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Transcript of The Harvard Oriental Series - Forgotten Books
THE HARVARD ORIENTAL SERIES
VOLUME NINETEEN
HARVARD ORIENTAL SERIESEDITED
WITH THE COOPERATION OF VARIOUS SCHOLARS
CHARLES ROCKWELL LANMAN
norm; AT nuvumtmrvusm noxomv humans orm ASIATIC 30cm:
or BENGAL, noun. ASIATIC socumr, AND 020130111: 110a a
cmnmcmn,m connsroxmxc umamormurmul.nussumAcmm AND 01?m1; warm orm en:
volumenineteen
CAMBRIDGE, MASSACHUSETT S
t he bawarbuniversity press1914
THE VEDA OF THE
BLACK YAJUS SCHOOLentitleb
TAITTIRIYA SANHITAPART 2: KANDAS IV—VII
TRANSLATED FROM THE ORIGINAL SANSKRITPROSE AND VERSE
ARTHUR BERRIEDALE KEITH, D .LITT.
or run:mumTEM PLE, BARRISTEB-AT-LAW, AND OF
HIS MAJES TY’
S COLONIAL OFFICE80m }: ACTING Pnonssonor sursxmATmm: UNIVERSITY or 0113031)
AUTHOR. or nmmxsmu: GOVERNMENT 11: rmcmmmoxs
CAMBRIDGE, MASSACHUSETTS
t he bawarbmntversttg press1914
M r
3
APR 7-
1915 APH13H it)
The volumes of this Seriesmay be had , inAmcrica, by addressing Mean.
umConn”, at New York or Chicago or SanFrancisco, or at the homo-caioe,29 Beacon Street, Boston, Mass in England, by addressing Melon. Gnu! Co..
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PRINTED 7 301 TYPE AT THE
UNIVERSITY PRESS, OXFORD, ENGLANDBY HORACE HART MA .
PRINTER TO TB : UI IVEBS ITY
KANDA IV
THE PILING or THE FIRE ALTAR
PRAPETHAKA I
The Placing of the Fire in the Fire—pan
a Yoking mind first,Extending his thoughts, Savitg,Discerning the light,Hath brought Agni fromthe earth.
bYoking withmind the gods,Going to the heaven, the sky , with thought,Those that are tomake great light,
0 Withmind well yoked are we
Inthe instigationofgod Saviti'
,
For strength to go to the heaven.
6 They yoke theirminds they yoke their thoughts,The priests ofthemighty wise priest,He alone, who knoweth the way, appointeth their functionsGreat is the praise ofthe god Savity.
’
e I yoke with honour your ancient prayer ;The praises go like Samontheir way ;All the sons ofimmortality hear (it),Who have achieved dwellings divine .
’
f He whose advance others followed,Gods, ofthe god praisingmight,He whometed out the regions ofearth,
emt withinthe Vedi flmothu-obh tion1- 11. For the Bri hmqnsee TS. v. 1. 1. infour parts, and H the grasping oftheThis sectiong
’
ves th e Mantras for the spade ; seeKpQS . xvi. 1, and of. DOS. 1 .
grasping ofthe spade inthe ceremony of l, 2; HQS. vi. 1. 1 KGS . xvi. 2. 7 , 8.
the fire ritual knowna the Ukhi suh So ini. 2. 18 a.
hhmha, wh ich takes place atnew orfull Found also inRV. x. 18. 1,which has Mmoonor at the Ekl gtakl , specifically in andmm, and m’ glo'ka da,md AV.
Aquila according to some authorities ; xviii. 8. 89, where see Whi tney's note.
o-baccompany a single ablationineight K8. ha pm m, but otherwise
parts made by the Adhnryustanding agrees with RV. d rabisunintelligible.
1 10]
iv . 1. 1 The Placing qf the Fire in the Fire-pcmHo h tho htillimt god Snviti-inm ‘
g O d avit gsto tho nm’
fieq imtiglb tho lord of thoua -iM [2] to good luek ;my tho divine fludhamwhomt ifloth thonghhpurify om' thought ; my tho lord d opooeh to
-(hy msh lw t wr
nttmnoe.’h Thh ucrifioo forng O god a ity,Do thminnfip h nfl ing tbo godn.
i By thoBomAho thQ Stomto pi-oopw,
By the Gl yt tn tho R-thnntnl ,Tho Byhat with tho t t or it-mtn.
‘
h Onthe impuh e ofthe god&vity, with thom oftho AM with
W M MM M M GW M I W M M M W
«Anjunl M ut thomq ut tho wmnnflflJmmfinM d tho
M h l heuAgni ol thodnlt inthemw ofAfigil-u; with thow
metnl gmsp thn inthommer ol Afigim“ Thouart tho hco houut thowmn; thmgh thnmy wo ho
M g to dig Agni ofthodmt inhis phoo ; with tho h gatlmotnlmthuinthommner ofAfigimnGnlping inthy hmd, 8.vity.Ba ring thoqndo ofgold,
Do thonbcing formlight nnporilhing .
With the Anngtobhmotro I gn-p thoo inthemmer olmiv. i. 2. o This ' hond ol ordor thoy gl-upod
At theirmembliuinngugomhyfi hemThm ith tho godnml tmd tho pm-odfiuia hIntho Slmmol a -dc pmddming the ttmm.
‘
M h l J L l wtth fi nh -M ” W M mom s“ !
‘ M W t L t‘
l g M uha Mmtho hu-o to tho ‘ dqgit
’fl vuh a ho nhl tho huk d th
‘ Ah ob h l l c. ha uzthcnhomh l tt uuflh butho plno whtn tb ch y b to h dq
x1. 13-81. l or thom M aud ) ; wtth g hopoulm h tommmm tho botptb t d tho huug ho p h p llm mmm zm.u umm mmvm.u“ mm swnh tmnd o b
fi bg dufly bmmm 'mM mmuv tthuth y p wlth nt h Ihmmumummumummmg gunuH a w t
nd ; l h nid lnm um.»mmmmmnm;mc
”muuuu ;mt h
291] The Going to the Clay
b Swiftly runhither, O steed,
Along themost extended space ;Inthe sky is thy highest birth ,Inthe atmosphere thy navel, onthe earth thy birthplace.
c Yoke. ye two the ass,
Inthis course, 0 ye ofmighty wealth,Which beareth Agni, serving as.
6 Ineach needmore strong ,Ineach contest, we invoke,As friends, Indra to aid as.
6 Hastening [1] come hither, trampling the enemy ,Come with wondrous skill fromthe leadership ofRudraFare along the broad atmosphere,With happy pastures, bestowing security .
fWith Pusanas fellow, fromthe abode ofthe earth do thonapproachAgni ofthe dust inthemanner ofAfigiras.y We approach Agni ofthe dust inthemanner ofAfigiras.bWe will bearAgni ofthe dust inthemanner ofAfigires.
i We hearAgni ofthe dust inthemanner ofAfigiras.
k Agni gazed along the forefront ofthe dawns ,Along the days first, the sll-knower,And inmany ways along the rays ofthe sunHe hath extended along sky and earth .
1The steed coming fromthe wayDriveth every foe ;
He is fainto gaze with his eye
OuAgni inhis great abode.
mComing to earth , 0 steed,
Do thouseek Agni with thy radiance ;Turning fromearth tellusWhence we shall dig himup.
nThy back is the sky , thy abode earth,
Thy breath the atmosphere, thy birthplace the ocean;Discerning with thine eye,
Do thouovercome [3] the enemy .
o Arise for great prosperity
Fromthis abode, giving wealth, O steed ;
11a hes it there also. MS. haspdrw diflerenoe on the part of those who
4M ,md MS. VS. have ad cuminM 4 adopted the formofverse .
M,which is necessary tomake the VS. hes gdgapatyamand KS. 9am
next Plds easy grammax-z as it is drd ’ All the other 8mh it£e agree in¢idhmmpan“is to be takenas an instr.,
a form All agree inthe words bhdmydW wwhiohfor which a parallel canhardly be found can hardly mean prthivya calmm(of. M onell, 7 04. Gram p. No W : the Pads takes the formhe abl.
doubt it is simply inorigina cue of in ahd itmakes excellent sense ao.
The Digging up of the Clay - iv . 1. 8
Shining with unaging radiance,Auspicious and harmless to ofispring,Inthe abode ofearth , I dig Agni of the dust inthemannerofAfigiras.
0 Thouart the back of the waters, expansive, wide,About to bear Agni, least to be laid aside ;Growing tomight as the lotus-flower,Do thouextend inwidth with themeasure ofheaven.
1
6 Yo two are protectors [l] and a help,Unbroken, both expansive ;Do ye expanding be unitedBearAgni ofthe dust.
6 Be ye united,“that winthe heaven,
Inunionofheart and self;
Who shall bear withinAgni
Full oflight and imag ing.
f Thouart ofthe dust, all-supporting ; Atharvanfirst pressed out thee,O Agni.
g Thee, O Agni, fromthe lotusAtharvanpressed out,Fromthe head ofevery priest.
”
h Thee the sage, Dadhyai'
io,
Son[2] ofAtharvan, doth kindle,Slayer ofVi'tra, destroyer offoes.
i Thee Pnthya Vysandoth kindle,Best slayer offoes,Winner ofbooty inevery conflict.
1: Sit thou, O Hoty, inthine ownworld, wise ,Plsce thouthe sacrifice inthe birthplace ofgood deeds,Eager for the gods, do thousacrifice to themwith oblation;O Agni, bestow great strength onthe sacrificer.
l The Hot; hath sat himdowninthe place ofthe E ctr, wise,
Glittering, shining, skilful,With vows and foresight undeceived,most wealthy,Bearing a thousand, pure-tongued Agni.mSit thoudown, thouart great,Burn[8] best servant ofthe gods ;O Agni, pure one
,send forth the ruddy smoke,
O famous one, that canbe seenafar.
and VS. have the simple vdrdhamano inferior ; at iv. 2. 8 c the same versiond pdskarobut M8. hasmahd like as that of the other texte is read ina.
T8., thongh oth erwise it agrees ; the other MS . has stint easethdm.
Sahhitls have ina yonif M mudrdm 9-4 are found iniii . 5 . 11 1 and k and l
abln'
tabpinmam The versionof TS. a jand 9 there ; 9 occurs also again inine is difi cult to construe and is clearly full at iv . 4. 4 b.
,P $
iv. l. s Ihe P la cing of the Fimin the M -
pan
“Be bomnoble inthe forefront ofthe deysKind to the kindlyned infi e woods ;
Bntowingmenjewels inevu-y homeHsth Agni sst himdownl s Hotr.
iv. 1. 4. a I sy‘ VmI l tu-imunite
The hmkenheut ofthee that srt ontstretohedTo himwhomoveth with the exfiwtionofthe gods,With theg O goddmbq stJ
bWeflbomwith h'gbhO AgnLthy gsrment ofmmt -s,Put on, 0 thouthst dost sbound inlight.
'
c Arisg thonofh iruei-ifiee,Aidus with thy divine rsdisnoe
Do thoneome hither.0 Agni, inresponse to onrpmd Arise erect to sidus.Like Ssvitq
'
J he god ;
e Bomthouut the child ofthe two worldg
O Agni ; s hrillisnt chi1d distx-ihutedmong the plmts ;A huuteons hshe heyond the darknens ooh pnsd,Thoudidst eome thnnduing fromthymothem‘
ummu -48.
Pa th. M umv. 1. 6. Thiseut ioo d-d s wuh the h fluol the wet
dnst oc eh y (q i )fer the lnsltu ; with
e themnmpoenwstnontho eh ym; wilh t he ties the efi s ol the hlseh
uk lop skln. snd wtth cusd d lfla supwith tho eh y inhh hend g with c he
M &t th l fiefl t onthe h‘ ok dthe a s ; wdth a he adb an lt eo the
m d unes with the hone inM t gwtth lnduthe de tw the M to the nuth ol the M« M d the flmen‘ oo smendap t ;mimma v-ummx. ‘
ths dh d h tbmm thd umw mmmm.uub m b nsmu wui s ol t
mM uW M p - enlt zludnw mm d flufi yumm ; ¢ mv1. 1. [ gmma s-u.
umw muumhee l. “bndmpiy xfl sndmhsnfi udh ind “
‘msodmmu ud wtth u havem.
-m.
bu “ s end.”M udmlh l znn brmb
The Taking of the Clay — iv . 1 5
f Be firm, ofstrong limbs,Swift, amighty steed ;
Be broad, ofkindly seat,
Thouart the carrier ofdust for Agni.‘
9 Be auspicious for ofl’springOfmen, 0 Afigiras ;Scorch not sky and earth,
Nor the atmosphere, nor the trees.h Let the steed advance, thunderingAnd resounding, the ass, the flier ;Bearing Agni ofthe dustMay he fallnot before his day .
i The ass, well yoked to your chariot,O ye strong ones, that thundereth,May he as swift envoyBear hence Agni ofthe dust.”
k The strong, bearing the strong Agni,Germofthe waters, himofthe ocean,0 Agni, come hither, for enjoymentAs holy order and truth .
‘
10 plants, do ye accept“Agni here
Who cometh auspicious towards youCasting aside all hostilities,“all evil imaginings,Sitting down,may he smite away fromnamisfortune.
m0 plants, do ye rejoice inhim,0 ye that are rich inflowers, and have fair berries ;This gemofyours, ofdue season,Hath sat himinhis ancient seat.
a Radiant with extending blaze,
which is read also inV8. and perhapsshould he inserted inKS. and MS.where
the liSS . are varied inresding.Fromhere to the end the texts diflermerelyinsmsll points.
K&M M H .M V&MNot inthe other smmm.
The M two words are clearly in eflect
a new l antrs and are so taken inKS.
and I S. and by the Sfitrss except“V&tnnsposes pnifl gghpua and pnih
’modaM end omits inmenam.
MSI ii . 7 . 5 , O ; YS. xi.
49 Forthe Bri hmana seeT8. v. 1. 8.
This sectiongives the h ntras for the
fashioning of the Ukhl , or
w ith a the Adhvaryuunloosens the skinwith M he pours water onthe clay , andwith s and ] mixes the clay with various
paldpakqayagia , perm, hairs ofthe blackantelope skin, and hairs of the goat);with 9 he collects the clay into one, andwith 154 : hands it over to the penmaker ;with i a ball is made, and with k the
skinand lotus leafare touched orpressedonthe clay with the thumbs ; nis said
by the sacrificer as the pan is made bythe chiefwife, if the sscrifloer is a polygamist,by the Adhvaryuifnot with oa
girdle is put ou,with p a holemade, and
The M ixing of the Clay
nMay the Vasus fashionthee with the Gayatrtmetre, inthemanner ofAi g iras. Thouart the earth may the Rudras fashion thee with theTristubhmetre, inthemanner ofAiigiras. Thouart the atmosphere [8]may the Adityas fashion thee with the Jagatlmetre inthemanner of
Afig iras. Thouart the sky may theAll-gods, commonto allmen, fashionthee with the Anustubhmetre, inthemanner ofAiigiras. Thouart thequarters ; thouart the fixed (quarter); fix inme ofl
'
spring , increase of
wealth, richness incattle, richness inheroes, (subject)his fellows to thesacrificer.
0 Thouart the girdle ofAditi.1) Let Aditi seize thy hole with the Pai htimetre, inthemanner of
— iv . 1. 6
9 Havingmade the great pan,Wrought ofclay , as a birthplace for Agni,Aditi gave it to her sons,
(Saying), Let themcook it.’
a May’ theVasus fumigate thee with the Gayatnmetre, inthemanner
ofAfigiras ;may the Rudras fumigate thee with the Tristubhmetre , inthe manner ofAngiras ;may the Adityas fumigate thee with the Jagat!metre, inthemanner ofAfigiras ;may the All-gods, commonto allmen,fumigate thee with the Anustubh metre, in the manner of Afigiras ;
may Indra fumigate thee inthemanner ofAfigiras ;may Visnufumigatethee inthemanner ofAiigiras may Varuna fumigate thee inthemanner
b May Aditi, connected with the All-gods, the goddess, dig thee ontheabode ofearth , inthemanner ofAfigiras, O trench .
0 May the wives ofthe gods the goddesses, connectedwith theAll
gods, place thee onthe abode ofearth, inthemanner ofAiigiras, O pan.
d May the Dhisanas, the goddesses connectedwith the All-gods, kindlethee onthe abode of earth, inthemanner ofAi'igiras, 0 pan;may thewives, the goddesses, connected with the All-gods, prepare thee on the
with t it is filled_with goat
’smilk ; so
comm. following ApQS. xv i. 6. 4- 6. 1,
where for 43, however, are read three
ruins themetre by omitting sdm.
CLE M 5 , 6 ; MS: ii. V8.
’
xi. 60-66.
For the Bri hmana see 'l'S. v. 1. 7 . Th is
section gives the liantras for the pre
paring of the pan; with a the Adhvaryufumigates the pan; with t he digs a
trench infront of the Garhspstya, andwith c he depoaits the paninthe treneh ;with 6 he deposits the fire on the potwhich has beencovered with lohitapaea
ad bM ; 0 (including g, andh are nttered ss the pan is baked ; with{ the baked panis takenout ; with k itis placed onthe sand to the north , and
2 [mu u]
llantrn, as in the text, but with mamprefixed andmi ; ta ukhamfollowed byqama bhedi, their place being afier k ;
the ritual action in this ease is better
giveninBOS. x. 6—8, where the Mantrais takenas one and as accompany ing theplacing round the panofMandalegtskasin other points Baudh . varies sligh tly
fromTS., especially inplacing the second
halfof h before the first ; of. also M98.
vi. 1. 2 K(fi . xvi. 4. 8- 28.
The Samidhenis for the Anima l Ofi'
en'
ng - iv. 1. 7
Be thoupropitious , O Agni to na inthe sanctuary ;Slaying our rivals , conquering the foes,Do thouwatch unfailing inthine ownhome.
(I Here, 0 Agni, do thougrant wealthMay not the overcomers, anticipating (na); overcome thee ;May the lordly power be easily wielded by thee, 0 AgniLet himwho waiteth onthee prosper, unassailed.
‘
6 With good life, 0 Agni, unite thee with the lordly power ;0 Agni, vie with Mitra infriendlihood ;Be thouthemidmost ofthine equals ;0 Agni , shine forth here to be invoked by kings.
’
f (Be thou)over the [2] enemy, the obstructor,Unwisdom, niggardliness, O Agni,All obstacles do thouovercome,And bestow uponna wealth with heroes.
’
9 Unassailable, all-knower, unoverpowered,Ruling , O Agni, supporting the lordly power, do thoushine here ;Through all the regions, freeingmenfromfear,Do thouthis day guard as for increase with kindliness.
‘
h 0 Brhaspati, instigator, awake him;The sharp do thoumore thoroughly sharps
Increase himto great prosperity [8]Let the All-gods rejoice inhim.
5
6 What time, 0 Brhaspati, thoudidst freeFromHis yonder, fromYama’s enmity ,The Acvins removed death fromhim,
0 Agni, the physicians of the gods with their powers.
“
I: We fromthe darkness,Gazing onthe higher light,
’
This is found inAV. vii . 82. 8, and the Ppp. niha
'
lcand nine); ofthe YV. Sanhitls.agrees with the YV. Sahh itas inseading Th is is Av ii. AV. has M ali
it with ii . .6 AV. has pdmc¢ttalc and for a'
nigtrtah, dmtedl,c for dcah and gdyamM M both inferior readings MS . has for vrdha ; KS . has domed); with mama”M ; KS. , KspS .,
and V8. agree W k, MS . st andmdauganam; VS . agrees
w ith T8. The reference is of course to with TS . except inhaving with KS. and
people who anticipate the worshipper MS. piedbhizc.inseeking th e favour ofthe god .
5 Th is is AV. vi i. 16. l, which , however, ih
read verts b and e and reads in a ascitar
seats for seam; AV. has no edict, KS . (making a second deity against the sing .
and M8. have madhyamasghéyaya ; AV. of the verb), eardhdya and inour bjyohas M d and 000mm. tdya ; with MS. it has sum for can
'
t
This is AV. ii . 6. 5 , wh ich has damdts‘ tardm; M8 . ends eigcs caimm.m; K8 . and MS. have M mfor This is AV. vii . 5 8 . l,wh ich has damand
drawnand endwith casé ; AV ., KS .
,and mat ; MS. has M m. It is found also
I S. have himteam,and TS. alone has inT1 . 1 . 48.
M an. m’
ddhmust be read for AV.7 This is RV. i. 5 0. 10without variant.
l ost brillisnt (are they)ofthe sonoffair conntsmca’
bThe sonefselLthe Asurg all-knower.Goe eodm s sodo.
Anointeth the ways withmeed and ghee. ‘cWithmead thousttainest the sacrifiee.
To Agni the lsdieumovflwhenthe i-ites procsed '
e Wonhip let himpsy to the gnstness ofhim, ot Agni ;Be [1] indeed ie pre-emment smong the dd ightfal,‘The weslthy, the wieest, hsst bsstower ofwealth.
Themles ofhimmp i,
Ofwide expaneq lording it with dominion.
’
h O yo divine Hotrg sing ye
‘ 01.-mand brm L h a iLuuztho ves-us
mbead uuerd tamd ihnniu.m. 10-18 . M & “xnflh
g e n. Thh sesttoneonts ins the lm
“ M uto VIyn(¢and W tor ths ob dng to
W d a hcnle- vmimpmd pN W M d thom 'ud r
‘ This hymn (o-u) oenn is s mutilatedterminAV. v. 87 . thsmh eh ofwhieh
are diss- sd M y by Whine,M ud flat heubew
'u. aad l s. tsh ia s cl tho w m imuwmm gusu
‘masd l s. add s et the aa tm to
mb np tor the flut PIds hmwhich h
added tc the M uveus g hoth nsd“ gn a w ing “
‘ u and l a nsh np ths ltae hymthe flnt l’lds el the na tm te -ahup be the transh r o‘ the M M ;mmmm msmm h
mqud tt hae“‘mnah-thh vms oe t d h aedqnsdtq” M W gfl hss with
vauumuw cnwwi-OuV8.) and thoa addsm w -Lm ummie s. Thousan d “.m 1.mm the text
-m th s
nan. Udp h w w na h w
‘ Thtsm is alihe ta alh lnt is eot ia h t .
where ttm ta a M t-sn at v.
