8) ; > RV. vii. 91. 1-3. Cf. 99s. X. 10. 4 ; xi. 13. 13. 99S. -\. 9. 4 ; xi. 13. 14. * RV. vii. 91. 4-6 ; 99S. x. 10. 4. « RV. vii. 30. 2. 3 RV. vii. 61. 1-3 (.also cited in KB. xxvi. 8) ; ’ RV. vii. 36. 1-3 ; 99S. xi. 13. 16. 99s. X. 9. 4 ; xi. 13. 14. “ RV. vii. 96. 4-6 (also cited in KB. xxvi. II) ; ‘ RV. vii. 72. 1-3 (also cited in KB. xxvi. 8) ; 99®- ^ 487] The Visuvant [ — xxv. 4 XXV. 3. They ' say ‘ Tlie niomiug pressing should not be in Tristubh ; he disturbs the beginning of the sacrifice from its appointed metre ; let it be the one-day (form) only The one-day (rite) is light ; he who here gives heat is light ; verily thus they cause light to prosper with light. ‘ Forward to the god, to Agni ’ and ‘ Thou hast glory of rule these two are the Ajya.’* These (verses) recited together make up twenty-one Anustubhs ; the explanation of these has been given. The Praiiga is by Madhuchandas ; the explanation of this has been given. ‘ Thee like a car for aid ’ is the strophe of the Marutvatiya ® ; ‘This drink, O bright one, is pressed’ is the antistrophe * ; this is the normal one-day form ; the explanation of this has been given. ‘ With what array, of one age, of one home ? ’ is the Marutvatlya,® with the symbol (of this day) in ‘ brightness ’ in ‘ array ’ {cubhd). ‘ That ram that winneth the light I glorify ’ is in Jagati,® contain- ing (the word) ‘ sun ’ in ‘ Thou didst support the sun in the sky to see ’ ; this is a symbol of this day. ‘ Thou hast been born dread for impetuous strength,’ in this Tristubh (hymn '') he inserts a Nivid. (The hymn® has) the symbol (of this day) in ‘ Dispel the darkness, fill full our vision ’. Two sets, Tris- tubhs and Jagatis, are recited, for the sun here gives heat, resting on the Tristubh and the Jagati; thus openly they obtain it. xxv. 4. ‘ The Brhat should be the Prstha of this day ’ some hold, .say- ing ‘ He who here gives heat is connected with the Brhat ; the Brhat gives heat ; moreover, the Mahadivakirtya is not a Prstha, the Brhat and Rathan- tara are openly Prethas ; therefore the Brhat alone should be the Prstha of this day.’ If they should perform the Brhat on a Pi*agatha containing (the word) ‘ sun ’ and Pragathas containing ‘ sun ’, (it is) with the symbol of this day.^ ‘ Indra hath knowledge for the hearing of this ’ is the be- ginning of the litany,^ containing (the word) ‘ sun ’ in ‘ He is the lively pathmaker for the sun ’ ; this is the symbol of this day. ‘ The Mahadiva- kirtya alone should be the Pretha of this day ’ is the rule. The Mahadiva- kirtya is openly a Saman ; thus with its own Saman they make it success- ' As often the iii is omitted. This cliapter gives an alternative view of the day ; ggs. xi. 13. 17. ^ RV. iii. 13 (already cited in KB. xx. 2) and vi. 2 (also in KB. xx. 3) ; ggS. xi. 13. 18. * RV. viii. 68. 1-3 (alreadv cited in KB. xv. 2). * RV. viii. 2. 1-3 (already cited in KB. xv. 2). ® RV. i. 165 (already cited in KB. xix. 9) ; ggS. xi. 13. 20. * RV. i. 52 (also cited in KB. xxvi. 9) ; ggS. xi. 13. 20. RV. X. 73 (also cited in KB. xv. 3) ; ggs. xi. 13. 20, ® In its last verse which as usual follows the Nivid, as the construction of the sentence shows. xxv. 4. * The apodosis is doubtless the follow- ing clause ; cf. ggS. xi. 14. 3, 4 ; for the case here the recitation is RV. viii. 99. 3, 4 ; 70. 5, 6 ; vi. 46. 3, 4 : see ggS. xi. 13. 21, 22, 31. 2 RV. X. 111. 3; ggS. xi. 14. 3. XXV. 4 — J [488 The Soma Sacrifice ful. Now some perform it on Tristubh verses ® ; he who here gives heat is connected with the Tristubh ; thus it with its own metre they make successful. ‘ Let it be performed on Brhatl verses ’ some say ; he who here gives heat is connected with the Brhatl ; thus with its own metre they make it successful. But the rule is ‘Let it be performed on Jagatl verses ’ ; he who here gives heat is connected with the Jagati ; thus with its own metre they make it successful. XXV. 5. ‘May the radiant one drink the great Soma-made mead ’ is the strophe triplet,^ containing in ‘ All radiant, brilliant, great, the sun to see ’ (the words) ‘ apart {vi) ‘ radiance ’, and ‘ sun ’ ; this is a symbol of this day. ‘ The sun hath loosened apart his car in the middle of the sky ’ is the anti- strophe,^ containing (the words) ‘ apart ’ and ‘ sun ’ ; the common metre is Jagati, but the rule ^ is (the triplet) to Surya, ‘ For all love thee, of one mind, one countenance ’, with the symbol of the sun in ‘ Long living may we see, O sun ’. ‘ Assuredly thou art great, O sun ’ is the Pragatha of the Saman,* containing (the word) ‘ sun ’ ; this is a symbol of this day. Here he recites the bases of the Brhat and the Rathantara ; ‘ Indra hath knowledge for the hearing of this ’ is the beginning of the litany,® containing (the word) ‘ sun ’ in ‘ He is the lively pathmaker for the sun ’ ; this is a symbol of this day, but the rule is (a verse®) to Surya, ‘Be favourable to us with thine eye, favour- able to us with the day ’, containing the symbol of the sun in ‘ Give us, 0 sun, this wealth varied.’ ‘ Who alone is to be invoked by mortals ’ is (a hymn ') in Tristubh, with the symbol ‘ The divine atmosphere thou didst make to shine.’ So if they make the Mahadivakirtya the Prstha, but, if they perform the Brhat on its own basis, having recited the extension of the Brhat, he recites the basis of the Rathantara ® ; ‘ Indra hath knowledge for the hearing of this ’ is the beginning of the litany,® containing (the word) ‘ sun ’ in ‘ He is the lively pathmaker for the sun ’ ; this is a symbol of this day. XXV. 6. ‘As the sky surpasseth the earth, O Indra, that which our foes ’ is (the hymn) ® in Tristubh , containing (the word) ‘ sun ’ in ‘ Indra to Kutsa in the winning of the sun ’ ; this is a symbol of this day. If they do not (perform it) on its own basis, ‘ Turning as it were to the sun’ is the ^ For the alternatives see 99^- *'• 23 seq. Those rejected are KV. i. 115. 1-3, 4, 5 ; vii. 62. 1 and viii. 101. 11, 12; vii. 66, 14, 15. > RV. X. 170. 1-3 ; 99S. xi. 13. 28. “ RV. X. 138. 3-5 ; 99S. xi. 13. 28. 3 RV. X. 37. 7-9 ; 99S. xi. 13. 29 (merely va). * RV. viii. 101. 11 ; 99S. xi. 13. 30. 3 RV. X. 111. 3 (already cited in KB. xxv. 4) ; 99s. xi. 14. 3. « RV. X. 37. 10; 99S. xi. 14, 4. ■' RV. vi. 22 ; 99s. xi. 14. 6, 7. " See 99s. xi. 13. 32. 3 See KB. xxv. 4. xxv. 6. ' RV. vi. 30 (also cited in KB. xxvi. 16) ; 99s. xi. 14. 5. 489] The Visuvant [ XXV. 7 strophe,^ containing (the word) ‘ sun ’ ; this is a symbol of this day. ‘ If, O Indra, a hundred skies were thine ’ is the antistrophe, ^ containing (the word) ‘ sun ’ in ‘ a thousand suns ’ ; this is the symbol of this day. ‘ Who most active, ever slayeth’ is the Pragatha^ of the Saman, containing (the word) ‘ sun ’ in ‘ In bodies, in the waters, the sun ’ ; this is a symbol of this day. Then he recites the bases of the Brhat and the Rathantara. ‘ Indra hath knowledge for the hearing of this ’ is the beginning of the litany ; ® the explanation of this has been given. ‘ Who alone is to be invoked by mortals’ is (the hymn®) in Tri.stubh ; the explanation of this has been given. So now if they perform the Brhat on its own basis or on a different basis. If they perform without the two Samans, it is the same up to the beginning of the litany ; he should take out the bases of the Brhat and the Rathantara. ‘ Praise him who hath might to overcome ’ is (the hymn ’) in Tristubh, with the symbol in ‘ Increase with praises the bull of mortals.’ The next is the same. ‘ The ram, much invoked, worthy of praise ’ is (the hymn ®) in Jagatl, containing (the word) ‘ sun ’ in ‘ Thou didst indeed mount the sun in heaven to see ’ ; this is a symbol of this day. Both sets, Tristubh and Jagati, are recited ; the sun here gives heat, resting established on the Tristubh and the Jagati ; thus it openly they touch. XXV. 7. ‘ I shall proclaim at the great assembly thy two bays ’, having recited nine verses of this (hymn ^) and having uttered the call, he inserts a Nivid. It contains (the word) ‘sun’ in ‘Reveal to the bright one, the sun ’ ; ^ this is a symbol of this day. He then recites four verses of the ‘ All-bay ’ hymn. ‘ May the true one come hither, the generous, he of the Soma lees ’ has twenty-one verses,® with the symbol (of this day) in ‘ What time at the dawn they made to shine the great light.’ These make up twenty-five. ‘ To the all conquering, the booty conquering, the light conquering ’ is six Jagati verses,^ with the symbol (of this day) in ‘ To Indra the Soma, to him worthy of sacrifice the delightful.’ These make up thirty- one. In these Jagatis he performs the difficult mounting ; ® he who here 2 RV. viii. 99. 3, 4 ; 99S. xi. 13. 21. This explains above KB. xxv. 4. * RV. viii. 70. 5, 6 (already cited in KB. xxii. 4) ; 99s. xi. 13. 22. < RV. Vi. 46. 3, 4 ; 99S. xi. 13. 31. ® RV. X. 113. 3; above KB. xxv. 4 and 5; 99s. xi. 14. 3. For the two bases, see 99s. xi. 13. 33. ® RV. vi. 22 ; above KB. xxv. 5 ; 9?®. xi. 14. 6. ’’ RV. vi. 18 (already cited in KB. xxiv. 2) ; 99s. xi. 14. 8. * RV. i. 51 (also cited in KB. xxvL 9) ; 9?®- 62 [h.o.s. 2s] xi. 14. 9. For the six alternative ways see Anartlya on 95^. xi. 14. 2. ' RV. X. 96. 1-9 ; 99S. xi. 14. 10. ^ RV. X. 96. 11. He recites after the Nivid X. 96. 10-13, as usual with Nivids. 5 RV. iv. 16; 99s. xi. 16. 11. * RV. ii. 21. 1-6 (also cited in KB. xxvi. 16) ; 99s. xi. 14. 12. ® According to 99S. xi. 14. 12-14 the durohana is performed on RV. iv. 40. 5. Cf. AB. iv. 20, 21. The sense of kemViih sa dvefah is suggested by anavdnam in 99®' ^>7 Icevalyd in AB. iv. 21. 3. XXV. 7 — ] [490 The Soma Sacrifice gives heat is connected with the Jagati, the difficult mounting is the sacri- ficers ; verily thus the sacrificers mount him. By Padas he mounts first ; thus they obtain this world ; by half verses for the second time ; thus they obtain the world of the atmosphere ; by three Padas for the third time ; thus they obtain yonder world ; the entrance is by performance as one unit ; then by three Padas, by half verses, by Padas (he descends) ; thus he rests in this world, on a support immovable. This difficult mounting verse being recited together makes up seven. These are thirty-eight in all. ‘ For his full oblations ’, (these) are six (verses) in Jagati,® containing (the word) ‘ sun ’ in ‘ Indra it waiteth on as the sun on the dawn ’ ; this is a symbol of this day. These make up forty-four. ‘ The bird anointed by the craft of the Asura (these) are three (verses "), with the symbol (of this day) in ‘ This radiant sun-like prayer ’. These are forty-seven. With the con- cluding verse ® thrice repeated, ‘ Lead us to a wide space, wise one’, with the symbol (of this day) in ‘ The heaven, the light, freedom from danger they make up fifty. Those preceding are fifty-one ; they make up a hundred and one verses ; man has a hundred (years of life), a hundred forms, a hundred strengths, a hundred powers ; the hundred and first verse over is the world of the sacrificer ; thus here they make ready the sacrificers ; thus here having made ready the sacrificers at the beginning, he propagates them with the Mahavrata day. So the total as made up by Paingya.® XXV. 8. Then (the computation) of Kausitaki. It is the same up to the beginning of the litany. If one removes the Brhat and the Rathantara, the Rjujanitrlya ^ (is used) ; eleven (verses) of it (are used, if the Brhat is per- formed) on its own basi.s, nine otherwise, with the symbol (of this day) in ‘ Now allotting the forms, now the works one goeth.’ ® ‘ O Indra, come hither with thy bays ’, (these) are fifteen verses,^ with the symbol (of this day) in ‘ With those of fair foi’m do thou come to us ’. Having recited eleven (verses) of (the hymn of) Baru * or of the ‘ All-bay ’ hymn,® (he recites) a Nivid in the middle of the hundred and one verses; having recited fifty-one be recites the two (remaining verses) of the Baru (hymn) or of the ‘ All-bay ’ (hymn). ‘ May the true one come hither, the generous, he of the Soma lees’, (these) are twenty-one verses.® These make up RV. i. 56. ’ RV. X. 183 (already cited in KB. viii. 4) ; 9?S. xi. 14. 17. * RV. vi. 47. 8 (also cited in KB. xxv. 8 ; xxix. 4) ; 99®- « 99s. xi. 14. 19. ' I. e. RV. ii. 13. The reading above KausitoAe/j of M is needless, and its insertion of traijo- dafarcam here is a sign of its tendency to interpolate, just as with Tdrksyah below. Lindner needlessly queries okthamukhi- ydya. * RV. ii. 13. 3 : the sense is speculative ; see 99s. xi. 14, 22-24. 3 RV. viii. 34. 1-15 ; 99S. xi. 14. 25. * RV. X. 96 (cited by Pratlka in KB. xxv. 7); 99s. xi. 14. 26. ® RV. X. 96, a variant name from its content. * RV. iv. 16 (already cited in KB. xxv. 7) ; 99s. xi. 14. 11. [ — XXV. 9 491] The Visuvant twenty-three. ‘ To the all-conquering (these) are six verses.”^ The.se make up twenty-nine. The ‘ difficult mounting ’ verses are seven. These make up thirty-six. ‘ Thou art alone the lord of wealth ’ is a Tri.stubh (hymn) of five verses,® containing (the word) ‘ sun ’ in ‘ Thou didst destroy at the rising of the sun ’ ; ® this is a symbol of this day. These make up forty-one. ‘ This strong one, god speeded ’, (these) are three (verses),^" with the symbol (of this day) in ‘ As the sun with light, he hath stretched out the waters These make up forty-four. The bird (hymn ^^) is three (verses) ; the.se make up forty-seven. ‘Lead us to wide space, wise one’, with this con- cluding verse thrice repeated, they make up fifty ; the preceding are fifty- one. They make up a hundred and one verses ; the explanation of the.se has been given. XXV. 9. ‘ That of Savitr we choose ’ and ‘ To-day for us, O god Savitr ’ are the normal strophe and antistrophe * of the Vai9vadeva ; the explanation of these two has been given. ‘ They yoke their minds, they also yoke their thoughts’ is (the hymn ®) to Savitr, containing (the word) ‘ sun ’ in ‘ Thou dost shine forth with the rays of the sun ’ ; this is a symbol of this day. ‘ They two, sky and earth, all weal producing ’ is (the hymn) to sky and earth,® con- taining (the word) ‘ sun ’ in ‘ The god, the bright sun, between the goddesses in accord with law ’ ; this is a symbol of this day. ‘ Why hath the best, the youngest come to us 1 ’ is (the hjmin) to the Rbhus ^ with the symbol (of the day) in ‘ He discerned ’ in ‘ What time he discerned the four beakers they had made.’ ‘ I hail the gods of great fame, for security ’ is (the hymn) for the All-gods,® containing (the words) ‘ sun ’ and ‘ light ’ in ‘ Those who obtained a share of the light of the sun ’ ; this is a symbol of this day. ‘To Vai^vanara, the praise, increasing holy order’ is (the hymn) for Vai9vanara,® containing (the words) ‘ shining ’, ‘ radiance ’, and ‘ light ’ in ‘ Shining with radiance, with light in greatness ’ ; ^ this is a symbol of this day. ‘ Forward the Maruts, devoted, with gleaming lances ’ is (the hymn) to the Maruts,® containing (the word) ‘ sun ’ in ‘ The shining rays of the sun ’ ; { ’ RV. ii. 21 (already cited in KB. xxv. 7) ; i 998. xi. U. 12. 1 * RV. vi. 31 (already cited in KB. xxiii. 2) ; 99s. xi. 14. 27. j * RV. vi. 31. 3 : sense conjectural, da^a beinj I unintelligible as it stands. I 10 RV. X. 178 ; 99S. xi. 14. 28. ' ** RV. X. 177 : Lindner’s conjecturepa/aiijnw iti is quite needless in view of the frequent formation of names like patanga, seen also in 9?S. xi. 14. 28. ' RV. V. 82. 1 (already cited in KB. xvi. 3) and 4 (alrejidy cited in KB. xix. 9) ; 99®- xi. 14. 30. * RV. V. 81 (already cited in KB. xx. 2) ; 99s. xi. 14. 30. s RV. i. 160; 99s. xi. 14. 31 ; x. 3. 14. * RV. i. 161 (already cited in KB. xix. 9) ; 99®- xi. 14. 32 ; x. 8. 18. ® RV. X. 66 (already cited in KB. xx. 3) ; 99®’ xi. 14. 33. ‘ RV. iii. 2 (already cited in KB. xix. 9) ; 99s. xi. 14. 34; X. 4. 15. " RV. iii. 2. 9. ® RV. V. 55 (already cited in KB. xxiii. 8) ; 99s. xi. 14. 32 ; X. 8. 15. XXV. 9 — ] The Soma Sacrifice [492 this is a symbol of this day. ‘ To him who sitteth on the altar, with a dear abode, of fair radiance ’ is (the hymn) to Jatavedas,^ with the symbol (of this day) in ‘ The light, the car, of bright hue destroying the darkness.’ These are the hymns of the Agnimaruta ((^astra). These are the hymns of this day. It is an Agnistoma. The Agnistoma is light ; he who here gives heat is light ; verily thus they make light successful with light ; immor- tality they obtain who perform the Visuvant day. XXV. 10. Before the setting of the sun should they seek to complete (the rite of) this day; the day has its morning litany, to be recited by day. They should seek to complete with this day including its morning litany and the offerings to the wives (with the gods) before the setting of the sun. ‘ Agni, I deem father, Agni friend ’, with this (verse ^) the Hotr begins the morning litany on this day, with the symbol of the ‘ rich waters ’ verse ^ in ‘ friend (dpim) It contains (the word) ‘ sun ’in ‘In the sky the bright, worthy of sacrifice, of the sun ’ ; this is a symbol of this day. As to this Kausitaki used to say,^ ‘The morning litany is Pi’ajapati, and is not connected with the darkness ; verily in due order should he commence it ; that is its prosperity ; so in due order are offered the Upan9U and the Antaryama (cups) ; that is their prosperity.’ The Apri hymn * is by Vasistha, containing (the word) ‘sun’ in ‘Overspread thyself with the rays of the sun ’ ; this is a symbol of this day. ‘ The Hotr for this day should be white, with red eyes ’ some say ; with this day they seek to obtain him who yonder gives heat ; this is as if one should approach a superior with a gift.® But the rule is ‘Just as it may happen to be’. With the Qastra alone should he seek to produce the symbol of this day.® A victim to the sun should be offered (in addition) to the usual victim for the pressing. It is offered inaudibly ; if a man should utter aloud (the recitation) for it, then if one were to say of him, ‘ He will become afilicted with skin disease, a leper ’ it would be so. Four victims only are offered inaudibly ; that to the sun, that to Savitr, that to Prajapati, and that whose divinity is speech ; the others are offered aloud. Then they perform three Svarasaman (days) reversed ; the explanation of these has been given. 9 KV. i. 140 ; xi. 14. 36. J RV. X. 7. 3-6 ; xi. 13. 5. 2 RV. X. .30. 12 ; as in the normal form, 9juh), but it is a marvellous form, like sanislhnpaijiteyub above, and not necessary. ’ kiklsl is enough as in MK ; kildsU is simply an obvious error, and kilaslH of Lindner is a mistaken conjecture. Shavi^aslU of the Anand. ed., L, and the comm, is another easy blunder, but against the regular usage of KB. It is most im- probable that in kildsU we can see the particle id : kildsi, a rare word, was thought of as kila aslt. 493 I The Vigvajit [ XXV. 12 TJte Vigvajit. XXV. 11. They obtain this thirteenth month in that they perform the Vigvajit ; the thirteenth month is as great as the year ; here verily the whole year is made up. Of it they say ‘ The six-day (rite) is the one-day (rite) for whatever is done each day in the six-day (rite) that is done on the one-day (rite), the Vi9vajit. Much and varied is done on the Vigvajit, in that all the Prsthas, and all the various Stomas are together put in it. Its Pratha is openly the Vairaja, the Rathantara at the midday Pavamana, the Brhat at the third Pavamana is performed, the Qakvara as the Maitravaruna’s, the Vairupa as the Brahmanacchahsin’s, the Raivata as the Achavaka’s. They obtain this thirteenth supernumerary month, for that is thirteenth, '^as they perform the Prsthas ; ‘ Agni men with praise from the fire sticks’ is the Ajya ^ of this (day) in Viraj verses; the explanation of this has been given. The Praiiga is by Madhuchandas ; the explanation of this has been given. ‘ Thee like a car for aid ’ is the strophe of the Marutvatiya ; * ‘ This drink, 0 bright one, is pressed ’ is the anti- strophe.® This is the normal one-day form ; the explanation of it has been given. ‘ With what array, of one age, of one home? is the Marutvatiya;^ the ‘What array’ hymn contains the word ‘who’; the Vi9vajit as Prajapati is ‘Who’.® The strophe and antistrophe of the Vairaja are the strophe and antistrophe ; in them he inserts a repeated o just as yonder in the fourth day (rite) ; ® for as it is in Viraj it is not the place to omit the repetition of o ; then there is the inserted verse, then the Pragatha in which Indra is attained ; then he recites the bases of the Brhat and the Rathantara. ‘ That was the best in the worlds ’ is the Niskevalya ; ^ the sacrifice is the best in the worlds ; the Vi9vajit as Prajapati is the sacri- fice. Then, if® the third pressing of the sixth day is the third pressing, (it is because) the sixth day is connected with Prajapati, the Vi9vajit is Prajapati. The strophe is from the one-day (rite) ; the Vi9vajit is a one- day (rite) ; the one-day (rite) is a support ; verily (it serves) for support. The antistrophe contains the word ‘ towards ’ ; the explanation of this has been given. XXV. 1.2. They say ‘ Why in the Vi9vajit with all the Stomas as a one- ' RV. vii. 1 (already cited in KB. xxii. 7) ; ggs. xi. 15. 2. 2 RV. viii. 68. 1-3 (already cited in KB. xv. 2). ® RV. viii. 2. 1-3 (already cited in KB. xv. 2). ‘ RV. i. 165 (already cited in KB. xix. 9). 6 vifvajit is uncertain in sense ; it may be a noun and subject, or an adj. Cf. for the first intei-pretation xv. 2. 10, 13, 20. * See above KB. xxii. 8. RV. X. 120 (already cited in KB. xix. 9). * yadi is unnatural : yad would be adequate. XXV. 12. I I. e. as in AB. vi. 30, 31 the two Vi9vajits are distinguished. XXV. 12 — ] [494 The Soma Sacrifice day rite are the Qilpas ^ recited at the third pressing ? Why (in it) as an Agnistoma at the midday pressing ? ’ The Qilpas are the lower breaths ; the sacrifice is man ; the morning pressing is the upper breaths ; the mid- day is the body ; the third pressing the lower ; these are the Qilpas ; there- fore the Qilpas are performed at the third pressing, for this is their abode. Then why are the Qilpas recited at the midday pressing in the Vi9vajit as an Agnistoma in a year-long sacrificial session 1 The Prathas are the body ; the Qilpas are the breaths ; the breaths are not known without the body, nor without the breaths the body; assuredly the two are not severable. Therefore are the Qilpas recited at the midday pressing in the Vi9vajit as an Agnistoma, (for they think) ‘ Let me not separate the body from the breaths.’ Moreover, the Vi9vajit is Prajapati ; as Prajapati the Vi9vajit^ is all ; therefore all the Prsthas are performed, all the Qilpas ; the Vi9vajit as Prajapati is all ; with all he obtains all he who knows thus. XXV. 13. In the Agnimaruta ((j!astra) the Hotr having recited the Rudra verse, recites the Evayamarut hymn ^ in Pahkti form ; the sacrifice is five- fold ; verily (it serves) to obtain the sacrifice. ‘ Let me not,’ (he thinks), ‘ obstract the Qilpa of the Achavaka.’ Moreover Rudra is the oldest and best of the gods, the Atichandas of metres, the Vi9vajit of one-day rites. Thus he makes it successful with its own symbol. At three verses of it should he repeat o ; ^ if he desire to repeat o he should do it at all. The repetition of o is food ; the breaths are food ; the ^ilpas are the breaths ; verily thus he places the breath in the breaths. Moreover by the Vi9vajit Prajapati propagated all offspring, and conquered all. Thus is it the Vi9vajit. Now is he born who sacrifices with the Vi9vajit; therefore does he repeat o. Stumbling ^ as it were does he move as he seeks to walk for the first time. Thus him from the immortal metre he propagates to immortality. They obtain immortality who perform the Vi9vajit. XXV. 14. The Vi9vajit of the year-long session is composed as an Agnistoma with all the Stomas and all the Prsthas; the Agnistoma is a support; verily (it serves) for support. If the Vi9vajit is a one-day (rite), or the middle day of a night session,^ it should be an Atiratra. The Atiratra is the complete Vi9vajit; half of the Vi9vajit is performed by day, half by night. The (Vi9vajit), which is performed apart from a case * Tlie (Jlilpns are correctly given by 99®' 8. 1 seq. in the Hotrakas’ portion of his work. ® See KB. xxv. 12, n. 5. > RV. V. 87 ; 99s. xi. 15. 10. Cf. KB. xvi. 7. * 99®- ll-13gives these alternatives, as Jagati without Nyunkha, as Pahkti with or without, dr is unique, read perhaps dhritjeta. * The term recurs in KB. xxv. 8 and is unique. x.xv. 14. * See 99®- b 2 for the ekdha, and 14. 9 (A9S. xi. 6) for the Riltrisattras (12-24 d.ays). [ XXV. 15 495] The Vi^vajit when all one’s property is given or a session, is one which brings all ruin. It is a loss of all if a man gives all ^ without a Vi9vajit. If there is a Vi9vajit (he should give) all ; if (he gives) all, it (should be) a Vi9vajit. ‘If a man does not give all, saying “ Let me give all,” he prepares for himself a pitfall,® he comes to ruin,’ he used to say. ‘ Or a thousand makes this up,’ Kausitaki used to say, ‘ The thousand is all ; the Vi9vajit is all ; by all may I obtain all,’ (so thinking he gives a thousand). XXV. 15. He should put round a calfskin ; bare as it were becomes the body of him who gives all. (He puts round thinking) ‘ Cattle desire a calf ; let cattle again desire me.’ He should dwell in an Udumbara wood ; the Udumbara is strength and proper food ; (verily it serves) to obtain strength and proper food. He should dwell with a Nai^da ; the Naisada is the minimum of proper food ; (verily it serves) to obtain the minimum of proper food. He should dwell with a Vai9ya; the Vai9ya prospers ; (verily it serves) to obtain the proper food which is with a Vai9ya. He should dwell with a Ksatriya ; the Ksatriya is the maximum of proper food; (vei'ily it serves) to obtain the maximum of proper food. He should dwell with a Brahman of the same family, to obtain the proper food which is with a Brahman of the same family. For a year should he wander, lying on the ground, accepting only uncultivated (fruits),^ not a.sking for food, clothed in what is given. With that he clothes himself. ‘ Having done this for twelve nights he may devote himself to another desire,’ Kausitaki used to say, ‘ the year has twelve months, this is an image of the year.’ The Ajya (Qastras) of the Hotrakas are addressed to Prajapati, as having no deity mentioned. The strophes ® of this day (of these priests) are ‘ Do ye two aid us to terrestrial,’ ‘ They yoke the tawny ruddy one,’ and ‘ Them they ever praise ’ or ‘ Praise him who with his light.’ The strophes of the sixth day they should make the antistrophes ; the sixth day is connected with Prajapati ; the other five are Prajapati as the Vi9vajit the litanies they conclude ® with the ending sets of verses ; the ending verses ai*e a support ; verily (they serve) for support. - This seems the most reasonable sense if the reading is correct, s As above in KB. xvi. 9. * aphdlakrstdfif ca praligrhnan is really ‘ not accepting what grows on ploughed land ’, a construction favoured in the Sutra- period (Wackernagel, Altind. Gramm, ii. i, 78). For Naisada cf. Vedic Index, i. 4.53. ^ RV. V. 68. 3-5 ; i. 6. 1-3 ; vii. 94. 5-7 or vi. 60. 10-12 ; see 95®’ with Anartiya. s Read (ad uMharh with M. XX vi. 1 — 1 The Soma Sacrijice [496 ADHYAYA XXVI The Soma Sacrijice {continued) Hie Order of the Gavdm Ayana. xxvi. 1. The first month has thirty-two (days), the last thirty-two ; the Anustubh has thirty-two syllables ; the Anustubh is speech ; thus with speech they advance, in speech they conclude. There are two months of twenty-eight days on both sides of the Visuvant (day) ; the Usnih has twenty-eight syllables ; the neck is connected with the Usnih. Now the Visuvant is the head of the sacrifice ; verily thus having produced a neck they fit the head upon it. They say ‘ Of which of the two sets of days is it (the head), of the previous or the subsequent ? ’ ‘ Neither of the previous nor of the subsequent,’ they say.^ Of both sets of days is it (the head) ; both sets of days are its. They say ‘ How many sets of six days are in the year 1 ’ There are sixty six-day sets ; thus the course of the year by six-day sets is unbroken. Those who yoke thus the days of the year, they attain those desires which are in the year. Those who yoke them otherwise than that, they attain not those desires which are in the year. Now some perform the months in the forward order only, and the days in the forward order, (saying) ‘ We are mounting the year in the forward direction in both ways.’ ‘ The months alone should be reversed, not the days,’ some (hold), saying ‘ The months are reversed in that this Prsthya Sadaha comes round again from the back.’ Others say ‘ The Trivrt and the Trayastrih9a Stomas are characterized by being at a great distance ; it is as if from a mountain peak one should fall into a pit ; that is a cleaving of the Stomas, therefore the days alone should be reversed, and not the months, to prevent cleaving of the Stomas.’ ® xxvi. 2. Then (follows) the discussion of the Go and Ayus.' They should * See 99®' ***'• ^ 2 M has kariam and °skandeva by haplology. * stomakrntatdyai will hardly do (cf. KB. xxviii. 4), as the normal dative of purpose is practically essential : perhaps stomd° or astoma° (cf. AB. v. 16) should stand. The days are, of course, the individual days (99®- ; the proximity is caused by a Prsthya being now placed in the beginning of the second set of the months. The first normal day of the Prsthya has the Trivrt and the sixth the Trayastrifi9a ; see 99®- X. 2. 1 ; 7. 1. But 99®' and A9S. xi. 7. 9 agree in inverting the days as well as the Sadahas ; in xi. 7. 19, how- ever, the two cases here given are men- tioned. xxvi. 2. * The Go and Ayus days precede the last ten days of the last month of the Sattra. They form also the second and third days of the normal Abhiplava Sadaha ; see KB. xx. and xxi ; 99®' **• 4. The order here is Ayus, then Go, hence vihrte ; see 99®- does not note the variant here in favour of the normal order as in A9S. xi. 7. 11. 497] [ — xxvi. 4 The Go and Ay us Days perforai the Go and Ayus as inverted ; the Go and Ayus are day and night ; day and night are inverted towards each other ; moreover the Go and Ayus are sky and earth ; sky and earth are inverted towards each other ; moreover the Go and Ayus are expiration and inspiration ; expiration and inspiration, being inverted, find support in each other.^ Some perform them in the forward order, saying ‘ The Go and Ayus should be performed in the forward direction ; the Abhiplava Stomas are reversed, and the Prsthya Stomas in the ten-night (period).’ They say ‘ The Go and Ayus are the second and the third day.’ Expiations of Errors. xxvi. 3. Now ^ they discuss (this question), ‘ Supposing some one in carelessness makes a blunder in a Qastra or a recitation or if there is doubt, should one, thinking that the error has passed unnoticed mentally considering the (place of) occurrence, having gone back and remedied the error, proceed immediately from the (place of) occurrence (of the error) ? ’ Now Paingya used to say ‘ Superfluous would be a Mantra repeated twice when not prescribed ; therefore he should not proceed immediately.’ So used Paingya to say. Now Kau.sitaki used to say ‘ These rites in which the number of Mantras employed is limited have limited fruits. Those in which an unlimited number of Mantras is employed have unlimited fruits ; the unlimited is mind ; mind is Prajapati, Prajapati is the sacrifice ; the sacrifice rejoices in the sacrifice itself as mind in mind ; therefore should he proceed immediately.’ So used Kausitaki to say.^ ‘ By the limited he conquers the limited, the unlimited by the unlimited ; (it serves) for the winning of the unlimited ; in that there is no flaw ’, so used Kausitaki to say. He should not offer a libation. So the sacrificer obtains the worlds of heaven, all desires, all attainments, and all immortality, and acquires the pre-eminence, rule, and overlordship of all creatures, for whom it is done thus. xxvi. 4. ‘ Now if after the conclusion or after the Pranava or vamt call of the invitatory and offering verses, (an error) is perceived, by that time the flaw has been passed over ’,^ Pragahi used to say. ‘ Therefore the priest in ’ The Anand eel. has mkrte and pralyatitthata. the sense of necessity rather tlian imme- * Tliere is no real parallel in AB. v. 32-34 diacy. which deals with the Brahman’s part as * abuddham may refer to tlie case of vidkiisd correcting errors (cf. 99®* “i- 21), nor, and be a subject ; or it may be object — what is more noteworthy, is there any ‘ passed unnoticed ’. parallel in 99®* exact sense of the ^ LK and the Anand. ed. insert PaiTigyo 'tha ha passage is not certain as ananiarydlpra- smdha, which will not do. is not unambiguous and may have xxvi 4.* This sense seems required to explain 63 [h.o.s- 2s] xxvi. 4 — ] [498 The Soma Sacrifice the Sadas should not call attention to a flaw passed over at this time Paingya used to say ; ‘ he knocks into a pillar or falls into a pit or is put into one or perishes he used to say. ‘ If the priest in the Sadas should call attention to a flaw passed over, there must not be repetition of what has been done,’ Aruni used to say ; ‘ There is loss of a secondary element,’ said Qvetaketu.^ ‘ Therefore the priest in the Sadas should not call attention to a flaw passed over,’ Paingya used to say. ‘ It is a tribulation to the sacrifice if the priest in the Sadas calls attention to a flaw passed over ’. ‘ Therefore the priest in the Sadas should not call attention to a flaw passed over,’ Paingya used to say.^ xxvi. 5. Further he used to say^ this. Daivodasi Pratardana having gone to a sacrificial season of the Naimisiyas and having glided up asked a question on this point of doubt, ‘ If the priest in the Sadas should call attention to a flaw passed over or any one of the priests should note it, how would you remove the flaw ?’ They were silent; Alikayu Vacaspata was their Brahman priest ; he said ‘ I know that not ; but will ask Jatukarnya,^ the aged teacher of those formerly.’ Him he asked, ‘ If the performer him- self should note a flaw passed over or another should call attention to it, how is that flaw to be made flawless ? By I’epetition of the Mantra or by an oblation 1 ’ ‘ The Mantra should be recited again ’, Jatukarnya said. Him Alikayu again asked, ‘ Should one recite in full the Qastra or recitation or Nigada or ofiering verse or whatever else it be ? ’ ‘So much as is erroneous only need be repeated, a verse, or half verse, or quarter verse, or word, or letter,’ Jatukarnya replied. But Kausitaki used to say,® ‘ He should not repeat the Mantra, nor offer a libation ; there is no flaw ’, for, whatever flaw the Hotrs make in the sacrifice through inattention, all that Agni as divine Hotr makes flawless. This is declared in a Rc, xxvi. 6. ‘ If that in poverty of mind, with feeble intellect, the reason for neglecting the flaw, the view of Paingya. The alternative is to take the statement of Pragahi as laying down the problem only, bhavatiti thus going with budhyeta (which is of active sense). The comm, supplies prayafcittdhutih. ® It is noteworthy that ((Ivetaketu appears in close contact with Jatukarnya in 9?®- xvi. 29. 6, where his father and lie are mentioned, gunalopa is late. ’ LK. and the Anaud. ed. add haika dhus before taamdt, and this is slightly better sense. The chapter, however, like KB. xxvi. 5, is probably confused in text. * Presumably Paiiigya’s view is meant, as at the end. For the Sadasya cf. 95®' 1. 8 with comm. ; AGS. i. 23. 5 ; Weber, Ind. Stud. X. 144. The use of this priest is condemned in 9B- ^cii. 4. 1. 19. * Jatukarnya appears in a similar light in 99‘‘’- iii* 20. 19, and i.s mentioned in i. 2. 17 ; iii. 16. 14. He became Purohila of the Ka9yas, Videhas, and Kausalyas, xvi. 29. 5 ; he was envied by 9''etaketii. For Pratardana see Vedic Index, ii. 29, 30. ’ Cf. KB. xxvi. 2, where the correction is done, not merely manasd, as it seems, but also by actual repetition. The Chandomas [ — xxvi. 8 4t)9] Men think not of the sacrifice, Then A^ni the Hotr skilled in the offering, well knowing. Most skilled to offei*, to the gods shall offer in due season/' In that also, when the sacrifice is completed, he says ‘ The All-knower hath offered the sacrifice,’^ he says ‘The All-knower hath offered this sacrifice.’ In that he siiys ‘ Having sat down before us,’ he says ‘ Agni, as divine Hotr, having sat down before the human Hotr sacrifices.’ Verily with the second half ver.se or ® the first verse he utters a benediction. The Chandomas. xxvi. 7. On ' the sixth day the gods ol)tained the Stomas and the months ; having obtained these Stomas they compressed these same Stomas in couples, being the Stomas of the Prsthya, for whence could they have obtained another Stoma ? The Trivrt and the Pancada9a Stomas becoming the Caturvih9a Stoma support the seventh day ; the Saptada9a and the Trinava Stomas, becoming the Catu9catvarih9a Stoma, support the eighth day ; the Ekavih9a and the Trayastrin9a Stomas, becoming the Astecat- variu9a Stoma, support the ninth day. Of them the first is measured by the Gayatri, the second by the Tristubh, the third by the Jagati ; in that they are measured by the metres, therefore are they Chandomas. The six Stotriya venses which are over the Astacatvarih9a Stoma, these they call the seasons ; the seasons are six ; by these the tenth day is performed. xxvi. 8. The sixth day is the end ; the seventh day is a repeated extension (of the rite) ; therefore on the seventh day are recited hymns containing the word ‘ extend ’, and with the symbols of the introductory (rite), for the seventh day is a second introduction. ‘ Forward to the pure radiance do ye bear ’ is the Ajya,' containing (the word) ‘ forward ’ ; that which contains (the word) ‘ forward ’ is a symbol of the first day. ‘ Forward to you, the pure, are offered boldly’ is (the triplet) to Vayu,^ containing (the word) ‘ forward ’ ; that which contains ‘ forward ’ is a symbol of the first day. The next triplet is addressed to Mitra and Vayu,^ ‘ They perceiving with true mind ’ ; it contains (the word) ‘ yoke ’ in ‘ Yoked with their own insight they bear ’ ; that which contains (the word) ‘ yoke ’ is a symbol of the first day. ‘ Up the eye of you two, O Varuna, fair of aspect ’ is (the triplet) 1 RV. X. 2. 5. * This and the next line occur in 17 ; Ap^S. iii. 13. 1 ; K^S. ii. 2. 33, but not in this connexion, though in an ’ The Anand. ed. has cared. analogous way. asrnan, a v. 1. in 0 and comm., is clearly right. xxvi. 7. ^ For the Chandomas see AB. v. 16- 21. For the ritual see 99®- 9-H. xxvi. 8. ^ RV. vii. 4 (already cited in KB. xii. 7) : 99s. X. 9. 2 ® RV. vii. 90. 1-3 ; see 99®* ^ this and nn. 3-8. ’ RV. vii. 90. 4-6. xxvi. 8 — ] [500 The Soma Sacrifice to Mitra and Varuna ^ ; containing (the word) ‘ extend ’ in ‘ The sun goeth, extending of the pious one’ ; that which contains (the word) ‘ extend ’ is a symbol of the seventh day. ‘ Hither, O Nasatyas, with chariot rich in cattle ‘ Come hither to us, O impetuous god, with might,’® ‘ Forward to you in the sacrifices the pious have sung,’’^ and ‘ Forward she hath come forth with fostering current ’ ® (are the other triplets) ; the symbols of the introductory (day) are (the words) ‘ hither ’ or ‘ forward ’ ; therefore on the seventh day are recited hymns containing (the words) ‘ hither ’ and ‘ forward ’ with the symbols of the introductory (day), for the seventh day is a second introduction. They say ‘ Whatever metre may be used in the morning pressing, the recitation of it is by half verses, with the symbol of the Gayatri, and thus moreover with the symbol of the morning pressing.’ But as to this Kausitaki used to say, ‘ The Tristubh and Jagati are not suitable to be recited® by half verses; even if they be employed at the morning pressing, they are to be recited by Padas only.’ So is the rule. The Prstha is the Brhat and the Qastra is connected with the Rathantara ; this is a pairing, a symbol of generation. The strophes and antistrophes of the Marutvatiyas and (the Pragathas) to Brahmanaspati are in accord with the form of the third day (rite) ; the explanation of these has been given. xxvi. 9. ‘ With what array, of one age, of one home 1 ’ is the Marutva- tlya ^ ; that is called the ‘ prosperity hymn ’. With it Indra and the Maiuts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) ‘ hither ’ in ‘ With what mind have they come hither, and whence?’, and is connected with the Rathantara. ‘ That ram that winneth the light I glorify ’ is a Jagati,® containing (the word) ‘ hither ’ in ‘ Hither Indra would I turn for aid with good offerings ’, and is connected with the Rathantara. They say, ‘ Seeing that the Rathantara is normally the Prstha of the seventh day, then why is the Brhat performed daily ? ’ These days have great Stomas ; therefore daily is the Brhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas.® Having recited the extension of the Brhat he recites the basis of the Rathantara. ‘ Our father did not teach us any recitation * of the basis ; each stood alone ’, Kausitaki used to say, ‘ But whenever the Stimans fall together on the same day then he should recite also the basis of the one or the other ’. * RV. vii. (51. 1-3 (already cited in KB. xxv. 2). “ RV. vii. 72. 1-3 (already cited in KB. xxv. 2). * RV. vii. 30. 1-3 (alreadycited in KB. xxv. 2). ’’ RV. vii. 43. 1-3. * RV. vii. 95. 1-8 (alao cited in KB. xxvi. 16). '•* elalsthanc hardly means ‘ in that place ’, but is comparable with the use in AB. vi. 6. RV. i. 165 (already cited in KB. xix. 9); (?gS. X. 9. 12. - RV. i. 52 (already cited in KB. xxv. 3) ; 9^:S. X. 9. 12. ’ M has c/iandowidndHi, but tliisis not es.sentially required, asamabalatdyan is strange. * For the mode of anufatisatia see (J!(JIS. vii. 21. 1-6; X. 9. 14. The sense seems as given, but the text looks corrupt. 501] The Chandomas [ — xxvi. 10 ‘ But, if they use the Rathantara of Kanva,^ then he sliould not recite also the basis, for the basis of otlier Prsthas is not to be recited’, Kausitaki used to say. ‘ Praise him who hatli might to overcome and ‘ Towards this ram much invoked, worthy of praise ’ ai’e hymns ® in Tristubh and Jagati, l>oth containing (the word) ‘ towards ’ ; this is a symbol of the Rathantara. Two hymns each are recited in the Niskevalya and the Marutvatiya of the first Chandoma ; the sacrifice!' has two feet ; (they serve) for support. They make up four ; the Chandomas are cattle ; cattle are fourfold ; moreover, they are four-footed ; (they serve) for the obtaining of cattle. xxvi, 10. ‘ That desirable of Savitr ’ is (the triplet) to Savitr,^ containing (the word) ‘ forward ’ in ‘ May he forward our prayers ’ ; that which con- tains (the word) ‘ forward ’ is a symbol of the first day. ‘ Let the two come forward with weal for the sacrifice ’ is (the triplet) to sky and earth,^ con- taining (the word) ‘ forward ’ ; that which contains (the word) ‘ forward ’ is a symbol of the first day. ‘ This to the race divine ’ is (the triplet) to the Rbhus,® containing (the word) ‘ hither ’ in ‘ The hymn by the sages with their mouth {dsayd) ' ; that which contains (the word) ‘ hither ’ is a symbol of the first day. ‘ With straight leading for us, 0 Varuna’ is a five- verse (hymn) to the All-gods,'* containing (the word) ‘ lead ’ ; that which contains (the word) ‘ lead ’ is a symbol of the seventh day. ‘ Come hither with thy beauty ’ is (a hymn) in verses of two Padas ® ; it contains (the word) ‘ hither ’ ; that which contains (the word) ‘ hither ’ is a symbol of the first day- ‘ Dread, supporting the people ’ is (the hymn) to the All-gods,® containing (the word) ‘ hither ’ in ‘ O ye All-gods, come hither ’ ; that which contains (the word) ‘ hither ’ is a symbol of the first day. It is in Gayatri, for this set of three daj’^s has the Gayatri at the third pressing. ‘ Vai9vanara to our aid ’ is (the hymn) to V aifvanara ; ■ containing (the word) ‘ hither ’ in ‘ Hither, hither come forward from afar ’ ; that which contains (the word) ‘ hither ’ is a symbol of the first day. ‘ Forward to you the Tristubh, food ’ is (the hymn) to the Maruts,® containing (the word) ‘ forward ’ ; that which contains (the word) ‘ forward ’ is a symbol of the first day. ‘ Singing, thee we invoke’ is (the hymn) to Jatavedas,® containing (the words) ‘ extend’ in ‘ With thee they extend the sacrifice ’ ; that which contains (the word) * Tlie Anand. ed. has absurdly ijady uAa eva. For the Kanvarathantara see Ind. Stud. iii. 212 ; PB. xiv. 3. 15 ; xviii. 4. 7, 9. ® RV, vi. 18 (already cited in KB. xxiv. 2) and i. 51 (already cited in KB. xxv. 6) ; 9?®* X. 9. 13. ’ RV. iii. 62. 10-12 (already cited in KB. xxiii. 3) ; x. 9. 16. * RV. ii. 41. 19-21 (already cited in KB. ix. 3) ; 99s. X. 9. 16. 3 RV. i. 20. 1-3 ; 99s. X. 9. 16. ‘ RV. i. 90. 1-5 ; 99S. x. 9. 16. » RV. X. 172 ; 99s. X. 9. 16. * RV. i. 3. 7-9 ; 99s. X 9. 16. ’’ See 99s. ii. 5. 3 ; AV. vi. 35. 1 ; 99S, x. 9. 17. * RV. viii. 7. 1-15 or 1-9 (99S. x. 9. 17). » RV. V. 13 ; 99s. X. 9. 17. xxvi. 10 — ] The Soma Sacrifice [502 ‘ extend ’ is a symbol of the seventh day. It is in Gayatri, for this set of three days has the Gayatri at the third pressing. These are the hymns of the Agnimaruta. These are the hymns of this daj’^. It is an Ukthya. It obtains what the first day obtains. xxvi. 11. The first Chandoma is this world, the second the world of the atmosphere, the last yonder world ; therefore on the middle day are recited hymns containing (the word) ‘ great ’, for the atmosphere is great. ‘ More- over, they should contain (the word) begun ” ; verily thus he refers to the next day, verily thus they keep taking hold of the next day ’, Kausitaki used to say. ‘ Agni for you the god, in unison with the flames ’ is the Ajya ; ^ in ‘ When he hath stood out from the great enclosure ’ it contains (the word) ‘great’ and also contains (the idea) ‘begun’. ‘Were not they who were made great with homage V is (the triplet) to Vayu,^ containing (the word) ‘ great ’ ; that which contains (the words) ‘ made great ’ contains (the word) ‘ great ’, for this day contains (the word) ‘ great ’. The following triplet ® is addressed to Indra and Vayu, ‘ So far as the power of the body, so far as the might ’, containing (the idea) ‘ begun ’ in ‘ So far as men can discern with the eye.’ ‘ To you two at the rising of the sun with hymns ’ is (the triplet) to Mitra and Varuna,* containing (the word) ‘ great ’ in ‘ I invoke Mitra, Varunaof pure strength ’, and also (the idea) ‘ begun ’. ‘ From her sister dawn night doth retreat ’ is (the triplet) to the A9vins,® containing (the word) ‘ great ’ in ‘ With great guerdon in horses, in cows, let us invoke you ’, and also (the idea) ‘ begun ’. ‘ This Soma hath been pressed for you, O Indra ’ is (the triplet) to Indra,® containing (the idea) ‘ begun ’ in ‘ 0 Brahman, O hero, rejoicing in the making of prayer.’ ‘ Let the Brahmans, the Angirases, come forward ’ is (the triplet) to the All-gods,” containing the idea) ‘ begun ’ in ‘ Let the noise of the cloudy one have knowledge.’ ‘ May Sarasvati for us rejoicing ’ is (the triplet) to Sarasvati ® containing (the word) ‘ great ’ in ‘ make great ’ in ‘ Make great, O beauteous one, to thy praiser accord strength ’, for this day contains (the word) ‘ great’. The Prstha is connected with the Rathantara, the (^astra with the Brhat ; this is a pairing, a symbol of generation. xxvi. 12. ‘Great is Indra, manlike, spreading over mortals ’ is the first* of the Marutvatiyas in Tristubh, containing (the word) ‘ great ’, for this day > RV. vii. 3 : abkyarabclha is nowhere found as word, but only as an idea, 99®* ^ 12. 2. Read param evaitad .as in KB. xxii 2. * RV. vii. 91. 1-3 (already cited in KB. xxv. 2) ; 99®- tilt® nn. 3-8.' ’ RV. vii. 91. 4-6 (already cited in KB. xxv. 2). < RV. vii. 66. 1-3. 6 RV. vii. 71. 1-3. « RV. vii. 29. 1-3. ’ RV. vii. 42. 1-3. * RV. vii. 95. 4-6 (already cited in KB. xxv. 2). xxvi. 12. ' RV. vi. 19. 1-13 (already cited in KB. xxi. 4); 99S. x. 10 5. 503] The Chandomas [xxvi. 13 contains (the word) ‘great’. ‘These thee of many a poet’ is the second,^ containing (the word) ‘ great ’ in ‘ Call thee that art to be invoked, O hero and also (the idea) ‘ begun ‘ Where is this hero, who hath seen Indra ? ’ is the third ® containing (the word) ‘ great ’ in ‘ Going with the bays on a fair chariot’, and also (the idea) ‘ begun ’. ‘ Even from great, O Indra, thou those that approach’ is the fourth,* containing (the word) ‘great ’ in ‘ Even from great misfortune thou art the protector ’, and also (the idea) ‘ begun ’. ‘ Him sky and earth of one mind ’ is the fifth ® in Jagatl, containing (the word) ‘ great ’ in ‘ What time he went revealing greatness and power ’, and also (the idea) ‘ begun ’. ‘ Thou art great, O Indra ; to thee the earth ’ is the first ® in Tristubh of the Ni.skevalyas, containing (the word) ‘ great ’, for this da^^^ contains (the word) ‘ great ’. ‘ Thou art great, O Indra, who by thy might’ is the second,'' containing (the word) ‘great’ and also (the idea) ‘ begun ’. ‘ Many not of old to him ’ is the third,® containing (the word) ‘ great ’, in ‘ To the great, the hero, impetuous, eager ’, and also (the idea) ‘ begun ’. ‘ This fame for thee, O bounteous one, through thy greatness ’ is the fourth,® containing (the word) ‘ great ’ and (the idea) ‘ begun ’. ‘ This prayer to thee I offer, the great one ’ is the fifth in Jagati,'® containing (the word) ‘great ’and (the idea) ‘ begun ’. Five hymns each are recited in the Niskevalya and the Marutvatlya in the middle Chandoma ; the Chandomas are cattle ; cattle are fivefold ; verily (they serve) to obtain cattle. xxvi. 13. ‘The golden handed for aid’ is (the hymn) to Savitr,' containing (the idea) ‘ begun ’ in ‘ The son of the waters for aid ’. ‘ May the two great ones, sky and earth, for us’ is (the triplet) to sky and earth,^ containing (the word) ‘great ’, for this day contains (the word) ‘ great ’. ‘ Youthful the parents again ’ is (the triplet) to the Rbhus,® containing (the idea) ‘ begun ’ in ‘ With Indra with the Maruts and the Adityas, the kings.’ ‘ The great aid of the gods’ is a nine- verse (hymn) to the All-gods.* In ‘Favour be ours, 0 Aryaman, favour, O Varuna, to be celebrated ’, it contains (the word) ‘ great ’, and (the idea) ‘ begun ’. ‘ These worlds let us subject’ is a hymn in verses of two Padas,® containing (the idea) ‘ begun ’ in ‘ Indra and the All-gods ’. ‘ All-gods increasing holy order ’ is (the hymn) to the All-gods,® containing ’ RV. vi. 21 (already cited in KB. xx. 3) ; 99s. X. 10. 5. ® RV. V. 30. 1-12 (already cited in KB. xxi. 3' ; 99s. X. 10. 5. * RV. i. 169 ; 99S. x. 10. 5. s RV. X. 113 ; 99s. X. 10. 5. « RV. iv. 17 ; 99s. X. 10. 6. ■ RV. i. 63 ; 99S. x. 10. 6. * RV. vi. 32 ; 99s. X. 10. 6. ® RV. X. 54 ; 99s. X. 10. 6. 1® RV. i. 102 ; 99s. X. 10. 6. > RV. i. 22. 5-8 ; see 99S. x. 10. 7. 2 RV. i. 22. 13-15 (already cited in KB. xiii. 1) ; 99s. X. 10. 7. * RV. i. 20. 4-6 ; 99S. x. 10. 7. * RV. viii. 83 ; 99S. x. 10. 7. 5 RV. X. 157 ; 99s. X. 10. 7. 6 RV. vi. 52. 10-12 ; 99S. x. 10. 7. xxvi. 13 — ] [604 The Soma Sacrifice (the word) ‘ great ’ in the word ‘ increase for this day contains (the word) ‘ great It is in Gayatri, for this set of three days has the Gayatri at the third pressing. ‘ Vai9vanara hath produced ’ is (the hymn) to Vai9vanara/ containing (the word) ‘great’ in ‘waxing great’ in ‘Waxing great with might on the earth’, for this day contains (the word) ‘great ’. ‘ What now, when as a dear ? ’ is (the hymn) to the Maruts,® containing (the idea) ‘ begun ’. ‘ The messenger of you, of all knowledge ’ is (the hymn) to Jatavedas.® Or ‘ O Agni, be merciful ; thou art great ’, an eight-verse hymn for the eighth day,^° but the former is the rule. It contains (the word) ‘ great ’ in ‘ He great the recess of the sky ’, for this day contains (the word) ‘ great ’. It is in Gayatri, for this set of three days has the Gayatri at the third pressing. These are the hymns of the Agnimaruta. These are the hymns of this day. It is an Ukthya. It obtains what the second day obtains. xxvi. 14. Going is the end ; so yonder sky, yonder world, and the ninth day ; therefore at the ninth day are recited hymns containing (the word) ‘go’. ‘We have gone with great praise to the youngest’ and ‘Me, the strong, 0 Agni, of the Soma ’, these two (hymns) are the Ajya, containing (the Avord) ‘ go ’ in ‘ We have gone’ ; this is a symbol of the end ; the ninth day is the end ; he returns as it were, having gone to the end, for hence whitherward should he go ? It contains (the word) ‘ stand ’ in ‘ Here stand the cows, fattening’ ; this is a symbol of the end ; the ninth day is the end ; having gone to the end, he stands as it were, for hence whitherward .should he go ‘ “ We have gone with great praise to the youngest ”, this triplet alone should form the Ajya,’ ^ Paingya used to say. It contains (the word) ‘ go ’ in ‘ We have gone ’ ; this is a symbol of the end ; the ninth day is the end ; he returns as it were, having gone to the end, for hence whitherward should he go ? ‘ How can a triplet make up the Astacatvarifi9a Stoma ? ’ Kausitaki used to say. ‘ Me the strong, 0 Agni, of the Soma ’ ^ he should also recite ; this contains a symbol of ending in its reference to what has taken place ; ‘ We have brought forward the sacrifice ’ and ‘ From the sky they have learned ’ ® are regarding what has taken place as it were. ‘ Here however,'* the Stoma is not pervaded ’ Paingya used to say, ‘ since by verses alone the Stoma cannot be pervaded ’. ‘ The verse by means of syllables makes up the Stoma, with syllables the Nivid or Puroruc the verse ; the Stoma is pervaded then when either a Nivid or a Puroruc i.s recited. ’ Given in full in 8. “ RV. iii. 1. » UV. i. 38 ; 99s. X. 10. 8. =• RV. iii. 1. 2. “ RV. iv. 8 ; ^0" 8. * nvd api of M is clearly eoirect, nvdpi of the RV. iv. 9 ; 99s. vi. 4. 1, who, however, does comm, and most MSS. (K has nvabhi, read not even mention this as a variant hero. al.so in the Anand. ed.) being an obvious 1 RV. vii. 121-3; 99S. x. 11. 2, 3, which blunder, allows both or one. 505] The Chandonias [ — xxvi, 15 Therefore* yonder triplet alone should be the Ajya ’ (they say). ‘ Yonder ’ is according to the order of Paingya.” But the rule is ‘ both By it Vi^vamitra and Vasistha came into accord ; they grant accord to the pre- eminence of him who knows thus. Therefore should both be the Ajya, first that of Vasistha, then that of Vi9vamitra. xxvi. 15. ‘O Vayu, come to us, drinker of the pure’ is (the triplet) to Vayu and to Indra and Vayu,^ containing (the word) ‘go’ in ‘ gone ’ ; this is a symbol of the end ; the ninth day is the end ; he returns as it were, being gone to the end, for hence whitherward should he go ? In ‘ The lively pourer hath stood at the sacrifices it contains (the word) ‘ stand ’ ; this is a symbol of the end ; the ninth day is the end ; having gone to the end, he stands as it were, for hence whitherward should he go “? ‘ Dwelling in the sky, from the atmosphere, on the earth ’ is (the triplet ^) to Mitra and Varuna, containing (the word) ‘ dwell ’ in ‘ dwelling ’ ; this is a symbol of the end; the ninth day is the end; having gone to the end, he dwells as it were, for hence whitherward should he go ? ‘ Come hither to us with all boons, O A9vins ’ is (the triplet) to the A9vins,® containing (the word) ‘ stand ’ in ‘ That standing place hath been proclaimed for you on earth ’ ; this is a symbol of the end ; the ninth day is the end ; having gone to the end, he stands as it were, for hence whitherward should he gol ‘Indra men invoke in the conflict ’ is (the triplet) to Indra ; ® ‘ That he may make our prayers effective ’, (in this) ‘ effective ’ denotes the highest ; this is a symbol of the end ; the ninth day is the end ; in the end he places the end. ‘ Agni, erect, hath established the favour of the bright one ’ is (the triplet) to the All-gods,'^ containing (the word) ‘ establish ’ ; this is a symbol of the end ; the ninth day is the end ; having gone to the end he establishes as it were, for hence whitherward should he go? ‘ Forward she hath come forth with fostering current ’ is (the triplet) to Sarasvati.® In ‘ Forcing forward ’ there is repetition ; the ninth day is the end ; having gone to the end, he repeats as it were, for hence whitherward should he go ? These are the Praiigas by Vasistha, arranged in triplets ; Vasistha is Prajapati ; he is the extender of ® M seems to have had, before ircam, tasinad ujdpyaia eva tasmdd ada era, of which the second clause has dropped out. The first is not essential and may be a gloss. ® M has vacasd for which vacasa may be an unusual Sandhi. The sense is apparently as rendered, in which case the previous clause can hardly be given to Paingya ; but as they refer to the Trca he approves, ados becomes a suitable description. The Anand. ed. has, absurdly, varcasa. * RV. vii. 92. 1, 3, 5, according to 99S.xii. 5, and vii. 92. 2. 4, and vii. 90. 5. See for the next nos. 2-8 99®- 2 KV. vii. 92. 5. ® RV. vii. 92. 2. * RV. vii. 64. 1-3. = RV. vii. 70. 1 3. s RV. vii. 27. 1-3. 7 RV. vii. 39. 1-3. * RV. vii. 95. 1-3 (already cited in KB. xxvi. 8 . 64 [h.O.S. 2ft] xxvi. 15 — The Soma Sacrijice [50(i the sacrifice; he is renewed at the repeated extension of the sacrifice ; verily in Prajapati they attain all their desires. The Prstha is the Brhat, the Qastra connected with the Rathantara ; this is a pairing, a symbol of generation. xxvi. 16. ‘ Three friendships hath man’s worship ’ is the first of the Marutvatiyas in Tristubh,^ containing (the word) ‘ three ’ ; it is a symbol of the third day. ‘ Indra maketh for the car a way forward ' is the second, ^ con- taining (the word) ‘ stand ’ in ‘ hath stood upon ’ in ‘ Which in strength the generous one hath stood upon ’ ; this is a symbol of the end ; the ninth day is the end ; having gone to the end, he stands as it were, for hence whitherward should he go ? ‘ Stand on the bays being yoked to the car ’ is the third, ^ containing (the word) ‘ stand ’ in ‘ stand ’ ; this is a symbol of the end ; the ninth day is the end ; having gone to the end. he stands as it were, for hence whitherward should he go ? ‘ Let him sing the Saman springing forth as of a bird ’ is the fourth * ; (the word) ‘ Saman ’ is a symbol of yonder world. ‘ Sing ye forth to the glad one the song rich in food ’ is the fifth ^ in Jagati ; in that it has the same ending, it has the symbol of the end. ‘ May the true one come hither, the generous, he of the Soma lees’ is the first of the Niskevalyas in Tristubh.® There is I'epetitiou in ‘ Let loose, 0 hero ’ ; the ninth day is the end ; having gone to the end, he repeats as it were, for hence whitherward should he go ? ‘To him the strong, the impetuous ’ is the second,'^ having tlie same beginning in ‘ To him ’, and ‘ To him ’ ; just as that which has the same ending, so that which has the same beginning is a symbol of the end. ‘ As the sky surpasseth the earth, 0 Indra, that which our foes ’ is the third * ; (the word) ‘ sky ’ is a symbol of yonder world. ‘ That highest power of thine is on high ’ is the fourth ® ; there is repetition in ‘ highest on high ’ ; the ninth day is the end ; having gone to the end, he repeats as it were, for hence whitherward should he go ? ‘I was the first lord of wealth ’ and ‘ To the all conquering, the booty conquering, the light conquering ’ are two (hymns) in Jagati ; in ‘ 1 ’ and ‘ 1 ’ there is the same beginning ; just as that which has the same end- ing, so that which has the same beginning is a symbol of the end ; in ‘ conquering ’ and ‘ conquering ’ there is repetition ; tlie ninth day is the * RV. V. 29 (already cited in KB. xxii. 4) ; 99S. X. 11. 6. * RV. V. 31 (already cited in KB. x.x. 2) ; 99^' X. 1 1. 6. 3 RV. iii. 35 ;alreadycited in KB. xx. 4) r 99^- X. 11. 6, ■* RV. i. 173 (already cited in KB. xxiv. 5) ; 99s. X. 11.6. 6 RV. i. 101 ; 99s. X. 11. 6. " RV. iv. 66 (alre.ady cited in KB. xxv. 7) ; 99s. X. 11. 7. ’ RV. i. 66; 99s. X. 11. 7. * RV. vi. 20 (already cited in KB. xxv. 6); 99B. X. 11. 7. ’ RV. i. 108; 99s. X. 11. 7. RV. X. 48 (already cited in KB. xxii. 4) and ii. 21 (alieady cited in KB. xxv. 7'; 99^- X. 11. 7. 507] The Chanda mas [ — xxvi. ] 7 end ; having gone to the end he repeats as it were ; for hence whitherward should he go ? In the Marutvatlya are recited five hymns in the last Chan- donia ; the Chandoinas are cattle ; cattle are fivefold ; verily (they serve) to obtain cattle. Six at the end (are recited) in the Niskevalya ; the year has six seasons; verily (they serve) to obtain the year. xxvi. 17. ‘ Towards thee, O god Savitr ’ is (the triplet) to Savitr ' ; yonder world is turned towards (this) tus it were ; this is a symbol of yonder world. • Forward towards you, mightily, sky and earth ’ is (the triplet) to sky and earth ; * there is repetition in ‘ Mightily, sky and earth, towards ’ ; the ninth day is the end ; having gone to the end, he repeats as it were, for hence whitherward should he go? ‘Let Indra give for food to us’ is one (verse ; ‘ Give ye jewels ’ are two ; these are (the triplet) to the Rbhus ; there is repetition in ‘ one one ’ in ‘ Each one each one with wise direction the ninth day is the end ; having gone to the end he repeats as it were, for hence whitherward should he go? Then the Vai9vadeva is composed of the whole of Manu’s (hymns ^) ; Manu is life ; verily thus he places life in the sacrifice and in the sacrificers. Here are (the verses) with two Padas ; the explanation of them has been given. ‘ O ye All-gods, come hither’ is (the triplet) to the All-gods,® containing (the word) ‘go’ in ‘ come hither ’ ; this is a symbol of the end ; the ninth day is the end ; he returns as it were, having gone to the end, for hence whitherward should he go ? It is in Gayatri, for this set of three days has the Gayatri at the third pressing. ‘ Present in the sky he shone ’ is to Vai9vanara ;® ‘ in the sky’ is a symbol of yonder world. ‘ O Maruts, in whose dwelling ’ is (the hymn ’’) to the Maruts, containing (the word) ‘ dwell ’ in ‘ dwelling ’ ; this is a symbol of the end ; the ninth day is the end ; having gone to the end, he dwells as it were, for hence whitherward should he go ? ‘ Agni is the Hotr, the Purohita’ is (the hymn) to Jatavedas,® containing (the word) ‘ dwell ’ in ‘ The dwelling, O thou of pure radiance ’ ; this is a symbol of the end ; the ninth day is the end ; having gone to the end, he dwells as it were, for hence whitherward should he go ? It is in Gayatri, for this set of three days has the Gayatri at the third pressing. These are the hymns of the Agnimaruta. These are the hymns of this day. It is an Ukthya. It obtains what the third day obtains. Daily in all the * RV. i. 24. 3-6 (alieady cited in KB. viii. 1) ; g^S. X. 11. 8. * RV. iv. 66. 6-7 ; ggs. x. 11. 8. * RV. viii. 93. 34 and i. 20. 7 and 8 ; ggs. x. 11. 8. ‘ RV. viii. 27-31 ; ggS. x. 11. 8, omitting viii. 28. 4. * RV. ii. 41. 1 3-15 (alx-eady cited in KB. xxiv. 2) ; ggS. X. 11. 8. * The verses are given in ggs. x. 11. 9. RV. i. 86 (also cited in KB. xxviii. 3) ; ggs. X. 11. 9. « RV. iii. 11 ; ggS. X. 11. 9. XX vi. 17 — ] [508 The Soma Sacrifice Chandomas (the verses) of two Padas are recited ; the Chandomas are cattle ; (the verses) with two Padas are the metre of the sacrificer ; verily thus he places the sacrificers in the overlordship of cattle ; man stands over cattle as it were. ADHYAYA XXVIl The Soma Sacrifice {continued). The Tenth Day of the Dagardtra. xxvii. 1. ‘ The tenth day ^ is that which is above in the sky’ Kausitaki used to say ; therefore it is what is not to be explained, for no one knows this clearly. ‘ Let me not explain ignorantly ’ (he thinks). The tenth day is a limited divine rite ; it is the Anustubh ; he who explains it makes a surplus ; stumbling is liable to befall him who explains. As to this they say ‘ Let him explain ; the sacrifice rejoices at the approach of a wise man, “ What ^ is to become successful in me, that will he cause to be successful.” ’ If any person inadvertently makes an error, then he who observes it should aside repeat the passage as a self study, or the householder or one of the priests should creep up, and he aside should recite the passage as a self study.® If he does not think this proper, he should at once explain.'* The Anustubh is released on the tenth day ; the Anustubh is speech ; now speech having borne the burden becomes as it were the bearer of a dread thing.® * For the tenth day of the Da^aratra which ends the twelfth month of the year Sattra see AB. V. 22-25. For the ritual see 12. For the non-use of the Anustubh see B^S. xvi. 6. 2 As cited by Anartiya on 12. 5 the reading is the more simple one yato ’samrddham, but it is very unlikely that this could have been changed into the reading of the text. The Anand. ed. has ’yam me. ’ This is the sense as taken by Anartiya on 99s. 1. c. M curiously inserts yas tarn tatra bruydt after adhiydi. * The lack of a concluding ih‘ as often renders uncertain the point at which the text of the view cited stops. ® M has kriirava?ieva and this in view of tadohuti is clearly correct, though the comm, has kruraraveva. M has (vdg)vr (tadohuti) in a correction. This Anustubh verse, despite its clear character and the particle.s, has escaped the vigilance of the edd. and of the Vedic Concordance. The words tad cnam, for which M has the far simpler and probably certain tad elan (ignored by Lindner}, appe.ar to me to be prefixed to fit the verse, which seems to be a relic of old Indian NIti literature, in order to adopt the sense to the Anu- stubli which is the subject of the com- parison. M has the excellent reading prasisrksd?ni. The verse is, of course, in very free Anustubh form and me 'ati may be read in d for the sake of the metre. M has punfalydyanam me which is best taken as a cpd. {puAfcUy- dijana^n) and notashypersandhi. Itisbest to read asti and take iti as quoting the whole verso, and not as part of the verse. nampddayati is read by M and Anand., and is preferable to the plural in Lindner. 509] The Tenth Day of the Da^aratra [ — xxvii. 2 Therefore is it released, (as they think) ‘ Let us not consort with speech.’ Now all the metres here he converts into the Anustubh ; there is this (verse) ‘ Her I touch not as being a (^ndra ; Yet will I not let her go ; Nowhere else do I go ; To a courtesan is my approaching,’ for on the tenth day here the Anustubh is sung around. They say, ‘ He should not abandon the abode of the Anustubh ; there shoi;ld he recite Viraj verses; the Viraj and the Anustubh are the .same metre, for not by one syllable is a metre made different, nor yet by two.’ Of these two triplets there are six syllables over, and six of the strophe and antistrophe of the Agnistoma Saman ; these twelve syllables the Hotr .should make up in the morning litany. He need not trouble as to this ; it is made up here. ‘ There is an Usnih additional,’ we hold,® ‘ or a Gayatr! ; that he should make up at the morning litany.’ He need not trouble about this ; it is made up here. xxvii. 2. ‘ O Agni, this to-day as a steed with praises ’ is the Ajya.^ That being created for the tenth day he need not make up. He need not trouble as to this ; it is made up here. The Praiiga is by Madhuchandas ; the explanation of this has been given. With an Atichandas (verse), ‘ In the three bowls the bull that mixed with barley, he of strong power,’ he begins the Marutvatiya.^ It made up amounts to sixty-four syllables ; these make up two Anustubhs. ‘ Sing aloud to Indra ’ and ‘ Forward to Indra, the great’, these two Pragathas^ he recites along with the ‘Water swellers’ before the hymn ^ ; so is it made up. ‘ Thou hast been born dread, for Liudner treats it as prose, and so also Aufrecht (ZDMG. xxxiv. 76, 76), who renders ‘ Deshalb will ich einerseits sie weder beriihren, weil ich niich mit keinem (larmenden) ^^‘ira-weibe be- fassen will ; noch gehe ich zu einer ganz verschiedenen Form iiber, sonst wiirde man von mir sagen, ich gliche einer lockeren Dime ’. But this necessitates the reading of prasisaksani {prasangene- chami in comm.), ignores the metre, and takes the iti as part of the quotation. For ydmaki see Mahdbkd^a on Pan. v. 3. 68 ; Kdfikd on v. 3. 77. The Anand. ed. has vdhevdbhimrfe and ydmaka (so M). Cf. also Keith, JRAS. 1915, pp. 502, 503. Bbht- lingk (BKSGVV. Apr. 23, 1897), also ignoring the metre, reads ydmi kirn, but this is impossible. ® The mysterious and unusual menimahe occur- ring here and recognized also by Anartlya in his citation of the passage yields only this sense. The making up of the number of syllables of an Usnih or Gayatrl is given by Anartiya as the result of three recitings, 12 + 6 + 6 = 24 = the Gayatrl. If 2 Viraj triads replace two of Anustubh then there are clearly six extra syllables, Viraj = 33, and Anustubh = 32 syllables. M has udaiti, which is preferable. » RV. iv. 40 ; 99S. x. 13. 