The Kindling of the Fire
Sonofstrength, the wondrous.‘
It Froma far region
Come hither to these lower onesFavour those inthe regionwhere I am.
’
i Froma far distanceDo thouofruddy steeds come hither ;Oi the dust, dear tomany,0 Agni , do thouovercome obstmctions.
‘
7: Do thousit downinthe lap ofthismother,0 Agni, knowing all the waysConsume hernot with light norwith heat,Withinher shine with pure radiance.‘l O Agni, with glowWithinthine ownseat ofthe pan,
Be thou, 0 all-knower, auspicious.“
9»
Do thousit downauspicious ;Havingmade all the quarters auspiciousSit here onthine ownbirthplace.
“
0 Whatever logs we place
Inthee, 0 Agni,Be that ghee for thee ;
Accept it, 0 youngest one.
bWhat the insect eateth,What the ant climbeth over,
This is RV. n. 7 . 6 without variant.This occurs above at ii. 6. 11p.
K8. hasupagahs.
The verses k-mrecur at iv . 2. l k-m.
I S. and US . have M imi's, and if the textis correct the gen. is really one of equivalence, which is denied for Sanskrit byWhitney, Souk. 0mm 5 295 , and8peijer, Sanskrit M m, 5 110. V8. has
M n, and inth e next half-verse 118.
reads M for the trim}; of the other
iv. 2. 8 a.
dad occnrs inlls.
°
ii
78-xii. 4. For the Brahmana see 'l‘SJ . 1.
10. Th is sectiongives the Mantras fortheAgnidhmna ;with a-e theAdhvaryu
— iv . 1. 10
puts onwood ofUdnmbara, not cut bythe axe ; with ] he adds anAqvattha,with g a Vikafikata, and with h a 9am!stick ; t' and k are said hy the saoriflcor
as the Adhvaryusilently places two
Udnmbara sticks on the fire ; with l a
gold ornament wi th twenty-one knobs isput on withmthe noose of the sling ofthe panis added , and w ith a the blackantelope skinabove theW ; with 0 he
looks at the fire in the pan and with
3) picks it up ; see ApQS . xvi. 10. 1- 12,
and of. EQS . x. 14, 15 , which closelyagrees ; HQS. vi . 1. 8 ; KQS. xvi. 4.
88- 5 . 7 .
This is RV. nii . 101. 20, which has, however MM kdm'
onand omits o, and indreads td ; inAV. xix. o is found as
sdmm'
i tdd astume pica'm;VS. have sdmfit tdd astumeghfldmas inb.
—iv . 1. 11
Their radiance, theirmight ;With holy power I waste the foes,I support [8]my own.
‘
I Shining like gold, he hath become widely resplendent,For glory shining with immortal life ;Agni became immortal inhis strengthWhat time prolific Dyaus beget him.
’
at The sage showeth all forms ;He hath produced bliss for biped and quadruped ;Savitr, the desirable, hath discerned the vault ;After themoving forward ofthe dawnhe shineth.
’
71 Night and the dawn, one-minded but ofvarious form,United suckle one child ;The radiant one shineth betweensky and earthThe gods, granters ofwealth, support Agni .
‘
0 Thouart the bird of fair feathers ; thy head the Trivrt (Stoma), thyeye the Gayatra, thy breath the Stoma, thy body the Vamadevya Slman,thy wings the Brhat and the Rathantara, thy tail the Yajiinyajiiiya, thylimbs themetres, thy hoofs the altars, thy name the Yajus formulae.
p Thouart the bird offair feathers ; go to the sky, fly to the heaven.
11. a 0 Agni, that sacrifice, that ofl'
ering,Which onall sides thoudost encircle,It ofa truth goeth to the gods.
b 0 Some, the wondrous aidsThat there are of thine for the generousman,With thew be thouour helper.
The other Sanhitls have 6t for aid a ; AV.
iii. 19. 8 has the second half-line with
and both it and KS. have sdhobhih. V8.
agrees with TS.
This is RV. v. 81. 2without variant.‘ InBV 5 is read for sdmauasa vinlps,
96mmW and drovinoddmfor °ddb
which seems secondary. lnRV. dyded
W is a compound, but the Pada texthere treats the two words as separate
asma. inBV. x.
Wackernagel, 4mm. 0mm. 11. i. 15 1.
The verse is repeated infull at iv. 6. 5 /7 . 12h.
This sectiongives the Yljyls and the Annvakyls for the oblations prescribed intheVaiqvadeva rite ; see TB. i. 8. 2; a is the
8 [a.a s. i s]
Puronuvakya for the first ljyabhlga ,b for the second ; c and d are for the
oflering to Agni on eigh t potsherds ;s and f for that to Soma ; g and k for
that to Savitr ; i and k for that to flarasvant ; 1andmfor that to POsan; s and sfor that to the l aruts ; p andqfor thatto the All-gods ; r and s for that to sky
and earth ; t and ufor the oflering to
Agni Svistakrt, and o and w for the
Vljina oflering. The verses ans all
Bgvedic ; a - i. 1. 4 ; h - i.
viii. 44. 6 ; d - i. 9l.
8 and 4 ; g
n 0 - 7 1. 66. 9 ; p - vi . 52.
10; q - vii.
5 8. 2; t
u Ot l fi iv JOJ t
— iv. 8 . t
8 Bring forward the parents bornofold with new songs,Inthe seat ofholy order,Come tous, 0 aky and earth , with the host divine ;
t AwakenAgni with the praise,Kindling the immortal ;May he place our oblations among the gods.
uBearing the oblation, immortal,The eagermessenger, well-inclined,Agniunite th with our prayer.
0 Health be they.
‘
so For each prize.
’
PRAPATHAKA 11
The Prepa/ra tion of the Ground for the Fire
iv 2. 1. (1 Thou' art the step ofVisnu, overcoming hostility ,mount the Gayatrtmetre, step along the earth, excluded is he whomwe hate. Thouart thestep ofVisnu, overcoming imprecations ,mount the Tristnbhmetre, stepalong the atmosphere , excluded is he whomwe hate. Thouart the step
ofVisnu, overcomer of the enemy,mount the Jagati metre, step alongthe sky , excluded is he whomwe hate. Thouart the step ofVisnuovercomerofthe foe,mount the Anustubhmetre, step along the quarters,excluded is he whomwe hate .
I) Agni hath cried, like Dyaus thundering ,Licking the earth , devouring the plants ;Straightway onbirth he shone adame
,
He blazeth with his light withinthe firmaments.
‘
c O Agni, returner, to na returnWith life, with radiance, with gain, with wisdom, with ofl
'
spring ,with wealth.
“
‘ This verse is given in full at i. 7 . 8
11m), where see note .
‘ This verse is gi veninfull at 1. 7 . 8 g.
‘ M 17 1. 8 ; MS. ii . 7 . 8 ; V8 . 111. 5 - 17 .
For the Brahmana see T8 . v . 1- 5 .
This sectiongives the Mantras for the
placing of the hrs ona throne ; w ith a
the Adhvaryusteps four times to the east ,holding the fire above th e navel with
b and 0-1 he turns round towards the
right ; with ahe loosens the knot of the
sling holding the pan; with 11 he takesit, and with i he reverences the fire, and
with k—ndeposits it onthe throne (M )prepared for it seeKpQS . xvi. 10. 12- 18
EQS . x. 16 (who uses 11 and t for the
taking ofthe pan), and of. M98 . vi. 1. 8 ;
KQS. xvi. 5 . 11- 20.
This verse is also giveninfull ini . 8. 14 e,
and iniv. 2. 2d.
5 KS . has abhc‘
nonivartasoa ; MS. (1. 7 .W M ; VS. no at eartam; MS. and
VS. after 11d have prqidyd dhdnsna
W md ramposted : KB 0m“the last two but follows the order of I S .
and VS.
The Taking of the Fire in the P an E— iv . 2. 3
e Far-famed is this Agni ot arata,
Since his great light shineth like the sun;He who overcame PorninbattleHath shone forth, the heavenly guest, propitious for
f 0 ye waters divine, accept these ashes ;
Place themona resting -
place, inthe fragrant regionTo himmay the ladies with noble spouses bowLike amother her son, do ye kindly bear him.
’
9 Inthe waters, 0 Agni, is thy seat
Thouenterest the plants ;Being inthe germthouar't bornagain.
s
1. Thouart the germofplants,The germoftrees,
The germofall things,0 Agni, thouart the germofthe waters.‘
i With ashes having satisfied thy birthplace
And the waters, onthe earth , 0 Agni,Inunisonwith thymothers,Full of light hast thouagaintakenthy seat.
“
h Having againcome to thy seat,
And to the waters, to the earth, 0 Agni,Withinher thouliest,mmauspicious,As onthe lap ofamother.
“
1Returnwith strength
Return, 0 Agni, with food and life ;Againguardus onall aides.’
onReturnwith wealth ,0 Agni, fattenwith the stream,
a May the Adityas , the Rudras, the Vasus, kindle thee again;The Brahmans againwith ofi
'
erings, O bringer ofwealthWith ghee do thouincrease ourbodies ;l ay the wishes ofthe sacrificer become true.'
This is found also infnll above at ih amy.
118. and V8. have”M ew ; MS. has 11a
forM ath ; V8. has vtbhyupso taut.K8 . and 1 8 . have ain
’
t, but probably th isshonld be read as sdn. This is RV. viii.
48. 9, which also has slim.W ithout variant inthe other Satih itl s.IfM is construed with Judah, the
positionofcc is correct, but in the nextline this explanation is not possible ; itis, however, perhaps the case that opd;
amidst is inapposition tomand
is to be explained on themodel of thevocatives with nom. and ca 01. pp. 15 ,
M utrans.
is rare. TS. does not lingnalise the s of
This verse ismodelled onthe preceding.
These verses occur infull above at i. 5 . 8 i
and k ; iv. 2. 1 0mdf.
H8 . hasmudhtte agne, KS.m eans,KapS.mudhi timams ; I S. andVS. have
M , K8. has not the halt-verse.Th is is RV. i . 147. 2with so for a s.
313] The Piling of the G’drhapa tya — iv. 2. 5
Glittering is thy gleam,moving andmenespying.’l
It May the Agnis of the dustInunisonwith those ofthe floods
Accept the oblationofl'
ered,
The rich healthful viands.’
i As food, O Agni, accord to the sacrificer
The gainofa cow, wondrous enduring ;Be tous a son, a scion, full oflife ;This, 0 Agni, be thy lovingkindness towards na.
‘
h This is thy due place ofbirth ,Whence bornthoudidst shine,Mount it, 0 Agni, knowing itAndmake our wealth increase.‘l,Thouart a piler ; inthemanner ofAiigiras be firmwith that deity .
9» Thouart a pilerround inthemannerofAngirasbefirmwith thatdeity .
11 Fill the world, fill the hole, do thousit downauspicious ;Indra and Agni and BrhaspatiHave placed thee onthis birthplace
o The dappled kine, streaming withmilk,Mix the Soma,Clans inthe birthplace ofthe gods,
Inthe three realms of sky .
“
iv. 2. 5 . a Be united, be inharmony, inafiection,Radiant
,with kindly thought,
Clothed infood and strength,United have Imade yourminds, your ordinances, your hearts .
’
5 This is RV. iii. 22. 2, which has, like V8m4 ; K8 . and MS. substitute ydt pdms
This is BV. iii. 22. 4, which has inq ifldmad siho ; K8. and MS. read presume .
V8. agrees with T8.
5 This is RV. iii. 22. 5 without variant.This is also found infull at i. 5 .
5 This is RV. vii i. 69. 8 without variant.5 11, 12; Raps.m. 2, 8 ; M8.
ii. 7. 11, 12 V8. xii. 5 7- 72. For the
Brahmana see T8. v . 2. 4. This section
gives the Mantras for the ploughing ofth eearth for the sake of the piling of the
Lhavaniya ; with H be unites the fireof the panwith the fire piled up in theGt rhapatya ; with 0 he removes the fire
fromthe sling , and with f grasps thesling ; he deposits it ina natural cleft orhole with g ; with H be piles up three4 [a.a s. i s]
bricks, and w ith 11 covers themwith the
net of the sling ; they thenreturn, andwith onhe adores the Ahavaniya or the
Ghrhapatya ; a and 0 are used for theSuiipraisa of the Adhvaryu, and for th efilling of the buckets with water ; with
p and qthe ploughs are yoked, and r ands accompany the ploughing ; t is used as
the furrows are ploughed three by three,anduis said as he touches the sitantara
use; see ApQS. xvi. 10. 5 -20. 7 , and cl.
BQS. x. 21-25 where nand c are usedfor the touch ing of the thongs of the
ploughs, and t and uare used whentheAdhvaryugases onthe furrow ; 1198. vi.
1. 8 KQS . xvii . 1. 19-2. 12.
7 Inthis verse twoverses are really combined,which the other Sanhi tas recognize inthe divisionofthe text.
The Ploughing of the Earth -iv . 2. 5
l Praising Nirrti, the goddess,Like a father his son, I weary her withmy words ;She who knoweth all that is born,Discerneth, the lady, every head.
1
at Abode and collector ofriches,
Every formshe discerneth withmightLike the god Savitr oftrue laws,Like Indra, she standeth at themeeting ofthe ways.
’
71 Make firmthe straps,
Fastenthe bucketsWe shall drainthe well full ofwater,That never is exhausted, never faileth.
’
o The wellwith buckets fastened,With strong straps, that yieldeth abundantly,Full ofwater
,unexhausted
,I drain.
‘
p The sages yoke the ploughs ;They stretch apart the yokes,
Wise with goodwill among the gods.
“
qYoke the ploughs, stretch apart the yokes,
Here sow inthe wombmade ready the seed [5 ]Through our song be there audience with profit forus ;May the ripe (grain)be brought low by the sickle.
“
r The plough, ofkeenshare,
Propitious, with well-polished handle,Plougheth up a cow, a sheep,
And a fat bloomingmaid,A chariot support with a platform.
’
3 With prosperitymay our ploughs cleave the ground,With prosperitymay the ploughers go round the yokes ;Prosperity (may)Parjanya (give)with honey andmilk,
5 This is not inthe other Sanhitas. w ith, and eyat ; KS . has5 RV. x. 189 . 8 beg ins rdyobudlmdh and ends myah, but dga t ; MS. has w ait
, and V8.
W m; of. AV. x . 8. 42. ag rees w ith RV. emyd is easier but5 This is RV. x . 101. 5
,wh ich , however, anyah is presumably the older version.
transposes a and b and ends susékamdnu Cf. also AV. iii. 17 . 2 with Whitney ’
s
paksilam. It isnot inthe pa rallelpassages note ; Vedic Index, ii. 471.
of the other Sahh itas, but KS.mvi li. 14 7 Th is is AV . iii. 17 . 8,wh ich has paeirdrat
has a version like that of TS . RV. has (VS. pdviravat) sufimarii somasdtsam, wh ile
the older formcouta'm. KS . , MS . , and VS . have somapitsam TS .
This is RV. x. 101. 6,wh ich has iskfldhaoam, clearly here has a superior tradition;possibly for sueéoammimamshould be
5 Th is is RV. x. 101. 4,with wh ich the read as suggested by BB. AV. has pied
other Sanhitas agree AV. iii. 17 . 1 has rich cc pmpharydm, and all except TS . and
mmymi and one MS . inKS. sumnayuh. VS. invert d and e VS . has tda 12d eapati,5 This is RV. x. 101. 8, which has tanudhvam, wh ile the rest have da ia eapah
’
.
e— l mPf-eparing of the Gmund for the
With the whirlwind do thoudinpp ar.‘
o Rich instsedq rich inSoms.M ot shmfi full ofpower,I have found all the plantsFor his latety .
’
Nor he forwhomI fig you
Be ha mM '
a
With Some. the king .
We, 0 t in, bring to s lew.
"
iv. 2. 7 . a Hay' he harmmnot who h Etha d
newsma n “ Perm“ d rd s h sq usa
5 w w w . s w. 1)w mmu5 as M m
inbM j i
“ J . 97 . 18 a (19 a).19 1“mts e zd ts qnh e dM
5 a h
5 RV. & 97 .mw as te a a-d b; tt thea
mw ;um; t eed e ;
mmsmsmumm.
W . a. fl . fim mduflW . a . fl . 8 w aad sem14 ; V8. t it. m-na m u a
M M W d fl be-them «fin with t“ M m“ y ia th e-e hem M s-dwuih t he pe tsmvel rcndmw d
this nu; wuh u aod tam“ d
a h “ h n fl;mw mn au;ma. O ;mVi. K“ M LO. 114 8.
The Sca ttering of the Sand — iv .
Or who, oftrue law, created the sky,
And he who created the great bright waters ;
To what god shall we ofl’
erwith oblation 5
bTurntowards (us), 0 earth ,
With the sacrifice, withmilk ;Over thy caul let Agni, aroused, creep.
’
c O Agni, that ofthee which is pure, which is bright,Which is cleansed, which is fit for ofi
'
ering,That we bear to the gods.
3
d Food and strength do I take hence [I] ,Fromthe abode ofholy order
, fromthe birthplace ofimmortality .
May it enterus, incattle and inplants ;I abandondecline, lack offood, and ill-health.
‘
e O Agni, strength and fame are thine,Thy rays shinemightily, 0 rich inlight ;0 thouof broad radiance, with thy might, strength worthy
of land,Thoubestowest on the worshipper, O sage.
“
f Do thouextend overmen, 0 Agni,Ruling over wealth for na, 0 immortal oneThouart themaster ofa glorious form,Thoufillest glorious wealth .
“
g 0 sonofstrength , 0 all-knower,Rejoice inour fair praises being adored inour prayers ;Inthee have they placed food, rich inseed,Ofwondrous aid, ofprosperous birth .
’
71With pure radiance , with bright radiance,With undiminished radiance, thoucomest forth with thy light ;Visiting thy parents thouaidest themThoufillest both worlds.
“
6 The righteous, the bull, commonto allmen,5 This agrees exactly with RV. x. 121. 9 ;
VS. huM and for jajdminb vydmtand pram}; for byhatilp ; KS. and H8.
agree in the two latter readings, butomit ed.
KS., M8., and VS. have archat.
MS. omits ts, and KS., MS., and VS. have
5 KS. has ddy g-tasya yonisitmw m
and inoa tanasu;MS . has ddi ghrtasya and 5 RV. x. 140. 2 has mam; MS. and V8.
thenas inK8. inb. VS . has dda s g-tdm agree ; RV., KS. , and V8 . putubhl at the
and as inKS . and M8. ; ino it has M end ot d ; lIS. agnees with TS. but hasfor so and d tamisu.
5 All agree inthis verse,which is RV. x. 140. 1.
5 All agree also in this verse, save that
x. 140. 4 and V8. havem at the
end.
5 RV. x. 140. 8 has bhdrieamasah, inwhichKS ., MS. , and V8 . agree ; K8. has eipos for
tea!» The construction is not easy , butprobably the nominal forms are all
really acc. InMS. v. 80hroederprints tui
iv.s. 1 The Prepmutton'
qf the G-rw ad fi r the Fio-e [820
Agni ,menplace be£outhemtbr isvour,Thnwith thd t hst artnedy to hear andmo'st extending.The divmq the sennations ctmen.‘k Pupamd themiflwmthe wise,Who ruleth tor gnst gain,The gimofthenhmthe eagsrnkilled inthemifice
s Let thymilk drsughts , thy etrength beunited,Themightinenes ofhimwho ovm fi the toe
Swelling tor immostality, 0 80ma.Plaes inthe aky the highest glorisa
'
iv. 2. 8. e Be ‘ bath omoome fl t y foamm :
M &fikony w dmPusanhsth plseedme inthe world d goodw tion.‘
bWhenfirst thoudidst cry onbirth,Arising fromthe oceanor the dust,The wings oftheuglq the limbe ol the gaselle,Thst is thy famedbirth, 0 steed.'
c Thouart the hech of the watera the birthplece ot Agni,Tbe oeeanswelling oneither aide ;m umpwmmsm .
5 RV. L 140. 6 hasm ; sew n ,
and“ ; ind u has ‘d ee and KB.
-0nsuoand h e
“ M M W Qfi dL
“ M a n ama“ ;mww with BV.
5 Cf. lv. 9. t laad5 This h h l d ahove at tih t bh thmte
ac variant in the other text . The
M is h ead abcve at ti. 8. 14
5mnb the M m h M tam ua auuauqmauame a n w xa a zmvamt s-aN N W mfl mt t L ‘
L t
With e the hens iemle te advaaee to
the Darbhs bcneh with itsaed thea tnmedmadnmld t te dght
M am d tia e hreeght tc the barbhs
with t ; wtth e a letae l-l is de’ed tedcnthe tectpria t et the hcue zwtth d the
Do thouextend inwidth with themeasure ofheaven.
‘
(I The holy powerbornfirst inthe east
Vena hath disclosed fromthe shining boundary ,He hath revealed its fundamental nearest forms ,The wombofbeing and ofnot being .
5
0 The goldengermfirst rose ;Bornhe was the only lord ofcreation
He supporteth the earth and the sky ;To what god shall we ofier with oblation.
’
f The drop hath fallenonthe earth the sky ,
Outhis seat, and onthe one which was aforetime ;The drop that wandereth over the third seat
I ofl’
er inthe sevenHotras.
g Homage to the serpentsWhich are onthe earth ,
The serpents inthe atmosphere, inthe sky,To those serpents homage.
“
71 Those that are there inthe vault ofthe sky,Or those who are inthe rays ofthe sun,Those whose seat ismade inthe waters,To those serpents honour.
5
6 Those that are themissiles ofsorcerers,Or those that are among the trees,Or those that lie inthe wells,To those serpents honour.
’
2. 9. a Thou art firm,supporting , unoverpowered,
5 This is given above with a variant at Adhvaryutakes a naturallyiv. 1. 8 c. brick and lets the horse smell it and
5 Th is is AV. iv. 1. 1 without variant ; see with bdepos its it inthe middle of the
Wh itney ’s note. fire, the diflerent parts of the Mantra
5 This is found also infull at iv. 1. 8 n, and being adapwd to different occasions ;inPratika at ii. 2. 12a . with cand d a Diirva brick is deposited
5 Th is is found in full at iii . 1. 8 d. The with e and I he deposits the Asldhlother texts have the usual samdnamfor brick ; with g- i, with curds mixed with
honey , he anoints a tortoise, and de5 K8 . has prihivydmddhi ; M8. and VS. agree posits it with k ; with 1 he deposits the
with TS. pestle, withmthe pan, with a and c the5 K8. has eddah
, M8 . M 11, VS. sand ; Vamabhrt after placing two framents ofandus. have yéapsusdddfisi (mmMS . gold onthe brick, with p be deposits thecalm‘
ré. three Retahsic bricks ; with qand r he5 K8 . has yégu ea ydtudlutnah ; MS . has yé sacrifices on the pan and puts gold
sduaspdttnam; MS. and KS . omit cd ino. splinters onthe head of themanvictimwith s he casts gold fragments in the
VS . xii i. 16- 40. For the Brahmana of. mouth ofthe head oftheman, or t canbeT8. v. 8-6 ; 5 . 8. 1 ; used ; i t sense for throwing fragmentsTh is sectiongives the Mantras for the de on the right and left eyes ; 0 is need
positing ofthe variousbricks ; with uthe while the head is filled with curdsmixed5 10]
[A t
I That highest step ofVisnu[8]The singers ever gmuponLike aneye stretched inthe sky .
‘
at Thouart firm, 0 earth,
Overcome the foemenFashioned by the gods hast thoucome with ambrmia.
’
11 Those beams ofthine, O Agni, which risingInthe sunwith rays envelop the sky,With all ofthembring na to brilliance, to
0 Those flames ofyours inthe sun,0 gods, incattle, inhorses,0 Indra and Agni, O Brhaspati,With all ofthese grant na brilliance. ‘p The brilliant [4] bore the light , the shining bore the light,
resplendent bore the light.
9 0 Agni, Yoke,0 god, thy good steeds,
The swift that readily bear.“
r Yoke, like a charioteer, O Agni,The steeds that best invite the gods ;Sit downas ancient Kotr.
‘
s The drop hath fallenonthe earth , the sky ,Outhis seat and onthe one which was aforetime ;The drop that wandereth over the third seat
I ofl'
er inthe seven[5 ] Kott as .
’
t There hath come into being thismight ofall the world,And ofAgni Vaicvanara,Agni full oflight with light,The disk radiant with radiance.
”
a For the verse thee,for brilliance thee !
0 Like streams the ofierings flow together,Purified withinwith heart andmind ;I behold the streams ofghee ;A goldenreed is there inthemidst ofthem.
’
10 Init sitteth aneagle, honey -making, nested.Assigning honey to the deities,
5 This verse is found infull above at i. 8. 6 1.5 K8. and 118. have quite a diaerent verse,
agreeing with 0 except that they have
5 The other texts all agree.
5 The other texts all agree.
5 Th is is RV. vi. 16. 48 without vn'iant save
for the last word, where RV. hasmarmdcs.
This verse ocours also infull at ih t ll a .
Th is verse oecurs also infull at iii. l. 8 11;
iv. 2.
5 KS . (printed as press) has this verse, butnot US. or VS .
5 This is RV. iv. 5 8. 6 a, b and 5 e, d withoutvariant. KS., MS. , andV8. havequ
’
bin
d and K8 . at the end cfm
iv . 2. 11 The Prepm-ing qf the Gmmd for the Fim [828
M rmM -M -ky.Themountains and the strsamsmmM inmM O Indnmd Agnt all otherwerlds.‘
d
I 818) M et F 5 5 5 5 5 5° W .m.5 N vm omm ta fl fl h t l s.
Thouart strong, O god, and strong thy rule ;Strong laws dost thouestablish.
‘
7 This forme, O Varuna.
5
3 That ofthine I approach.
’
1Thou, O Agni. ‘
a Do thoutona, 0 Agni'
PRAPATHAKA III
The Five Lay ers of Bnicks
8. L a I ‘
place thee inthe going ofthe waters ; I place thee inthe rising ofthe waters ; I place thee inthe ashes of the waters ; I place thee inthe
light ofthe waters ; I place thee inthemovement ofthe waters.b Sit onthebillows as thy place ofrest ; sit onthe oceanas thy place of
rest ; sit onthe streamas thy place ofrest ; sit inthe abode ofthe waters ;sit onthe seat 5 ofthe waters.
0 I place thee inthe seat ofthe waters ; I place thee inthe dwelling of
the waters ; I place thee inthe dust of the waters ; I place thee inthe
wombofthe waters ; I place thee inthe stronghold 5ofthe waters.
at The metre the Gayatri ; the metre the Tristubh ; the metre theJagatl ; themetre the Anustubh ; themetre the Paiikti."2. a This one infront the existent ; his, the existent’s breath springbornof the breath ; the Gayatri bornof the spring ; fromthe Gayatrl
5 This verse is repeated in full at iv. 8.
18 t.5 These verscs are given infull at 11. l. 11
e and w.
5 These verses are given infull at 11.w and z .
5 01. K8. xvi. 18 ; l aps. x v . 9 ; MS. 11. 7 .
18 ; V8. xiii. 5 8. For the Brahmana seeT8 . v. 2. 10. 1-8. The Kantras accompanythe depositing of four sets of five bricksfor the first layer, the first five being set
downinthe east of theman’s figure ina line running fromthe east to the west,the second inthe south ina line northwards, the thirdwest ina line eastwards,the fourth north ina line southwards ;eee ApQS. xvi. 28. 4 ; EQS . 1 . 85 ; 1198 .
vi. p. 477 , n. 1.
I S. has M et, amere blunder.
K8. has pdthip‘
; the sense ‘path
’may becorrect, but the sense 5 home ’
, givenbyOldenberg (ZBI G. liv. 607) seems hers
preferable ; cf. Macdonell, Ved. Grams .
p. 118.
5 The other Sanh iti smake th is Mantra likethe others by reading yamM admaM sadayauu
’
.
5 Cf. K8 . xvi . 19 ; KapS. xxv. 9 ; MS. ii. 7 . 19 ;
V8. xi ii. 5 4- 5 8. For the Brahmana see
TS. v. 2. 10. 8—5 . This sectiongives theMantras for the putting downoffive setsof tenbricks each , the Pranabhrts ; thefirst four sets are put down to the east,
south ,west, and north of the centre self
perforated brick (see iv. 2. and thelast set is apparently put around it ; see13198. xvi. 82. 1 DOS. 1 . 85 (where the
punctuationinCaland’s cd. is obviouslywrong); MOS. vi. 1. 8 ; E QS . xvii . 6. 8, 4.
For a suggestionas to the way ofplacingthe fifth row so as tomake up a gassi
circle with the two Betahsic bricks, seeneling, SBE. xliii. 17 , n. 1. Foranotheruse ofiv. 8. 2, see p. 285 , n. 8.
Apdnabhg't Bricks iv . 3. 4
bThe south of the quarters ; the summer of the seasons ; Indra thedeity ; the kingly power the wealth the fifteenfold the Stoma, and itforming the path of the seventeenfold (Stoma); the two-year-old thestreng th ; the Treta of throws ; the south wind the wind ; Sanatanathe Bsi.
c The west ofthe quarters ; the rains of the seasons ; the All-gods thedeity ; the peasants [1] the wealth ; the seventeenfold the Stoma, and itforming the path of the twenty-onefold (Stoma); the three-year-old thestrength ; the Dvapara of throws ; the west wind the wind ; Ahabnnathe Bsi.d The north of the quarters ; the autumnof the seasons ; Mitra and
Varuna the deity ; prosperity thewealth ; the twenty -onefold the Stoma ;and it forming a path of the twenty-sevenfold (Stoma); the four-year-oldthe strength ; the Lakanda ofthrows ; the north wind the wind ; Prstnathe Bsi.
e The zenith of the quarters ; the winter and the cool seasonof the
seasons ; Brhaspati the deity ; radiance the wealth ; the twenty-sevenfold
the Stoma, and it forming a path ofthe thirty-threefold the draught ox
the strength ; the Abhibhnof throws5 the wind all through the wind
Superna the Rsi.f Fathers, grandfathers, near and far,may they protect us,may they
helpus, inthis holy power, this lordly power, this prayer, this Purohitaship, this rite, this invocationof the gods.
'
iv . 8. 4. a Firm‘ is thy dwelling , thy place ofbirth, firmart thou;Settle thouduly inthy firmplace ofbirth ;Banner ofthe fire inthe pan,May the two Aqvins, the leeches, set thee here first inthe east.“
b Inthine ownskill sit thouwhose sire is akill,As the great earth bountiful among the gods,Be ofkindly approach and come with thy body,Kindly as a father to his son;
‘
May the two Acvins, the leeches, set thee here.
5 ForM 0041cf. iv. 8. 5 . 1 7 . 10. 1. Weber
(Ind. SM . xiii. 107) compares anadcaa ,iv. 8. 5 . 1
, as a confusionofcabandm.
5 For the throws at dice see Vedtc Index, 1. 8.
5 This verse occurs ina slightly diflerent format iii . 4. 5 band c.
5 01. K8 . xvii . 1; Raps. x v. 10 ; 118 . ii. 8.
1,2; V8 . xiv . 1-5 , 7 , 8. For the Brah
mana see TS. v . 2. 10. 8-5 . This section
gives the Mantras for the five Acvinibricks (H ), onwh ich are put the five
Btavyhs (j), and thenthe five Prlnabhrtsthenfive Apasyas (h); thenfollow
6 [no t i s]
the twoBarbyanis (see iv. 4. 6j)and two
Btavyas (iv. 4. 11 see I pcs. xvii . 1.
1- 7 ; 898 . x. 40; M98. vi . 2. 1 ; KQS .
xvii. 8. 15—21.
5 KS.,and V8. agree injusasd for punimt and V8 . has M M ; all havem .
5 K8. , I S .,and V8. have this as v. 8 ; they
mad eedr ddlqaih and MS. has ribfor d
before sueéeab; for b all read W mW M triadya ; they invert c and d ,
and KS. and 118 . have succeedyd, whileV8. has M M .
— iv . 3. 7
the lioninstrength, the covering metre the support instrength, the
overlordmetre ; the lordly power instrength , the delight-g'ivingmetre ;
the all-creating instrength, the supreme lordmetre the head instrength,the Prajapatimetre.‘
8. 6. a O5 Indra and Agni, do ye twomake firm
The brick that quaketh not ;And let it with its back repel
The sky and earth and atmosphere.
bLet Vicvakarmanplace thee inthe ridge of the atmosphere, eucompassing , expanding , resplendent, possessing the sun, the that dost illuminethe sky, the earth, the broad atmosphere, support the atmosphere,makefirmthe atmosphere, harmnot the atmosphere ; for every expiration,inspiration, cross-breathing , out-breathing, support,movement let Vayuprotect thee with great prosperity, with a covering [1] most healing ;with that deity do thousit firminthemanner ofAngiras.
’
0 Thouart the queen, the easternquarter ; thouart the ruling , thesouthernquarter ; thouart the sovereign, the westernquarter ; thouartthe self-ruling, the northernquarter ; thouart the lady paramount, the
(1 Protect my life ; protect my expiration; protect my inspiration;protect my cross-breathing ; protect my eye ; protect my ear ; quickenmymind strengthenmy voice ; protectmy breath accordme light.
8. 7 . a (Thou5 art)Mametre, Prams.metre, Pratimametre, Ae vismetre,“Panktimetre
, Usnihmetre, Brhatlmetre, Anustubhmetre, Virajmetre,Gayatrlmetre, Tristubh metre, Jagatl metre. (Thouart) earth metre,atmosphere metre, sky metre, seasons metre
,Naksatras metre, mind
metre,speech metre, ploughing metre, goldmetre, cow metre, female
goatmetre, horsemetre. (Thouart)Agni, the deity Vata, the deity,Surya, the deity , Candramas, the deity, the Vasas, the deity , the Rudras,the deity , the Adityas , the deity , the All-gods, the deity , the Maruts, thedeity , Brhaspati, the deity, Indra, the deity, Varnna, the deity .
For th emetres see iv. 8. 12.5 Cf. KS. xv ii . 8 ; KapS . xxvi . 2; MS . 11. 8. 8 ;
Cf. KS. xvi i. 8 ; KapS. nvi . 2; MS . ii. 8. 8 ; V8. xiv . 18-22. For the Brahmana see
VS. xii. 11- 18, 17 . For the Brahmana T8 . 7 . 8. 2. 4, 5 . Th is sectiongives thesee TS. v . 8. 2. 1. Th is sectionconta ins Mantras for the Erbati and Valakhilyathe Mantras for the th ird layer, the rest bricks ; with a are put on th irty
-aix
be ing given in iv. 8. 7 ; with a the Brhatis, twelve south , west,and north ,
naturally perforated brick is touched and andwith btwo sets ofsevenValakh ilyas,smelt by the horse, andput downwith b east and west inlines west and east see
with c five are put down, one ineach ApQS. xvii. 2. 4, 5 ; B98 . 1 . 40; 1108.
quarter and one in the middle ; with d vi . 2. 1; KGS . xvii . 9 . 8—14.
tenothon, the Pranabhrts , are put down 5 Uncertain KS . has asfi oayah, MS . M ada,infront ; 800 ApQS . xvii . l. 11, 12; 2. 2, V8. asriodyah ; the sense is quite nn8, and cf. BQS . x. 89 ; M98 . vi. 2. l ; certain; the other names are fancifulKQS. xv ii. 9. 1
,2, 8. where theirmeaning is not plain.
5 01. iv. 4. 8 h .
iv. s. 1 T'
he Third aad Fomh La yers QfBflcks [882
bThe hesd thouart miingnhouart the fimthe euppct-tinmthouut theprog the rel ttainerfiorlood theeflmw thuflorpleughingthee : for sabty thec l (
‘l’houuflthemmliny thouart the firt e
thee ; for tmes thee ; tormight thee liv. 8. 8.
the twenty-tww d ;maintenance, the M Mrthrestold ; the womb, the
support the thirtyvthresfold ;
fliemriace oi the h wny ona the thirtyvtourtold ; the vault the thirtyeutold ; themvolfing the totty-eightlold ;
tv. 8. 9.
hcly power saved, ths threeiold 8toma ‘
bThount the portionot lndra the ovedordship otVisemthe lordlymund the fifteentold Btoma.c Thouart the portionot thsmthst gase oa men. the onrlordship et
d Thouart the portionot l itrg the overlordship ofVaruna the rainhomthe eky , the winds saved, the twenty-ondold stoma.
‘
e Thw ut the wrfiond Adifi the ovu-lordship ol l’nsamtommed,
the twenty-esventold stoma.[ Thouart the portionot the Vasus DLthe overlordship oi the
g Thouart the porfionol the Adityaqthe omlordship ot the l amh .
V8. xiv. 28. Per the Brahma see
N a t t Thie eeettoa cce taiae ’art et
the l sa trasmthe foeflh lay-ctbfleh .
their nane te the bet that while theyreh r tc the Stcmas they u-e eesd aot ia
M et h g g t hcnm diuto
the bar q-rtus l 8. W. the es'der
- a a w s
a a s uw .10, 11, 11, e
1s, 1s, u. is
el the seat sectionm ; see
“ d t l zlwd vit la t - lo.5 The 8tcnss here s7e el eoer- ca ly psrtly
ordinary, the red heig h tens!“ te
nahe up themhen.
5 Of. w utut ; l aps. xsvi. 8 z
V&a iv. 24-28. Per the M ess
ttea et the W and their
WM L “.
5 M tnali eases the hrieh ie d d~ed
nw mm ummumeaa ae l shldhen tehes the ta seas
‘ tb ate-sm the es-e et-eiq’.
l— IV . se 12
Therewith the gods overpowered the Asuras ;Slayer ofAsuras he became inhismight.5
i Ye havemademe, who emnot younger, the younger ;Speaking the truth I desire this ;May I [8] enjoy his lovingkindness as do yeMay not one ofyousupplant another.
5
k He hath enjoyedmy lovingkindness, the all-knowerHe hath found a support, for he hath wonthe shallowMay I enjoy his lovingkindness as do yeMay not one ofyousupplant another.
5
I Onthe five dawns follow the fivemilkings,Outhe cow with five names the five seasons ;The five quarters are established by the fifteenfold (Stoma),With equal heads over the one world
711 She who first shone forth is the child ofholy order
One supporteth themight ofthe waters ;Onemoveth inthe places of the sun,And one inthose of the heat ; Savitr governeth one.
“
71 She who first shone forth
Hath become a cow with YamsDo thou, rich inmilk,milk fornaSeasonafter season.
“
0 She ofbright bulls hath come with the cloud, the light,She ofall forms, themotley, whose banner is fire ;Accomplishing thy common task,Bringing old age , thouhast come , 0unag ing dawn.
’
p Lady , ofseasons the first, she hath come hither,Leading the days , and bearer ofofiapringThough one
,0 Uses, inmany places dost thoushine forth
Unaging thoudostmake to age all else.”0 Agni, drive away those foes ofours that are born;
so KS . and hlS. and they read in c
M a and ddsyandmand caclpdtih duMm.Omitted in KB. has ammadu.
5 M8 . adds utd after janitri, and both KS .
bkflydsma te, vimveddh, dsthah, default, and and 118 . have aches andjamya .
inc eddannrmahimdnamM e . For what5 01. KS . xvii. 6 Raps.nvi. 5 118 . i i. 8. 7
w ithout accent, Weber (Ind . Stud. xiii . VS . xv. 1-5 . For the Brahmana see T8.
98) compares v . 7 . 2d and i . 5 . 10a . He v. 8. 5 . Th is sectiongives the Mantras
prefers to read w i kta . for the fifth row w ith a onthe east one5 All agree inthe verse wh ich is also found is set down, with bone onth e west, with
inAV. v iii. 9 . 15 . c one on the south, with d one on the5 K8 . has dhama
,"W t and Myachats ; so north , and with e
,inthemiddle , a dusty
I S . but dhdman. brick, i. s . one onwhich dust has been5 AV. iii. 10. 1haspram hamoan ed, he poured thenthere are four sets of ten
iv. t . 12— l The Fifth Layer q ncks’
d e sway thcutoo thstmnabormO d lM uBhine out iorus inkindliness and without anger,Inthy protsctionmay l be with threetold protectionand viwcsioua ‘
Drive sway thoss thatmc O at aowcr
Favomus inkindlinen,
lumifldoy thnrmmddnmymm'
e Thouart the dnst ot’ earthfll ealled Apsas.
‘
-bringing
theunitingmstre ; the separatingmetre ; W W W ; the Rathantarametre ; the eolled ng metre ; the partingmetre ; the voiees tnetre ;the radiantmetns ; theBastnbhmetn; the Anustubhmstre ; the Kaknbh
the rmr-with
course metre ; the spaeemetre ; the strengthmetn ; the maher of
metre ; the diflicult oi accessmet1e ; the slowmetre ; the h hkhhkametm5
iv. 8. 18. a l sy‘ Agni slsy the toe,
“ w w w themthe I antras in J ; see
H i nw x- M sm-5 .
-a hsd, whese et” M U M 3Mmmw amasmerelymed to reeallmahwe.
5mead “ harem; them “ia eae case dnet and ia coe éeh
“ l'
he othes tc h hsve a h ll llaufi ssh is
derived by th e eahel. M e ad “‘ iahns
'
.
5 ’1’
he asmes dll erbnt i llfi tbia them al
M 3n has~ andm ne“ andm ; £8. has hut s
cease et thls ter-is as denhtlfl ae thst
d “ abm; fles-sy el coeneM r ts ‘
s-allewiag'. Perms “
5 Thie seefiea ccetalas the h nasvahyt saad as h the fllhanedhs eG-h pM hed inmh a a lflw themto hp i e and t sn the hnunflkyae dthe l rst aadnecnd hattesM eaad
s cr e the h mevahya andmya el the
4 1 ; e - iL t O; [ c a. 7. 1 ;
s - vt t l ; h - L L I ; t - h ‘t l ;
— ir . 3. 12
Eager for wealth , joyfully ,Kindled, pure as ofiered.
b ThouSoma art very lord,
Thouart king , and slayer offoes ;Thouart favouring strength.
0 Favouring is thy look, 0 fair-faced Agni,That art dread and extending , pleasant (is it);Thy radianco they covernot with the darkness ;The defiling leave no stain
'
1nthy body .
at Favouring 1s thy face , 0mighty Agni ;Evenby the side ofthe sunit 1s brightRadiant to behold it is seenevenby night,Pleasant to the sight is food inthy form.
‘
e With his countenance the kindly oneWill sacrifice to the gods for us,most skilled to wmprosperity
Guardianundeceived and protector ofus ,0 Agni, shine forth with radiance and with wealth.
’
f Prosperity forus fromsky , O Agni, fromearth ,
With full life do thouprocure, 0 god, for worshipThat splendid thing , 0 sky
-born, which we ask,
Do thoubestow uponus that radiant wealth.
8
9 As thou, O Hotr, inman’
s worship
O sonofstrength , shalt sacrifice with ofierings,Verily do thouto-day, gladly, ofier sacrificeTo the glad gods together assembled.
h I praise Agni , domestic priest,God ofthe sacrifice and priest,The Hotr, best bestower ofjewels.
i Thouart strong , 0 Soma, and bright,Thouart strong , 0 god, and strong thy rule,Strong laws dost thouestablish.
‘
1: 0 Maruts, that burn, this offering (is yours)
k and l -=x.
o
r s - vii. 5 6.