1. ® RV. ii. 22. 1 ; 99®- ^ (the remainder of the strophe is viii. 68. 2, 3). ® RV. viii. 89. 1 and 2 ; 3 and 4, with i. 64. 16 without any call intervening ; hence samfansati ; see Anartiya on 99^- 10. ‘ I. e. RV. X. 73 ; 99S. x. 13. 10. The Soma Sacrifice xxvii. 2 — ] [510 impetuous strength ’ is the Marutvatiya ° of the one-day (rite) ; the one-day (rite) is a support; verily (it serves) for support. ‘With what hath he come, the brilliant one? ’ and ‘ With what aid thou to us ? on the basis ® of the Vamadevya is imposed the Rathantara. The Saman is for Agni and is performed on Indra verses ; this is a pairing, a symbol of generation. There are as many Usnih triads as Pragathas ; one verse of two Padas forms the inserted verse, another the seventeenth of the hymn ; this is made up. ‘ I shall proclaim the manly deeds of Indra ’ is the Niskevalya'^ of the one-day (rite) ; the one-day (rite) is a support ; the tenth day is a support ; the two (verses of) two Padas are a metre on which to find support ; veidly (they serve) for support. ‘ To the god Savitr in the bowls the sage,’ with this Atiehandas verse he begins the Vai^vadeva it made up amounts to sixty-four syllables ; these make up two Anustubhs ; the antistrophe contains (the word) ‘ towards ’ : the explanation of this has been given. Then, before the ‘Prosperity to us’ hymn,® he recites the ‘Forward the bright ’ hymn ; the one-day (rite) is a support ; the tenth day is a support ; (the verses) of two Padas are a metre on which to find support ; verily (they serve) for .support. The Agnistoma Saman as the Vamadevya is performed on Viraj verses the Viraj is prosperity and proper food ; (verily they serv4) to obtain the Viraj as prosperity and proper food. Moreover the Vamadevya is healing and medicine ; verily thus at the end in the sacrifice are healing and medicine produced. xxvii. 3. In that they perform the additional litany ^ of the conjunct (form), thereby they obtain the additional litany. Now this is the milk- ing of the tenth day ; they must make up the day so that there may be a thousand and fifteen Anustubhs ; taking out fifteen, then of each hundred four he takes out; thus are fifty-five taken out. Then the rest make up thirty sets of thirty-two. Now this is the Anustubh of the Stomas and the syllables ; the Gayatri has eight syllables ; the Stoma is the twenty- fourfold ; so the Anu.stubh of the Stoma and the syllables has thirty-two parts. Now there is the Anustubh of the Padas ; there are six Padas in ^the Gayatri and Usnih ; three in the Viraj ; these make nine ; four in the Brhati ; these make thirteen ; five in the Pankti ; these make eighteen ; four in the Tristubh ; these make twenty-two ; in the Jagati and Atiehandas eight ; these make thirty ; two in the verse of two Padas ; these make RV. X. 78 (already cited in KB. xv. 3). « IIV. iv. 31. 1-3 and viii. 93. 19-21 ; see vii. 22. 2, and for the Rathantara, &c., X. 13 11. ’’ UV. i. 32 (already cited in KB. xv. 4). The Dvipadas are RV. vii. 34. 4 ; viii. 29. 4 ; 99s. X. 13. 18. • Cited above KB. xxiii. 7. ® RV. i. 89 (already cited in KB. xx. 4) ; 99®- X. 13. 18. RV. vii. 34 (already cited in KB. xxii. 9) ; 99s. X. 13. 18. » RV. vii. 1. 1-6. » For this see 99S. x. 13. 21-25. 511] [ — xxvii. 4 Ihe Tenth Day of the Dagaraira tliirty-two ; so the Anustubh of the Padas becomes of thirty-two parts. Now there is the Anustubh of the gods^; eight A’^asus, eleven Rudras, twelve Adityas, Indra as the thirty-second ; so the Anustubh of the deities becomes of thirty-two parts. Now the fifty-five taken out are forty-four Pahkti verses ; the forty of these are the udder, the four over the teats ; thus the Anustubh of the Stoma and the syllables with this udder and these teats pours over this body of Indra, the fast day ; by reason of the pouring over ^ of it the Chandomas increase both as regards Stomas and Qastras ; he who knows it becomes composed thereof ; he who knows thus before his life (is over) becomes master of this body of Indra, the fast day^; him this Anu.stubh of the Stoma and the syllables with this udder, t hese teats, with all flavours, all delights, all proper food, all immortality besprinkles, who recites the tenth day (rite) as thus made up. ‘Therefore should he recite the tenth day (rite) as thus made up,’ (they say).® xxvii. 4. In that they perform the additional litany of the transposed^ (form), verily thus they delight mind. That with all the sacrifices they recite, for this is the measure of mind. When the tenth day is over, before the offerings to the wives (with the god.s), at this moment they creep forward, saying ‘ The wives are unworthy of .sacrifice, for they are outside the altar.’ But the rule is (that they do so) when the (offerings to the wives have been completed. ‘ Here a little space is left over foi‘ I'ivals,’ (thinking thus) they creep forward together and sing with the verses of the serpent queen ; ^ the serpent queen is this (earth), for she isThe queen of Avhat creeps ; the serpent queen is speech, for speech is the queen of what creeps ; moreover, the serpent queen is the cow, for the cow is the queen of w'hat creeps. ‘The spotted bull hath come’, this triplet^ he should not omit, to prevent the omission of the strophe. ‘ In us place manliness ’ (he says) ; manliness is food ; verily thus he places food in the sacrifice and in ’ deratya in M is equally isolated as a form with devakyd. * vyaksartijai&an extraordinary and impossible form ; possibly dbhiksarena may be in- tended, but M has viksarena. * The Anand. ed. h&%pratyam ahar twice and so M. which after the first abhik$araii inserts sarvetidnnadyena sarcai rasais sanaih kdinais sarvendmrtatvendbhikfarali. It also has yad u vai veda and sa ya evaihvid asyd^ .which is suggested by the reading of the Anand. also) and at the end it omits sarvai rasaih and inserts sarvaih kdmaih alter annddyena. ' The composition of the number of verses is given by Anartiya on xi. 12 (ii. 63-79, ed. Hillebrandt . * vyulhasya is omitted in M and may be an interpolation. For the atiriktoktha of the samudka see 9?^- 13. 21-26. * sdrpardjnl i^°rdjnyark$ii by hyper sandhi ; p. 71) is a curious foi'in for xarpardjnl, and may be a mere error ; per contra sarpardjnindtn is used in Ap^S. xxi. 10. 5 of the verses. The verses are sdrpardjm, as Anartiya on 99®- 13. 29 says. Cf. AB. V. 23. M has the short vowel of sac. » RV. X. 189. 1-3 ; 99S. x. 13. 26. Garbe, Ap9S. iii. 47.5, incorrectly identifies the ref. in Ap9S. xxi. 10. 5. [512 xxvii. 4 — j The Soma Sacrifice the sacrificers. ‘ O breath obtainer, that hear the call ’ (he says) ; ^ the breath obtainer is Indra, for he having obtained the breath goes round seek- ing bodies. (Now the) Adhvaryu ; he offers in the Garhapatya two libations to Prajapati, without mention (of the deity) ; the Garhapatya is Prajapati ; the Stotra and (^astra end with the two libations ; the Stotra is completed ; the Qastra is completed ; the discussion of the Brahman is completed. Moreover they may ® if they will offer a sacrifice, and take food. Here is Vena.® These are obviously the bodies of Prajapati ; them let the Hotr recite. xxvii. 5. ‘Eater of food and mistress of food’ (is one form ^) ; the eater of food is this (earth) ; the mistress of food yonder (sky). ‘ The fair and the beautiful ’ (is a second) : the fair is the Soma ; the beautiful is cattle. ‘ The unresting and the fearless ’ (is a third) ; the unresting is Vayu, for he never rests ; the fearless is death, for he has no fear. ‘ The unattained and the unattainable ’ (is a fourth) ; the unattained is this earth ; the unattain- able yonder sky. ‘ The unattacked and the unattackable ’ (is a fifth) ; the unattacked is Agni here ; he unattackable yonder Aditya. ‘ That which has no prius and no rival ’ ; that which has no prius is the mind ; that which has no rival the year. Now ^ he yonder who gives heat is yonder householder, for he is a lord of houses, his houses are the seasons ; he is a lord and he is also a god from whom evil has been smitten away. The Adhvaryu runs northward ; they close the doors of the Sadas and also of the shed.® xxvii. 6. They ^ lay hold of the branch of Udumbara ; the Udumbara is strength and proper food ; (it serves) for the obtaining of strength and proper food. The Hotr should make his two hands the highest (thinking), * M inserts before vatdper the words dtmdnam purvam aka tathd kdnydtnidnantaritd bhavati. The verse is tlie last Pada of a verse in 99®- X- 17. 6, where vdtdpe is read as here also in OoC and the Anand. ed. but not in M ; in MS. i. 9. 1 it occurs with vdtdpayah ‘ fermenting ’ (of the Soma drink), and in TA. iii. 3. 1 with vdfdpeh, which is apparently a genitive with haianafrutah. The preceding words are found in MS. 1. c. ; TA. iii. 1. 1 ; 9QS. X. 14. 6 in a difierent context. OoC and the Anand. ed. have the absurd reading vdtam dtnid (K has vdcam'). ® M has the excellent reading ato nv evdpi which is much better than anije of the other MSS. and the Anand. ed., and involves only a change of a letter. Anartlya, on 99^- b anye, and observes that the option of a sacrifice hero is not accepted in tlu' Sutra. M has also aniruktc samsthe. “ The Vena hymn is RV. x. 123 (already cited in KB. viii. 5), but that it should occur here (M clearly has the same reading, after a lacuna) is strange and not very probable, nor is the form of citation usual. The comm, takes it as Vena is kama. AB. i. 20. 2 (cf. KB. xxviii. 9) has the same phrase in the sense ‘ The Vena (vital air) is here (in the navel) ’ which is intelligible with regard to bhakseyuk. ‘ See 99s. X. 19. 1 ; AB. v. 25. ® This is the Brahmodya according to AB. v. 25. KB. omits all mention of the different Da9ahotr, Caturhotr, Pancahotr, Sadhotr, and Saptahotr recitations given in 99^- X. 14-18, and referred to in Ap9S. xxi. 10. B9S. xvi. 7 refers only to the Caturhoirs. * The verses are at this juncture three ; see 99s. X. 21. 10. M \madvdrau fdldydf ca. xxvii. 6. * The ritual of this chapter and of the last sentence of the preceding chapter is given in 99®- *• 513] [ — xxvii. 7 The Tenth Day of the Da^aratra ' Let me be the highest ’ ; the highest does he become. la silence, with closed eyes, they sit until the Naksatras appear ; speech do they make to grow strong in that they sit in silence, (thinking) ‘ Speech grown strong and poured upon may we obtain at the end.’ Near the Marjallya, when the Naksatras (appear), they open their eyes ; the Naksatras are light ; verily thus they place light in them.selves. They enter the two oblation holders by the western door ; then the Adhvaxyu approaching the pole of the northern oblation holder says ‘ Do thou sing the Prosperity of the Sacrificial Session ’ ; he sings the ‘ Pro.sperity of the Sacrificial Session ’ ; thus they obtain the prosperity of the sacrificial session. All perform the finale of the Saman ; the finale is a support ; verily (it serves) for support. They creep beneath the axle of the northern oblation holder, muttering an Atichandas vei-se to Indra'^; verily thus l)y the Atichandas verse the sacrificers smite away evil under the axle. ‘We go round (them) to the north Kausitaki used to say, ‘ following the path of the .sacrifice, not being concealed from the Seven Rsis.’ Having taken up their places in front of the oblation holders they think of what they desire; whatever they desire ‘ Let this desire be fulfilled for us,’ this desire for them is fulfilled ; those who have many desires should mutter the three exclamations, hhuh, hhuvah, svar. Having gone out to the east and to the north they vie in invoking speech, (thinking) ‘ Let not speech be averted.’ They release the speech of the Subrahmanya ® ; the Subrahmanya is the holy power ; verily thus with the holy power do they utter speech. They go to the Agnidhrlya along with the king ; this is as if men .should conduct the king, or his vicegerent,^ when wearied to an abode; Soma the king they day by day, having taken down from the oblation holders, conduct to the Agnidh’s altar ; at the Agnidhriya they settle down with the king. xxvii. 7. In ^ that they perform the Da9aratra in its conjunct form, verily (it serves) to obtain all desires. In that they perform it in its transposed form, verily (it serves) to obtain all the metres. In that they perform both the transposed and the conjunct forms, verily (it serves) to confer variety on the Da§aratra. The conjunct form was alone in the beginning. The metres desired one another’s place, (thinking) ‘ Let us all be first, all be in the middle, and all at the end.’ Moreover thus he makes all the metres ’ The verse is RV. i. 132. 6. The rite is one with many parallels ; cf. Henry, La niagie dans I'Inde, pp. 132, 133. * 99®- ^ subiaktnanijdpratikam abhivyahrtya. See also Jaiminlya Qrauta Stifra, iii. The AB. v. 3 deals much more fully with the Subrahmanya priest and formula. 65 [h.o.s. 25] ‘ According to BR. this term denotes any one having a claim to the rank ; it occurs again in 99®- ^vii. 5. 3, 4 ; 15. 3. 1 This chapter explains the use of the two forms samulha and vyulha, the details of which have been given above. The variatiou of metres at the several Tryahas is added. xxvii. 7 — ] The Soma Sacrijice [514 sharers in all the pressings. The first set of three days has the Gayatri at the morning pressing, the Tristubh at the midday, and the Jagati at the third pressing. The second set of three days has the Jagati at the morning pressing, the Gayatri at the midday, and the Tristubh at the third pressing. The third set of three days has the Tristubh at the morning pressing, the Jagati at the midday, and the Gayatri at the third pressing. The tenth day has the Gayatri at the morning pressing ; thus from the same metre to the same metre they proceed. Again in that they transform the tenth day into Anustubh verses, and this day is speech, and the Anustubh is speech, verily thus they establish speech in speech. Immortality they obtain who perform the tenth day (rite). ADHYAYA XXVIII The Soma Sacrifice {continued). The Recitations of the Hotrakas at the Morning Pressing. xxviii. 1. Prajapati ^ created the sacrifice ; with it when created the gods sacrificed ; having sacrificed with it they obtained all desires. One half of it they deposited, namely the Praisas and the Nigadas. With the other (half of the) sacrifice the Rsis sacrificed ; they observed * ‘ With an incom- plete sacrifice are we sacrificing; we do not obtain all desires.’ They toiled ; they saw the Praisas and Nigadas. Having sacrificed with the sacrifice with the Praisas and Nigadas they obtained all desires, (thinking) ‘ The Praisas and the Nigadas are so much ^ of the sacrifice as is not made up by the Rc verses. Thus with them shall we make up the whole.’ These Praisas and Anupraisas * Vi9vamitra saw, and also the Praisas for the cake offering ; then other Rsis (saw) others. As to this they say ‘ Why does the Maitravaruna alone give directions to all ? ’ The deities ran a race regarding the Praisas ; the race Mitra and Varuna won ; therefore the Maitravaruna ® alone gives directions to all. He gives directions standing, (thinking) ‘ Standing is one strongest, standing also is one most easily heard ; let me utter speech full of strength and resorting to the gods ’. ' There is no precise parallel to this in the AB. With the views here given may be contrasted the statement quoted in Anartlya’s comm, on 99®- that all Nivids, Purorucs, and Praisas are Vi9vamitra’s, and all other Mantras in Brahmanas or Kalpas are Vamadeva’s. Cf. below, KB. xxviii. 8; RVKh. Anukra- mani in Scheftelowitz, p. 131. * vijajnuh is clearly to be read ; see Gaastra, VOJ. xxiii. 64. * M’s etdvate points to eidvanto as the correct reading ; cf. in KB. xxii. 9 devajdu appa- rently for “jdtau. * praisdn only is read by M, but probably not correctly. » See 99s. v. 16. 1 seq. 515] The Morning Recitations of the Hotrahas [ — xxviii. 3 xxviii. 2. ‘ Leaning forward like one slightly bent should he recite ; thus is Parjanya likely to rain ’ Kausitaki used to say. Now the Asuras and the Rak^ses used to impede^ the oblations; then Vamadeva saw the appropriate (verses ^), ‘ Agni the Hotr at our sacrifice ’ ; with them they led Agni round. Therefore these Raksases, the destructive, they smote away. He recites an appropriate (verse ^), containing (the word) ‘accept’, ‘Accept our most extending (thinking) ‘ Let me utter speech appropriate and containing (the word) “ accept ” among the gods.’ ‘ Set this sacrifice for us among the immortals ’, with these (verses ^) Vi9vamitra makes acceptable the drops. These are their invitatory verses, these their offering verses ; therefore are they appropriate. A verse of Vi9vamitra’s he recites as the invitatory verse ® for the Svistakrt offering in (the sacrifice of) the cake ; the explana- tion of this has been given. Verses of Vi^vamitra’s he recites in each pressing as invitatory verses for the cakes ; Vi^vamitra saw these Praisas for the cakes ; (verily they serve) for correspondence. Two appropriate verses of Madhuchandas ® he recites as invitatory verses for the first of those for two deities ; Madhuchandas saw these Prai.sas for these tw'o deities ; (verily they serve) for correspondence. A verse by Grtsamada '^and a verse by Medhatithi * he recites, being appropi'iate, for the second two. Verses by Medhatithi ® he recites at the morning pressing for (the goblets) being filled ; Medhatithi at the morning pressing proclaimed the Soma to Indra ; these (verses) contain (the words) ‘ hither’ and ‘ bay steeds’ with the symbols of the invitatory verses ; they are addressed to Indra, for the sacri- ficial rite is Indra’s ; they are Gayatri verses ; the morning pressing is in Gayatri. Nine verses he recites ; nine goblets do they fill. xxviii. 3. Six ’ some repeat at the morning pressing for (the goblets) being filled ; (six the Maitravaruna) himself, the Achavaka the seventh ; seven each at the second and third pressings, saying ‘ Seven seated eastwards per- form the vamt call.’ As to this they say ‘ According to the hymn should he recite, for these are the invitatory verses of the Hotr, for these goblets they fill up goblet by goblet as the Hotr’s ; therefore should he recite according to the hymn.’ Then the Hotrakas sacrifice together ; the explana- ^ M has the common word vimathnaie, need- lessly. For /furafcra =pro/>ana cf. 99s. v. 16. 4. * RV. iv. 15. 1-3; see 99®* ® > they are said for the pan/ajrni by the Maitravaruna. ^ RV. i. 75 ; see 9?®* ^* 1®* 1* It and the next are for the stokas. * RV. iii. 21. ® RV. iii. 28. 1 ; see 99®* vii. 1. 6. ® RV. i. 2. 1 ; and i. 2. 4 ; see 99®* ''^”* 2- 2, for the Indra-Vayu cup. ’’ RV. ii. 41. 4 ; see 99®* ^* ® tl*® Mitra-Varuna cup. * RV. i. 22. 1 ; see 99®* ^it* ^* ® the Agvin cup. 9 RV. i. 16. 1-9 ; see 99S. vii. 4. 1. xxviii. 3. ^ For this chapter see AB. vi. 9. The nine verses here are reduced to seven because of the seven offering verses enu- merated in the rest of the chapter said by the seven priests, Hotr and Hotrakas. xxviii. 3 — ] The Soma Sacrijice [516 tion of this has been given. The Maitravaruna uses (a verse) to Mitra and Varuna,^ ‘ Mitra we hail,’ to secure that the beginning of the sacrifice shall be provided with its own deity. ‘ Indra thee as a bull we (this verse) to Indra ^ the Brahmanacchansin (uses), for the sacrificial rite is connected with Indra. ‘ O Maruts in whose dwelling (this verse) to the Maruts * the Potr (uses) ; when the Maruts purified Indra, then Indra gave them a share in the Soma drinking ; therefore is it (a verse) addressed to the Maruts that the Potr uses as ofiering verse at the first and at the last. ‘ 0 Agni bring hither the wives ’, (this verse ®) which contains (the words) ‘ O Agni, with the wives ’ and (the w'ord) ‘ Tvastr,’ the Nestr uses at the first and at the last ; Agni is the one of the gods who is connected with (the words) ‘ with the wives’, the Nestr is the one of the priests (so connected) ; therefore it is (a verse) which contains (the words) ‘ Agni with the wives ’ and (the word) ‘ Tvastr ’ that the Nestr uses as ofiering verse at the first and at the last. ‘ To him whose food is the ox, whose food the cow (this verse) to Agni ® is used by the Agnidh; he kindles the fires; therefore the Agnidh uses (this verse) to Agni as ofiering verse at the first and at the last. They repeat the second vasat, for the healing of the libations, for the support of the liba- tions. Then comes the sacrificial food, then the bowl of the Hotr; the explanation of this has been given. xxviii. 4. When Nabhanedistha Manava sought an invitation from the Angirases, he saw this Hotr function of the Achavaka ; he came when the sacrificial food had been invoked ; therefore one does not select him.^ He came from this eastern intermediate region ; therefore seated in this region the Achavaka awaits his invitation. They say ‘ Why do they keep a frag- ment of the cake for the Achavaka ? ’ Alikajm Vacaspata was the Brahman at the consecration and Upasads of the Naimisiyas ; lie performed the Achavaka’s function when the pressing had been done. They said ‘ We have hitherto kept the Brahman’s portion for him ; for whom sliall we keep it ? ’ Then said they ‘ For him do ye keep it.’ They kept it for * RV. i. 23. 4 ; 9?®. vii. 4. 6. The phrase anavardrdhyai offers great difficulty of interpretation (cf. anavdrdhya in xxv. 15), and seemsan error iovanavardddhyai. The Hotrakas’ performance is the so-called Prasthita libations, yajanti has, of course, the precise sense of ‘ say the offering verses ’. » RV. iii. 40. 1 ; 99S. vii. 4. 7. * RV. i. 86. 1 (already cited in KB. xxvi. 17) ; 99s. vii. 4. 8. » RV. i. 22. 9 ; 99S. vii. 4. 9. The sense of dgnipdtnlvatyd must be thus, that is, as in MW., a verse containing the words agne patnir, the compound adj. being a natural device to get over the difficulty of saying ‘ containing Agni and patm ’. M has the variant Tvattd vai, which is clearly bad. « RV. viii. 43. li ; 99s. vii. 4. 10. * The point here is the late place of the Achavaka in the Soma offering which he only later, it is clear, attained ; see Caland and Henry, V Agnistoma, p. 220 ; Oldenberg, Htligion des Veda, pp. 384, n. 2 ; 397, n. 2. Cf. KB. vi. 13, 14. 517] The Moi'ning Recitations of the Hotralcas [ — xxviii. 7 ft liiin. This is the Brahman’s portion. Moreover the other goblets share in the sacrificial food ; therefore they keep for the Achavaka the fragment of the cake, to prevent the goblet having none of the sacrificial food.^ xxviii. 5. Then the Adhvaryu says to him ‘0 Achavaka, say what thou hast to say ’ ; verily thus he says to him ‘ 0 Achavaka, expect an invitation.’ ‘ Hither Agni for help for you ’, (these verses) to Agni he recites ; the morn- ing pressing is connected with Agni ; they are Anustubh verses ; the Anustubh is the Gayatri ; the metre of Agni is the Gayatrl. They are three ; Agni is threefold, coals, flame, and smoke. At the third saying with the Pranava of the last verse, he unites the Nigada,^ ‘ 0 sacrificer, O Hotr, O Adhvaryu, O Agnidh, O Brahman, O Potr, O Nestr, and thou also, 0 Upavaktr.’ The Upavaktr is the Pra9astr ; it is said in a Rc,^ ‘ The Upavaktr of men.’ ‘ Be forcible with force, strong with strength ’ (he says) ; ‘ Force as food, strength as food with food do ye unite,’ in eftect, he says to them. ‘ To you may the kin, may those that are not kin yield (he says) ; ‘ Whatever is kin, and whatever is not kin, may that yield to you,’ verily thus he says to them. This is declared in a Rc,^ xxviii. 6. ‘ Kin or no kin, crush the foes.’ ‘ The rivals beaten down in the way’ (he says); ‘Your rivals are destroyed in battle’, verily thus he says to them. ‘ Conquer the attacking, conquer with the attacking ’ ^ (he says) ; the attacking is an army ; ‘ With an army an army conquer,’ verily thus he says to them. ‘ May Indra hear, may Agni hearken to you ’ (he says) ; ‘ Let Indra hear you, let Agni hear ’, verily thus he utters this benediction. ‘ Standing forth, do ye proclaim the Soma to Indra and Agni, and do ye, 0 Brahmans, invite^ us who are Brahmans,’ verily thus he requires an invitation from all. ‘ This Brahman here, or Achavaka, desires an invitation ’, the Adhvaryu says, ‘ O Hotr, do thou invite him.’ Him the H otr invites, for he is the chief sharer of them ; ‘ Whomever his chief 1 nvites, he indeed is invited ’ Kausitaki used to say. xxviii. 7. ‘ To him athirst ^ ’ the Achavaka recites for (the goblet) being 2 The sense of apartdatayai is clear, and while panditayai would be simpler, the sense of pari as ‘ apart from ’ is possible. 1 See 99®- 1 ’The Mantra is printed in 99®- 6. 3 as isesayadhram : and so in the Vedic Concordance, and this is, if taken from isayate as a denomina- tive, correct, as isaisayadhvam would be necessary from Vis as causative ; an instr. isd is more probable than ise as first element, but it is possible that ise sayadhvam misunderstood as two words may explain the sayate, go, of Dhdiupatha, xiv. 8. Probably therefore tse*° should be read with urjorf in place of Lindner’s urjo 'rjayadhvam, which is also found in the An and. ed. In b rea.d jihcMm. 2 RV. iv. 9. 5. 3 RV. iv. 4. 5 d. xxviii. 6. * Though 99®- ^ abhitvarydh, it is a vox nihili and dbhitvaryd is actually found in A9S. v. 7. 3, which has jayata for the rare jesatha. * vocatopo must be read as in 99®- ^- xxviii. 7. 1 RV. vi. 42 (already cited in KB. xxiii. 2) ; the four verses contradict the one verse of KB. xxviii. 3. See 99®- 7. 1. xxviii. 7 — ] The Soma Sacrifice [518 filled ; these are four ; all this (universe) is fourfold ; verily (it serves) to obtain all this (universe). They are Anustubh verses, for reciting together. The last is a Brhati ; the Brhati is prosperity ; verily thus at the last he finds support in prosperity. ‘ Come with those that move at dawn,’ with (this verse ^) to Indra and Agni he ofFers,forhis litany is addressed to India and Agni. It is in Gayatri ; the morning pressing is in Gayatri. He says the second vasat, for the healing of the libations, for the support of the libations. ‘ Without taking in breath should they say the offering verses at the morn- ing pressing,’ Paingya used to say, (thinking) ‘ Swiftly shall we give the oblation to the gods.’ ‘ By half verses ’ Kausitaki (used to say). The half verse is the joint of the metres ; verily thus by joints they give the oblation to the gods.^ xxviii. 8. Then ^ comes the consideration of the Praisas for the season (sacrifices). Kanva it was who saw the Praisas for the seasonal (sacrifices); and Medhatithi the offering verses ^ ; Medhatithi is a descendant of Kanva. With this the two smote away ® evil. He who desires ‘ May I smite away death, the evil,’ should sacrifice with these. xxviii. 9. The ^ sacrifice is a man ; the Ajya is his speech ; speech is one only ; therefore he recites the Ajya with one deity only. The Prauga is the breaths ; the breaths are many ; therefore many deities are celebrated at the Prauga. The Maitravaruna and the Achavaka are the two arms ; these are twofold ; therefore they recite (verses) for two deities at the morning pressing. The Brahmanacchahsin is the middle as this navel suture ^ ; therefore the Brahmanacchahsin at the morning pressing recites (verses) to one deity. The midday (pressing) is the body ; it is one only ; therefore at the midday the Hotra reciters recite (verses) to one deity ; and the Hotr himself the Niskevalya. The Maitravaruna and the Achavaka are the two thighs ; these are twofold ; therefore they recite at the third pressing (verses) to one deity. The Brahmanacchahsin is the middle as this organ of generation ; therefrom two forms arise, female and male ; therefore the Brahmanacchahsin at the third pressing recites (verses) to two deities. The Brahmanacchahsin recites most (verses) ; the Brahmanac- chahsin is the body ; therefore this middle of the body is the thickest. xxviii. 10. In that the strophes and the antistrophes contain (the word) 2 RV. viii. 38. 7 ; 99S. vii. 7. 2. s See 99s. vii. 7. 3. ' See 99s. vii. 8 with Annrtlya’s comm. ^ See Anartiya on 99®- ''**• ^ where the verses are given. ’ apajighndte (so M) is impossible, and obviou.sly °jaghndte must be read, as suggested by D. Gaastra (no. x of lier Siellingen issued with her Jauniruya (^auta Sutra). xxviii. 9. * AB. vi. 4 differs wholly from this account. “ This sense of vend sevanl seems to follow from AB. i. 20. 2 and iii. 37. 2, though vetid has escaped the dictionaries. 519] The Morning Recitations of the Ilotrakas [ — xxix. i ‘ hither this is a symbol of the first day. The strophes of the Maitravaruna and the Achavaka are by Vifvamitra,' the two nine-versed conclusions by Vasistha^ ; verily thus they two make the two ends alike. Having recited the strophes, they make as the antistrophes the strophes of the next day, to secure the form of the Ahina, for the continuity of the Ahina ; verily thus they make day conformable to day ; day indeed is conformable to day. They say ‘ Why is the Stotra followed in recitation ? Why do they recite beyond the Stoma?’ That is not indeed sung which is not followed in recitation ; that Stoma goes not to the gods which is not recited beyond ; therefore is the Stotra followed in recitation ; therefore do they recite beyond the Stoma. The Qastras have four calls ; the litanies are cattle ; cattle are fourfold ; moreover they are four-footed ; verily (they serve) to obtain cattle. The offering verses of the litanies are from the one-day (rite) ; the one-day (rite) is a support ; verily (it serves) for support. They say the second vasat, for the healing of the libations, for the support of the libations. ADHYAYA XXIX The Soma Sacrifice {continued). The Recitation of the Hotrakas at the Midday Pressing. xxix. 1. When the gods at Sarvacaru performed the sacrifice, Arbuda Kadraveya came up to them at the midday (pressing) and said to them, ‘ One Hotr’s office is not being performed for you, that of the Gravastut ; let me perform it for you, do ye invite me.’ They said ‘So be it ’ ; they invited him ; he saw these appropriate (verses) of the Gravastut, namely, ‘ Let them call forth ; let us call forth,’ when they call forth,^ for they call forth indeed ; then when (they say) ‘mightily mightily’ (the verse containing ‘ mightily ’ is used), ‘ They speak out mightily with the strong exhilarat- ing (drink) ’ ; ‘ Set free the thought of him that hath pressed ’ (is the verse) when they set free.® They are fourteen ; the fingers are ten, the pressing stones are four; they make up this (number*). They are Jagati verses ; the stones are connected with the Jagati. In that he concludes 1 RV. iii. 62. 16-18 and iii. 12. 1-3 ; see 95®* xii. 1. 3 and 5. ^ RV. vii. 66. 7-9 and vii. 94. 7-9 ; 99®* ^“* 2. 4, and 8. ® See 99®* 2* with Anartiya’s comm. ; AB. vi. 8. In AB. vi. 5, 17 the use of strophe and antistrophe is dealt with. xxix. 1. * The Arbuda hymn is RV. x. 94 ; see 99®* ’'^“* 1®* ^f* -^®* ^i* 2 ; Levi, La doctrine du sacrifice, pp. 142, 143 ; Caland and Henry, L’Agnistoma, pp. 269 seq. - The verses are appropriate to the actions described as the part of the stones and the priests. For yatra hrhat see 99®* ^^** 15. 11 ; RV. X. 94. 4. The action of the pressers is referred to ; the verse is to be used when they say hrhad hrhat. 3 RV. X. 94. 14 c. [520 xxix. 1 — ] The Soma Sacr’ijice with a Tristubh,^ thereby at the midday (pressing) is the Tristubh secured. He praises, standing ; the stones stand as it were. He praised wearing a turban, and with eyes tied up ; therefore now also wearing a turban (the priest) praises the stones. Moreover they say ‘ The eye came ^ ; it was a serpent; thus did poison come to the priests; he used these (verses) connected with (Soma) the purifying,® and repelling poi.son, in praise ; in that he uses these (verses) connected with (Soma) the purifying and repelling poison, verily (it serves) for the healing of the sacrifice and the curing of the sacrificers.’ xxix. 2. When the Pavamana has been sung, they proceed with the pot of milk, for this is the time for it ; moreover (it serves) to secure the sap of the pressing. Then they proceed with the sacrifice of five oblations ; the explanation of this has been given. (Verses) by Vasistha^ he repeats for (the goblets) being filled at the midday (pressing); Vasistha it was who proclaimed the Soma to Indra at the midday. They contain (the words) ‘ hither ’ and ‘ bay steeds with the symbols of the invitatory verses. They are Tristubh verses to Indra, for the midday pressing is connected with Indra and the Tristubh. Ten he recites; ten goblets do they fill here. Then the Hotrakas sacrifice together ; the explanation of this has been given. Tristubh verses to Indra they use as offering verses for the Prasthitas at the midday (pressing), for the midday pressing is connected with Indra and the Tristubh. They say the second vasat, for the healing of the libations, for the support of the libations. Then comes the sacrificial food, then the goblet of the Hotr ; the explanation of this has been given ; when the Daksina offerings have been made,^ the sacrificial fees are taken ; the explanation of these has been given. He recites (a verse) by Vi^va- mitra ® as the invitatory verse for the cup for the Maruts ; the explanation of this has been given. xxix. 3. The^ Prstha for the Maitravaruna is the Vamadevya; the Vamadevya is healing and medicine ; verily thus are healing and medicine produced in the sacrifice. That of the Brahmanacchan.sin is the Naudhasa ; that has a finale ; the finale is a support ; verily (it serves) for support. That of the Achavaka is the Kaleya ; that they perform as the Aida on Brhati verses ; the sacrificial food is cattle ; the Brhati is cattle ; cattle are connected with the Brhati ; verily (it serves) to obtain cattle. They’’ recite ‘ KV. X. 94. 14. ritual is the same as in the fii-st pressing : ® 31 has caksur hdha, K caksur hasa. The see vii. 16, 17. Cf. AB. vi. 11. sense is dubious, but apparently the idea * See 99^. vii. 18. is the eye was an evil eye. * RV. Hi. 51. 7 ; 99®- ' 99®- xxix. 3. 1 For the Samans, &c., see 99®- ’ .\'o t<» at the end. 22-24. Lindner has Aida, and so ’ RV. vii. 21 ; see 99®- of the throughout, where AB. has 1. 521] [ — xxix. 5 The Litanies of the Ilotrakas the Praf^athas of the Sanian ; thus they depart not from the Hotr’s rule. The beginnings of the litanies of the Maitravaruna and Achavaka are of five verses, the conclusions are of eleven verses ; verily thus they make the two ends alike. The Maitravaruna recites (verses) by Vi9vainitra^ and Vamadeva,® for his conclusion is by Vamadeva. The Brahmana<;chansin recites (verses) by Vi9vamitra^ and Vasistha,® for his conclusion is by Vasistha. The Achavaka recites (verses) by Bharadvaja ® and Vi^vamitra,^ for his conclusion is by Vi^vamitra. They recite (verses) by four Rsis ; up to four (degrees) are pairing, union, propagation ; (they serve) for generation.® The beginnings of the litanies of the Maitravaruna and Brahmanacchah sin are by Vi9vamitra, and so is the conclusion of the Achavaka ; Vi9vamitra is speech ; verily thus with speech on all sides they extend the sacrifice. This is the explanation of the introductory and concluding rites and of the one day form. xxix. 4. Day by day the Prstha for the Maitravaruna is the Vamadevya ; the Vamadevya is healing and medicine ; verily thus are healing and medicine day by day produced in the sacrifice. Then day by day they recite these Pragathas containing (the word) ‘who’; Prajapati is Who; verily thus day by day they continue finding support in Prajapati. Moreover they continue employing the varied hymns, the Ahinas (by name), unappeased ; verily they continue to appease them day by day with the Pragathas ^ containing (the word) ‘ who ’. Then these regular Tristubh verses are recited day by day as the strophes of the litanies ; the Tri.stubh is might and strength ; verily thus day by day they continue finding support in might and strength. ‘ (Drive) all our enemies away, O Indra,’ the Maitravaruna® (recites) this verse by Sukirti, containing (the word) ‘ drive away for the driving away of the evil. By the same Rsis as are the two hymns are the two beginnings of the litanies of the other two. ‘ Those yoked with prayer I yoke with prayer ’ and ‘ Lead us to a wide space, wise one ’ are the beginnings ® of the litanies, containing (the words) ‘ prayer ’ and ‘ wide ’ ; verily thus day and day they continue finding support in the prayer and in the wide goer. xxix. 5. Then the Qilpas ^ are recited in the middle three days, for the * RV. iii. 48 ; 9?S. vii. 22. 4 ; read Kurutah. 5 RV. iv. 19 ; 99s. vii. 22. 6. * RV. iii. 34 ; 95®- 23. 6. He allows also the 9ys^ita on ^ Brhatpretha. 5 RV. vii. 23 ; 99S. vii. 23. 8. « RV. vi. 30 ; 99s. vii. 24. 4. T RV. iii. 36 ; 99S. vii. 24. 5. * See above KB. iii. 9 ; vii. 10. ■ See 99s. vii. 22. 3; 23. 5; 24. 3, for|the originals and for the new ones of the second two, xii. 4. 1 ; 5. 1. 3 RV. X. 131. 1 ; 99s. xii. 3. 5. 3 RV. iii. 35. 4 and vi. 47. 8 ; 99S. xii. 4. 2 ; 5. 2. xxix. 5. 1 See for other 9ilpa3 KB. xxx. 3. For the ritual see 95®- Here the 9ilp3s are triplets recited on the three days of the second triad of the Dvadu9aha. For the verses cf. AB. vi. 19. 66 [h.o.s. 25] xxix. 5 — ] [522 The Soma Sacrijice middle (set ofj three days contains the ^ilpas. Viraj ^ verses and verses by Vimada (are used) on the first day, for the fourth day is connected with the Viraj. Pankti and great Pankti® verses (are used) on the fifth day, for the fifth day is connected with the Pankti. Atichandas^ verses (are used) on the sixth day, for the sixth day is connected with the Atichandas. Moreover that which is performed without the Brhati is not a Prstha ; the Prsthas here fall away from the Brhati ; verily thus day by day they continue finding support in the Qilpas. Moreover the middle (set of) three days is the atmosphere ; the atmosphere is without base or support ; verily thus day by day they continue finding support in the Qilpas. They are triplets; the Qilpa is threefold, dancing, music, and singing. Verily thus day by day they continue finding support in them. ‘ Praise nought else ’ and ‘ Let us not fear, let us not be troubled ’ is the Prstha for the Maitra- varuna ® on the tenth day by Medhatithi, for his Prstha is not performed on Brhati verses before the tenth day ; prosperity is solitary ; the Brhati is prosperity ; verily thus at the end he finds support in prosperity. Having recited (verses) of two Padas,® they recite (the hymn) of the one day (rite) ; the one day (rite) is a support ; the tenth day is a support ; (the verses) of two Padas are the metre in which support can be found ; verily (they serve) for support. xxix. 6. The Naudhasa is (the Prstha) for the Brahmanacchansin ; the explanation of this has been given. In Gayatri ^ verses they give the lead for the Brahmanacchansin on the sixth day with the symbol of the Raivata, of the day, to secure the form of the Ahinas, for the continuity of the Ahinas, (thinking) ‘ Undiminished {ahlndn) we secure all desires,’ for here is nothing taken away. ‘ Prayers they have offered up through seeking glory ’ is the conclusion ^ day by day ; the ‘ Prayers up ’ hymn is the seasons; verily thus day by day they continue finding support in the seasons. They are six (verses) ; the seasons are six ; verily thus day by day they continue finding support in the seasons. xxix. 7. The Kaleya is (the Prstha) for the Achavaka ; the explanation of this has been given. In (verses) of six Padas ^ they give the lead to the Achavaka on the sixth day, with the symbol of the sixth day. ‘ Having wdth thought, like a carpenter, a hymn ’ is the conclusion ^ day by day ; the - RV.vii. 31.10-12; x. 23. 1-3; ggS. xii. 3. 8; lor the other two priests .see 4. 10 ; 6. 9. LoK read vai madhyus and so Anart. on xii. 3. 8 as ed. by Hillebrandt. » 99s. xii. 3. 10; 4. 13; 5. 12. ^ 9?®- i one triplet each). '■> RV. viii. 1. 1, 2; 4 7, 8 ; 99S. xii. 3. 22. ' 99s. xii 3. 23 ; 4. 24 ; 5. 23. * I. o. the Stotriya and Anurupa on RV. i. 4. 1-6 ; the Raivata is also in Gayatri, i. 30. 13-15; viii. 2. 13-16. 2 See 99s. xii. 5. 3 ; RV. vii. 23. xxix. 7. ’ RV. viii. 99. 1, 2 ; 66. 7, 8 ; 99S. xii. 5. 4. s See 99s. xii. 5. 3 ; RV. iii. 38. 1-3. 523] The Litanies of the Ilotrakas [ — xxix. 8 ‘ carpenter like ’ hymn is Prajapati ; verily thus they continue day by day finding support in Prajapati. That (hymn) has no (deity) mentioned ; Pra- japati is he (whose name is) not mentioned ; verily thus they continue day by day finding support in Prajapati. There is one (verse) alone ^ with (the deity) expressed ; Prajapati is one alone ; verily thus they continue day by day finding support in Prajapati. Of them the following are unchanged, the Maitravaruna’s Pretha, and the conclusions of the other two; verily thus they continue day by day finding support in them. xxix. 8. It is of ten verses ' ; these breaths are ten ; verily thus he places these breaths in the sacrifice and in the sacrificers; the midday (perform- ances) of the Hotrakas consist of two hymns, to counterpoise the Hotr’s two litanies. Moreover, the Hotr is the year, the Hotrakas the seasons ; in that the seasons being united in couples are called summer, the rains, and winter, therefore the midday (performances) of the Hotrakas consist of two hymns. Moreover, the Hotr is the body, the Hotrakas the limbs ; in that the limbs are twofold, therefore the midday (performances) of the Hotrakas consist of two hymns. Having recited at the morning pressings the over recitation of the Stomas, they recite the Ahina ^ hymns at the midday (pressings) on the Caturvih9a, Abhijit, Visuvant, Vi^vajit and Mahavrata days, for these days ® are not deficient. Having recited the Ahina hymns (on these days) those of the one day (rite) they recite. These days are turned away and not returning ; in that having recited the Ahina hymns, they recite those of the one day (rite), and the one day (rite) is a support, verily (they serve) for support. Five hymns each time the Maitravaruna recites in all the Chandomas ^ ; the Chandomas are cattle ; cattle are five- fold ; verily (they serve) to obtain cattle. Four each the Brahmanacchahsin and the Achavaka ; the Chandomas are cattle ; cattle are fourfold and also four-footed ; verily (they serve) to obtain cattle. The (^astras have five calls ; the litanies are cattle ; cattle are fivefold ; verily (they serve) to win cattle. The ofl'ering verses of the litanies are from the one day (rite) ; the one day (rite) is a support ; verily (they serve) for support. They say the second vasat, for the healing of the libations, for the support of the libations. s RV. iii. 38. 10. ' See RV. iii. 38. ^ For these cf. AB. vi. 18 ; 99®- ” >' RV. ir. 16 (99®- 1^) > i- 17) ; iii. 31 (xii. 5. 17). ^ ahinah (also in M) is strange in the masc. ; and, in view of the parallelism of AB. vi, 18, ahlnani must be read. Cf. KB. xii. 2, n. 4. ■* 99®- 17-19 for the five ; the others have the normal number of four, but with variants. XXX. 1 — ] The Soma Sacrijice [524 ADHYAYA XXX The Soma Sacrijice {continued) The Litanies of the Hotrakas at the Third Pressing. XXX. 1. The morning pressing is the Vasus’, the midday pressing the Rudras’, the third pressing the Adityas’. In that he begins the third press- ing with the Aditya cup, verily thus he begins with its own deity. More- over, the third pressing is a pressing which has the sap sucked out ; the Aditya cup is a cup rich in sap ; verily thereby he makes the third press- ing rich in sap. He recites a Tristubh as invitatory verse for the Aditya cup ; the explanation of this has been given. Then, when the Pavamana has been sung, they proceed with the animal victim, for this is the time for it ; moreover (it serves) to confer sap on the pressing. Then they proceed with the sacrifice of five oblations ; the explanation of this has been given. He recites (verses) by Vamadeva^ at the third pressing for (the goblets) being filled, for Vamadeva it was who proclaimed the Soma to Indra at the third pressing. They contain (the words) ‘ hither ’ and ‘ bay steed with the symbol of the invitatory verses ; they are Tristubhs addressed to Indra and the Rbhus ; verily thus he makes Indra a half-sharer in the pressing. Nine he recites; ten goblets do they fill here, but the concluding is as the introductory rite. The Hotrakas sacrifice together ; the explanation of this has been given. The offering verses ^ are Jagati verses, containing (the words) ‘draught’, ‘be drunk’, and ‘drunk’, for the third pressing is connected with the Jagati ; they contain (the word) ‘ be drunk ’, for the third pressing contains (the word) ‘ be drunk ’. They say a second vamt for the healing of the libations, for the support of the libations. Then comes the sacrificial food,® then the Hotr’s goblet ; the explanation of this has been given. Then they offer the cakes (for the Pitrs) at the third pressing ; the explanation of these has been given. Then they proceed with the cup for Savitr * ; the explanation of this has been given. He recites one I’ristubh as invitatory verse for the cup for Savitr ; the explanation of this has been given. Again in that between the two litanies the Agnidh says the offering verses for the cup for the wives,® thereby the two reach the Hotr. > KV. iv. 35 ; see 99S. viii. 2. 3. ’ Q9®. viii. 2. 6 seq. 3 99s. viii. 2. 13. ♦ 99^- ^ gives tlie Trismbh as RV. iv. 54. i, which is given in the Anukramani as Jagati. This precedes the Vai9vadeva 9astra. I. e. between the Vai9vadeva and the Agni- maruta 9*>stras ; see Caland and Henry, V Agnistoma, p. 366. 