14 ; u - i .
- i. 87 . 8
and 2; aa = i . 12. 2; tb a v. 14. 8 ;
cc se s i . 7 .
-=v11. 27 . 1 ;ma x. 81. 6. Cf.
M8. iv .
5 The sense of the last words is uncertainand the comm. here gives no real help.
7 i s]
5 M may be adverbial, but it is easy to
take it here as anacc. after dyqiw5o and d are not inRV. x. 7 . 1 ; the formdmdht presents difficulties of interpretation, if it is anaor. opt. fromsa bindwh ich appears in RV. i. 25 . 8 ; BR.
therefore suggest stand)“as a contractionformbsalu' (beat s) ; the comm. here
hasm i
5 This occurs infnll above at iv. 2. 11 g.
0 Maruts , accept the thousandth share ofthe house,Oi the householder’s ofiering .
toHimto whom, the strong, the youthfulmaiden,Rich inoblation, bearing ghee, approacheth night andmorning,To himhis owndevotion(approacheth)seeking wealth.
o 0 Agni, thosemost acceptable oblations,Immortal one, bear for the divine worshipLet themaccept our fragrant (offerings).
to The playful horde of the Maruts,Sporting, resplendent onthe chariot
O Kanvas, do ye celebrate.
a: The Maruts, speeding like steeds,
Disport themselves like youths gazing at a spectacle,
Standing inthe home like beauteous younglings,Bestowingmilk, like playful calves.
‘
31 At their advance the earthmoves as iftrembling,Whenthey yoke (their teams)for their journeys, for brilliance ;Playing , resounding , with flaming weapons ,They display their owngreatness, the shakers.
3 What time onthe steeps ye pile themoving one,Like birds, 0 Maruts, onwhatever pathThe clouds spill their water onyour chariots ;Do ye sprinkle for the praiser ghee ofhoney hue.
5
Agni with invocations
They ever invoke, lord ofthe people,
Bearer ofthe oblation, dear tomany.
bb For himthey ever praise,
The god with ladle dripping ghee,Agni to bear the oblation.
cc 0 Indra and Agni, the spaces ofsky.
’
dd Pierce Vrtra .
5
99 O Vicvakarman, waxing great with the oblation.
‘
M O Vicvakarman, with the oblationas strengthening.5
5 For yaksa see Geldner, Ved. Stud . ii i. 126 5 The verses are given infull at 2. 11 s
148. and b.5 For upaheara see Vedic Isaac, i . 97 . The 5 The verses are given infull at i. 6. 12 s
vague dict ion is clearly a reflex of the and b.nature-myth .
5 The verses are given infull at iv. 6. 2
p and q.
iv. 4. 1 The M Layev-ci Bricb
a'Ihon‘ art the rsy ; fordwelling thee l Quickenthe dwelling. Thou
art sdvancn ior right thec l Qflchenright. Thouart tollowing ; ior
sky thee l Quicken the shy . Thouart union; ior atmosphen thee l
earth. Thouart a prop ; ior rain thes i Quichen rain. Thw art
Newing torward ; for day thee i Quichendsy.
bThouas-t blowing afler ; tornight thee l Quickennight. Thouartesg er [1] ; for the Vasus thee i Quichenthe Vaeus. Thouart intelli
gence ; tor the Rudrae thee l Quichcnthe Rud1-as. Thouart the bril
liaatflor the ftdityas thee ! Quichsnthe l dityae. Thouart iorce ; 1cr
the Pitg's thee ! Quichenthe Pitrs. Thouart the thread ; toroflspling
thee ! Quichenoh pring. Thoudost endure thc battle ; ior cattle thee l
o Thouart wealthy ; tor plants thse l Quichcnplants. Thouart
the vietot ious with reedy stone ; £or lndra thee l Quicksand“. ThouQuicksnupirstion. Thou
art the reshainer ; for inspirationthee l Quickeninspiration. Thouartthe glider ; for the eye thee l Quickenthe eye. Thouart the bestower
oi strengthflor the ear thes i Quichenthe ear. Thousrt threclold.
‘
d T t a gt thouart Ssxhvgt thouai-t Vivrt. Thouart the
mounter. thouart the descender, thouart the foremounter. thouart the
e'Ih ouart the wealthy, thouart the brilliant, thouart the gainer cl
soot“iv. 4. 2.
are thine ova'los'da Agni stayethmissiles bomthu;may the threddd
mmm mm mmV&n. 6 Tor the 111. 6. 2aad hese ; clearly the sense was
Thb nfly ohuase.eestiengives the l antras lw the bflehs 5m 1s euions t it is ecnlrned hy all
el themh layereafled theW ; mmmmmmmva uww w t flwhom ihesm M h md hymflshnedes whema dmm mw.a.)me gives ne vsriaat.
V& av. 10-14. This sestioa esntatasVait mt i t. the l aatres tcr the lllh sad hrtsha ln"D e rtnehenstefls eapld aed asmbmm nd their uien; the a l antrml hstq edded to ea‘ m ;mm mmmmmteilowiag snd the letfiacp . The aes t
hul aatrae are essh tned cl the sane
3431 M etre Bricks v . 1.
Atharvanpressed outFromthe head ofevery priest.
‘
c This Agni is lord ofa thousandfold,A hundredfold, strengthThe sage, the head ofwealth .
’
1! Leader ofthe sacrifice and the regionart thou,Where with steeds auspicious thoudost resort ;Thouplacest inthe sky thy head winning light,Thoumakest, O Agni, thy tongue to bear the oblation.
’
e Agni hath beenawakened by the kindling -stick ofmenTomeet the dawnthat cometh onlike a cow
Like young ones rising up to a branch ,The rays rise towards the vault.
‘
f We have uttered to the sage, the worshipful,Our voice ofpraise, to the strong bull ;Gavisthira with his homage hath raised to Agni this land,Wide extending like brilliance inthe sky .
“
9 He hath beenbornas guardianofmen, wakeful,Agni, skilful, for fresh prosperity ;Ghee-faced, withmighty sky
-reaching (blaze)He shineth gloriously , pure for the Bharatas.
‘
h Thee, O Agni the Afigirases foundWhenhiddeninsecret, resting inevery wood ;
Thouwhenrubbed art bornasmighty strengthSonofstrength they call thee, O Afigiras.
’
1° Banner ofthe sacrifice, first domestic priest,Agnimenkindle inthe three stations ;With Indra and the gods conjoined onthe strew
Let himsit, as Hotr, well skilled for sacfificing.
‘
k Thee ofmost resplendent fameMeninvoke intheir dwellings,With flaming hair, 0 dear tomany ,0 Agni, to bear the oblation.
’
l 0 friends, together (offer)fit [8]Food and praise to Agni,
5 Th is is found above also in full at have delta and SV. has sasrate.
iii. 5 . 11 l and iv . 1. 8 g. It is RV. v i. 5 This is RV. v. I. 12.
16. 18.5 Th is is RV. v . 11. 1 SV. 11. 25 7 .
5 This verse is found above infull at 11. 6.
5 This is RV. v. 11. 6 ; SV. ii. 25 8.
11 d. It is RV. viii . 75 . 4.5 Th is is RV. v. 11. 2; SV. ii. 25 9 ; KS . h
5 This is RV; x . 8. 4 ; inPratika, i. 5 . 11 os5 This is RV. v . 1. 1 ; SV. i. 78 ; ii. 1096 ;
5 This is RV. i. 45 . 6.
AV. xii i. 2. 46 ; all of these and I S.
345 ] M etre Bricks 4 . 4
O bearer of the oblation, is ofiered to thee ;
Do thoubear food to thy praisers.
5
v 0 bright one, inthymouth thoucookestBoth ladles (full)ofbutter ;Do thoumake us fullFor our hymns, 0 lord ofstrength ;Do thoubear food to thy praisers.
’
10 0 Agni to-day, let namake to prosper by praises,By devotions, for thee this (sacrifice)like a (good)steed,Like a noble resolve which toucheth the heart.’
a: O Agni, thouhast becomemasterOi noble resolve, oftrue inspiration,Ofmighty holy order.
5
y With these'
songs singing to thee, O Agu'
This day let na pay worship ;Thy strengths thunder forth as fromthe sky .
“
3 At these our hymns ofpraise do thoube propitiousLike the light ofheaven,O Agni, propitious with all thy faces.
“
Agni I deemthe E ctr, the generous wealth-
giver,
The sonofstreng th , the all-knower,Who knoweth all as a sage,
7
bbWho ofiereth sacrifice well,
With beauty soaring aloft towards the gods, the god,
Following the flames ofthe ghee,Oi the butter ofbrilliant radiance whenofieredup.
‘
cc 0 Agni, be thouournearest,Our protector, kindly , a shield ;
dd Thee, O shining andmost radiant one,We implore for favour, for our friends.5
66 Agni, bright, ofbright fame,Come hither inthy greatest splendour and giveus wealth.
This is RV. v. 6. 5 ; SV. ii. 878. 5 This is RV. i. 127 . 1 ; AV. 11 . 67 . 8 ; SV. i.
Th is is found above also in full at ii . 2. 465 ; ii . 1168. K8. has edema like RV.,
12as . It is RV. v. 6. 9 ; SV. ii . 874. AV., and SV.
5 Th is is RV. iv . 10. 1 SV. i . 484 ; i i . 1127 .5 bbis part ofthepreceding verse ( thedivision
The sense is probably as in the trans. inWeber’s text is for once unnecessary),
see Oldenberg, Rynda-Notm, i. 275 ; and RV. with the oth er texts has easyOs land and Henry , L
’Amtigoma , p. 412.
For to cf. t above . The Pratika of th is 5cc and da are found above infull as one
verse oecurs inv . 7 . 4 bina diflerentnse. verse at i. 5 . cc toge ther with as,
5 Th is is RV . iv . 10. 2 ; SV. ii. 1128. making up RV. v . 24. 1, 2; da is RV.
6 Th is 1. RV. iv. 10. 1. Ks. readsmm v . 21. 4, and they are SV. 1. 448 ; ii. 15 7
for 9511111111. and ii . 45 9 respectively .
5 This is RV. iv . 10. 8 ; SV. 11. 1129.5 5 This is RV. v. 24. 2 SV. 11. 45 8.
8 1s]
iv. 4. 6
iv. 4. 5 . a I ‘ yote thee inbomds ot fellowshipwith Indra and Agni.with the
the Btomaa with themetna tor the increase oi wealthJ or pm iaenceamong thy iellows ; l yoh thee inbonds oi tellowshipwithme.bAmba Dula Nitatnt Abhx-syaatt,W VW W
art thouby nama with Pmilpati, with our every prayer, l deposit
thee.’
c Themth penebstd byM a reservoir oi wateflthonarttmenarethy guudiana hgni is ph ced inthis firickt to it lmort andmsy itfl]bemy protectiumdmyufixga 'd The ovmky psnebatsd by holy power, the atmosphe1-e (thouart)
the liamh mthy guardiana Vlynis piaced inthis M ckLto it Insort,andmsy it bomy protectionandmy remge.
‘
e The ahy , penet1Adityuamthy g tnrdiana themnh depodbd inthis fidckl to it lmtandmay it bemy protectionandmy rduga '
11 Ie t ‘ Brhnp fi phee thuomthe fidge oi udh infld iight icrmryupiutiomimpiration; support all the light. h gni is thine ovcrlord.bLet Vicnkummphee thss onthe ridg s ot the atmosphmtunol
light h rw a yupiratiominspintion; sn9port all the hght.Vlyuis thinec Let Prajspati plece thee onthe ridge ot the akyJull oi light for
every expinfiominspiration; support all the light. the supreme lofd isd lhouart the bringer oi the east windflhouart the whmer oi rain;
thouart the winnsr oi rain.
5 01mah fi 61whieh ecatainsmash theunem udmmt tomead with
‘what ls ovef the ahy’
Jmt ‘ what huthe sky over it ' ; 4 . WW ,
“ M mt fl l.Forth
This
briehs ; e -e anthess terthew
‘ UN 53 0735 5 5 (0 1 34
M fl d M Gt t . 8 ;m3°
The Bhfiyaskrt Bricks — iv. 4. 7
8 Thouart the path ofAgni ; thouart the gods’
path ofAgni.‘
f Thouart the path ofVayu; thouart the gods’ path ofVayu.9 Thouart the path ofthe atmosphere ; thouart the gods’ path of the
atmosphere.
h Thouart the atmosphere ; to the atmosphere thee !1°
To the oceanthee, towater thee, to the watery thee, to impulse thee,to the wise thee, to the radiant thee, to the light of the sky thee, to the
Adityas thee !
It To the Be thee, to radiance thee, to the shining thee, to the blaze
thee, to the light thee !
l Thee, giving glory , inglory ° thee, giving brilliance, inbrilliancethee, giving milk, inmilk ; thee, giving radiance, in radiance ; thee
giving wealth, inwealth I place ; with this seer, the holy power, this
deity , sit firm1nthemanner ofAugiras.
7 . a Thou5 art the furtherer ; thouart themaker ofwide room; thouartthe eastern; thouart the zenith ; thouart the sitter inthe atmosphere,sit onthe atmosphere.
b Thouart the sitter onthe waters ; thouart the sitter onthe hawk ;thouart the sitter onthe vulture ; thouart the sitter onthe eagle ; thouart the sitter onthe vault.c Inthe wealth ofearth I place thee ; inthe wealth ofthe atmosphere
I place thee ; inthe wealth of the sky I place thee ; inthe wealth of the
quarters I place thee ; giver ofwealth I place thee inwealth.
d Protectmy expiration; protect my inspiration; protect my cross
breathing protectmy life protect allmy life ; protect the whole of
my life.
0 O Agni, thy highest name, the heart ,Come let us jointogether,Be thou, O Agni , among those ofthe five racea
'
f (Thouart)the Yavas, the Ayavas, the courses, the helpers, the Sabda,the ocean
, the firmone.
‘
5 KS . has the simple agnér yday asi, Waga iydny act, and so inthe following , butMS . though it difl
‘
ers inthe formof its
Mantras fromT8 . has the forms agno
ydni ,&c. They seemto be nomore thanmere blunders.
5 Cf. KS . xxii . 5 ; H8. ii . 18. 12, 18. For the
Brahmana see TS . v . 8. 11. This sectionconta ins the Mantras for the five Bhfiyaehrt bricks (a), the five forms ofAgni
’
bricks (b), the five wealth givers (c), thesix given; of life the heart of the
fire (a), and th e seven seasonal bricks
(j) ; seeApQS. xvii. 5 . 10- l5 ; BQfi x.“gives sevento d, wh ich postulates anothertext (three on the middle as with j);1 98 . vi . 2. 8.
5 Peculiar to T8.
5 K8. and 118 . agree in invertingmand11111471; K8. has yaca ayaeah, H8. miscam;both have dbdahfor themysterionssdbdalt. It is found inQB. i. 7 . 2. 26 as
gabdan in the Kanva recension and as
sabdamin the lildhyamdina ; QB. has
sumfor a feminine as night’
see
neling, BBB. xii . 199.
iv. 4. e The Indra tans and Yag’
fia tana Bricks
iv. 4. 8. -mling thmugh thsm; lord of stnngth throughmight ; crestorwith the bull ; bountifulthrough the secrifiee ; hesvenly through the aacrificial &e ; alayer ot
enemies thmugh rage ; supporteroi thebody thrcugh kindlm“ ; wealth
through iood ; throngh the earth he hath won; (thouart)eater oi food
with vorses ; increaeed by the Vasat c1-y ; protector ot the body throughthe Blman; fullot lightwith the Vi11j; drinherol soma throngh the holypower ; with cows he supporteth the sacrifice ; with lordly powermen;with horee and car beamr of the bolt ; lord with the seesons ; enclcsingwith the year ; unassailable through pemce ; tbe sunwith ’ bodies.
iv. 4. 9. (Thou‘art)P1aiapati inmind, whencome to the Soma ; 5 the creetor
inthe eonsecntion; s itr inthe bearing ; Pusaninthe cow tor the-a in
the hsing bought ; Mitra whenpm'
chased ; Qiyivista whenput inplaee fdelighter otmenwhenbsing dnwnforward ;' the orericrd onarrival;Prajlpeti being led on; Agni st the Amdh’
s altar; Brhsspati onbdng
put inpisce ; Visnuwhcnbeing tahendown; Atha1-vaa whenmsde
whenmixedwith groets ; thst ofthe Albgods whentakenout ;"Euduwhenoflered ; Vayuwhencoverednp ;"the gassronmenwhen1-evealed ;
5 stst read ia hw. eeemat least as ¢ ccd as
“ wwm uw w
01mm . 114 1.w w w .w s
M s p cd deal. Por tht -aaanema t i .
‘l‘
hts eeetioe coa tainsW m um m
mt uma tfi ta themm.
t t uh fl d t t t. 8-3 the verees
mused tomahs p od erm inthe eeetiheial performance, and it is clear that
theymeqcaiiy svailable tcr thst er aay
5 The senee ie ancet tain; Weher «n br
ones ln difldinc atm mlutl antra sealiy endia‘ at i stdao- the
m W h hn-eny with h p.
are ol eourse themral d sqss ot the
Bens d tas l.5 La ee the th1¢ h ot the eaeriheen' i. e. oa the cast tc the M ia
which it is pat cnthe thnaq aad thea
takentotheuntdh ‘
ealtanwheaee ap iaamummm muwme thane.
5 The 80m is unoved t‘ren the ut aad
de’cd ted onthe 'n-iac-pianha nd is
5 1a the h ¢llbhya eap with the 8cns ahoets
(m ) The seh seaee is rather to the
“ henna.
55
5 ‘ t w m ’lfi
The Horse Samfice iv . 4. 12
tenhundred thousandmillion, and a hundred hundred thousandmillionmay these bricks, O Agni, be formemilch cows, sixty , a thousand, tenthousand unperishing ; ye are standing onholy order, inc holy
order, dripping ghee, dripping honey, full ofstrength , full ofpower ;maythese bricks, O Agni, be forme milkers of desires named the gloriousyonder inyonworld.
iv. 4. 12. a May the5 kindling-stick ofthe quarters, that winneth the heaven,
(Guard na) according to our h0pes ; fromMadhumay Madhavaprotect us ;
Agni, the god. hard to overcome , the undeceivable,May he guard our kingly power,may he protect na.’
bMay the Rathantara with the Samans protect na,The Gayatri with every formofmetres ,The Trivrt Stoma with the order ofthe days,The ocean, the wind,make full this strength.
‘
0 (May) the dread among the quarters, the overpowering , giver of
strength,Pure, full ofmight ona bright day (protect us);0 Indra, as overlord,make full,And forna [1] onall sides do thoupreserve this great kingly power.
“
11 (May) the Brhat Saman, which supporteth kingly power, with vast
strength,The force made beautiful by the Tristubh, that of fierce strength
(protect us);0 Indra, with the fifteenfold Stoma
5 K8 . (mm. 10) has a similar list but 1111112111111follows pmmitamand ten is inserted ,
wh ile th e sequence is of the formdopa ca
patent ca unt il samudrdh is reached MS .
( ii. 8. 14) has the same scheme , and hasamitmit , pramitamand thenamitamagainVS . (xvii . 2) has the same scheme, butthe same names and order as T8 . The
latter part of the Mantra is slightlyvaried ineach case ; 118 . and KS . have
mdhdw'
nie and MS . adds 1111163111111 andhas ytusthdhforftasthdh ; KS . omi ts sastt'lpm aaalp, and hasmmstha rmrdhaM 7161 aha rtnspypab; it places sidjo
kamdtighdh before td— eantu, and omitsantitra -loke
'
VS . (xvii . 8)bas s truncated
This sectiongives the Yajyas and Anuvakyas for the tensacrifices at the Acva
medha prescribed inT8 . vii . 5 . 14, andthe verses aremade tofit thequalificationsof the deities thus enumerated, wh ichaccounts for the artificial nature of the
verses ; ineach of the ofl'
ering s all the
Pretha S totras are used ; see ApCS .
9. 8.
5 K8. has themuch easier 111111111111° dick, and
th is is no doubt correct : though 1116811011
may be construed as after Madhu’
,
MadhuandMadhay a being the two springmonths ; MS . has 1116117111 M which is
nonsense ; KS. ends braluua fincata MS.
hasW eal}, and K8 . and H8 . a'
dabdhah.
version fta'mstha rtdofdhalt followed by
5 K8 . omits nah.
flusthdho
stha rtdvfdhah, the oirdjc 11411111
kamaddghd a'
ksiyamdndh. both have ddhtpatya tlp.5 Cf. KS . xxi i . 14 ; 148 . iii. 16. 4 ; not inVS .
The Ofi'
erings to Rudra — iv. 5 . t
11 The firmamong the quarters, lady ofV1snu, themild,Ruling over this strength , the desirable,Brhaspati, Mataricvan, Vayu,The winds blowing togetherbe gracious tona.
‘
0 Prop ofthe sky , supporter ofthe earth,Ruling this world, lady ofVisnu,All-extending, seeking food, with prosperity ,ay Aditi be auspicious tona inher life .
5
11 aicvanara to our help.
g)Present 1nthe sky .
r Us to-day Anumati.8 O Anumati, thou.
t With what tous radiant shall he be ‘
P
11 Who to-day yoketh
PRAPATHAKA v
The Ofiem'
ngs to Rada r
5 . l . a Homage 5 to thy wrath , O Rudra,To thine arrow homage also ;Homage to thy bow,
And homage to thine arms .
‘
bWith thymost kindly arrow,
And kindly bow,
With thy kindlymissile,Be gentle to na, 0 Rudra.
“
c That body ofthine, O Rudra, which is kindly,Not dread, with auspicious look,With that body ,most potent to heal,O haunter ofthemountains, do thoulook onna.‘
KS . interchanges c and d 0111 and o. the offerings according as the ladle is
MS . has vyu’
casvafi, and KS . has 1111 t . held knee high ,nanavel high , orface high ;
the flrst part ends with udmas tdksabhm9. 2 ; VS . xvi . 1- 14. For the Brahmana inT8. iv . 5 . 4 ; the second with
see T8. v . 4. 8. Th is and the next ten sead ya iniv. 5 . 7 and the last withsections conta inthe Qatamdriya litany ° iv. 5 . 10. Thenfollow the tenAvatlnathe Adhvaryustanding facing the north ofl
‘
erings with iv. 5 . 11 0-11, and thentheoflers either a gruel of Jartila or Gavi Anvlrohas with 1-11uttered by the sacridhnka, or Jartilas and Gavidhnka groats flcer ; see AWS . xvii . 11. 8-6, and of.
w ith kw amrpts or goat’s milk or BQS . x. 48 ; KGB. vi . 2. 4 ; KGB. xviii.
aW emilk, with anArka leaf, onthe 1. 1- 5 .
north -west corner of the northernwing5 KS . has a
,d, and o inthat order ; I S. agrees
of the bird shaped altar on the Vikarni with TS. V8. omits o.
brick, or onthe naturally perforated one 5 Only K8 . has this, at the very end of
or during h is perambulation; the litany xvi i. 11.
is divided into three parts, accompanying 5 All agree inthis.
9 [mam11]
1768 Oj‘
erings to Rudm iv. 5 . 3
71 0most bountiful one, themissileThat is inthy hand, thy bow,
With it onall sides do thouguandus,Free fromsickness. ‘
o Homage to thy weapon,Unstrung, dread ;And homage to thy two hands,To thy bow.
’
19 May themissile fromthy bowAvoid as onevery side,
And do thoulay far fromusThis quivex° that is thine.
’
5 . 2. a Homage to the golden-armed leader ofhosts, and to the lord ofthe
quarters homage !b Homage to the trees with greentresses, to the lord ofcattle homage !c Homage to the one who is yellowish-red like young grass,‘ to the
radiant, to the lord ofpaths homage !d Homage to the brownone, to the piercer, to the lord offood homage !e Homage to the green-haired, wearer of the cord, to the lord ofpros
perity homage !f Homage to the dart of Bhsvs, to the lord of the moving world
homage !g Homage to Rudra, with bent bow,
to the lord offields homageh Homage to theminstrel, the inviolate,‘ to the lord of the woods
homage ii Homage [l] to the ruddy one, the ruler, to the lord of woods
homage !k Homage to theminister, the trader, to the lord ofthickets homage !I Homage to the extender of the world, the ofl’spring of themaker of
room,’ to the lord ofplants homage !mHomage to the loud calling, the screaming, to the lord of footmenhomagenHomage to the wholly covered, to the running, to the lord ofwarriors
homage 1iv. 5 . 8. a Homage to the strong, the piercing, to the lord ofassailers homage !
KS . has dbhab for dbhtilt ; MS . has a
variant niga i gddhilpwh ich is read inVS .
1
Inth is all agree .
Inth is all agree.
Cf. KS. xvii . 12 ; KspS . x vii. 8 ; MS. ii.
9 . 8 VS . xvi. 17-20.
Th e formpaspifljardya of the other texts is
clearly the original, the so: here being
due to the influence ofcan ; seeWackernagei , 4mm. 0mm. i. 279.
For the Sfits of. Vedic Index, ii. 462, 468.
7 This cannot be simply equivalent tomrivaskyte and pnesnmsbly is s quasi-pstronymio.
Cf. KS . xvu. 12, 18 ; Ks pS.ma . 8 ; MS .
ii . 9. 8, 4 ; V8 . xvi . 21-24.
iv. 5 . 1— 1 [35 6
b Bomsge to the iesda , tbe holder ofthe qnim,
‘ to the iordofthienshouses !
11Hmsge to the hoider oi'
the qnim, to the owner oflhe quivc , to
the iord oi'
robbenhomsge id How s to the ohst be swind erJ o the lold ofbnrgiu-homsp i
e Bomsge to the glide o the wsndmrm i to the lord ot tho
forests homsge i[ Hamp to the boit smed dntrncfivemg to the iord ofpilfenu
homage !Q Homsge to the hunnoi the M the nigbtwmdsmto the iord
ofeot-pomhomsgs !bHomsge to the turbsmdwmduer onthemountsing to tbe iord of
pinekm‘ homsge !
k Homsge te youthst string (the bow), snd to youthst plsee onuhesnow)homsge i
M homsge !mHomsge to yonthst ha snd to yonthst piemhomsp i
nHomsgs to youthstnt M md to youthst iie homsge !o
p Homsge h w M snd to youthstmnhommi
q mge to yw membBegmd to yomiords ofs-mbfieg hm i
r Homsge to youha sq md tomiords ot hm homsgs i11 Homage ' to ymthst M md to yonthst piemhw i
bHomgs to yonthstminbmdg ‘md to youthstmd-tmetinhomes !
0 Homge h yw shsm'md tomiwds d shumhomsp !
d Homsge to yonha h md to ymiord oi ha M homsge !c Homsge to yw hoopqmd to yomiotds ofhoomhomsp !
{ Hommwp ud mb hmkmmd to youol sflioms bommianoma to youthstmmtmd to youthstmsmdl homsp i
h flmsp to yoo thst hmehsfioh nd to yoo thstmeh floth s‘
i Homsge to youchu
‘ nfl gb wooidnemto hsve thh m zef.t ummuzmm s gmus
V& M L“ 1110 d V&M ’Q fl.
ts e ts oot eoseh stn evideneow u. ‘ M W d iv 1 10. 2. p M 11J .
or p od d tbemn ' hsvius swofll‘.
“K& M M M W NH M
‘
ylosh n of M 1”
0 l es te Oummmnm mmm mmw mm M (M M M
iv. 5 . 5 The Ofi‘
erings w fiudmg Homsge to hhnd the plooghd M snd to himoi the thruhing ‘
floorh Homsge to himoffamq snd to himst his end.
i nomp to himd the wwi snd to himol the thioh t.
k Homsge to sonnd, snd to eeho [1].l Homsge to himof the nfift M snd to hhnd the swilt w .
”Homesc h the humsnd the deltroyer.nHomage to the srmouudmnd to the eonleted.o
p Bomsge to the ismoug and to himofs ismons hod .
iv. 5 . 7. a Homsge ‘m d the dmmmd to himd the dmmstiok.
bm wmmmwmmoHomsp to themeseenger, snd to themsnt.d Homsge to the qnivere Homsge to himofthe shsrp srrow, snd to himoi thempon.
[ Hommto himol the good wupomsnd to himol tbs good bomg nomge to himof the shum'md to himof the wsy.
h Homsge to himoi‘
the holq‘md to himofthe pool.
( Homage whimd the dimand to himofthe lsh .
k Homsge to himoi the M and to himofthe tsnk ‘fl].l Homsge to himol the dd emsnd to himol the well.
111 Homsge to hhnoi the nimsnd to himnot oftbe nin.nflomsge to himofthe eloud, snd to himoi the lightning.o Homage to himoi the elondy sky,
‘snd to himofthe hest.
p Homage to hhnofthe wini snd to himoi the stoun.qBomsge to himd the dwdfing snd to himvrho gmdsth the
iv. 5 . 8. a Homge ’ to Somg snd to Rudub Hommto the M y ommd to tbemddy one.o Homsge to the gimofwesL
‘snd to the lord ol esttls.
d Homsgs to the M snd to the terrible.
-89.' The sm qnd ionsrtsss ss sbon s t iv. 5 .
8 0 1116 o n to ths m d d p l'h ,
‘ Kfl hflm -t -M zmtsh s it su‘ rrinto ‘nsds '
flmt th is
mfi s ’srhspm to the na.
M M W M ol u hsnw
-mmmw mm mmmu um gmm u
M in;W ‘Nmel s deusly'
h aunt ; w .m ¢1~m‘sloodsd sky
'
a nu s ; lnAV.mamW h txutsd by PW. M Whltasy ssrd srring to s elmsky, bot the e”d bm mld q-d ly wd l dqud so h
ix. Lux the dutnttoa d u wod l
nlt thhm w .
7 , 8 ; V8. v 89-48.
‘ Anthe othc tuts hsvom ' hfl hmwmmm -M a
tlnot it d sods tcm ; d .wmM AM M nJ J ll .
17mQfi'
erings to Rudra — iv . 5 . 9
e Homage to himwho slayeth infront, and to himwho slayeth at
distance.
f Homage to the slayer, and to the special slayer.
g Homage to the trees with greentresses.h Homage to the deliverer.
1°
Homage to the source ofhealth , and to the source ofdelight.k Homage to themaker ofhealth , and to themaker ofdelight.l Homage to the auspicious, and to themore auspicious.
111 Homage to himofthe ford, and to himofthe bank.
11 Homage to himbeyond, and to himonthis side.
a Homage to himwho crosseth over, and to himwho crosseth bask.
l
p Homage to himofthe crossing , and to himof the ocean.
’
qHomage to himinthe tende1° grass, and to h iminfoam.
r Homage to himinthe sand, and to himinthe stream.
iv. 5 . 9. a Homage 8 to himinthe cleft, and to himinthe distance.
‘
b Homage to himdwelling inthe stony and to himinhabitable places.0 Homage to himofbraided hair, and to himof plainhair.6 Homage to himwho dwelleth in the cowshed, and to himof the
house.
0 Homage to himofthe bed, and to himofthe dwelling .
“
f Homage to himofthe hole,“and to himofthe abyss.
g Homage to himofthe lake, and to himof the whirlpool.’
h Homage to himofthe dust, and to himofthemist.i Homage to himofthe dry , and to himofthe green.
I: Homage to himofthe copse,‘and to himof the grass
I Homage to himinthe earth,’and to himinthe gully .
mHomage to himofthe leaf, and to h imofthe leaf-fall.
11 Homage to himwho growleth, and to himwho smiteth away .
a Homage to himwho draggeth , and to himwho repelleth.
p Homage to you, sparkling hearts ofthe gods.qHomage to the destroyed}0
Who passeth over and who bringeth me againdoubtful as iniv. 5 . 7 h.
ashore is Eggeling’s version. The formnimyfi isolearly intended inKS. ,
Th is set is not in other texts,and the where, however, von Schroeder reads
meaning of aldgydya is quite uncertain; m‘
vqyoas inVS . ; inM8 . the USS . vary
MonierWilliams’s Diet. adopts the view and perhaps”W is the original formthat rat s lat is the basis , the sense there : the sohol. recogni zes m’
wgwd as
being to he cried down’
, i . e . ocean. meaning ‘produoed innioey a
’
, i. e . MM M
Cf. KS . xvii. 15,16 ° KapS. xxvii . 5 , 6 ;
M8 . ii . 9 . 8,9 VS . xvi . 48—46. ldpya is g iven th is sense by Mahidhara on
The comparisonisnot certa in: ‘ barrenland ’V8 . and it seems reasonable. MS . has
and beatentrack is Eggeling’sversion. ulapdya , anobvious blunder.
5 The repetitionofge’
hydya after gfhyaya ind KS . and MS. have armydya .
is not found in VS. where the goggha KS. has th is word ; MS. has “ M Mand vraja are contrasted. (1. 0 M M ) 3VS Wm
361] M Ofi'
erings to Rudra — iv. 5 . 11
Guardus and accordus aidAnd grant as protectioninabundance.
‘
11 Praise [3] the famous youth ,mounted onthe chariot seat,
Dread and destructive like a fierce wild beast ;Being praised, O Rudra, bemerciful to the singerLet thymissiles smite downanothex° thanna.’
1°
May themissile ofRudra spare us,May the wrath of the brilliant evil worker (pass ove1
°os);
Unstring for the generous donors (thy)strong (bows)O bounteous one, bemerciful to our childrenand descendante.s
k 0most bounteous,most auspicious ,
Be auspicious and favourably inclined to 11s ;
Placing downthy weapononthe highest tree,Clad inthy skin, come,And approach na bearing the Spearl O blood-red scatterer,
Homage to thee, O adorable one ;May thy thousandmissilesSmite downanothe1° thanna.“
111 A thousandfold inthousandsAre themissiles inthine arms ;0 adorable one, do thouturnaway
The points ofthose which thoudost rule."
a The"Rudras that are over the earth
Inthousands by thousands,Their bows we unstringAt a thousand leagues.
’
b The Dhavas inthis great ocean,The atmosphere
0 The Qaw as ofblack necks, and white throats,Who wander below onthe earth
This is RV. i . 114. 10 which is, however,
easier to construe, as are
'
is followed by
Th is is RV. 11. 88. 11without variant.RV. ii . 88. 14 hasmaraeya after hetilt and
ends bwithmahi 961, while it reads 0mm;for omaktu; the sense of o is uncertain
,
itmay refer to the turning away of the
strong (bow)frompatrons.
MS. adds edlu'
and ind has tic camfor6 comand inverts e and d , but for o it has
a quite difl‘erent line ; VS. agrees with
T8.
5 K8 . has vikiriqa ,MS . oyakrgia (with variants),
10 [n.o s. 11]
andVS. vikiridra ; the sense isuncertainKS . has anyé
’
s1111'
11, which is nonsense.KS . and HS. have hetdyas idea M b; HS.
and VS . havemkasrapdlcand KS.macro
dhd saha'
srdm' and hum.
Cf. K8 . xvii . 16 ; E 118 .mii. 9 ; HS. 11.
9 . 9 ; VS. xv i. 5 4- 66.
K8 ., HS., and VS. have a
'
savfikhydta salutsragu
‘
.
KS . and MS. add yé, and with V8. add 0
and d froma ineach case.
KS . and MS. add yé and have d before c ;
VS . agrees wi th TS . in omi tting 116 butwith K8 . and MS. inorder.
The Prepara tion of the Fire — iv. 6. l
Brought together fromthe waters, fromthe plants, fromthe treesThat food and strength do ye, O Maruts,bounteouslybestowuponas.
‘
b Inthe stone is thy hunger ; let thy painreach N. N.,whomwe hate.
c With the wind of the ocean
We envelop thee, O Agni ;Be thoupurify ing and auspicious tous.
2
d With the caul ofwinterWe envelop thee, O Agni ;Be thoupurifying and auspicious tous.
’
e Downuponearth uponthe reed,
Uponthe waters lower (do thoudescend);Thou, O Agni, art the bile ofthe waters,
‘
f 0 female frog , with these come hither ;Do thoumake this sacrifice ofoursPure inhue and auspicious.
“
g Pure , with radiance wonderful,Ouearth he hath shone as with the light ofdawn.
“
11Who (cometh)to battle,Moving with strength as onEtaca
’
s course,Inthe heat unathirst, immortal.’
1’ O Agni , the purifying , with thy light,0 god, with thy pleasant tongue,Bring hither the gods and sacrifice.’
10 Do thou, O shining and purifying one,
0 Agni, bring hither the gods
To our sacrifice and our oblation.
‘
oblation to Agni see KpQS. xvn. 12. 0 KS., MS. , and V8 . have pdoaka'
ya and4- 7 18. 5 , 6 ; EQS . x . 44 , 5 0, 5 1 ; HQS . has 111111116 ; all accent as T8. furnaé
,
vi . 2. 4 ; KQS . xviii. 2. 1- 8. 12. showing that the sentence is not wallyKS. , MS., and VS. omit vdte— pigme ; KS . independent. KS. and MS . have lamina.
also omits 11amwhile VS . has sdrhbhflani RV. vi. 15 . 5 also has pdoakdyd , and
pdyab; inour bKS . has yd11'
1 dvigma'
s ta’
11'
1 Oldenberg (Protegomena , p. 45 8) pointsto wig ychatu, and MS. and VS . preface out that the text represents amisundento th isma'
yi ta dry . stood Sandh i. Cf. i. 4. 18 a ; p. 5 6, n. 4.
KS. adds here and ind a new Pads, anydvts Th is verse is connected in the texts withtow ad: tapanta heta
’
yala. the preceding , but evenso the twoverses
See note 1. have no finite verb if 1111c is kept ; MS.
All the other texts have doatara except that invert the two Padas, which end at 16111
P. inMS . has ava taram, and the sense is and qidrah, and Sayana takes as
clear ; the comm. takes the sense as a verb, dimp le. KS. and KapS . read tumM m rakgaka tvant yathd bhaeati, but 116 for hirvan(with a v. 1. 0111101111 insometh is is impossible and dvattaramas dbas M88 . of MS. wh ich von Schroeder snptaramis improbable. ports fromthe Dhatupagha) and the latter
5 The frog is here female. wh ich looks as if ydmany for 1141114 1111, and reads 93116, which
the text had beenmisunderstood inKp. is also found inthe Sanh ita M88. of118.
But the same discrepancy exits already3 These verses are found also infull at i. 8.
inQB. ix . 14 s, aa and 5 . 5 i, k.
The Agnipranayana
1' To the ocean, themoving ,The lord ofstreams , homage !To the lord ofall the streamsDo ye ofi
'
er, to Vicvakarman,Through all the days the immortal ofi'ering.
‘
iv. 6. 8. a O Agni, to whomghee is ofi'ered,Do thoulead himforwardUnite himwith increase ofwealth,
With offspring and with wealth .
“
b O Indra, bring himto the fore,That hemay be lord over his fellows
Unite himwith splendour,That hemay assigntheir shares to the gods.
‘
c Him,0 Agni, do thouexalt
Inwhose house wemake the ofi'
ering ;To himmay the gods lend aid,And he the lord ofholy power.
“
(1May the All-gods thee
O Agni, bearup with their thoughts ;Be thouto namost propitious,With kindly face , abounding inlight.“
6 May the five regions divine aid the sacrifice,The goddesses driving away poverty and hostility,And giving to the lord ofthe sacrifice increase ofwealth.
"
f Inincrease ofwealth the sacrifice hath beenestablished,Waxing great onthe kindled fire,Grasped with hymns as wings, to be adored ;They sacrificed embracing the heated cauldmn.
‘
9 Whenwith strength the gods laboured at the sacrifice
For the divine supporter, the enjoyer,
Not inthe other texts.
Cf. KS . xviii. 8 ; KapS. xxviii. 8 ; MS . ii .
10. 4, 5 VS . xvii . 5 0-64. For the Brah
mana see TS . v . 4. 6. Th is sectiongivesthe Mantras oftheAgnipranayana ; withH theAdhvaryutakesup three kindlingst icks of Udumbara
,and with d lifts up
Agni in the pan, and with 1- 1'
takes itaway fromthe Agnidh
'
s altar ; k and l
are used as he deposits a stone on theAgnidh
’s altar, andm—p as he goes up to
the tail of the altar ; see KpQS . xvii. 14.
5 , 6, 9, and cf. EQS. x. 5 1 MOS . vi . 2. 5
KCS. xvi ii. 8. 14- 21.
KS. has ghytmdhutalg and, for 4116111110
ca , balmmkfdh1°° MS . has 16111
odreasa aja and th enas KS , but it readsuttardm; KS . agrees with TS. ina and band w ith KS . inc and d.
KS . has pratardmand all have M ;
MS. has rdyas pdma 16111 1117'
s .
5 KS . has 91116 M eir 69111 tdm; MS. and VS .
M ots 16111 09111.
Th is is found above infull also at iv . 2. 8 8.
KS . has 91061 116111, with VB. MS. has
not the verse here .
KS . ,HS ,and VS. endwithms: at the be
ginning ofI, thus inall cases improvingthe sense.
KS , MS ,and VS . end with 091111101110 death.
The Apra tira tha. Hymn — iv. 6. 4
Eumble by depression.
l
p The gods have increasedmy prayer,Which
.
is elevationand depressionThendo ye, O Indra and Agni,Scattermy foes onevery side.
1
6. 4. a Swift,’ like a bull sharpening
’
his horns, the warrior
Fond ofslaughter, disturber ofthe people,Bellowing, unwinking, sole hero,Indra at once conquered a hundred hosts.'b With the bellowing , unwinking, conquering,Fighter, hard to overthrow,
and daring Indra,With Indra do ye conquer, do ye withstandThe foe, 0 heroes, with the strong one who holdeth the arrow inhis
hands.‘
0 He ismighty with those who have arrows intheirhands and quivers,Indra whojoineth hosts with his band,Conquering incombat, drinker ofSoma, withmany a band,With bow uplifted, and shooterwith wellodrawnarrows.“
d O Brhaspati, fly round with thy chariotSlaying the foe, driving away the enemy ;Defeating hosts, destroyer, victor inbattle,Be thouprotector ofour chariots.
‘
e The cleaverofthe cowstalls, finder ofthe cows, with the thunderboltonhis arm,Victorious, crushing inmight a host,Be heroes, 0my fellows, like him0 comrades, follow inIndra’s footsteps.
"
f Conspicuous bymight, strong, heroic,Enduring,mighty , steadfast, dread,Surpassing heroes and warriors bornofstrength,Do thou, winning kine,mount, 0 Indra, thy victorious car.’
i Th is and the next verse occur infull alsoini. 1. 18 a and b; 6. 4 111 and 11. MS.
simply alludes to them, but KS. andVS .
give theminfull, KS. having ino ada
jigybhamand inp udgrdbhdp ca 11191dea with dead”and aoivrdhat, wh ile VS.
has inopraeavd.
Cf. KS . xvi ii. 5 ; KapS . mi ii. 5 ; MS . ii.
10. 4 ;VS. xvii. 88-49 . For the Brahmanasee TS . v. 4. 6. 8 , 4. This sectiongivesthe Apratiratha hymnsa id by the 4mmhold, awarding to v. 4. 6. 8 and Baudh . , or
the Brahmanor Maitravaruna or Prati
prasthstras he follows the tire when itis taken forward ; KpQS. xvii . 14. 7 ;
11 11]
EQS. 1 . 5 1 MOS. vi. 2. 5 ; KQS. xviii.
8. 17 ; of. xi . 1. 9 ; xiii. 8. 10.
Th is is RV. x. 108. 1without variant.RV. x. 108. 2.
l‘ BV. x. 108. 8 ; HS. has adaiuntasumwh ich is rather easier.
RV. x. 108. 4.