525] The Litanies of the Ilotrakas [ — xxx. 4 XXX. 2. The litanies of the Ukthya are addressed to Indraand Agni ; the explanation of these has been given. These to Indra in Jagatl they recite day by day ’ ; the Jagati is cattle ; cattle are connected with the Jagati ; verily (they serve) to obtain cattle. ‘ These should be unchanged ’ some state, saying ‘ These are the supporters of the pressing.’ But the rule is ‘ They should be varied,’ for one day, then another, they approach. (Reci- tations) to Varuna, to Brhaspati, and to Visnu they recite; their metre is the Jagati ; Indra’s the Tristubh ; in that the metres are inverted, it is to secure the characteristic of the deities. (Recitations ^) to Indra and Varuna, to Indra and Brhaspati, to Indra and Vi.snu they recite ; verily with these they accompany the cups, for so are the cups drawn. xxx. 3. ‘ Holder of the people, the generous, worthy of praise’ the Maitra- varuna ^ (says) ; the explanation of this has been given. The conclusion ^ is by Vasistha day by day ; Vasisthasaw the third pressing for the Maitra- varuna’s function ; therefore day by day the conclusion is by Vasistha. In Kakubh verses they give the lead to the Maitravaruna ^ on the third day ; thereby he falls into the power of the Brahmanacchahsin. On the fourth day they give the lead to each in his own metre ; verily thus each in his own metre they continue finding support. In Gayatri verses * they give the lead to the Maitravaruna, in Usnih verses to the Brahmanacchahsin, in Anustubh verses to the Achavaka, to secure a progressive increase. So their metres increase with four syllables each. In Pankti verses ® they give the lead to the Maitravaruna on the fifth day, for the fifth day is connected with the Pankti ; in (verses) of two Padas ® they give the lead on the sixth day, for the sixth day is connected with (verses) of two Padas. Moreover they perform the Samans, Gurda, Bhadra, Udvan^aputra ; " moreover the (^ilpas are accompanied by (verses) of two feet ; therefore here the (^ilpas are recited, (thinking) ‘ Let us not depart from the Qilpas.’ xxx. 4. With the Nabhanedistha^ the Hotr sprinkles seed ; it he hands to the Maitravaruna; it he develops with the Valakhilyas; these Valakhilyas he recites as divided ; by Padas the first two hymns he divides ; verily thus 1 See Anartiya on 99®. xii. 10. 1 and 2. Cf. AB. vi. 15, and 14. 2 See RV. vii. 82 (99S. xii. 11. 15) ; x. 43 (i bid. 12. 6) ; vi. 69. 1-3 (ibid. 26. 5) for the seventh day ; for the offering verses 99®- ix. 2. 6 ; 3. 3 ; 4. 7, on the Ukthya ; for the litanies, x. 2. 4 ; 3. 4 ; 4. 6. xxx. 3. 1 RV. iii. 51. 1-3 ; 99S. ix. 2. 3. 2 RV. vii. 84. 1-3 (99S. ix. 2. 5 ; xii. 10. 5) 85. 1-3 ; 99s. xii. 10 6. 2 99s. xii. 10. 7 ; RV. viii. 103. 8, 9 ; 19. 30, 31. See 99®- ^ similar verses. ^ Quoted summarily by Anartiya on 99®- xii. 10. 9 ; 12. 9 (ix. 3. 2 ) ; see also xii. 26. 7. ® 99s. xii. 10. 12. « 99s. xii. 11. 1. 2 For these cf. Ind. Stud. iii. 224, 226, 209; PB. xiii. 12. 6 seg. xxx. 4. 1 RV. X. 61 ; see 99®- > for the Valakhilyas cf. AB. vi. 27, 28. XXX. 4 — ] The Soma Sacrifice [526 by joints be gathers him together ; by half verses the second two ; man consists of two portions ; verily thus he unites them ; verse by verse the third two hymns ; verily thus he gathers him whole ; he should invert in the Nara9ahsa ^ ; therefore foetuses are born inverted. XXX. 5. In the Tarksya ^ he mounts the difficult mounting ; Tarksya is Vayu ; Vayu is breath verily thus he places breath in him ; him he hands over to the Brahmanacchahsin. Him he receives in the womb of the Sukirti (hymn ; for him born he recites in Pahkti form with repetition of o the Vrsakapi ® (hymn) ; the repetition of o is food ; verily thus born he finds support in proper food. Then he recites the Kuntapa ^ according to the metres, for the obtaining of all desires ; viz. the Nara9ahsis,® the Raibhis,® the KaravyasJ the Indragathas,** the Bhutechads,® the Parik.sit verses,^® and the prattle of Eta9a.^^ Eta9a, the sage, saw the life of the sacrifice. He said to his sons ‘ My boys, I have seen the life of the sacrifice ; that I shall prattle forth ; think me not mad.’ They said ‘ Be it so.’ Then he prattled it forth ; his eldest son, creeping up, stopped his mouth, (saying) ‘ Our father has become mad.’ To him he said ‘ Be gone ; fie on thee, 0 fool ; I make thine offspring the worst ; hadst thou not, O fool, stopped my mouth, I had made the cow of a hundred (years of) life, and man of a thousand.’ Therefore the descendants of Eta9a being the Ajaneyas are the worst of the Bhrgus, for they are under curse by a father, their own deity, their own Prajapati.^® XXX. 6. (The verses) of the Adityas and Angirases ^ he recites next. The Adityas and the Angirases were at variance, ‘ We shall go first to the world 2 KV. X. 12. I RV. X. 178 ; see 99S. xii. 11. 12. “ RV. x. 131 ; see 99S. xii. 13. 1. Cf. AB. vi. 29 ; jatam represents an elliptical clause. 3 RV. X. 86 ; see 99^. xii. 13. 1, where the form of the Nyunkha is given. * RV. XX. 127-36 ; see 99S. xii. 13. 7 ; AB. vi. 32, 33. 6 RV. XX. 127. 1-3 ; see 99S. xii. 14 ; RVKh. V. 8. » RV. XX. 127. 4-6 ; see 99S. xii. 15. 1 ; 14. 4, 5, where see Hillebrandt's crit. notes ; RVKh. V. 9. ’ RV. XX. 127. 11-14 ; see 99S. xii. 16. 2-4 ; RVKh. V. 11 8 AV. XX. 128. 12-16 ; see 99S. xii. 15. 6 ; 16. 1 ; RVKh. V. 14. » AV. XX. 136. 11-13 ; see 99S. xii. 16. 4, 6, 3; RVKh. v. 21. 10 AV. XX. 127. 7-10 ; see 99S. xii. 16. 2 ; 17. 1. 1-4 ; RVKh. v. 10. '1 AV. XX. 129 ; see 99S. xii. 18 ; RVKh. V. 16. The story is given also in AB. vi. 33. BOoLK and the Anand. ed. have the absurd adarfat. ^8 BLK have apilaUpa. Oo and tlie Anand. ed. have ahhijagrdha, which is, no doubt, correct. '8 M. has needlessly karisydmi. '8 The exact force of these words which are probably best taken as in apposition to pitrd, who can be regarded as their prajdpaii, is uncertain. The curse was not by any deity apparently. The alternative is to connect with the next clause, but that is unlikely. XXX. 6. ' AV. XX. 136. 6 seq. ; see 95®- ***• I RVKh. V. 20 ; AB. vi. 34 has a much longer version for which cf. Caland, Jai- mintya Brdimana, pp. 168-61, and 99^* xiv. 40 has a variant version. [ — XXX. 8 527] The Litanies of the Hotrakcts of heaven ’ (said) the Aditya ; ‘ we ’ the Ahgirases. The Ahgirases sent to the Adityas (saying) ‘ Ours is the pressing day to-morrow ; do ye cause us to sacrifice.’ Agni was their env'oy ; the Adityas said ‘ Ours is the pressing day to-day ; and thou art * the Hotr for us here, Brhaspati the Brahman, AyAsya the Udgatr, Ghora Angirasa the Adhvaryu.’ Them they rejected ; him they desired to please with these (verses) ; thus they repeat these (verses). They brought a white horse as sacrificial fee,^ that one which here gives heat ; therefore the Adityas went to heaven ; he goes to heaven who knows thus. XXX. 7. He recites the orderings of the ijuarters ^ ; the quarters are in order for him. He recites the man-ordering (verses) ^ ; men are in ox*der for him. He says the riddles,^ the Pratiradhas,* the Atlvada,^ the Ahanasyas,® all forms of speech. Therefore a man speaks all forms of speech, but other animals one only. They are eight ; by them the gods attained all attain- ments ; so verily also the sacrificers by them attain all attainments. ‘ The Kaprth, O men, the Kaprth extend,’ and ‘ What time forward ye came ’ are two (verees ’’) ; thus they become perfect They make up ten ; the Viraj consists of sets of ten ; the Viraj is prosperity and proper food ; verily (they serve) to obtain the Viraj as prosperity and proper food. XXX. 8. He recites the Dadhikra (verse ^) ; the Dadhikra (verse) is speech ; verily thus he places speech in him ; he recites (the verse.s) to Soma the purifying - ; (the verses) to Soma the purifying are a filter ; v’^erily thus he purifies him. Him he hands over to the Achavaka ; him he with the ® hofasi is made certain (against hotasa in BLK and Anand. ed.) by the parallels 9B. iii. 5. 1. 13-17 ; GB. ii. 6. 14. For ftfiAsnA cf. Sir. ii. 10 ; ‘ present ’ (BR.) is here impossible. ® daktind in the Anand. ed. is a mere error : abhiradantah in OoK is an easier reading, but with te following is not probable. > AV. .XX. 128. 1-5 ; xii. 20. 2 ; RVKh. V. 12. = -A.V. XX. 128. 6-11 ; see 9, 466- 4^. Pragahi, cited in KB., 41, 497. Praisas, 170, 514, 515, 530. Praiyamedhas, priests, 337. Prajapati, 108, 114, 117, 122, 304, 309, 313, 329, 330, 372, 373, 377-379, 391, 407, 411, 416, 417, 432, 444, 451, 465, 477, 478, 485, 486, 493, 505, 523, 526, and see Ka. Prajavant Prajapatya, reputed seer of RV. X. 183, possible origin of tradition as to, 122. Prakritic form, 447, n. 3. Prakritisms in text, 46, 72. Pramahhisthlya Sauian, 197. Pranava, 410, 424. Pranita waters, 381. Prapad, 327, 328. Pragastr, 258, 443. Praeravana, a. v.l. for Prasravana, 419. Pra9ukriya, hymn (RV. vii. 34), 473, n. 4. Prasaha, wife of Indra, cajoles her husband, 179. Prasravana, Avatsara, a Hotr, 419. Prasthita libations, 59, 266, 267, 268, 421, 427, 520, 530. Prastotr, 289, 442. Prataranuvaka, 145-148, 408-412, 492. Pratardana Daivodasi, a king, 45, 498. Pratihara, 442. Pratihartr, 289, 442. Pratipa Pratisutvana, a king, 284. Pratiprasthatr, priest, 132, 154, 289. Pratiradha, 285 ; Pratiradhas, 527. Pratisutvana, Pratipa, a king, 284. Prattle of Aita9a, a recitation, 284, .526. Praiiga 9<^stra, 160, 165-168, 425-427, 4.55, 456, 458, 459, 460, 462, 463, 464, 467, 468, 469, 472, 474, 478, 481, 483, 486, 487, 49.3, 499, 502, 505, 509. Pravalhika,* verses (AV. xx. 133. 1-6), 28.5, 527, n. 8. Pravargya, 121-12.5, 190, 392-396. Prayaniya, 386-388. Piaya9cittas, for errors in the sacrifice, 51, 290-296. Precative, forms of, 75 ; use of, 93. Prefixes, separation of, from verb, 78 ; from infinitive, 89. Prepositions, uses of, 83, 84. Present indicative, uses of, 85, 455, n. 4, 468. Pressing stones, praise of, by Gravastut, 260. Priests, errors in choice of, 194, 195. Priyamedhas, seers, referred to in RV., 177. Priyavrata Somapa, a priest, 318. Pronoun, anomalies in inflexion of, 74 ; uses of, 84. Propagation, mode of, 159. Property acquired by finding, 182. Proverb, cited, 33. Pulindas, a tribe, 65, 307. Punarabhiseka, 67, 322-328. Punaradheya, 50. Punarmrtyu, in KB. xxv. 1, 27, 47, 486 ; idea only {na punar mriyate') in the latest part of AB. (viii. 2-5), 340, n. 1. Pundras, a tribe, 307. Purchase of Soma, 389, 390. Purisapadas, 475, n. 1. Puritanical spirit, traces of in ^ankhayana school, 24. Purohita, 313, 337, 339-345. Puronuvakya, 170, 201. Puroruc, 162, 163, 423, 426, 481, 504 ; all ascribed to Vi9vamitra, 514, n. 1. Purpose clauses, 94, 95. Purusamedha, 52. Pusan, 329, 333, 371, 376, 381, 393, 417. Quadrupeds, habits of, contrasted with those of man, 161. Quarters, ear of the animal victim sent to, 139. Questions, form of simple, 90. Rbhuk^n, 236. Rbhus,’ 183, 220, 222, 243, 267, 268, 432, 433, 456, 458, 460, 461, 463, 464, 465, 467, 470, 473, 476, 480, 491, 501, 503, 507, 524. General Index 542 Rc, 329, 333, 379, 415,419, 420 ; relation of, to Saman, 151, 179. Rgveda, legend of 9unah9epa in, 63, 64 ; born of Agni, 256. Rjujanitrlya, hymn (RV. ii. 13), 490. Rei descent, 358, 359 ; ascribed to Ksatriya at the Rajasuya offering, 313. Race, use of, to decide question, 153, 202, 203. Raibhi, 283, 526. Rain, continuous as opposed to sporadic, 149 ; from the moon, 343 ; produced by attitude of Maitravaruna, 515. Raivata Saman, 207, 233, 234. 329, 333, 479, 480, 522, n. 1. Rajanya, 128,309, 316, 321 ; asks Ksatriya for a place of sacrifice, 310. Rajasuya, 29, 50, 61, 68. Raka, a goddess, 187, 188, 436 , second full moon day, 297. Raksases, 118, 122, 261,404, 406, 413, 444, 450, 515. Rama Margaveya, a contemporary of Janame- jaya and priest of the ^yaparna family, 23, 314, 318. Rathantara Saman, 122, 204, 211, 254, 319, 329, 333, 361, 455, 464, 468, 469, 481, 484, 485, 487, 488, 489, 493, 500, 502. Ratrisattra, 494. Red, a symbol of the sun, 492, u. 5 ; of Agni, 405. Redemption, of self by sacrifice, 136, 405, Refusal to sacrifice for a patron, when justifi- able, 285, 286. Reins, of chariot-horses, mode of holding, 160, 426. Relative clauses, use of, 91, 92. Relays, use of in the case of horses or oxen for journeys, 217. Repeated death, one reference to in the later Aitareya, 340, n. 1 ; in KB. 27, 47, 486. Repetitions in the AB., 32 ; of particles, 90 ; of omitted passages, 497. Reported speech, 95, Revenge, practised by person deprived of due portion (i. e. Raksases) on person depriving, 139. Ribs, of the animal victim, 26 in number, 139. Rice, use of, for sacrifice, 143. Rice harvest, 369. Riddle, a part of the ritual service, 250. Right arm, turning upon, 401. Rivalry of sacrificers, 135, 398 ; of the gods for the sacrifice, 407. Rivers, westward course of many, 112. Rohini, a constellation, 186. Rohita, 30, 63, 64, 65, 301. Roller {matya), for use in treating ploughed land, 189. Rope, tying of knots at end of, 1 15. Royal titles, in various parts of the country, 330, 331. Rudra, 185, 282, 353, 360, 362, 375, 378, 393, 464, 477 ; prominence of, in period of the Brahmanas, 25-27. Rudras, 114, 126, 147, 286, 329, 333, 416, 431, 511, 524. ^abaras, a tribe, 307. ^aibya, ^usmina Amitratapana, 338. ^akala, a Vedic school ritual, 192, x. ^akalas, offering of, 23, 448. 9akalya, relation of Brahmanas to, 43, 44. ^aktya, Gauriviti, a sage, 176. ^akvara Saman, 207, 229, 329, 333, 477. ^akvarl, 231. ^aihyu Barhaspatya, a mythic sage, 363. ^aiiiyuvaka, 363, 371, 387, 388, 392. ^ankhayana Aranyaka, 36, 38, 51. ^ankhayana Grhya Sutra, 36. ^ankhayana Crauta Sutra, story of 9unali9epa in, 29, 30 ; Mahavrata section (xvii and xviii), 36 ; relation to the Kausitaki Brah- mana, 38-41, 44 ; date of, 44 ; ritual in, 50, 51, 52, 53, 54, 55, 61, 67. ^arva, epithet of Rudra, 25, 377. ^aryata Manava, 222, 456, 469 ; performs the horse sacrifice, 336. 9asa, hymn (RV. x. 103), 327. gastra, 410, 443, 498, 523, 529. gatanika Satrajita, performs the A9vamedlw, 336. gatapatha Brahmana, position of Rudra in, 26 ; relation to Kausitaki, 27, 37, 45,47, 48 ; use of narrative perfect in, 28, 34, 49 ; of anyo ’nya, 46, 47 ; disapproves use of a Sadasya priest, 48, gatyayanaka form of Gavam Ayana, 57. gaunaka sacrifice, 367. gikhandin Yajnasena, a sage, 385. gilpas, special gastras, 32, 53, 271, 281, 494, 525 ; special verses, 521, 522. grautarsi Devabhagn, knew the division of the sacrificial victim, 290. grotriya, ugliness of, mentioned, 127. gucivrksa Gaupalayana, a priest, 196. godras, low character of, 305, 306, 315. gukra cup, 60. gukra and Manthin cups, 433. gulagava, 51. gunahpucha, 303. (jeneral Index 543 ya, peculiarities of, 33, 54, 56, 191, 403, 529. Vajaratnayana, Soma9Usman, 336. Vala, 263. Valakhilya, hymns, 32, 58, 237, 281, 288, .522, 525, 528. Vamadeva, 521, 524. Vimadevya Saman, 195, 510, 520, 521. Varavantiya Saman, 479. Varsnivrddha, Ula, a sage, 385. Varuna, 116, 123, 126, 186, 251, 263, 268, 301, 304, 305, 32.3, 329, 372, 373, 389, 418, 448, 449, 467, 469, .525. Varunapraghasas, 372, 373. Va9as, a people, in AB., 4.5, 331. Vasativarl waters, 149, 150, 413, n. 8. Vasistha, 122, 303, 521, 525 ; overcomes the Saudasas, 368. Vasistha, Satyahavya, a priest, 338. Vasisthas, use of Nara9ahsa as deity of fore- offering, 137. Vasisthayajna, 368. Vasus, 114, 147, 286, 329, 333, 416, 431, 468, 511, 524. Vatavata (v. 1. Vadhavata) Vrsa9usma Jatu- karnya, 253, 356 ; Vatavata, x. Vatsapra, a hymn, 353. Vatsi, Sarpis, 278. Vayu, 212, 329, 376, 377, 378, 393, 426, 433, 452, 457, 512, 526. Vedi, 170. Vena, as the central breath, 122, 124, 183, 394, 433, 512. Verse, disguised as prose, 68. Vibhat, a world of Prajapati, 313. Vibhus, 417. Vibhvan, a Rbhu, 232. Victim, the division of among priests, 30, 289. Victims, succession of, in sacrifice, 140. Vikarna Saman, 211. 546 General Index Villages of eastern countr5'-, 193. Vimada, 227, 471, 522. Vinayaka’s commentary on the KB., 102, 103. Viraj, 114, 206, 287, 321, .353, 372, 373, 402, 410, 414, 424, 431, 441, 447, 471, 472, 49.3, 509, 510, 522, 527. Vi9vajit, 23, 26, 51, 52, 211, 281, 493-495, 523. Vi9vakarman, 374. Vi9vakarman Bhauvana, performs the horse sacrifice, 336. Vi9vamanas, Praiiga of, 460. Vi9vamitra, 63, 64, 122, 272, 303, 305, 407, 428, 520, 523. Vi9vantara Sausadmana, a Ksatriya, 314. Vi9ve devah, see All-gods. Visnu, 107, 118, 120, 126, 269, 282, .365, .383, 397, 435, 448, 4.50, 525 ; see also Indra and Visnu. Visnu and Agni, 437. Visnu and Varuna, 292, 436. Visuvant, 26, 5l’^52, 210-213, 485-492, 523. VrddhadyumnaAbhipratarina,aking,41, 196. Visakapi, a hymn (RV. x. 86), 58, 79, 237, 281, 288, 526. Vrsa9usma Vatavata Jatukarnya, views on the time of offering the Agnihotra, 28, 253, 356. Vrtra, 127, 137, 174, 177, 214, 314, 361, 383, '391, 429, 449, 475. Vyahrtis, 330, 513. Vyusti form of Dvyaha rite, 67. Wailing, by mourners for the dead, 140. Warp, decorations inserted in, 171. Water, as food of the ^O^lra, 315. Weber, A., review of Haug’s edition of the AB., 102. West, forests abundant in, 193. White, as a symbol of the sun, 497, n. 5 ; of Soma, 405. White horse, sun as a, 286. Wife of the sacrificer, 384 ; not to become toouplifted in mind, 4.30 ; share in sacrificial victim, 289 ; relation to husband and child, 300 ; question as to offering of Agnihotra by a man without a, 296, 297 ; see also Women. Wind, breath of the animal victim sent to, 139. Winter solstice, at new moon of Magha, 49. Wives of the gods, 187, 188, 364. Women, mode of cajoling husbands, 178 ; impurity of food connected with, when with child, 296 ; not to go to the assembly, 388 ; share in propagation, 159, 364, 424 ; see also Daughter, Marriage, Mother, Sister, Wife. Word formation, 79, 80. Worlds, broader above, narrower below, 126, .397 ; of different deities, 204, 457. Writing, question of use of, in tradition of the Brahmanas, 24. Yajfiagathas, metre of, 101. YajTiayajniya Stotra, 174. Yajfiasena, ^ikhandin, a sage, 385. Yajurveda, born of Vayu, 256. Yajus, 256, 329, 333, 379, 420. Yajyas, spoken exceptionally by Adhvaryu and Yajamana, 232. Yama, 188, 323, 436. Yamuna, 338. Yaska, knowledge of Aitareya and Kausitaki Brahmanas, 42, 43. Yatis, given to hyaenas by Indra, 314. Year, of ten months, 300 ; beginning of, with full moon in Phalguni,370, n. 1, 372, n. 1; on the new moon of Magha, 452 ; and see Sattra. Yudharii9rausti Augrasainya, performs the horse sacrifice, 336. Yugas, doctrine of, post-Vedic, 302, n. 6. Zenith, 480. SANSKRIT INDEX f(, confubod with it in MSS., 78, 209, 293, 367, n. 2, 407, n. 2 ; with t, 527, n. 2. a, stems, irregularities of, 72 ; gen. plural in -am, 384, n. 3 (prose) ; 308, n. 8 verse). a, Sandhi of, before r, 71. anfd, dual in Mantra, 69. akar, 2nd person, 76. akarat, 70. akarta, 69. akiidhricyah (RV. i. 120. 1-9), 79, 394, n. 6. oktarapaTikfyalji, as accusative, 73. agni, v. 1. afni, 318, n. 3. acyuta, 407, n. 3. acha yanti, to be restored for ucchrayanti, 413. ajngrabhaisan, anomalous form, 76, 287, n. 3. ajdyethah, 34, 69, 75. ajigrahtsan, probable reading for ajagrabhaisan, 287, n. 3. ajitapunarvanya, 311, n. 1. ajndsatn, 76. a«c, declension of stems in, 73. atijaii, 3rd singular, 103, 403, n. 5. aTijayah, as adjective, 423, n. 1. ati, with accusative, 83. atigtaha, with gen., 529, n. 1. atibhdseran, w. r. for °eti bhd- seran, 444, n. 3. atimumuednah, 77. atimoksamdnah, 78, 436, n. 6. atimoksyamdtia, v. 1., 436, n. 6. atiriktoktha, 61, 511, n. 1. atifans, construction with, 82. atifansana of Stoma, 32, 264, n. 5. an, 72. atrakdla, as compound, 449, n. 3. aiha, following a gerund, 89, 301, n. 11. atho . . . M vat, 90. adarfat, wrong reading, 626, n. 12. adarfah, 69. adidet, 76. adruksah, w. r. for adhruksah, 76, 338, n. 5. adhi, with accusative and ablative, 83,84 ; with geni- tive {adhitasOiire), 308, n. 8. adhibtiutam, 459, n. 1. adhlyaiu, 308, n. 8. adhydsa, 463, n. 2. an, declension of stems in, 73. an, alleged use of, as a nega- tive prefix to a finite verbal form, 78. on : abhyapdmt, pruticl, 75. anaddhd purvsa, 296. anamnamuh, 85, 413, n. 11. anavardddhxjai (or anapa”'), to be replaced for anava- nirdhyai, 516, n. 2. anucchindan, 351, n. 5. anujapa, 453, n. 1. aniUsdram (v. 1. anutadram), 77, 194. anuddyitatardm, 430, n. 3. anunirupyate, 407, n. 2. anuparydguh, 76. anupravadipna, 76. anuvasatkdra, use of, 155, 183, 26l! ' a,nuvasatkr, with genitive, 83. anuvddisma, 76. anuveda, with genitive, 370, n. 1. anu^ansa, 453, n. 1 ; anu- fansatia, 500, n. 4. anusthyd, 112, n. 4. anusaxmydt, 402, n. 7. anustnasi, 68, 75. andlsdram, w. r. for anutsdram, 77, 194. anrnatdyai, 421, n. 2. anorathdh, correct reading for manorathdh, 102, 202, n. 2. antarayanii, 77, 415, n. 2 477, n. 3. antavat, 80. andhas, 444, n. 1. anyatra, with ablative, 84. anyo ’nya, 46, 47, 78. apajighndte, w. r. for apaja- ghndte, 103, 518, n. 3. aparidatdyai, meaning of, 517, n. 2. apasprnvata, 76. apahardt, in a Mantra, 69. apdpa, euphemism for slayer of victim. 406, n. 3. apdhala, doubtful form, 75. api, V. 1. for abhi, 604, n. 4. api yadi, 92. apidadhuh, imijerfect or per- fect, 87. apinahyuh, doubtful reading, 34, 96, 259. apifasah, infinitive with purd, 77. apepset, w. r. for upepset, 369, n. 2. aporevatyai, verse (RV. x. 30. 12), 79. apracutydm, 73. aprayate, doubtful sense, 255, n. 2. aprdptdh, active sense doubt- ful, 89, 414, n. 1. aphdlakrstdn, 495, n. 1. abrdhmana, 119, n. 13, 147. abrdhmanokta, 119, n. 13, 147. abhi, with accusative, 84 ; apparently with ablative, 84. abhigrdsam, 77. abhitardm, 78. abhidhdnatare, 74. abhivdnyavatsd, derivation of, 290. 