BV. x. KS . has djmd (here clearly
concrete men) and o(iayadhms .
RV. x. 108. 6 KS . has sahqiiijaitrayugo (seeVedic 1am, i. 219) andus.meet ; butKapS . has joitramW 111 and the text of
RV.,TS . ,
andV8. is clearly comet . KS.
The Placing of the Fire — iv. 6. 5
p Whenthe arrows fly togetherLike boys unshorn,Thenmay Indra, slayer offoes,Accordus protectionfor ever.1
iv. 6. 5 . a Along’ the easternquarter do thouadvance, wise one
Be thou, O Agni, ofAgni the harbinger here ;Illumine with thy radiance all the regions ;Confer strength onour bipeds and quadrupeds.
’
b Mount ye, with Agni, to the vault,Bearing himofthe paninyour hands ;Having gone to the ridge ofthe sky , to the heaven,Do ye eat,mingled with the gods.
‘
6 Fromearth have Imounted to the atmosphere ;Fromthe atmosphere have Imounted to the sky ;Fromthe ridge ofthe vault ofthe sky I
”
Have I attained the heaven, the light(1Going to the heaven, they look not away ;Theymount the sky , the two worlds,
They who extended, wisely ,The sacrifice
, streaming onevery side.‘
1 O Agni, advance, ht at ofworshippers,Eye ofgods andmortalsFussing oninunisonwith the Bhrgus,Let the sacrificers go to heaven, to prosperity .
’
f Night and the dawn, one-minded, but ofvarious form,United suckle one child
The radiant one shineth betweensky and earth ;
1 av. vi. 7 5 . 17 agrees ina, b, and 11, but these offerings ; see Kpos. xvii. 15 . 1-1 ;withm’gvdM , as inT8 . iv. 6. 6. 8, while 16
,4, and cl. BQS . x. 52, 5 8 ; HOS . vi .
iniv. 6. 2. 6 bifod 6116 is read. 2. 5 ; KQS . xviii. 4. 1-25 .
‘ Ci . KS . xviii . 4,6 ; KapS . xxviii. (i . 6. 2) has
MS. 11. 11. 1 ; VS . xvii . 65 - 86. purd 0911171 and diayat ; VS. agrees with
For the Brahmana see TS . v . 4. 7 . This MS . inmud 0911171.section contains the Mantras for the The other texts have adhm, also read in
placing ofthe fire ;with a—e theAdhvaryu several MSS. here.
mounts th e altar ; with f and 9 he offers AV. iv. 14. 8 has pm“!also ina and omitson the perforated brick a spoonful of 121before anton
’
lqmn. KS ., MS ., and VS .
ghee ; w ith 114 he places the fire on the agree with TS.
brick (th is versionreckons bhasa as be 0 AV. iv. 14. 4 and the otherammuagree ;
ginning a Mantra)° with I: he puts on 161141!may possibly be pressed tomean
a st ick of Udumbara, with 1 one of Vi they mount through the two (lower)kafikata
,with 111 one of Cami ; then worlds to the sky
’
, but th is is very nufilling the dipping-ladle with twelve lots, likely , though Griflth onV8. so takes it.he oflers a full oblationwith 11 the rest AV . iv. 14. 5 has 4111616116111andof the Mantras accompany anoflering of MS . has salad ; KS . and US . have da l
cakes to the Maruts , there being sevenof
— iv. 6 7
onTheir backs it smites,Their thighs it belabours0 horse-whip, do ye stimulateThe skilled horses inthe battles.1
0 Like a snake with its coils it encircleth his arm,Fending 03 the frictionofthe bowstring,Let the hand-
guard, knowing all cunning,Manfully guard themanonall sides. ’
1) 0 lord ofthe forest, be strong oflimb,Our comrade, efi cacious, ofgreat strength ;Thouart tied with cowhide, be thoustrong ;Let himthatmounteth thee conquer what is to be conquered.
’
qFromsky , fromearth [5 ] ismight collected,Fromtrees is strength gatheredThemight ofthe waters surrounded with the kine,Indra’
s thunderbolt, the chariot, do thouadore with oblation.
‘
r The thunderbolt ofIndra, the face ofthe Maruts,The embryo ofMitre, the navel ofVaruna,Do thou, accepting this our sacrifice,O chariot divine, take to thyselfthe oblations.
‘
s Roar to earth and sky ;Let the scattered world be were ofthee inmany places ;Do thou, 0 drum, inunisonwith Indra and the godsDrive away the foe further thanfar.
‘
t Roar thou! Grant us force andmight.Thunder, overthrowing obstacles ;
Snort away , 0 drum,misfortune henceIndra’
s fist art thou; show thy strength.
"
14 Drive to as those, and thesemake to come tous ;The drumspeaketh aloud for a signal (ofbattle)Our heroes wingedwith steedsmeet together ;Be our chariotmenvictorious, O Indra.“
7 . a When first thoudidst cry onbirth,
RV. vi . 75 . 18. MS. has Jaghnatuor (P)jighnati, and absurdly nodaya : it invertsnand o.
RV. vi. 76. 14. hadaglmdlpmust be nom. as
Oldenberg shows. Cf. also Vedic Index,ii. 601.
3 Verses pmare found inRV. vi. 47 . 26- 81
and AV. vi . 125 , 126.
RV. vi. 47 . 27 . MS. has amdrflqat for tb'
a
zidbhrtamand inb dog'tam; AV. has inc
RV. vi . 47 . 28. AV. hasmand the
metrically comet sé {M
RV. vi. 47 . 29. AV. has mm ;
ardt.
RV. vi. 47 . 80. AV. hss abhimmandudMw ith 4mm ; KS. and US . with RV.
have 4mmRV. vi. 47 . 81. AV. has a quite diflerent e,
vanaduu, patcntu MS . has airman.Cf. KSAcvsmedha, vi. 8 (11. V8. xxix.
12-24. M8. omits th is section, which
17mPra ise of the Steed — iv . 6. 8
Swift as thought, Indra was his inferior ;The gods came to eat his oblation
Who first didmaster the steed.
’
7: Full haunched, ofslendermiddle,The heroic divine steeds,
Vie together like cranes inrows,
Whenthe horses reach the divine coursing-place.’l Thy body is fainto fly , 0 steed ;
Thy thought is like the blowing windThy horns are scattered inmany places,They wander busy inthe woods.8
9» To [4] the slaughter the swift steed hath come,Pondering with piousmind ;The goat, his kin, is led before,Behind himcome the sages to sing .
‘
9: To his highest abode hath the steed come,To his father and hismother ;To~day do thougo,most welcome, to the gods ;Thenboons shall he assignto the generous.
“
8. a Let “not Mitra, Vamna, Aryaman, Ayn,Indra, Rbhuksan, the Maruts disregardus,Whenwe shall proclaimbefore the assemblyThemight ofthe strong god-bornsteed.
’
bWhenthey bearbefore him, coveredwith a garment andwith wealthThe gift they have seized,
The goat, all-formed, bloating,
Goeth straight to the dear stronghold ofIndra and Pusan.
‘
c This goat is led before the strong steed
As share ofPusan, connected with the All-gods,WhenTvastp impels himas anacceptable sacrifice
Together with the steed for fair renown
d Whenmenthrice lead round indue season
1 RV. i . 168. 9. mdaojavdbmay apply to i . 162. 1- 11.
Indra, or to themanwhose inferior he RV. i . 162. 2. Forpalm; see p. 226, n. 6.
was. RV. i. 162 8. puntsclearlymeans infront ;RV. i. 168. 10. The contrast seems to he in d jinoati if rendered as in the text
betweenthe full haunches and slender must he accented ; otherw ise the mostnani s, but the words ans both ofum probable sense is Oldenherg
’s (Rynda
certainsense. Noun, i. whenthey lead the cakeRV. i . 168. 11. before the steed The cake may he
RV. i. 168. 12. a real one, or the goat conceived as
5 RV. i . 168. 18. corresponding to the cake of the animalCf. KSAcvamedhs, vi. 4, 6 ; M8. ia . 16. 1 sacrifice (see Schwab, Das M ischa
VS .m. 24- 84. M I", pp. 122 conjectures suchTh is hymn agrees throughout with RV. as dqta or dormare needless.
12 [n.a s.u]
The Pra ise of the S teed
Let it fallnot onearth, nor onthe grass ;Be that givento the eager gods.
‘
9. 0 Those 2who watch for the cooking ofthe strong one,And call out, It is fragrant ; take it out,
’
And who wait to beg for themeat ofthe steed,May their approval quickenus.
8
bThe trial spoonofthemeat-cooking pot,The vessels to hold the juice,The coverings ofthe dishes forwarming ,The hooks, the crate s, attend the steed.
‘
c The starting-place, the sitting down, the turning,The hobbles ofthe steed,
What it hath drunk, what it hath eatenas fodder
May all these ofthine be with the gods.“
d May Agni, smoke smelling, notmake thee crackle ;
May not the radiant pot be broken, smelling ;Ofiered, delighted in, approved, ofiered with the Vasat cry,The gods accept the horse.
‘
e The garment they spread for the horse,The upper garment, the golden(trappings),The bond ofthe steed, the bobble,
As dear to the gods they ofl'
er.
’
f Ifone hath smittenthee, riding thee drivenwith force,With heel orwith whipAs with the ladle the parts ofthe oblationinthe sacrifice,So with holy power all these of thine I put inorder.
‘
g The four and thirty ribs ofthe strong steed,Kinofthe gods, the axemeeteth ;Skilfully do yemake the joints faultlessDeclaring each part, do ye cut it asunder.’
1 RV. i. 162. 11 KSAqvamedha has th is inv i. 6, putting 9 a before it.
Ci . KSAqvamedhs, vi . 6 ; MS. iii. 16. 1 ;
VS . xxv . 86—46.
3 RV. i. 162. 12.
RV. i . Forntkgapa cf.Wackernagel,Aland . Gfamm. i. 98 ; Vedic Indus, i. 468.
5 RV. i . 162. 14.
RV. i. 162. 16 wh ich has dhvanayit. VS . also
has that form,wh ile KS. and MS. (with
variants) h ave dhmnayet ; cf. Macdonell,Ved. Gramm. p. 898, n. 2.
RV. i. 162. 16. Arnold (Vedc'
c Metro, p. 295 )suggests for the unme trical c ydt can
'
t
ddnamyde ca pdqibifamdmatall, wh ich is,
however, quite out of th e question;Grassman suggests M L, and Geldner
(SBBA. 1904, p. 1097) thinks dream is
a case of attraction, hut Oldenberg
(Ramda -Notm, i. 166)points out that thevarious objects enumerated are the subjoet.
RV. i. 102. 17 . Oldenberg thinks ammay he intended.
RV . i. 162. 18. The th irty-fonr ribs are
takenby Ludwig (Der Bigmac , iii. 186) torefer to the sun and moon, the five
planets, and the Nahsatras, but this isa mere wild hypothesis, the Vedic evi
dence for the planets being decidedly
iv' 7 00— 1 fi e Piling of the Firc Altar
(he suspicions torme through the sscrifiee).iv. 7. 7. my ‘ the Amcnmp formthe Bsmt ’ the Adshhya the wetlord
thfimp)torMitrs d mnq the kupHor the Acvinqthe Putipnsthlnfi cupt‘mmmmmmm mmmwmmmmDhmvs, the (cup) for d msm' themoncups the Atip l hysa
m thd enplfiormondn thd cupflw l ditn tbflcnpfla st fimm(m)w w emtwww vmm(wsmmmsacrifice?
iv. 7 . 8. l sy' the kindling-woodformq the sta he altsnthe lm sltsu,
the oflsrbgm themtho pn—inrmefl fi e cmp‘ idmmthe wnnding-hoM the M psudng-honda the woodentnh the Vsyu
(M g t the fin t he cry of‘Godspssd
'W forme thsonghthe ssct ifice).
iv. 7. 9. l sy'me flu formq themd dmmthe hm themhmth ths
hms w ifimeuth AM M skt e Oskmvm the flnmthe
tung the Ysjnq wnnmtiompenw ea them the vow W )thmgh the rsinol dsy snd night the Bg
-hst snd nsthsntsn pmspsrtorme throogh the sscriflce.
iv. 7. 10. Hsy“ the emhryo £orme. the calves the omnd-srhslfvym ldmale
mle snd tsmdq the dnnght ox “ snd the drsn¢ht oow, the bnll snd theeow thst h harmthe steer [1] snd the oow thstmiscsniss, the hullock
For th. “mammv. k 6. 8.
"l‘hs ksqnni ls thns dsscrlhed hy ths ssholdW W Wm m w w .
s vbw coaflmed hy tho l sntrs wt t .
.mw hmw au
flnt h ths t inthem ing pn-ing tho
sseond thst ol the thidmFa thom
nema t t t.‘ M Kfl xflflJ h l spa nvut l i zl fld l.
for th.”mummt a t
"W “ M it lhmw t u.“ them
m esen t t fi k“ Mm thue b smisl t‘ uh the
M W M u s-sod s wtth the
M vsfloa bou-A. ?a the ssass d .
rmauq tuu.
The Vasor Dhamand the Vdjapra savtya iv.7 .12
and the cow (prosper through the sacrifice) may life prosper through thesacrifice,may expirationprosper through the sacrifice,may inspirationprosper through the sacrifice,may cross-breathing prosper through thesacrifice,may the eye prosper through the sacrifice,may the ear prosper
through the sacrifice,maymind prosper through the sacrifice,may speechprosper through the sacrifice,may the self prosper through the sacrifice,
may the sacrifice prosper through the sacrifice.
7 . 11. a May one forme, three, five, seven, nine, eleven, thirteen, fifteen,seventeen, nineteen, twenty-one, twenty -three, twenty-five, twenty-seven,twenty-nine, thirty -one, thirty-three [l] ; bfour, eight, twelve, sixteen,twenty, twenty-four, twenty-eight, th irty
-two, thirty-six
,forty, forty
-four,forty
-eight ; c strength,’ instigation, the later born, inspiration, heaven,
the head, the Vyacniya, the offspring of the last , the last, the
ofbeing, being , the overlord (prosper with the sacrifice).
iv . 7 . 12. a May'strength aidus through the sevenquarters,
The four distances,Strength aidus here with the All-godsFor the ga ining ofwealth.
‘
bMay all the Maruts to-day be present, all, to aid as,
Be the fires all enkindled present ;May the All
-
gods come to us with aid ;
All wealth, and strength, he ours .
“
c O gods, come inyour cars ofgold
For the instigationofstrength,Agni, Indra, BrhaspatiAnd the Maruts to drink the Soma.
‘
d For each prize , aid as , 0 ye steeds,
For the rewards O ye wise, immortal, righteous ones ;Drink ofthismead, rejoice init ;Delighted go by paths onwhich the gods go.
’
Cf. KS. xviii. 12; KapS. n ix. 1 118. ii. supplementary llantrss forthevnjsprsw11. 6 ; VS. xviii . 24, 26, 28. For the v1yshoms (T&i . 7 . 10),sccompany ing theBrahmans see TS. v. 4. 8. 6
,6. oflering of wild grainsmade fluid ; the
These are clearly names, fanciful, of the ofierings are of ma , M naba, M oan,months , twelve in number. The last jarta
‘
la, 0mm,markatakakhys , 94mmvary KS. has interalia ,miyapandwage“ or kulattha (Mantras a—g) h accompaniesdatya
' ’ntyo bhauvand bhtioanasya pdtilc; M8. th e oflering of themilk of a black cow,
has no exact parallel ; VS . has va inmtpi and i in its three parts the three Vi tandya and vinafigine, antyayandya and dnt oblations ; see KpQS. xvii. 19. 1-8, 12;
yaya , and bhauvandya and 611d 20. 11 BQS. x. 64 KQS. xvii i. 6. 4—6. 1.
pdtaye. The list here is found nearly 4 KS. hasma here and inb.exactly above ini . 7 . 9 c. 5 HS. adds no ins ; KS. hasma inc and dga
3 Cf. KS. xv iii . 18 , 14 ; KapS. n ix. 2, 8 ; mannihd and odjc asmin.MS . 11. 12. 1—8 ; VS . xviii . 81-86 ; xvii. 0 Th is is not inthe oth er Sanhith .
70; xvi ii . 46. For the Brahmana see 7 Th is is found above infull at i . 7 . 8 g, inT8 . v. 4. 9. Th is sectioncontains the Prstlks at iv. 1. 11w ; 2. 11o.
tv. 7 . i s The M ay of the Fire Altar
«Shength is infiunh inthemidst cfus ;mgth shsll sssort the gods indne sesson;The instigetionofstmngth is pmpitions ;Insll the qusrtersmsy l hecome s lord ot strength.
‘
f Mflkmy I phmonurth milk onthe phnts,Milk inthe sky , inthe stmosphsremilk,Be the qnsrtemrich himilk forme.
’
9 I nnitemyuifwithmflh with ghss,Innitedmysellwith wsters [2] and plsnts ;8tnngthmsw in, 0 Agni.
'
h N‘
ightmd the dswmoneminded, bnt ofvsrious formUnited suckle one child ;
The godq grsnters ofweslthmnppoa-t Agni.‘i Thousrt the ocumfnll ofmish grsntingmoish rt ow overme
with hed ing with wondsr-working ; hail! Thousrt ot the hismh the
horde of the h mh hlow overme with huling with wonda vmhing ;hail i Thousxt the helpsr, the wouhipper, blow ove1
-me with healing,
iv. 7 . 18. a Agni‘ l yoke with l fL with ghoe,
The hird divinemighty inlhvngth ;Thmwithmsy we fly to the expanse ofthemddy one,Mounting the heavenabove the highest vault.
‘
Wheuwith thoudmtmite smy the flskssng O AgniWith thesemsy we fly to the world ofgoodmen,Whmmthem the firstohomthose ofyorefl
c Thmsfi pihng bwnofthem the drop.
ThO golden-winged buy M omighty :mmmdm smly iniupimup‘ M ud u hmM and tu m m ; the nmsinin¢ d ¢ ht
tmm.mvs. smm -4
-s) hsn u i l- i t xl v t M M L GO;
the ssnsihlsm; they dil sru to the m. fi it i‘
l pnssrihss thsnbr nss hecssnt onsl 'usn. ntt incdownthe d ‘htmwteb .
‘mhnp a—s shdufiu-Q M
ma fi a gmmmmmmuit a t zmxvtit hlfl ; xv . m us gmwm qm ;
49-66. M ths hrlhnsp ssev J O. “ M m ; I &M fl
in the l‘negsifi el the h s ihn e-c'mw mmmu um
mesd m the hmnsvlh ud m.m a um ; xs.
l M s ht hs hd vemol the Ysjhl “ d a nd s st M flw l thsy hsw
The Viha vya Bricks 7 . 14
May the All-gods befriendme.
‘
6 O ye six spaces divine, forusmake broad room;0 ye All
-
gods, here show your prowess ;May we not lose ofl’spring nor ourselves ;May we not fall victims to our foe, 0 king Soma.
2
f Agni, driving away wrath infront
As guardianunfailing , do thouguardus onall sides ;Let thy foes turnaway again
And be their plotting at home ruined through thy foresight.8g The creator ofcreators, lord of the world,
The god Savitt overcoming enmity ,
This sacrificemay the two Acvins and Brhaspati,The gods (guard)and protect the sacrificer frommisfortune.
‘
11 May the bull, wide extending, afi'
ord us protectionrich infood,Hemuch invoked inthis invocationO thouofthe bay steeds, be gracious unto our progeny ;Harmna not abandonnot us.
“
6 May our rivals depart ;With Indra and Agni we overthrow them;The Vasus, the Rudras, the Adityas havemademeA dread corrector and overlord, sky reaching.
“
7: Hitherward do we summonIndra fromthence,Himwho is winner ofcows, ofbooty, and winner too ofhorses ;
Do thouaccept this sacrifice at our invocation;Ally ofit wemake thee, 0 lord ofthe bays.
’
RV. 128. 4 difl‘
ers inhaving nah at the
end AV. v. 8. 4 and KS. have yqianldm,ydnistd, and end view deed abhi rakgantu
RV . x. agrees, but has got}W e andnah ; AV. has a and b as v. 8. 6 a and b,and o d as v . 8. 7 c and d ; it beginsdumb and ends b with M ddymihoam;KS . begins trayas saband has deodb.
RV. x. 128. 6 has dgne, pdrcsamand prabtidham; AV. 17. 8. 2has th ese readings andinb tw
'
n'
ano ending debatah ; inc i t readsapdflcommm’
vdtd duraswoah ; K8. in11
‘ RV. x . 128. 7 has inb tratdramand oblit
M m; AV. v . 8. 9 has vidhdtd and inb M savitdbhimatiedha'h ; in o W
in b, M ayamdrd uptmspfpab ino andakrata ind ; K8 . has adaya rum V8 .
miv. 46 agrees with TS., and of. TB. ii.
AV. v . 8 11 ends 9muuadkamabm
mdrd apoinobhd deodlt, ending nirrtM tK8. agrees with TS. downto wjfldn
'
c, butthenhas byhaepateageinobw avata kawat
'
r
am bit. The T8 . text canonly heconstrued by admitting anacoluthon.
RV. x. 128. 8 agrees except for M ;
AV. v. 8. 8 has yachatuand 711W ;
K8. has mydondra and M M , hut pu
iv. The Piling of theme (190
tor aid tous.'
eky .
‘
Thoee that hecame the suppm'ts ot wealth,I praise eky and earth ; I invoke sseking aid,
Ksy ye relieveus fromtn'bulation'
a O ye imoad firmamentamake roomforus ;Omla s ot the fidd aidus ;I preise eky and earth ; l invoke eeeking aid,I( sy ye relieveus tromtribulation.
7
Asmamwmt h iga mst young [6}
Remove our evil deeds ouall sides , O Agni.‘
w Emuye did M M O hright onee,0 ye thst sre worthy o!ofiering, the buflalo cow hound hy the foot,So do thouremove fromus tribulation;
‘ Ail theee versss are giveneleewhere inh li,viL ’ and q- tth t ll t and u; r and s
‘ Ka ess tts e.
M mma wcsmmm
“ M eade wtth pd tlnqu’n
M is a had brmlnr the wutd h e
KANDA V
THE EXPLANATION or THE PILING or THE FIRE ALTAR
PRAPATHAKA I
The Placing of the Fire in the Fire—pan
v . 1. 1. He 1 offers the Savitrofferings, for instigation. He offers with (anoblation) ladledup four times, cattle have four feet ; verily he wins cattle ;
the quarters are four ; verily he finds support inthe quarters. Themetresdeparted fromthe gods (saying), We will not carry your oblationwithoutsharing (init) for themthey kept this (oblation)ladledup four times , forthe Puronuvakya, the Yajya, the deity , the Vasat call ; inthat he offers
what has been ladled up four times, he delights the metres, and theydelighted carry to the gods his oblation. If he desire of a man Mayhe become worse he should offer each separately for him; verily hemakeshimsevered fromthe libations ; 7 he becomes worse. Ifhe desire ofaman
,
May he become better he should offer all for himcontinuously ; verily hemakes himmaster ofthe libation; he becomes better. This is themasteringof the sacrifice. He abandons prosperity inthe beg inning of the sacrifice
who departs fromAgni as the deity ; these offerings to Savitrnumbereight , the Gayatr
‘
i has eight syllables, Agni is connected with the Gayatriverily he does not abandon prosperity at the beginning of the
sacrifice, nor Agni as the deity . The offerings to Savitrnumber eight,
the libation (as a whole) is the ninth ; verily he extends the threefold
(Stoma) at the beginning of the sacrifice. If he desire, May I confer onthe metres the glory of the sacrifice he should make a Bc verse last ;verily he confers on the metres the glory of the sacrifice. If he desire,
7 Cf. KS . xvui . 19 ; xix. 1 KapS . n ix. 7 , 8 ; sacrificer ismade weak by means of theMS . iii . 1. 1, 2; QB . vi. 8. 1. 1—44. This severed character oftheM arwhether
sectionexplains the oflering to Savitrand it is to be understood that he is partedthe taking of the spade, the Mantras for fromthembecause of their lack of conwh ich are inT8. iv. 1. 1. tinuity ; the latter sense is perhaps the
It is not quite certainwhether inth is con more probable.struction the sense is merely that the
393] The Bringing Forward of the Steed — v . 1. 3
for its abode ; the Afigirases brought it together before the deities ; fromthe abode of earth do thouapproach Agni of the dust in the mode of
Afigiras he says ; verily he brings it together inone abode with the
deities . We approach Agni of the dust in the manner of Afigiras he
says ; verily he appropriates the strength of himwhomhe meetsThe fire should be brought together after announcing it to Prajapatithey say ; Prajapati is this earth, the ant-heap is its ear ;
l we will bear
Agni of the dust in the manner of Afigiras (with these words) he paysreverence to the mound of an ant-heap ; verily after announcing it to
Prajapati face to face, he brings together the fire . We bear Agni of the
dust in the manner of Afigiras he says ; verily he appropriates the
strength ofhimwhomhemeets. Agni hath gazed along the forefront of
the dawns he says, to light up (the heaven).‘ The steed coming ,
fromthe way Coming to earth , 0 steed
’
,he says ; verily he wishes for it with
the first and obtains it with the second ; with two (verses) he makes itcome , for support ; (with two)of the same form,
therefore cattle are bornof
the same form. Thy back is the sky , thy abode earth he says ;
Prajapati quickened himfromthese worlds ; verily he proclaims its
greatness in this form. The steed is possessed of the thunderbolt , byits incisors it ismore puissant thanthose with one row of incisors , by its
hair thanthose with two rows himwhomhe hates he should conceive as
beneath its feet ; verily with the thunderbolt he lays himlow .
v . 1. 3. The 7 strong steed hath stepped forth with these two (verses)hemakes it step forth (with two)of the same form, therefore cattle are born
of the same form. He pours water down; where there are waters, there
plants take root, and where plants take root cattle find support throughthem, the sacrifice (finds support) incattle, the sacrificer in the sacrifice,
offspring in the sacrificer therefore he pours water down, for support. If
the Adhvaryuwere to pour the libationonthat which is without fire , theAdhvaryuwould be [1] blind, the Raksases would destroy the sacrifice ; heputs gold downand offers verily he pours onwhat has fire, the Adhvaryudoes not become blind, the Raksases donot destroy the sacrifice. I touchAgni with mind, with ghee he says, for withmindmanapproaches thesacrifice ; who lordeth it over all the worlds
’
, he says, for he lords it over
all ; broad, vast, with pervading vital power '
, he says, for he bornsmall
becomes grea t ‘most extensive, impetuous, winning food ’
, he says
verily hemakes pleasant food for him; all 1s pleasant for himwho knowsthus. I touch thee with speech, with ghee he says ; therefore what
7 For the ears of the earth cf. Oertel, JAOS. QD. vi. 8. 8. 18- 26. This sectionexplains
n viii . 88. the rest of the Mantras inT8. iv. 1. 2.
7 Cf. KS. xix. 8 ; KapS. xxx ] ;
14 1s]
v. 1. s The Placing of tt iminthe Fin-
pm [894
amanconceives withmind heutteuwith speech ;‘ with fricmdly (mind)
he saya to smitc awsy the Baksases ;‘withmortal glory , with engaging
eolour, Agni'
, he says ; verily he bcstows beaoty uponhim; he is poo emedot heauty who knowe thus By mind must hc obtainthat libationwhich the Adhvaryuofl
’us in that which is without fire ; he ofi‘
ers with
As the beginning of the sacrifice is performedthe Raksaeee amfainto deetmy the sacrifice ; now thenis this (place) theheginning oi the sm-ifice when the lihation comes upon it ; he drswaa line around to smite away the Baksaees ; with th1
-ee (versee) he draws
a line around.Agni is threetold ; verily fromthe whole exteut onni heunites away the Baksases [4] ; with a Gayatri verse he drsws a line around,the fl yah i is briliiance ; verily with ini lhance he encircles him; with a
W ubh verse he draws a line around, the Tristubh is power ; verily he
encircles himwith power ; with anAnustubh veme he draws a line around,
mea t ; with theAnustubhthemtore tromthemiddle we speak with epeech ; with the ofiyetfi first
the Glyatri is
brilliance,the Anustubh the sam-ifice, the Tristubh power; verily he encircles
the sacrifice,with hrilliance and power.ouboth sides.
these words)he diga for instigation. Thenwith it he produces smoke ; ‘ Full of light,
Agni
onbirth aflicted a '
eatures with pain, himthe gods appeased by thc half
verse ; verily hemakes himappeased for oflhpring . He digs with two (verses). tor support.
‘ Thouartthe bach of the waters
'
,
lotus leaf is thc hack ot the waters ; verily with ite ownformhe takes it.He gathers with a lotus leaf; the lotus leat is the hirthplace ot Agni ; ve1
-ilyhe gathers Agni with his ownbirthplace. He gathers with a black antelope
skin; tho black antelope skinis the sacrifice ; vcrily he gathmute eaa i ficewith the sacriiice. Ifhe were to gather with the skinoftame animals hewouldafllict with paintame animals ; he gatherewith a hlack antelope shin;vuily he afllicts with painwild animals [2] ; thmfore ot animals ot evenbirth the wild animah ara the smallerJor they are flflicM with pain. He
gathere onthe hairy side, £or onthat side is it pure. He strews the lotusIcel and the bh ck antelope skintogether ; the black antelope skinis this
the l aa tras lor the eolieettcnot the eh y
l t t i J -t t'rhts eeetteneqlstas br the lse sattar gtmtamt J .
395 ] The Collection and Depositing of the Clay- v . 1. 5
with these two. Agni departed fromthe gods , Atharvan perceived him;Atharvanfirst pressed thee out, 0 Agni he says verily he gathers himwith himwho perceived him. Thee, O Agni , fromthe lotus he says, for
inthe lotus leafhe found himreposing . Thee the sage,Dadhyaiic he says ;
Dadhyaiic, son of Atharvan,was full of brilliance ; verily he bestows
brilliance uponhim. Thee Pathya Vrsan he says ; verily with the latter
(verse)he hails himwhomhe has previously addressed He gathers
with four (verses), themetres are four ; verily (he gathers)with themetres.
(He gathers) with Gayatri verses for a Brahman, for the Brahman is
connected with the Gayatri ; with Tristubh verses for a Rajanya, for theRajanya is connected with the Tristubh ; ifhe desire ofaman, May he be
richer he should gather for himwith both sets ; verily uponhimhebestowsbrilliance and power together. With eight (verses)he gathers ; the Gayatrihas eight syllables, Agni is connected with the Gayatr
'
i ; verily he gathers
all the extent ofAgni. Sit thou, O Hotr he says ; verily hemakes thedeities sit downfor him; The Hot; down (with these words hemakes)men (sit down) Sit thoudown’
, (with these words he makes)birds (sitdown) Be bornnoble inthe forefront of the days
’
,he says ; verily he
produces for himthe commonsessionof gods andmen.
v . 1. 5 . Inthat 2he digs he acts as it were harshly to this (earth) he pourswater down, the waters are appeased ; verily with the waters appeased hecalms her pain. May for thee Vayu, Mataricvanunite he says ; Vayuisbreath verily with breath heunites herbreath ; may for theeVayu’
,he says
therefore the rainspeeds fromthe sky ,made tofallby Vayu. Tohim,0 god
dess, be Vasat with thee’
[l] , he says ; the seasons are six ; verily upontheseasons he bestows rain; therefore inall the seasons it rains. Ifhe were to
utter the Vasat cry , his Vasatcry wouldbe exhausted ; ifhe werenot toutterthe Vasat cry , the Raksases would destroy the sacrifice ; Vat
’
, he says ;
verily ,mysteriously he utters the Vasat cry ; his Vasat cry is not exhausted,
the Raksases do not destroy the sacrifice. Well bornwith light (with
these words) he ties up with anAnustubh verse ; all the metres are the
Anustubh Agni’
s dear body 18 themetres verily he encircles himwithhis dear body likely to wina garment is he who knows thus. Agni
when tied up is connected with Varuna ‘ Arise, thouof fair sacrifice’
Arise, erect, to aid na with two (verses)addressed to Savitr he rises up ;
verily ,instigated by Savitr, he sends aloft the wrath ofVaruna that is in
7 According to Sayana the reference is to QB. vi . 4. 8. 8-4. 18. Th is sectionex
Dadhyai'
ic, now called Pl thya, but the plains the Mantras ofT8. iv. 1. 4 wh ich
refexence is clearly to Agni, as twice accompany the depositing of the clay onreferred to as 1611.um. the place ofsacrifice.
7 Cf. KS . xix. 6 ; Raps. xxx. 4 ; l SJ ii. 1.
397 ] The Prepara tionof the Fire-pan — v . 1. 7
plants produce fruit. This gemofyours, ofdue season, hath sat himinhis ancient seat he says ; verily inthose he establishes themfromwhomhemakes himto fall. With two verses he deposits (it), for support .
v . 1. 6. Agni1 when tied up is connected with Vamna ; With extending
blaze (with these words) he unloosens (him); verily , instigated by Savitr,he lets loose onall sides the wrath ofVamna that is in him. He pourswater down; the waters are appeased ; verily by the waters appeasedhe calms his pain; with three (verses)he pours (it)down, Agni is threefold ; verily he calms Agni’s pa in throughout his whole extent. Mitra
hav ing united the earth he says ; Mitra is the auspicious one of the godsverily [1] with himhe unites him,
for atonement. If he were to unitehimwith sherds ofdomestic pots, he would aflict domestic pots with pain;he unites (him) with fragments of broken pots ; these are not used forlife ; verily he afflicts themwith pain. He unites (him)with sand, for
support, and for healing . He unites (him)with goat -hair ; the female goatis Agni
’
s dear form; verily he unites himwith his dear form,and thus
with brilliance. He unites himwith the hairs of a black antelope skinthe black antelope skinis the sacrifice ; verily he unites the sacrifice with
the sacrifice. The Rudras , having gathered together the earth he says ;
these deities first gathered himtogether ; verily with themhe gathers
himtogether. Thouart the head of Makha he says ; Makha is thesacrifice, the firepan is his head ; therefore he says thus . Ye are the
two feet of the sacrifice’
, he says, for these are the two feet of the
sacrifice and also (it serves) for support . He hands (the pan) overwith one set (oi verses), and addresses it with another,“tomake a pairing .
Hemakes it with a triple stand ; these worlds are three ; (verily it serves)to obtain these worlds. He makes (it) with the metres ; the metres are
strength ; verily he makes it with strength. He makes a hole with
a Yajus, for discrimination. He makes it so great, of equal girth withPrajapati, the beginning of the sacrifice. He makes it with two breasts,for the milking of sky and earth ; hemakes it of four breasts, for themilking of cattle ; he makes it of eight breasts, for themilking of the
metres. For himwho practises witchcraft he should make it nine
cornered verily gathering together the threefold thunderbolt he hurlsit at his foe, to lay himlow. Havingmade the great pan’
, (with thesewords)he deposits (it); verily he establishes it among the deities.
v . 1. 7 . With 8 seven(verses)he fumigates ; thebreaths inthe headare seven,7 Of. K8 . xix . 6, 6 ; KapS. xxx. The verses referred to are h, i , h, while the
1. 6, 7 ; QB. vi. 4. 4. 20-6 . 2. 21. Th is M M are the Yajus included in11.
sectionexplains the Mantras of T8. iv.7 07. K8. xix. 6, 7 ; KapSJ
'
xxx. 4, 5 ; I S. iii.
1. 6 for themaking ofthe are-pan. 1. QB. vi . 6. 8. 8 This section
397 ] The Prepara tionof the Fire-pan — v . 1. 7
plants produce fruit. This gemofyours, ofdue season, hath sat himinhis ancient seat he says ; verily inthose he establishes themfromwhomhemakes himto fall. With two verses he deposits (it), for support .
v . 1. 6. Agni1 when tied up is connected with Varuna ; With extending
blaze (with these words) he unloosens (him); verily ,instigated by Savitr,
he lets loose onall sides the wrath ofVaruna that is in him. He pourswater down; the waters are appeased ; verily by the waters appeasedhe calms his pain; with three (verses)he pours (it)down, Agni is threefold ; verily he calms Agni’s pain throughout his whole extent Mitra
having united the earth he says ; Mitra is the auspicious one of the godsverily [1] with himhe unites him,
for atonement. If he were to unitehimwith sherds ofdomestic pots, he would afflict domestic pots with pain;he unites (him) with fragments of broken pots ; these are not used forlife ; verily he afflicts themwith pain. He unites (him)with sand, for
support, and for healing . He unites (him)with goat -hair ; the female goatis Agni
’
s dear form; verily he unites himwith his dear form,and thus
with brilliance . He unites himwith the hairs of a black antelope skin[2]the black antelope skinis the sacrifice ; verily he unites the sacrifice with
the sacrifice. The Rudras , having gathered together the earth he says ;
these deities first gathered himtogether ; verily with themhe gathers
himtogether. Thouart the head of Makha he says ; Makha is thesacrifice, the firepan is his head ; therefore he says thus. Ye are the
two feet of the sacrifice’
he says, for these are the two feet of the
sacrifice and also (it serves) for support. He hands (the pan) overwith one set (oi verses), and addresses it with another,2 tomake a pairing .
Hemakes it with a triple stand ; these worlds are three ; (verily it serves)to obtain these worlds. He makes (it) with the metres ; the metres are
strength ; verily he makes it with strength . He makes a hole with
a Yajus, for discrimination. He makes it so great, of equal girth withFrajapati, the beginning of the sacrifice. He makes it with two breasts,for the milking of sky and earth ; he makes it of four breasts, for themilking of cattle ; he makes it of eight breasts , for the milking of the
metres . For himwho practises witchcraft he should make it nine
cornered verily gathering together the threefold thunderbolt he hurlsit at his foe, to lay himlow. Havingmade the great pan (with thesewords)he deposits (it); verily he establishes it among the deities.
v. 1. 7 . With 8 seven(verses)he fumigates ; thebreaths inthe head are seven,7 Of. KS . xix. 6, 6 KspS. xxx. 8, 4 ; I S. iii. The verses referred to see It, i , k, while the
1. 6, 7 ; QB. vi. 4. 4. 20—6 . 2. 21. Th is unveil; are the Yajus included in11.
sectionexplains the Mantras of T8. iv.7 Of. K8: xix. 6, 7 ; KspSk xx. 4, 6 ; I S . iii.
1. 6 for themaking of thenro-pan. 1. QB. vi . 6. 8. 8—4. 17 . This section
399] The Sacrzficia l Victims — v . 1. 9
not give to one who sings , for the Gatha appropriates it. To the fires he
offers animals ; the fires are desires ; verily he wins his desires . Ifhe were
not to offer the animals , thenhe wouldnot obtainanimals [2] ifhe were
to let themgo after circumambulationwith hrs , he would disturb the
sacrifice ; if he were to keep themuntil the conclusion,1 the heads wouldbe exhausted ; inthat he offers the animals , he wins thereby animals ; inthat he lets themgo after circumambulationwith fire , (it serves) to pre
vent the exhaustionof the heads ; he concludes (the rite)with (ananimal)apati ; P1
-ajapati is the sacfifi
'
eefheril—
y he concludes the sacrifice
1n the sacrifice. Prajapati created offspring , he thought himself empty ,
he saw these Apri (verses), with themfromthe head [3] he satisfied
himself. Inthat there are these Apri verses , and Prajapati is the sacrifice,he satisfies the sacrifice fromthe beginning with them. They are of
unlimitedmetres ; Prajapati is unlimited ; (verily they serve) to obtainPrajapati. The pairs are deficient and redundant, for propagation; hairyby name is that metre of Prajapati , animals are hairy ; verily he wins
animals . There are all forms in these ; all forms are made whenAgnihas to be piled up, therefore these appertainto Agni, to be piledTwenty -one kindling - (verses) he repeats ; the twenty-onefold (Stoma) islight ; verily he attains light, and a support besides
,for the twenty -one
fold (Stoma) is support . Twenty -four (verses) he recites ; the year has
twenty-four half-months
,Agni Vaicvanara is the year ; verily straightway
he wins Vaicvanara . He recites themstraight ou, for the world of heaven
is as it were going straight away . Let the half-years, the seasons ,increase thee, O Agni he says ; verily with the half
-
years he causes Agni toincrease with the seasons the year. Illuminate all the quarters of theearth he says therefore Agni illuminates all the quarters. The Acvins
removed death fromhim he says ; verily fromhimhe repels death. We
fromthe darkness he says ; the darkness is the evil one ; verily fromhimhe smites away the evil one. We have come to the highest light he
says ; the highest light is yonder sun; verily he attains unity with thesun. The year lags not, his future fails not, for whomthese are performed.
The las t he recites with the word ‘ light’
in it ; verily he bestows on himlight above , to reveal the world ofheaven.
v . 1. 9 . With ’six (verses) he consecrates ; the seasons are six ; verily he
consecrates himwith the seasons . With sevenhe consecrates ; themetresare seven; verily he consecrates himwith the metres. Let every man7 The sense seems to be thus, though the con QB. vi. 6. 1. 16- 8. 4 ; 7 . 8. 16, 16. This
structionis varied fromthat below , ifas section explains the Mantras of TS . iv.
is probable th e animals are the object. 1. 9, the production of the fire in the7 Cf. KS . xix. 10; Raps. xxx. 8 ; M8. iii. 1. 9 flre -
pan.
what has heen. With two veues he heats fit); the secrificer hae two teet ;(verily it servee) for support Th c panis gathemd together with holy
and his sacrifice destmyed.
unite it with the eellsame pobeherds ; that is the atonement ior it. II
amanhes atta iaed prosperity , he should t'
or himdeposit (the fire)“producing it by friction; this is one thst has succeeded ; verily he ap
preaches his owndeity [8] . For himwho deshes prospe1-ity shonld be
it is eelf-produoed hy name ; verily he becmnes pmeperous. lt he desire
(flre)fromelsewhere , and deyosit it ; verily straightway he produces a foe tor him.
Froma tryingfood ; ina frying pantood is kept ; verily he wins iood with ite birth
wood ; he depcsits Krumnka ; verily he wine what ot Agni is then imbued.
With butter hs joins (it); buttsr is the dear home on ni ; va ily he
unites himwith hh dw shoda and with lnilliana alsofl). Hs puts on(a stick)ot Vikafikata wood ; vesily he wins 1
-adience ; he puts onone ol
Qant tor atoaement. ‘ Do thousit dowuinthe lap ot thismother ’
. with
attains teputationinthueworids ; va ily dw he hestows breaths onhimself.
t no wa rs ss pa nail. nus.
“ , h nmpeeetse thaa thts aettea
Ot elec eeettea ltmthe eapisasttea el the l aa
N . I yfi h a -I M W M teas tnu l q wtth the lee
h the paa.