548 Sanskrit Index abhivi-jud, with participle, 89; abhivyajdnlmah, w. r., 85. abkifostdf, in a Mantra, 69. abhisisicdna, perfect participle, 77. abhisath-jnd, with dative, 82. abkisam-pad, with accusative, 83. abhitvarydh, w. r. for abhi- tvaryd, 517, n. 1. abkijasusamih, 75. abkyahanat, 75. abhydgdram, 443, n. 2. abhydyacJiat, v. 1. abhydgachat, 377, n. 1. abhydrabdka, 502, n. 1. am, gerund in, 89. amdvdsyd, properly time of conjunction, popularly ren- dered ‘ new moon 357, n. 2. amuyd bkut, 377, n. 2. aydnsi, 76. ayuvamdri, correct reading in AB. viii. 25, 340, n. 1. araksohata, as a compound, 449, n. 3. ardjd, v. 1. for rdjd, 338, n. 4. arjdtai, 75, 87. arjayadhvam, w. r. for iirja- yadhvam, 517, n. 1. arjasi, doubtful reading for arjasva or arjdsi, 75, 88, 192. arvdk, with ablative, 84. arsamt, 80. alapsata, 69, 305. alipsata, v. 1. for alapsata, 305. avadyolayaii, v. 1. for avajyota- yati, 77. avapadyeyam, wrong reading for avapadyeya, 34, 69, 75. avapdddt (AB. iv. 18 has avapdtdt), 210. avarodhana, 208. ava-vad, with genitive, 83. avdksam, play on vac for avdt- sam, 72, 129, n. 5, 326, n. 4. avdntareM, 156. avijiti, or vijiti, 309, n. 12. avijndtah, or vijndlah, 390, n. 9. avivdkya, 247, n. 1. avihrla, 199, n. 3. aveh, 85, 413, ii. 11. avyndha, form of Dvada(;alia, 6o! Of, with genitive of owner, 83. Ofanaydpanla, 30, 34, 79. Of ayat, 175. Ofni, v. 1. for Agni, 318, n. 3. afraddhaydfrngdni, doubtful reading, 209, n. 1. afvdh, w. r. for pro, 228, n. 2. asli, play on astau, 453. asthivantd, 69. as, subjunctive forms of, 75, 76. asakthdh, 76. asamaram, 398, n. 5. asarhbhinnam, doubtful sense, 528, n. 4. asammugdhyai, 73. asicdmahai, w. r. for asicd- mahi, 76, 377, n. 2. asincdma ha, w. r., 377, n. 2. asunvan or asanvan, 209. asmdka, genitive in a Mantra, 74., asydthuh, 75. ah, with dative infinitive, 88. aha, 90. akaiva, 90 ; after negative, 90. ahan, ahani, 73. aharahah^asya, hymns, 58. ahirbudhnya, as name of passage, 436. ahrndt, doubtful form, 75, 477, n. 2. aho, possibly interrogative, 385, n. 2 ; kim svid . . . aho svid, 90. o, with accusative and abla- tive, 83, 214, n. 1, 364, n. 2. d stems, irregularities of, 72. o, irregular Sandhi of, 71, 421, n. 2. dksyant, of days (perhaps for dksiyant or drksyant), 209. dgan, force of, 116, n. 5. dgantu, sense doubtful, 350, n. 3. dgur, 155, n. 1. dgnipdtnivati, 516, n. 5. dcaturam, 364, n. 2, 392, n. 6. djarasam, 83. d-dr, use of in AB., 31. dnantarydlprayoga, doubtful sense of, 497, n. 1. dndksipyah (comm, pdrndh), impossible form, 527, n. 8. dntam, 83. I dpati, 76. I d-pad, middle of, 85. ; dpayita, 75, 366, n. 2. I dpah, accusative, 73. j dpiydt, w. r. for apiydt, 447, 1 1- I dptoh, probable restoration for ! dpnot, 324, n. 2. I dpriyah, nominative, 73. I dbhutih, doubtful sense, 308, n. 8. dmantraydm cakre, 303, n. 12. ' aydnsi, w. r. in Sayana for aydnsi, 163, n. 3. dratam, 83. drseya, 313, n. 2, 321, n. 2, 358, n. 2, 410, n. 3. dlambana, 446, n. 1. dhUobhayisdi, 78. dvdm, 46, 74. d-vrfc, with dative, 82. dsade, infinitive, 77. dhuti, etymology of, 108. dhvayita, 75. d-hve, use of middle, 85, 529. i, declension of stems in, 73. i, with participle, 423, n. 2 ; upaprdyata, 75. ink^a, doubtful form, 326, n. 4. iMyati, 77. idd, 362, n. 1, 421. iti, construction of clauses with 93-95, 109, n. 6 ; in enumeration, 81, 382, n. 2 ; omitted at end of quotation, 170, n. 2, 297, 405, n. 2, 417, n. 6, 440, n. 4, 484, n. 4, 485, n. 8, 487, n. 1, 508, nn. 4 and 5, 620, n. 7 ; in a Mantra, 256, n. 3 ; alleged omission of, 387, n. 2, 414, n. 2 ; uncertain meaning, 127, n. 4, 153, n. 4, 311, n. 1, 415 n. 4. iti nvai, 89. iti ha stna, doubtful use pre- ceding gerund, 301, n. 11. intsva, possible reading for ehktva, 72, 326, n. 4. irdpuftili, w. r. for ira pustih, 324in. 3. iva, almost = cva, 89. isayale, 517, n. 1. Sansh'it Index 549 isffA, nominative, 73. isfyah, ablative, 73, 413, n. 4. iseai, 73. i, declension of stems in, 72, 73. I in optative for e, 75. t in cpds. with At, 78. iksata, 74. Vcfdm dsa, 304, n. 4. ips, with upa (v. 1. apa), 369, n. 2. hjuh. 75, and see anusamiydl. Ife, 75, misinterpreted by Sayana, 282. ifvara, with infinitive equi- valent to a futural expres- sion, 92 ; yadi na, 88, 404, n. 5, xi ; construed with a plural, 81 ; with genitive, 81, 89. H, confused with a in MSS., 78, 209, 293, 369, n. 2, 457, u. 2. u, declension of stems in, 73. u. Sandhi of in tarn v eki, 305, n. 7 ; sam v enkn-a, 326, n. 4. M, uses of, 90 ; u cet, 92 ; m eva, 90; u /la ... u ha, 90 ; him u, 90. M tv eva, 90. uk?idsathb?iaran\yil, 451, n. 3. tKcakrdmat,vf.T. for uccakrdma, 76. njjvalayate 'ti, w. r. for wj/ra- layata + iti, 444, n. 3. uta, 90 ; uta vd, 90. utkdfam, 354, n. 1. utlaravedindbhi, 72. uttardm, 310, n. 2. uttarefid, 362, n. 2. utthitah, V. 1. for uttisthan, 302, n. 6. utpdthaycUi, 77. ulsrstvd, w. r. for utsrstd, 477, n.’s. ridancah, w. r. for udantydh, 307, n. 2, xi. udaprapalat, doubtful form, 74, 75, 185. udayanlya, 386, n. 2. uddedrya, corrupt reading, 287. udAna, 208, 386, n. 2. uddyitatardm, v. 1. uddyi ni- tardim, 78, 430, n. 3. ud&hya, 77. ud-dhartavai, with ah, 77. udyatsdte, 447, n. 3. itdydsam, 75. udrodhana, 208. untiayana, mode of perform- ing, 291. unmiVa, 46. upahhrt, 359, n. 1, 360, n. 2. upavakta, v. 1. upavaklar, 421, n. 2. upadhdvdni, v. 1. for upadhd- vdtni, 86, 304, n. 5. upa-pad, 306, n. 11. upasainagrbhndt, 75. upasrtah, v. 1. for upa^ulah, 380, n. 3. upastha, 400, n. 3. updAfu, sense of as contrasted with nirukta, 350, n. 4. updfifuydja, 361, n. 4. updptaiarani, 74. updkimbhya, with genitive, 83. upeid, irregular form, 69, 308, n. 6. upepset, correct reading for apepset, 369, n. 2. npodaka, v. 1. for apodaka, 447, n. 2. ubhayatafcakra, 387, n. 2. uruka, ‘ owl ’ (for correspond- ence with ravitd ravat), 72, 140, n. 1. u, declension of stems in, 73. ti, 72. uti, 108. urjayadhvam,io be restored for arjayadhvam, 517, n. 1. urjena, w. r., 408, n. 2. Cih : perhaps seen in udiChya, nirukya, 77. uAtm or okusl (a + uhusl, rather than tadd + uhun), 77. rtebarhiskdn, 79, 449, n. 3. rdh, with accusative, 82, 107, n. 3 ; with accusative and locative, 83. e and o confused, 514, n. 3 ; and at confused, 144, n. 2. ekofruti, 49. ekaika, 47, 78. ehkfva (d-iTiktva), doubtful reading, 72, 326, n. 4. etatsthdna, with dative, 82, 500, n. 9. etavai, infinitive, 77. ed, with accusative of excla- mation, 82, 89, 144, n. 2. etMt, as nominative, 74. eva, use of, in sentence con- struction, 95, 97. etavai, 80. aikddofdkse, doubtful reading, 255, n. 2. aiksydma, 457, n. 1. ait or ed, 89. 0, use of in recitation (nj/it- nkha), 281, 283, 494, 526. odman, 370, n. 2. om, 256, 409 ; contrasted with tmd, 309. au. Sandhi of, 71. ka, use of as affix, 79, mis- understood by Sayana, 217, n. 4 ; as an infix, 69, 509. ka, apparently indefinite in na rai kam, 84 ; indefinite effect in kah svid, 84. ka, as Prajapati, 178, 373, 379, n. 2, 454, 483, 484, 521. katisa^tha, 79. kadvant pragdtha, 58, 521. karavaf, subj. with vasat in prose, 427. karisyat, ‘ future ’, 80. kartr : rdjakartdrah, 79. kalpaia, doubtful form, 326. n. 5. kalpayisan, w. r. vdei kalpayisan for avdcikalpayisan, 74, 183, n. 1. kavasorii (jeavasd-uru), 139. kof cit, indefinite, 84. kafyapd. dual in a Mantra, 69. kdmaylta, 75. kim iva ca, 84, 353, n. 1. kim u, 90. kimpurusa, 140. kildsi, misread in MSS. and edd., 492, n. 7. kikasd, 289. kirtayati, with genitive, 83. 550 Sanskrit Index kurvat, ‘ present 80. krnavdtha, in a Mantra, 69. krta, ‘ past 80 ; throw in dicing, 302, 392, n. 6. krdhi, repeated from a Mantra, ’ 70. kram : uccakrCimat, 76 ; ati- krdmdt, 75. krurarava, v. I. for kruravahd, 508, n. 5. klapsyete, 77. ksdmavant, as an epithet of Agni, 293. kseti, with part, as etymology of Pariksit, 74, 283. kh and s, confused in MSS., 356, n. 5. khyd, prati-, ‘ foresee ’, 252. g and f, confused in MSS., 318, n. 3. gachdn, 73 ; samgachdlai, 73. gatavat, 80. gd, with ablative, 478, n. 2 ; anuparydguh, 76. Gdthindm, gen.pl., 70, 308, n. 8. gunalopa, 498, n. 2. guptyai, 73. grbhitah, 77. grh, forms in bh, 75. godiyusi, 79. gorfika, 266. gras : abhigidsam, 77. gldvah, acc. of glau, 88. glai, with dative, 870, n. 3. c and j, confused in MSS., 302, n. 1. ca . . , ca, 308, n. 3. cakrval, ‘ past ’, 80. caks, vyd-, 248, n. 2. catuhsasUm, in nominative, 74. canasita, used in address. 111. caranyat, v. 11. caranyet, caran- ydt, 385, n. 3. cardli, 69, 99, 302, n. 6. ced, u ced, 92. ctsl, 444, n. 3. cyavayali, 103, 415, n. 2. chid, uc-chindan, 351, n. 5. J, confused with c in MSS., 302, n. 1 ; with f, 386, n. 3 ; jn with ny, 400, n. 6. jagatkdmyd (instr.), 72. jaghndte, apa-, to be read in KB. xxviii. 8, 518, n. 3. janadvant, epithet of Agni, 296. Janamejayaka, diminutive form, 79. janah, v. 1. for cana, 302, n. 1. janitoh, active infinitive, 127, n. 8. jas, causitive gerund of (nt- jdsya), 187. jdgriydt, doubtful reading for jdgrydl, 34, 76, 343, n. 2. jdmi and jdmi, at end of com- pounds, 73. ji : vijigydna, jijyusita, jiglsita, 77. jighndte, apa-, incorrect read- ing, 618, n. 3. jighyati, 34, 74, 343, n. 2. jijyusitah, 77. jive, misreading lor jivet, 296. jus, with genitive, 83. juhavdtha, 75. juhfi, 359, n, 2, 360, ii. 2. jurya, v. 1. for dhlrya, 452, n. 1. jcsatha, rare form in a Mantra, *517, n. 1. jnapayd, doubtful form, 69, 306, n. 13. jnd, sam-, with dative and locative, 83 ; abhivi-, with participle, 89 ; prajdndtha, Ti. jy and dy, confusion of, 77. jyoktamdm, 78. »ict, irregular Sandhi, 71. t and th, confused in MSS., 224, n. 7. (at, yatra-tat, 93. ial lad ill 3 ft, 34, 311, n. 1. tatslhdna, with dative, 82 ; see also etalsthdna. tad etat, introducing a quo- tation, 103, n. 3, 508, n. 5. tanvah, accusative, 73. taripjamah, v. 1. for caripynmah, 380, n. 1. tasmdt, use in sentence con- struction, 96. tdsli, in an etymology, 74. tithi, not known to Brah- manas, 297. tirafcih, nominative, 73. tisthadhvam, doubtful reading, 307, n. 16. tustursamdna, 77. tusnim^ansa, 157, 258. trayastrinfatyd, 74. trayl vidyd, meaning of, 47. tridiva, 438, n. 2. tripa^u, 438, n. 2. tripnirusa, 323, n. 1. tredhdvihita, 449, n. 3. iryanikd, form of Dvada9aha, 60. tryaryamd, 469, n. 1. tvad, used once only (cf. JB. ii. 374), 442, n. 3. tvarisyd7nah,y. 1. for cari^dmah, 380, n. 1. (h and t, confused in MSS., 224, n. 7. daksinu, derivation from daks, 4'27. daksinu, adverbial, 386, n. 1 ; misreading for daksindtn, 527, n. 2. dd, with genitive, 83. dddhdra, 76. diksitah, or adiksiiah, 385, n. 1. diddsiiha, in a Mantra, 69. dldhdya, 76. duruktokta, 117, n. IS. duhitpuim, scansion of, 100. duhe, 76. dr, or dhr, 494, u. 2. dp)la, 139. drbh, alleged root, 356, n. 2. drf : adrdk, 74. deva, ‘ king’, 453, n. 3. devajdle, 474, n. 10. devatyd or dcvakyd, anomalous form, 79, 611, n. 3. devayajami, 310, n. 3. devavarfnan, 127, n. 1. devasu, 463, n. 1. daiva veda, 308, n. 8 ; daya, .306, n. 14. dosafti, in a Mantra, 69. dy, confused with dhy, 522, n. 3 ; with/v, 77. dydvd, noin. feminine, 73, 318. dravya, 404, n. 7. Sansh'it Index 551 (Irupada, 63. (it'ijanUm, w. r. for vyonliln, 451, n. 2. (Ivaiulra, construction of, 47. flnJpaucafi/an, 74. rf/i, v.sriant for t in Vadliuvala, 356, n. 2. dhdpayati, with instrumental only, 82. clhdma, as opposed to pdthas, 408, n. 1. dhl : iCulhuya, 76. dlir : diidhiira, 74 ; or dr, 494, n. 2. dhrtyai, 73. dhvCit, in imperative, 69. »uj, use of, 90, 94 ; v. 1. for ruih, 356, n. 2, 478, n. 2. na, among gods = om, 136. jiabtiayanti, 77. nabhyastha, 400, n. 2. namnamnh, v. 1. for anamna- muh, 75. nah : apinahyuh, 76. tUind frdnidya, uncertain sense, 302, n. 1. ndbheh, artificial explanation of, 76, 122, n. 2. luthaiva, beginning a sentence, 90. nijdsya, causative gemnd of nijas, 187. ninyuh, incorrect reading, 72. niniyoja, wrong reading for niyuyoja, 30, 34, 76, 303, n. 2. ninrtta, 225, n. 11. ninrtti, 80, n. 2, 225, n. 11, 465, n. 7. nimrocati, 33. nirdgdh, doubtful sense, 414, n. 2. 7iirukta, contrasted with updnfu, 350, n. 4. niruhya, 77. nir-md, with accusative and nominative, 81. nisadvara, v. 1. for nr$admra, 302, n.l. niskakajdh{i)yah, scansion of, 100. ’ nihnave, 74, 128, n. 3, 305, n. 9. nihnarate, w. r. for nihnuvate, 74, 128, n. 3. ni-hnti, 128, n. 3, 305, n. 9. nih^dtia, doiibtful reading, 30, 34, 76, 303, n. 3. nihfydna, correct reading for the preceding, 303, n. 3 ni : sathnayan, 362, n. 2. ni, 72, 284, n. 8. n'icaistardm, 78. nu, 90. nrtadrara, 302, n. 1. )ietah, impossible reading in AB. vi. 35, 286, n. 1, xi. ntd, construction with, 94, 140, n. 1 , 339, n. 6, xii ; per- haps to be re.ad in AB. vi. 35, 286, n. 1. neXtyastd, 79. iiaivaiva, 90, 286, n. 8. no . . . na, 90, 285, n. 2. nyubjan, 74. nijnnkham, gerund of nydukh, 77. nyunkhayati, 77. nyxiHkharndnaka,Ytreseni parti- ciple of nyuukh with affix ka, 79, 494, n. 3, 528, n. 3. no evdpi, 612, n. 5. mat, 89, to be restored in AB. ii. 9, 356, n. 1 ; in KB. xvii. 9, 444, n. 3. p .and bh, confused in MSS., 504, n. 4 ; and y, confused, 251, n. 2. paksa, paksas, sense of, 356, n. 3, 387, n. 2. pankOh, as nominative, 73. pat : dpati, 76. pataaga, name of a hymn (RV. X. 177), 491. patnyah, as accusative, 73. pad, abhisarii-, with accusa- tive, 83. pada, ‘ word ’, 80. paddvagrdham, 80. payasyd, 152. parastat, or purastdi, 482, n. 2. pardci, 391, n. 1. pardn, neuter, 73 ; adverbial, 343, n. 1. pardncin, 74. pari, sense of in apariditdyai, 517, n. 2. parigdta, with md, 76. parigrah'ityan, suggesteil read- ing for the following, .366, n. 4. parijigrahisyan, wrong form for parijigrahlsan, 3.56, ii. 4. parinmtfuh, doubtful re.ading, 72. ’ pari-rad, 378, n. 1. parirdpa, 152, n. 3. parifrit, bricks in the Agni- cayana, 2.53. parifrila, 396, n. 2. parifriyete, doubtful form, 77. parifesa, 72. Parucchepdt, w. r. for parucche- pdh, 478, n. 1, xi. par>iofar, alleged stem, 74, 291. parnasrekd, dual in a Mantra, 69. paryagrahaisam, irregular and doubtful form, 76. paryajet, 72. paryat, 72. paryastarat, 80. parydna, 72. pafcd, 78. pafalt, doubtful sense of, 357, n. 2. pdthas, as opposed to dhdma, 408, n. 1. pdthayaii, api-, 366, n. 2. pidrbhyo, w. r., 356, n. 2. pibavat, 80. pufifcalydyanam, probable reading in KB. xxvii. 1, 508, n. 5. putraka, 79. jnmardvrttam, 80. punaminrttam, 80. punarmrtyu, only in KB. xxv. 1, 27, 47, 486; cf. in latest part of AB. (viii. 25), na punar mriyate, 340, n. 1. purasidt, variant for puras, 307, n. 3 ; doubtful sense, 357, n. 2 ; w. r. for parastat, 482, n. 2. purd, with ablative, 84 ; with presentindicative,85 ; with infinitive, 88. purusa, insertion of syllables of, in RV. iv. 31. 3, 195. pe^dh, petjas, alternating in one passage, 171. 552 Sanskrit Index paurnamasi, definition of, 367, n.’2. pragrdham, 80. pracdrVi, 76, 116, n. 4. prajanayan, 75, n. 1, 76. prajdpati, confusion with pra- jdti, 443, n. 1 ; doubtful sense of, 526, n. 16. prajighyati, 34, 74, 343, n. 2. pyra-m, with locative, 82. pratapeta, unusual reading, 443, n. 3. pratamdm, 78. prati, apparent omission of before prati°, 421, n. 3. pratikdmina, neuter, 81, 429, n. 4. prati-khydya, ‘ foresee ’, 252. pratidadhydt, wrong reading for paridadhydt, 400, n. 6. jrratirundhel, 75. prati-vadh, with genitive, 314 (vii. 28), n. 1. prative^a, 316 (vii. 32), n. 1. pratifya, wrong reading for pradifya, 457. pratiithdmya, 77. pratisdram, 77, 478, n. 4. pratyaksatamdt, 78. praiyagrbhno,n, 75. praiyarauisi, 76. pratyavaruhya, 77. pratyutkramaia, 477, n. 1. pratyuttabhnuran, 74. pratyupahava, of Achavaka, 421, n. 1. pradhdnahavlnsi, 361, n. 1. prapad, formulae of recourse, 408, n. 1. prayate, doubtful sense, 255, n. 2. pravartaniai, doubtful form, 76. pravalhya, 286, n. 2. pravibhdvayisanti, w. r. for °bibhdvayisanti, 78 (mis- printed), 226, n. 3. pravrtdhuti, 408. pravUyeran, doubtful reading, 77. prafasd, 139. prufukrlya, name of a hymn (RV. vii. .34), 473, n. 4. pratli, 337, n. 2. prasavi, or prasalavi, 404, n. 7. prasavya, sense of, 404, n. 7. j prasisaksdni, wrong reading, I 509. ' j prasisrksdni, 69, 508, n. 5. prasisrksdmi, 508, n. 5. prasuvdn, false reading, 452, n. 3. prasrpsyan, false reading, 418, n. 2. prasrdvayanti, or prasrdpayanti, 77, .353, n. 4. prahdna, 515, n. 1. prdk, with ablative, 84. prdgudTici, late form, 47, 353, n. 5. prdcir udicih, 353, n. 5. prdcya, probably false reading, 400, n. 6. prdncah, to be restored for prdncam, 375, n. 4. prdna, 386, n. 2. prdnct, 76. prdpat, w. r. for prdpa, 76. prdyamya, 386, n. 2. prdvartanta, 209. prdvdrksih, 76. pluti, 95, 96, 134, n. 2. ph, confused with bh, viribhita, 227. phatikarana, 450, n. 3. phdlakrstdn, 79. phdllkarana, 450, n. 3. badva, .338, n. 2. balistkatama, 74. bahu, ‘plural ’, 80. bahura, in a Mantra, 72. bakurdtn, doubtful reading, 442, n. 2. blbMya, 76, 86. brhaUtrfiya, a compound, 483, n. 8. brhatprstham, doubtful if com- pound, 221, n. 11, 320, n. 2. brahmanah parimara, 342, 343. brdhmana, ‘ explanation ’ of a ceremony, 34, 127, 378, n. 1. bru, with acc. of person spoken of, 384, n. 3. bruydh, v. 1. for brdydt, 70, 606, n. 14. bh and p, confused in MSS., 604, n. 4 ; and y, 408, n. 1. bhaks, with genitive, 83. bhakfista, 75. Bharatarsabha, 72. Bharatdm, (?gen. pi.), 70, n. 1. bht : bibhdya, 76. bhu : prabibhdvayisanli, 78, 226. bhutih, doubtful reading and sense, 300, n. 8. bhumi, forms of, 73. bhuh, bhuvah, svar, use of these formulae, 167, 161, 255. bhr : samjabhruh, 74. bhrdtrmjahd, as neut. noin., 75. bhrdtrvyah, or {a)bhrdtrvyah, 405, n. 8. m and n, variation of in readings, 303, n. 10, 304, n. 5, 608, n. 5 ; mdpagdb, 306, n. 10 ; omission of, 414, n. 4. matya, 189, 410, n. 4. mad, represented by modaiva, 429, n. 3, 433, n. 5. man, with participle, 89 ; with adjective, 414, n. 2. manusyardjndm, 79. manorathdh, w. r. for anora- thdh, 102, 202, n. 2. martya, w. r. for matya, 410, n. 4. ■mahdnagni, w. r. for °nagnt, 71. mahdrdtra, 357, n. 6. mahdhna, 357, n. 6. md, with injunctive, 76, 88, 90, 93 ; variant for na, 306, n. 10. md : mimet, 76. mitrakrtyd, instrumental, 72. mimet, 75. muc ; passive forms from, 77 ; see also atimoksamana. muitl At, 78. Mucipa, V. 1. for Mutiba, 807, n. 2. medh(i)ydn, scansion of, 100. menimahe, 609, n. 6. menjan, 212. y and j, confused in MSS., 299, n. 4, 400, n. 6 ; and p, confused in MSS., 251, n. 2. SanskHt Index 553 I/a, construction of clauses with, 81. j/aj', middle and active, &c.,85. yajuimatyah, bricks, 263. yat, sense of, 117, n. 2. yat kirhcitkayn, 84. yatra, denoting occasion, 93. yatha, in clauses of com- parison, 69, 92, 93 ; possibly with a relative ^yathd yas or yathdyas), 93, 471, n. 1. yathakdmapraydpyah, 77, 315, n. 2. yathdyatham, v. 1. for yathd- yatanam, 401, n. 2. yathopapd'lam, 77. yad, constructions with, 92, 94, 96, 96, 97, 299, n. 2. yadi, 92 ; curious use of, 493, n. 8 ; sa yadi, 89, 316, n. 1, 355, n. 1 ; yadi na, 88, xi. yady a, a misreading for yady u, 78, 293. yafos klriim, in a Mantra, 72. yasmdt . . . hi, 127, n. 4. yd ; yathdkdmapraydpya, 77. ydtayan, 76, 88, 116, n. 4. yamaki, 608, n. 5. ydvalkdmatn, 89. ydvada?iam, 463, n. 2. yuktavat, 80. yuj : niniyoja, 74. yunjdnavat, 80. ytivam, 74. yusme, unnecessary conjectui'e for yu^dn, 308, n. 6. yeyajSmahah, 78. ye yajdmahe, 360, 361. yoni, forms of, 73. yotan, ‘ feminine ’, 80. r, preference for in AB., 72 ; lingualizing effect, 71. raksobhdsah, 139. rajatdh, v. 1. for rafandh, 386, n. 8. raiavat or rafhavat, 80, 224, n. 7. raihaniaram, w. r. for rdthan- taram, 483, n. 4. rardtyd, 131. rofandh, v. 1. for rajatdh, 386, n. 3. rdjakartdrah, 79. rdjaputra, 306, n. 13. 70 [h.o.s. ss] rdjamdira, 27. rdjd, V. 1. for aidjd, 338, n. 4 ; manupjardjfldm, 79. rdthantaram, correct reading for rathantaram, 483, n. 4. riricdna, perfect participle, 77. ru, ‘ cry ’ and ‘cut’, 69, 140. rudriya, substituted for rudra, 186, n. 3. rudh : pratinmdhel, 76. rebhati, 127, n. 4. romdni, 72. 2 and r confused, 426, n. 1, 447, n. 5. lajjamdna, 46. lipsitavyam, 77. lokete, 46. lomafena (M ; cf. dlebhantah in KB. xvii. 9), or romafena, 425, n. 1. vacasd, 606, n. 6. vad : ava-, with genitive, 83 ; pari-, with accusative, 378, n. 1 ; vdydsam, 75 ; anupra- vadistna, anuvddi^a, 76. vadutyah, 76. vaddvada, probably intensive in sense, 300. vadh, with prati, 314, n. 1. vayam, plural of majesty, 356, n. 2. varisi/dmah.Y. 1. for carisydmah, 380, n. 1. varna, ‘ letter 80. vasat call, 168, 206, 361, n. 4, 623, 625. vasatkaravat, 427, n. 2. Vasathdra, as a deity, 147. VOS, with locative, 83. vah : mAwsi, 77 ; sarhvahdrahai, 341, n.’ 1. vd, ‘ or ’, 90, 405, n. 8, 415, n. 3, 437, n. 5. vd = rat, 89, 415, n. 3, 437, n. 5. vdjavant, 149, n. 7. vdjina, offerings, 367, n. 1, 371, n. 1. vdt, 247, 248. vdtdpi, 512, n. 4. vdnto na nirvdnti, correct read- ing of avdnco ’nunirvdnci, 388, n. 1. vdrayadhvdt, in a Mantra, 69. vdva, 89. vdvdtd, 178, n. 2. vi-gd, with accusative, 422, n. 4. vicaktana, used in address, 111.’ vkhanddh, neuter, 73. vijajtluh, necessary correction in KB. xxviii. 1, 614, n. 2. vijigydna, perfect participle, 77. vijill, or avijiCi, 309. vij%dtah, or avijiidiah, 390, n. 9. vitardm, needless conjecture for vi, 304, n. 20. vidmasi, in a verse, 69. vidre, 76. vibhaktayah, force of, 349, n. 1. vibhdga, in lieu of vibhakti, a sign of later date, 290. vimathnate, v. 1. for vibadhnate, 515, n. 1. vimadan, 75, 471, n. 3, 477, n. 1. vimrdh, 365, n. 3. viriphitam, 80. viribhita (cf. M’s reading dle- bhantah in KB. xix. 7), 227, n. 2. vivdcana, 308, n. 5. vividdna, perfect participle, 77, 253, n. 1. vifeta, 225, n. 11. vispandamdnam, v. 1. for vis- yandamdnam, 251, n. 2. visransata, 74. viharana, 440, n. 2. viharanta, 74. vihrte, 496, n. 1. vi-hve, 305, n. 7. viva, 72, 90. vrj : prdvdrkslh, 76 ; see also vrnjiyam, vrdhanvat, 80. vrnjiyam, doubtful form, 34, ’ 69, 75. vrsan, ‘ masculine ’, 80. veda daiva, 308, n. 8. vedl, in cpd., 72; vedeh, abl., 73. vend sevant, 618, n. 2. vai, construction of clauses with, 95, 97. 554 Sanskrit Index vau = yonder sun, 169. vausat, 861, n. 4, 397, n. 2. vyaksarena, w. r. for viksarena, 79, 511, n. 3. vyantan, to be restored for dyantdn, 351, n. 2. vyapanayitum, doubtful form, 34, 77, 291. vyd-caks, 248. vyahanasyd, used of verses, 287. vyahavam, 188. vydhvayita, 75. vyudha, form of Dvada9aha, 59-61, 467, n. 3, 511, n. 1, 513, n. 1. vyudhachandas, 59. vyuha, 217, n. 1. vli : pravliyeran, 77. f and j, confused in MSS., 386, n. 3. fans, sense of, 187, n. 1, 436, n. 8. fansdmo daivom, as dkdva, 172, 189, n. 2. fansista, 81, taken as 3rd person singular by Sayana, 282. fanstavya, 77. fanstvd, w. r. for fastvd, 77. fatdyu, variant of fatdyus, 73. fanaistardm, 78. famitr, euphemistic use of, 406, n. 3. faydsai, 73. garabha, 140. gala, dual in a Mantra, 69, 139, n. 3. galya, part of arrow, 126. gagvat, 90, 120, n. 2. fastvd, w. r. for gastd (cf. vdsrstd), 483, n. 1 ; correct reading for fanstvd, 77. fithirdni, 72. fi : fere, faydsai, agayat, 75. fundslrau, 375, n. 1. fufruma, 69. futma or gusman, at end of compounds, see Soma9us- man, 336; Vrsa9U8ma, 366. gepas, 477. fere, 69, 76. fo : nihg{^y)dna, 76. gonsdmo daiva, 429, n. 3, 433, n. 5. gocatyah, 76. graddkddeva. 355, n. 3. gratnanam, v. 1. for gremanam, 303,' n. 7. gri : parigriyete, 77. friia, V. 1. for srta, 445, n. 3. gritavat, 80. gri, forms of, 73. gresthin, 308, n. 6, 374, n. 2. graisViya, 308, n. 8. f»d, or agvd, 298, n. 2. s and kh, interchange of, 356, n. 5. s and sy, interchange of (cf. s and sy, 299, n. 6), 303, n. 9, 356, n. 4. tayadhvam, w. r. in Lindner’s text, 517, n. 1. sai *= the six (seasons), 169. saUrincatam, 74. sastih, as accusative, 74, 290. s and sy, confused in MSS., 299, n. 6. sa, as quasi particle, 84 ; re- suming subject in auacolu- thon, 81 ; contraction in a verse, 100 ; so, erroneously read for yo, 254, n. 1 ; omitted, 404, n. 7. sa yadi, 84, 315, n. 1, 355, n. 1. samydjye, 110, n. 1, 365, n. 3. samlokeie, 46. samvahdvahai, 341, n. 1. sam-gans, 509, n. 3. samsthdpayan, 74 ; sarhsthd- payiseyuh, 492, n. 6, xii. samgatdm, doubtful form, 384, n. 3. saciva, 46. samjahhruh, 75. sathjnapaya, euphemistic use of, 406, n. 3. sam-jnd, with dative and lo- cative, 83. samjndndnesu, w. r. for sam- jndnam esu, 70, 307, n. 16. sattamam, v. 1. saptamam, 467, n. 3. Sattrasya rddhi, 613. saptatim, apparently as nomi- native, 74. samagrbhndi, 75. samavadyati, 407, n. 2. samindhvam, possible reading for samiddham, 444, n. 3. samistayajunsi, 311, n. 1. samudantam, 251, n. 2. samudha, form of Dvada9aha, 59-61, 511, n. 1, 513, n. 1 ; samulhd, w. r., 473, n. 6. sarh-pd, middle of, with in- strumental, 86. sarhpddayiseyuh, an impossible form (cf. pravibhdvayisanti), 492, n. 6. samrdj, used probably of fellow sacrificers, 398, n. 4. sardtayah, origin of, 308, n. 7. sayate, ‘ go ’, Dhatupatha root, possible source of, 517, n. 1. sarpardjni, irregular use of, 611, n. 2. Sarvacaru, perhaps a place name, 259, 519. sarvasvajaina, 67, n. 7. sarvahari, a hymn (RV. x. 96), 79. saloma, 321, n. 2. sasrjdna, 77. sahasrdyu, variant of sahasrd- yus, 73. sddku, 188, n. 7. sdmndyya, 361, n. 1. sdma, sdman, derivative of, 179. sdmdjye, doubtful reading, 431, n. 2. sdmndhuka, irregular form (JAOS. xxxi. 105), 30, 34, 79. sarpardjni, irregular form, 611, n. 2. sic : abhisisicdna, 77 ; asicd- mahai, 76. sisdsatyah, 76. Sira, 376, n. 1. su, use of, 79. sudhdydin, 33, 190, n. 2, 196, n. 2. sunvat, doubtful sense, 421, n. 2. su mat pad vag de, 152. subrahmanyd, 618, n. 8. suriifdt, doubtful word, 366, n. 2. Sanskrit Index 555 suUfal, conjectural restora- tion, 355, n. 2. suhrriayam, 804, n. 10. sutyanyauga, 446, n. 8. sr : pransdram, 77 ; srla, v. 1. for frita, 445, n. 3. srj : prasisrksdni, 509. sairdvalt, suggested reading for sa irdvafi, 299, n. 4. sevatii, 518, n. 2. startacai, infinitive, 77. stomakrntalratdyai, doubtful sense, 496, n. 3. sioniebhih, unique form for prose, 72. sthana, 69. sthd, with double dative, 70, 82 ; pratitisthdt, samtistMtai, 75. sthitavat, 80. spand or syand, 252. sprdh, with locative, 348, n. 1. I stnasi, in anusmasi, 68, 75. ^ srucau, 359, n. 2. | svadayati, 77. [ svaravifesa, sense of, 80, n. 2, 1 225, n. 11. I svid, in kah svid, 84 ; kirn svid \ . . . aho svid, 90. j h and s, confused in MSS., i 520, u. 6. I ha vd apt (misprinted iha vd j apt in Lindner’s ed.), 89. ita sma, with present indica- tive, 85 ; with imperfect and perfect, xi ; with iti, preceding a gerund, 301, n. 11. hart : nirhanan, 75 ; ahanat, 75 ; apa-jaghnire, misread jajtlire, xii. hania, with subjunctive, 86, 304, n. 5. haratai, doubtful reading for hardtai, 75. hariha, wrong reading, 440, n. 2. haiifkrt, 381, n. 1. harispahkti, sacrifice of five oblations, 152, 418, n. 1. hi, repeated, 90 ; yad . . . hi, 95 ; yasmdt . . . hi, 127, n. 4. hinah, misreading for hinaii, 449, n. 2. hut, 358, 40a hr : ahrndt, 75, 477, n. 2. hr : samjabhruh, 75. hotr, etymology of the word, ilO. HARVARD ORIENTAL SERIES Founded in lb91 by Charles Rockwell Lanman and Henry Clarke Warren. Edited, with the cooperation of various scholars, by Charles Rockwell Lanman, A.B. and LL.D. (Yale), LL.D. (Aberdeen), Professor of Sanskrit (since 1880: Wales Professor since 1903) at Harvard University (founded, 1636) ; Member of the American Philosophical Society (founded, 1727); Fellow of the American Academy of Ai-ts and Sciences (1780); President (1890) of the American Philological Association (1869) ; President (1908, 1920) of the American Oriental Society (1842) ; Honorary Fellow of the Asiatic Society of Bengal (Calcutta, 1784); Honoraiy Member ot the Societe Asiatique (Paris, 1822), the Royal Asiatic Society (London, 1823), and the Deutsche Morgenlandische Gesellschaft (Leipzig, 1845) ; Honorary Member of the North -China Branch of the Royal Asiatic Society (Shanghai), the Finnish-Ugrian Society (Helsingfors), the India Society (London) ; Honorary Correspondent of the Archaeological Department of the Government of India; Foreign Member of the Bohemian Society of Sciences (Prague, 1759) ; Member of the Colonial Society of Massachusetts ; Corresponding Member of the Academy of Sciences of the Institute of Bologna (1712), of the Society of Sciences at Gottingen (1751), of the Russian Academy of Sciences (Petrograd, 1725), and of the Academic des Inscriptions et Belles-Lettres (1663) of the Institute of France. Published by the Harvard University Press, Cambridge, Massachusetts, U.S. of America. The home office of the Press is at Randall Hall, Cambridge. The Agent of the Press in Great Britain is Humphrey Milford, Oxford University Press, Amen Comer, London, E.C., England. Direct application for books of this Series may be made, with remittance, to the Harvard University Press at Cambridge, Massachusetts. The volumes will then be sent by mail or parcel-post direct to the buyer. The list-prices are subject to a trade-discount. No extra charge is made for postage. This list is here revised up to date of December, 1920. Prices of previous revisions are canceUed. Descriptive List. A bound volume, containing a list of the volumes of this Series, and a brief Memorial of Henry Clarke Warren, joint-founder, will be sent free upon application to the Harvard University Press, Cambridge, Massachusetts. — The list tells the general nature and contents of each work of the Series, and the uses which that work is designed to serve. The List gives also extracts from critical notices of those works, taken from various periodicals of high standing. Externals of the volumes. The books of this Series are all printed on paper of a quality and tensile strength very far above the average. They are all bound durably in full buckram. The edges are cut, but the margins are ample ; and the tops are gilded, not for ornament, but to make cleaning easy. The backs are properly lettered. No work is issued until it is complete. Volume 10 is royal quarto (32 cm.) ; volumes 7 and 8 are super-royal octavo (28 cm.) ; the rest aie royal octavo (26 cm.). HARVARD ORIENTAL SERIES Volume 1. Jataka-Mala. Stories of Buddha’s former incarnations. By Arya Qura. Critically edited in the original Sanskrit (Nagarl letters) by Hendrik Kern, Professor in the University of Leiden, Netherlands. 1891. Second issue, 1914. Pages, 270. Royal 8°. Price, ^3. (Translation by Speyer, London, 1895, Frowde.) Volume 2. Sankhya-Pravachana-Bhashya, or Commentary (Bhashya) on the Exposition (Pravachana) of the Sankhya philosophy. By Vijnana-Bhikshu. Edited in Sanskrit (Roman letters) by Richard Garbe, Professor in the University of Tubingen, Germany. 1895. Pages, 210. Royal 8°. Price, $3. (Translated by Garbe, Leipzig, 1889, Brockhaus.) Volume 3. Buddhism in Translations. Passages selected from the Buddhist sacred books, and translated from the original Pali into English, by Henry Clarke Warren, late of Cambridge, Massachusetts. 1896. Sixth issue, 1915. Pages, 540. Royal 8°. Price $1.20. (In accordance with the author’s wish, the original price was set extremely low, at $1.20. In spite of economic conditions now prevailing, the original price has been maintained unaltered.) The first chapter gives the picturesque and touching Buddha-legend ; the last treats of the monastic order; the other three give the fundamental doctrines of Buddhism. Warren’s material is drawn straight from the fountain-head. It is this fact that gives his book an abiding importance and value. It has been widely circulated in America and Europe and the Orient. Nearly half of the work is included in The Harvard Classics, of which over a quarter of a million sets have been sold. A memorial of Henry Warren as a scholar is appended to the Descriptive List mentioned above. Volume 4. Karpura-Manjari. A drama by the Indian poet Rajafekhara (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, Professor of Indie Philology at the University of Christiania, Norway, and Epigraphist to the Govern- ment of India. And translated into English with introduction and notes, by C. R. Lanman. 1901. Pages, 318. Royal 8°. Price, $3. Volumes 5 and 6. Brhad-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 Arthur Anthony Macdonell, University of Oxford. 1904. Pages, 234 350=584. Royal 8°. Not sold separately. Price, $6. Volumes 7 and 8. Atharva-Veda. Translated, with a critical and exegetical com- mentary, by William Dwight Whitney, late Professor of Sanskrit in Yale University, Editor-in-Chief of The Century Dictionary, an Encyclopedic Lexicon of the English Language. — Revised and brought nearer to completion and edited by C. R. Lanman. 1905. Pages, 1212. Super-royal 8°. Not sold separately. Price, $10. 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 metre of each stanza ; extracts from the ancillary literature concerning ritual and exegesis ; literal translation ; elaborate critical and historical introduction. HARVARD ORIENTAL SERIES Volume 9. The Little Clay Cart (Mrc-chakatika). A Hindu drama attributed to King 9*idraka. Translated from the original Sanskrit and Prakrits into English prose and verse by Arthur William Ryder, Instructor in Sanskrit in Harvard University. 1905. Pages, 207. Royal 8°. Price, §2. A Hindu masterpiece, reproduced with truth and literary finish. ‘ The champagne has been decanted, and has not lost its fizz.’ Noble typography, magnificent paper, dignified binding. Most volumes of the Series are for technical study. This one, like Warren’s Buddhism, is for the ‘general reader’, for whom it might often be happily chosen as a gift-book. 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, .lohns Hopkins University, Baltimore. 1906. Pages, 1102. Royal 4'’. Price, $15. The Concordance enables us to find with ease : 1. where a given mantra occurs, if it occur but once ; 2. if more than once, in what places ; and 3. if with variants, what those variants are. Being in one volume, it is thus the most convenient register of Vedic variants available. It is also by far the most comprehensive. It covers such great texts as the Rig-Veda and Atharva-Veda exhaustively (these two alone require about 50,000 entries) ; and, exhaustively or selectively, it covers over 100 other texts. The book was printed, not from electrotype plates, but from type, and in an edition of 1000 copies, now half exhausted. The cost in money and labour was so great that the prospect of a new edition is very remote. For many decades it will maintain its value, an enduring monument to the industry and learning and resolute will of Professor Bloomfield. Volume 11. The Pancha-tantra : a collection of ancient Hindu tales, in the re- cension (called Panchakhyanaka, and dated 1199 a. d.) of the Jaina monk, Purna- bhadra, critically edited in the original Sanskrit (in Nagari letters : and, for the sake of beginnei's, with word-division) by Dr. Johannes Hertel, Professor am koniglichen Realgymnasium, Doebeln, Saxony. 1908. Pages, 344. Royal 8°. Volumes 11 and 12 and 13 are not sold separately. Price for the three, $4. Volume 12. The Panehatantra-text of Purnabhadra : critical introduction and list of variants. By Dr. Hertel. 1912. Pages, 246. Royal 8°. Price, see above. Volume 13. The Panchatantra-text of Purnabhadra, and its relation to texts of allied recensions, as shown in Parallel Specimens. By Professor Hertel. 1912. Pages, 10 : and 19 sheets, mounted on guards and issued in atlas-form. Royal 8°. Price, see above. Volume 14. The Panchatantra : a collection of ancient Hindu tales, in its oldest recension, the Kashmirian, entitled Tantrakhyayika. The original Sanskrit text (in Nagari letters), editio minor, reprinted from the critical editio major which was made for the Konigliche Gesellschaft der Wissenschaften zu Gottingen, by Professor Hertel. 1915. Pages, 160. Royal 8°. Price, $2. The Panchatantra. For two thousand years and more, the tales of the Panchatantra have instructed and delighted the Hindus. It was the Panchatantra that fonned the basis of the studies of the immortal pioneer in the field of comparative literature. HARVARD ORIENTAL SERIES Theodor Benfe3^ From the PaSchatantra, through translations of translations, have come some of the most notable books of mediaeval Europe, such as the Directorium (1270) of John of Capua, the Buch der Beispiele (1483), and so on, down to that gem of racy Tudor English, the translation (1570) of Doni by Sir Thomas North (repi-inted by J. Jacobs, London, 1888). — The Hindus have a waj^ of emboxing a second story into the first, a third into the second, and even a fourth into the third. The result is confusing. These emboxments are here shown in an ingenious and self-explaining way, by putting into the margin veitical wavy lines, single or double or triple, as the case may be. Thus the continuation of an interrupted story is found at a glance. Volume 15. Bharavi’s poem Kiratarjuniya or Aijuna’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. Royal 8°. Price, $2. The subject-matter is taken from the Maha-Bharata. The Kirata or mountaineer is the god Shiva in disguise. A valuable introduction and various other useful additions are given. Volume 16. The 9akuntala, 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. The masterpiece of the literature of India. Pischel died in 1908. Under many difficulties, the book (all except a couple of sheets) was beautifully printed by Kohlhammer of Stuttgart. Then came the world-conflagration. We may yet hope to complete and issue the book. Volume 17. The Yoga-system of Patanjali, or the ancient Hindu doctrine of con- centration of mind : embracing the Mnemonic Rules (Yoga-sutras) of Patanjali, the Comment (Bhashya) attributed to Vyasa, and the Explanation (Tattva-vai9aradl) of Vachaspati-Mi9ra : translated from the original Sanskrit by James Haughton WooDSjProfessor of Philosophy at Harvard University. 1914. Pages, 422. Royal 8°. Price ?4. The Comment is the oldest systematic exposition of Yoga-doctrine, written in Sanskrit, that we possess. Although the book consists of three separate works, these are so distinguished, one from another, by differences of type and other devices, that the general impression is one of admirable clearness. Volumes 18 and 19. The Veda of the Black Yajus School, entitled Taittiriya Samhita. Translated from the original Sanskrit prose and verse, with a running commentary. By Arthur 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 cf ‘ Responsible Government in the Dominions ’. Volume 18, kandas I-III ; volume 19, kandas IV-VII. 1914. Pages, 464-1-374=838. Royal 8°. Price, ?7. Not sold separately. This work, in spite of its large extent, is notable for its well-rounded completeness. The entire text is translated. The commentary runs pari passu with the version, and is presented with the utmost typographical perspicuity. An elaborate introduction is given, treating of the relation of this text to kind red _texts, its contents, language style, and date (‘about 600 b. c.’), and the religious ritual of ancient India. HARVARD ORIENTAL SERIES Volumes 20 and 24. Rig- Veda Repetitions. The repeated verses and distichs and staiiza.s of the Rig-Veda in systematic presentation and with critical discussion. By Professor Maurice Bloomfield, of the Johns Hopkins University, Baltimore. Volume *20 contains Part 1 : The repeated pas.sages of the Rig-Veda, systematically presented in the order of the Rig-Veda. Volume 24 contains Part 2 : Comments and classifications from metrical and lexical and grammatical points ol view, and from the point of view of the themes and divinities of the repeated passages. 1916. Pages, 508-1-206=714. Royal 8°. Price, $5. Not sold separately. This work is the first of three natural sequels to Bloomfield’s great Vedic Con- cordance: 1. The Rig-Veda Repetitions ; 2. The Reveree Concordance ; 3. The Vedic Variants. A draft of the second has been actually prepared by Bloomfield. And he and Edgerton have in hand the first draft of the third, a systematic presentation and critical discussion of the variant readings of the Vedic texts. The aim of this work on the Repetitions is to help us to understand the oldest religious document of Indo- European antiquity. Volumes 21 and 22 and 23. Rama’s Later History, or Uttara-Rama-Charita, an ancient Hindu drama by Bhavabhuti. Critically edited in the original Sanskrit and Priikrit, with an introduction and English translation and notes and variants, &c. By Shripad Krishna Belvalkar, Graduate Student of Harvard University. (Now, 1920, Professor of Sanskrit at Deccan College, Poona, India.) Dr. Belvalkar, when returning to India in 1914 from his studies at Harvard, shipped his manuscript-collations and other papers and his books by the German freighter, Fangturm. In August, 1914, the Fangturm was interned at the port of Palma, Balearic Islands. In 1919, she was released. In May, 1920, Dr. Belvalkar recovered his papers. Volume 21 was issued in 1915, complete. Of volume 22, the first 92 pages, containing the text of the whole play, have been in print since January, 1915, awaiting for over five and one half years the recovery of the materiiil for the rest of the book. Of volume 23, the material included collation-sheets giving the readings of manu- scripts from widely-separated parts of India, from Nepal to Madras, from Calcutta to Bombay. In spite of the generous assistance of His Majesty’s Secretary of State for India in Council, the work of getting the loan of these mss. was so great that it seemed best not to try to do it again, but to await the release of the Fangturm. — There is hope now that volumes 22 and 23 may be issued. Volume 21. Rama’s Later History, &e. Part 1. Introduction and translation. (Prefixed is a convenient s}noptic analysis of the play. The introduction treats of Bhavabhuti's life and date and works, and includes a summary of the Rama-story as given by the Ramayana. Lanman adds an essay entitled ‘A method for citing Sanskrit dramas.’ The method is very simple and practical.) 1915. Royal 8°. Pages, 190. Price, $2. Volume 22. Rama’s Later History, &c. Part 2. The text, with index, glossaries, &c. (This was printed at Bombay, with the exquisitely beautiful type, newly cast for this work, of Javaji’s Nirnaya Sagaia Press, and upon paper made at Oxford for this edition. Each Prakrit speech is followed by the Sanskrit version in immediate sequence.) See above. ' HARVARD ORIENTAL SERIES Voliime 23. Rama’s Later History, &c. Part 3. Explanatory and critical epilogue. (Critical account of the Manuscripts. Running expository comment. The variant readings of the mss. The typographical ‘ make-up ’ of Comment and Variants into pages is such that they go pari passu. These epilegomena close with an essay on the two text-traditions of the play, a time-analysis, a note on the Hindu stage, &c.) See above. Volume 24. Rig-Veda Repetitions. Parts 2 and 3. By Professor Bloomfield. Described above, with volume 20. Volume 25. Rig-Veda Brahmanas : The Aitareya and Kausitaki Brahmanas of the Rig-Veda. Translated from the original Sanskrit. By Arthur Berriedale Keith, D.C.L., D. Litt., of the Inner Temple, Barrister-at-law, Regius Professor of Sanskrit and Comparative Philology at the University of Edinburgh. 1920. Pages, 567. Royal 8°. Price, 85. The Vedic litemture falls into three clearly sundered groups : the Vedic hymns or Mantras; the Brahmanas, ‘the priestlies ’ or ‘priestly (discourses)’; and the Sutras. Keith thinks that the Aitareya is not later than 600 B. c. The plan of the work is like that of volumes 18-19 : elaborate introduction ; translation ; running comment on the same page. The skill of the priestly story-tellers is at its best in the splendid legend of ^unal;9epa (threatened sacrifice of son by father : cf. Isaac, Iphigeneia, Phrixos). Despite the pseudo-profundity and puerility of the Brahmanas, they are of genuine significance to the student of Hindu antiquity, social and religious. And they are in fact the oldest Indo-European prose extant. Volumes 26 and 27. Vikrama’s Adventures, or The Thirty-two Tales of the Throne. A collection of stories about King Vikrama, as told by the Thirty-two Statuettes that supported his throne. Edited in four diffei’ent recensions of the Sanskrit original (Vikrama-charita or Sinhasanadvatrin5aka) and translated into English with an introduction, by Franklin Edgerton, Assistant Professor of Sanskrit at the University of Pennsylvania. Nearly ready. Vikrama’s Adventures is one of the most famous story-books of mediaeval India. Vikrama is a kind of Hindu King Arthur, an example for real kings. Edgerton hopes that his work may prove suggestive as a model for students of comparative literature. The text of each of the four recensions is printed in horizontally parallel sections, so that each page contains those parts which correspond to each other in substance. And the translation is treated in like manner. Comparisons are thus facilitated to a degree never before attained in a work of this kind. From all this, Edgerton reconstructs, with some detail, and with reasonable certainty, the original work from which the current versions are derived. This he presents in the form of a Composite Outline, the concrete solution of a problem in literary genetics. Volumes 28 and 29 and 30. Buddhist Legends. Translated from the original Pali text of the Dhamma-pada Commentaiy, by Eugene Watson Burlingame, ' Fellow of the American Academy of Arts and Sciences, sometime Harrison Fellow for Research at the University of Pennsylvania and Johnston Scholar in Sanskrit at the Johns Hopkins University and Lecturer on Pali at Yale University. 1921. Pages, 362-f-370-f 378 = 1110. -Royal 8°. Not sold separately. Price, 815. Dhamma-pada, or Way of Righteousness, is the name of one of the canonical books HARVARD ORIENTAL SERIES of the Buddhist Sacred Scriptures. It consists of 423 stanzas. These are reputed to be the very words of the Buddha himself. The Dhamma-pada Coramentai-y, composed by an unknown author in Ceylon about 450 a. d., purports to tell the circumstances under which Buddha uttered each one of these stanzas. In telling them, it narrates 299 stories or legends. These stories are the preponderating element of the Commentary, and it is these which are here translated. In style and substance the tales resemble those of the famous Jataka Book, the Buddhist Acta Sanctorum, a counterpart of the Legends of the Christian Saints. And they present many parallels to well-known stories of mediaeval literature. Oriental and European. For comparative study of such parallels (a most inviting task). Doctor Burlingame’s Synopses, clear and brief, will prove a very great convenience. His vigorous diction suggests familiarity with such ‘ wells of English undefyled ’ as the Bible and the Book of Common Prayer. The work gives a vivid picture of the everday life of the ancient Buddhists— monks, nuns, lay disciples. It is thus, incidentally, an admirable preparative for the study of the more difficult Buddhist books in the original. As especially attractive stories may be cited : Lean GotamI seeks mustard-seed to cure her dead child ; Murder of Great Moggallana ; Buddha falsely accused by Chincha ; the Hell-pot. A critical and historical introduction is prefixed. .\t the end is an intelUyent index. Date Due 49 JA ^ 0 ’55 ’f. ■mp**in <|) PK2971 .H33 v.25 Rigveda Brahanas: the Aitareya and Princeton Theological Seminary-Speer Library 1 1012 00027 7246