401] The F ire in the P an — v . 1. 10
onthee (with these words)he puts ona kindling-stick ; verily hemakeswhat is not cut by the axe acceptable to him all is acceptable to himwhoknows thus. He puts onone ofUdumbara wood ; theUdumbara is strength ;verily he confers strength upon him. Prajapati created Agni ; himon
creationthe Raksases [1] were fainto destroy ; he saw that (hymn)of theRaksas-slaying (one); therewith he smote away the Raksases inthat it is
(the hymn)of the Bahsas-slaying one, thereby he drives away the Raksases
fromAgni whenborn. He puts onone of Acvattha wood ; of trees the
Acvattha 18 the overcomer of foes ; (verily it serves)for victory . He putsonone ofVikankata verily he wins light. He puts onone ofQami wood,for atonement. Sharpened is my holy power Their arms have I uplifted (with these words)hemakes himspeak over the last two Udumbara(sticks)[2] verily bymeans ofthe holy power he quickens the kingly power,and by the kingly power the holy power ; therefore a Brahmanwho hasa princely person is superior to another Brahman; therefore a prince whohas a Brahmanis superior to another prince. Now Agni is death, gold is
immortality ; he puts a gold plate within; verily he severs immortahtyfromdeath ; it has twenty -one projections , the worlds of the gods are
twenty -one, the twelvemonths , the four seasons, these three worlds, and as
twenty -first yonder sun somany are the worlds of the gods ; verilyfromthemhe severs his foe. Bymeans of the projections the gods reducedthe Asuras to straits (ni rbd
'
dhé) that is the reasonwhy projections (mirbddhc
i
h) have their names ; it is covered with projections ; verily he reduceshis foes to straits. He puts (it) onwith a verse addressed to Savitr, for
instigation. Night and the dawn with (this as) second ; verily he raises
himwith day and night. The gods , granters of wealth, support Agnihe says ; the gods , granters ofwealth, are the breaths verily having raised
himwith day and night [4] he supports himwith the breaths. Sitting heputs (it)on therefore offspring are bornsitting ; the black antelope skinisabove ; gold is brilliance, the black antelope skin is holy power ; verily on
both sides he encircles him, with brilliance and with holy power. The
sling is of six fathoms inextent ; the seasons are six verily he raises himwith the seasons ; if it is of twelve fathoms, (he raises him)with the year.
It is of Mufija grass ; the Mufija is streng th ; verily he unites himwithstrength . Thouart the bird offair feathers (with these words)he gazes ;erily he declares his greatness inthat form. Go to the sky , fly to the
heaven he says ; verily hemakes himto go to the world ofheaven.
I5 [no.s. 1s]
403] The Horse Sacmfice — v . 2. 1
And Ida invoked with the Vasus inunison;Our sacrifice, O goddesses, place ye with the immortals .
l
1°
Tvastrbegot the hero with love for the gods ;FromTvastr is bornthe courser, the swift steed [3]Tvastr produced all this worldThemaker ofmuch do thouoffer to, as Hotr.
7
It May the steed, anointed with glee, ofhis ownimpulseGo to the gods indue seasonto their abode ;
May the forest lord knowing the world of the gods,
Bear the oblationsmade ready by Agni .a
l Waxing with the fervour ofPrajapati,Immediately onbirth, 0 Agni, thoudidst support the sacrificeAs harbinger with the oblationoffered with Hail!
Do thougo ; let the gods eat the oblationduly.
‘
PRAPATHAKA II
The Prepara tion of the Ground for the Fire
v . 2. l . Headed 5 by Visnuthe gods wonfinally these worlds by themetres ;inthat he strides the strides of V1snu
,the sacrificer becoming Visnuwins
finally these worlds. Thouart the step of V1snu, overcoming hostility
he says ; the earth is connected with the Gayatri , the atmosphere with theTristubh, the sky with the Jagati , the quarters with the Anustubh ; verilyhe wins inorder these worlds with themetres . Prajapati created Agni ; hebeing created went away fromhim[1] he followed himwith this (verse),He hath cried with it he won the home dear to Agni ; in that herepeats this (verse), he wins thereby the home dear to Agni . Now he who
steps the strides ofVisnuis apt as he goes away to be burnt up ; he turnswith four (verses); the metres are four, Agni
’
s dear body is themetres ;verily he turns round on his dear body he turns round fromleftto right ; verily he turns round onhis ownstrength therefore the right
1 MS . for d has syondmknivdnd sau’
té dadhdtu MS . sddhydlt, wh ile VS . agrees with TS. ,
fromd above. but Griflith treats it as equivalent to7 MS . has ima vigvd bhtivami . sddhydh, and so Saysna here . Bhask. has
7 tma'nya is as usual found only inKpri verses sddhitma bovisa or sddhu.
(RV. i . 188. 10, possibly as a priestly7 Cf. KS . xix . 11;KapS . xxxii. 1 MS. iii. 2. 1
variant of tmdna fromtma'ny-d. QB. v i. 7 . 2. 10—4. 16. Thi s section ex
KS . hasmamige, amere blunder. It also has plains the Mantras of TS. iv . 2. 1 and 2,sadhyd , wh ile all the others have saakya, wh ich deal w ith the placing of the fire
but the Pads texts difi'
er, TS . makes it onthe throne and its adorationwith the
sddhyd'
,i. e. adverbial, as in iv . 8. 4 a
, but Vatsapra hymn.
v . 2. 1 The Prepamtioa the Gmadfor the Fin [404
side of the hody is the etmnger ; verily also does he turnwith the tumingofthe sun. Vunga sfisd hp p l he saw this vm-se addressedto by it he heed hhmsli immthenoose ot' Vamna ; Varuna seises
himwho takes the fire‘ I have
‘ Be thoufirmandmotionleu'
.
heuya for support.folk he unitss him.
himhemakes the kingdomto ahide. R ho deshe ofamam’ lisy he he
a ruler ’
. he ahouid think ot hi1nwith his mind ; verily he hecomes a rnler
verily hemakes himthc first of his peem.
he seys ; verily he smites away darkness fmmhim.
‘He hath come withHe placu him
him); with anAtichandas as the laet ; the Atichaadas is the highest of
With (theBhLlandana
winthe home dear toAgni ; verily by it he wins the home dear to Agni.1t hueleven(vmes); verfly inelevenpluuhe bestowa strength ontheeacriticu'
. By the Stoma the gods pmspemd inthis world, hy themetns inyonder world ; the hymnof Vatsapri is the type ot the Stoms ; inthat he
inthat he suidmthe stepe d Visnmhewine hy themyonderwofld. Ontheflxst dsy he sttides ionh, onthe mxt day he pays rcvmnce ; therelmtheminds ot somc crestmes are sct onencrgywthoes of othmonrest
thmtomthe active lords it over himwho tskee hism’ thereiore the
the lord of food is
Agni ; va ily he grants himlood.
'U11injnrious. impetuous '
. he says ;‘Do thoufurther the domr. hestow
7 The tetmts aa traae1atshle ; a tern elu doa iuaay deduto eappiy aewats-dhm tueaeh el the w veme b-q aad determines te tud wtth w b ,
a eertes ol the- tna . them e h ta the paa.7 M eeee e te he the seaeq het the ecmm. ha t Pre-uahly the reel pssallel tem
h vuy aaasttfi etery zafter reeecatata.
m use, tahas tt as M andM M M M asm ca na 1. e tl dsm nd taho them el plsiuthe l antt as th n lv. 8. 8.
the eeeead te he that thena theetmhaa
405 ] The Taking of the F ire — v . 2. 2
strength onour bipeds , our quadrupeds he says ; verily he invokes thisblessing . May the All-gods bear thee up he says ; the All
-
gods are
the breaths [l] ; verily with the breaths he raises him. O Agni, with
their thoughts he says ; with the purpose 1 for which he raises him,
he verily unites him. He places (him)with four (verses); themetres are
four ; verily with themetres (he places him) with anAtichandas as the
last ; the Atichandas is the highest of the metres ; verily he makes himthe highest ofhis peers ; it contains the word sit (sad) verily hemakeshimattainreality (sat- tvdm).7 Come forward, 0 Agni, rich in lighthe says ; verily he bestows light uponhim. With his body he injureshimwhomhe injures ; Harmnot our offspring with thy body he says ;
verily for his offspring he makes himgentle . The Raksases infest that
sacrifice where the axle creaks ; He hath cried he repeats,3 to smite awaythe Bahsassa. They bear (him) with a cart verily he confers honourupon him; therefore he that has a cart and he that has a chariot are
of guests [3] themost honoured ; honour is his who knows thus . Withkindling -wood serve Agni (with these words) he puts a kindling
-stick,made wet with ghee, upon himwhen put in place ; that is as when
hospitality with melted butter is ofi'
ered to a guest on arrival; (he putsit ou)with a Gayatri for a Brahman, for the Brahmanis connectedwith theGayatri , with a Tristubh fora Rajanya , for the Rajanya is connected with theTristubh. He casts the ash into the waters ; Agni
’
s place of birth is in
the waters ; verily he makes himattain his own place of birth ; with
three (verses) he casts (it); Agni is threefold verily he makes Agniattain support through all his extent. Now he casts away Agni who
puts the ash into the waters ; he places it (in the pan) with (verses)containing the word light verily he bestows light upon him; withtwo (he places it), for support . He throws away offspring and cattle
who puts the ash in the waters ; Returnwith strength With wealth(with these words) he comes back verily he bestows upon himselfoffspring and cattle. May the Adityas the Rudras , the Vasus kindlethee again he says ; these deities first kindled him; verily by themhekindles him. Hearken Be thou (with these words)he pays reverence ;verily he awakens him; therefore after sleeping creatures awake . Inhis
place he pays reverence, and therefore cattle returning go to their place.
7citldya is probably a nounhere , a dat. ofpur comm. and inthe Satrae, that after thepose , but itmay be thought of replacing ofth eash ,w ith thewaterpressed
7 Th is is repeated fromv. 2. 1. 5 . out, the fire is placed againinthe pan;This quotationismentioned inv. 2. 1. 211ml probably Agni is the subject of uda itt,iniv. fromud +d +d i.
The sense must be as indicated in the
407 ] The P iling of the G’d'rhapa tya
— v . 2. 4
Gayatri knows in truth the world of heaven; (verily it serves) to reveal
the world of heaven He places thirteenworld-fillers ; they maketwenty -one, the twenty -onefold Stoma is a support, the Garhapatya isa support ; verily he finds support inthe support oi the twenty -onefold
(Stoma), the Garhapatya ; he who knows thus finds support in the firewhich he has piled. He who first piles (the fire)should pile infive layersthe sacrifice is fivefold, cattle are fivefold ; verily he wins the sacrifice
and cattle. He who piles for a second time should pile in three layers ;these worlds are three ; verily he finds support [6] in these worlds. He
who piles for a third time should pile inone layer ; the world ofheaven
.is in one place ; verily he goes to the world of heavenby the single
(Tayer). Hemakes (them)firmwithmortar ;1 therefore the bone is coveredwithmeat ; he who knows thus does not become diseased of skin. There
are five layers, hemakes firmwith five (sets oi) dust theymake up ten,the Virajhas ten syllables, the Virajis food ; verily he finds supportin the Viraj, in proper food.
v . 2. 4 . The 7 Agni that was before and the one in the fire-pan are at
variance ; Be united with four (verses) he unites themtogether ; the
metres are four,Agme dear body is the metres verily with his dear
body he puts theminorder. Be united he says ; therefore the kinglypower unites with the holy power ; in that after uniting (them) heseparates (them), therefore the holy power separates fromthe kinglypower. With the seasons [1] they consecrate him; with the seasons
likewise he must be set free ; As a mother her son, the earth Agni of
the dust he says ; verily having consecrated himwith the seasons, with
the seasonhe sets himfree. With (a verse)addressed to Vaicvanara , hetakes the sling ; verily he makes it ready . For Nirrti there are three
(bricks) black,dried by a chaff fire ; chaffis the portionof Nirrti, black
is the formofNirrti verily by her ownformhe propitiates Nirrti. Theygo to this
3 quarter ; this [2] is the quarter of Nirrti ; verily in her own
quarter he propitiates Nirrti. He places (it) in a self-made hole or
a cleft ; that is the abode of Nirrti ; verily he propitiates Nirrti inherown abode. He places (them) over against
4 the sling , the noose is
connected with Nirrt i ; verily he frees himstraightway fromthe noose
of Nirrti. He places three , man is threefold in arrangement ; verily7 Purisa , rendered ‘
rubbish '
by Eggeling (SBE. 2. 6 as to theming ling of the fires andx i i. 64,n. 1) is themortarormudused to the oflering toNirrti.cement togeth er the bricks , and the play 7 i. e. the south -west quarter, designated as
onpurist; inthe case ofmanis obvious ; usualby a gesture ; of. p. 482, n. 7 .
cf. v . 8. 6 . 2. Probably abhi governs gikyc‘
zmand tipa dadhdh‘
7 Cf. KS . xx . 1, 2 ; KapS. xxxh . 8,4 ; MS . iii . is the verb
,as the comm. evidently
2. 8, 4 QB . vii. 1. 1. 88—2. 1. 20. This takes it.sectionexplains the Mantras ofTS . iv.
409] The P loughz'
ng of the Sacmficial Ground — v . 2. 6
their ownstrength they turn therefore the right side of the body is the
stronger ; verily they turnwith the turning of the sun.
1 Therefore cattledepart from(us), andcome back towards (na). Three by three he ploughs thefurrows [4] verily he extends the threefold (Stoma) inthe beginning of
the sacrifice . He sca tters plants, by holy power he wins food, in the
Arka the Arka is piled.
2 With fourteen verses he scatters ; the domesticated plants are seven, the wild are seven; (verily they serve) to winboth sets.
3 He scatters (seeds) of diverse kinds of food, to win diverse
foods. He scatters on the ploughed (ground), for in the ploughed plantsfind support . He scatters along the furrows, for propagation. Intwelve ‘
furrows he scatters ; the year has twelvemonths ; verily with the year hecooks food for him. If he who piles the fire [5 ] should eat of what has
not been obtained,“he would be separated fromwhat has beenobtained.
Those trees which bear fruit he should sprinkle inthe kindling -wood, to
obtainwhat has not beenobtained. Fromthe quarters he gathers clods ;
verily w inning the strength of the quarters, he piles the fire inthe strengthof the quarters ; he should take a clod fromthe quarter where is he whomhe hates , (say ing), Food and strength do I take hence
’
verily he wins fromthat quarter food and strength, and hungry is he who is inthat quarter.
He scatters over the high altar,for onthe high altar is the fire piled ; the
high altar is cattle ; verily he wins cattle ; (verily it serves)for the avoid
ance of passing over a limbof the sacrifice.
v . 2. 6. O 7 Agni, strength and fame are thine (with these words) he
sca tters sand ; that is the hymnofAgniVaicvanara ; verily with the hymnhe wins (Agni)Vaiqvanara . With six (verses)he scatters ; the year has six
seasons, Agni Vaicvanara is the y ear ; verily straightway he wins Vaicva
nara . Thismetre is called the ocean; offspring are born like the ocean 7
Cf. above, v . 2. 1. 2, and Keith , 9am shoulder, and three fromthe left h ip toI rahyaka , p. 26, n. 5 . the right shoulder.
7 Very possibly th e plant arka is referred to 7 i. e. what has come without being sowed,
here , though it is not certa in, and the as in the case of the sowing here pre
sensemaymerely be , as inSayana, arcan scribed the thingsmeant are, accordingiye ethane
'
rcaniya agm’
h. For arka as = to th is , frui t trees.bright, cf. Berga igne, Rel. Ved. i . 279,with
7 Cf. KS . xx. 4 , 5 KapS. xxxii . 6 , 6 ; MS . iii.
Bloomfield, ZDMG. xlvi ii. 670, and for 2. 6,7 ; 6B. vii. 2. 8. 9—4. 1. 18. This
the Arka and Acvamedha as sacrifices, section explains the Mantras of TS. iv.
below v. 8. 4. 6 4. 8 . 8. 2. 7 . 2-8. 1, dealing w ith the scattering of
7 The comm. gives the lists as tile ,mass , M M , the sand.
yam, priya i gu, amt , and godhama , and 7 Themetres of the hymnare g iven as fol
venu, yydmdka , niva' ra , jartz'ld , gaudhukd, lows by the comm. e is a Vistarapafikt i,
markataka‘ , and gdrmuta . as 8 111» 11+ 8, andnot 8+ 12 12 1as
4 Th e twelve are three fromfoot to head, inChandah, iii. 42; as amatter offact boththree across fromthe right w ing to the 11’s are really 12’s ; b is a Padapahkti
left , three fromthe right hip to the left as being +8+ 12 (the metre is
16 19]
411] The Putting Downof the GoldenMan — v . 2. 8
disk. Frajapati created creatures with the Brahmanclass as first ; verily
the sacrificer creates offspring with the Brahmanas first the holy powerborn he says ; therefore the Brahman is the first ; the first he becomeswho knows thus . The theologians say , Nor on earth , nor in the atmosphere, nor on sky should the fire be piled if he were to pile (it) onearth, he would afflict the earth with pain; nor trees, nor plants would [1] beborn ifhe should pile (it)inthe atmosphere , he would afflict the atmospherewith pain
,the birds would not be born; if he should pile (it)inthe sky,
he would afflict the sky with pain, Parjanya would not rain. He putsdowna gold disk ; gold is immortality ; verily inimmortality he piles thefire, for propagation. He puts down a goldenman, to support the worldofthe sacrificer if he were to put it over the perforationinthe brick, hewould obstruct the breath ofcattle and ofthe sacrificer ; he puts it downonthe south side [2] with head to the east : he supports the world of the
sacrificer he does not obstruct the breath ofcattle and the sacrificer. Or
rather he does place it over the perforationofthe brick, to allow the breath
to pass out.1 The drop hath fallen (with these words) he touches it ;verily he establishes it inthe Hotr
’
s offices . He puts downtwo ladies, onemade ofKarsmarya and full ofbutter, one of Udumbara and full ofcurds ;thatmade ofKarsmarya is this (earth), that ofUdumbara is yonder (sky);verily he deposits these two (earth and sky) Insilence he puts (them)down, for he should not obtainthemwith a Yajus ; the Karsmarya on the
south , the Udumbara onthe north ; therefore is yonder (sky)higher thanthis (earth); the Karsmarya filled with butter, the butter is a thunderbolt,the Karsmarya is a thunderbolt ; verily by the thunderbolt he smites awaythe Raksases fromthe south of the sacrifice ; the Udumbara filled withcurds, curds are cattle, theUdumbara is strength ; verily he confers strengthuponcattle . He puts (them) downfilled ; verily filled they wait on him[4] inyonder world. Inthe Virajshould the fire be piled they say ; the
Virajis the ladle ; in that he puts down two ladies, he piles Agni intheViraj. As each beginning of the sacrifice is being performed, the Raksasesseek to destroy the sacrifice ; the golden disk is a beginning of the
sacrifice ; in that he pours butter over the gold disk, he smites away
the Raksases fromthe beginning of the sacrifice. With five (verses) hepours butter ; the sacrifice is fivefold ; verily he smites away the Raksasesfromthe whole extent of the sacrifice ; he pours butter transversely ;therefore animalsmove their limbs transversely ,
for support.V. 2. 8. He 7 puts down the naturally perforated brick ; the naturallyQB. v1i. 4. 1. 14- 44 . Th is section ex 7 This 13 the Siddhanta ; inthe comm. inB. I.
plains theMantras inT8. iv . 2.8.2, 8,deal anapalaksya should he read.ing with the putting downof the gold
7 Cf. KS. xx. 6, 7 ; KapS.mii. 8, 9° MS
/111.
dish and the goldenman. 2. 6, 7°
, QB. vii . 4. 2. 1-6 . Th is
413] The Grass Brick and thePutting Downof the P an — v . 2. 9
curds is a food of the village, honey of the wild ; in that he anoints with
curdsmixed with honey , (it serves)to winboth . May the two great ones,heaven and earth he says ; verily with themhe encircles himonboth
sides. He puts it downto the east,1 to attain the world of heaven; he
puts it downto the east facing west ; therefore [6] to the east facing westthe animals attend the sacrifice. Ifhe 7 piles the fire without a navel, (thefire)enters the navel of the sacrificer, and is liable to injure him. He putsdownthemortar ; this is the navel of the fire verily he piles the fire withits navel, to avoid injury . (The mortar) is of Udumbara wood ; the
Udumbara is strength ; verily he wins strength ; in the middle he putsit down verily in the middle he bestows strength uponhim; thereforeinthemiddlemenenjoy strength. So large is it, commensuratewith i a
pati, themouth of the sacrifice . He pounds ; verily hemakes food ; he puts(it)downwith (a verse)addressed to Visnu; the sacrifice is Visnu, the treesare connected with Visnu verily inthe sacrifice he establishes the sacrifice.
v. 2. 9 . The 7 panis the concentrated light of these lights ; inthat he putsdownthe pan, verily he wins the light fromthese worlds ; inthemiddle heputs (it)down; verily he bestows uponit light ; therefore inthemiddle wereverence the light ; with sand he fills (it) that is the formof Agni Vaiovanare ;verily by his formhe wins Vaicvanara . Ifhe desire ofaman, ‘May he
become hungry he should put downfor one (a pan)deficient insize [1] if
he desire ofaman, May he eat food that fails not he should put it downfull ; verily he eats food that fails not. The man accords a thousand of
cattle, the other animals a thousand ; inthemiddle he puts downthe head
of theman, to give it strength. Inthe panhe puts (it)down; verily he
makes it attain support the head of the man is impure as devoid of
breathe ; the breaths are immortality gold is immortality on the
(organs of the)breaths he hurls chips of gold ; verily hemakes it attain
support, andunites it with the breaths. He fills (it)with curdsmixed withhoney , (saying) May I be fit to drink honey (he fills with curds) to becurdled with hotmilk
,for purity . The curds are the food of the village,
honey of the wild ; in that he fills (it)with curds mixed with honey , (itserves) to winboth. He puts downthe heads of the animals ; the heads ofthe animals are cattle ; verily he wins cattle. If he desire ofaman, May
7 For once Weber’
s text is clearly defective implied or expressed, for it does notthe comm. and the text of Bibi . Ind. refer to ydjamamsya but to the Adhvaryuinsert the essential clause pura
'
stat praty acting forh im; cf. Delbrilck, Altina. Synt.dhoomzipa dadhdti, w ithout wh ich there is p. 5 68.
no sense in the text. The vict ims are 7 Cf. KS. xx . 7 , 8 ;KspS .mii . 9, 10; MS . iii .
te thered to the stakes and so to the east, 2. 7 QB . vii . 5 . 1. 26- 2. 86. This sectionbut they look westwards. explains the Mantras inTS . iv. 2. 10 as
7 Here ofcourse yé has no correlationat all, to the putting downof the pan, M
415 ] The Apasga, P rahabhrt, and Apdnabhrt Bricks — v . 2. 10
he deposits seed for himinfront. Five he puts downon the east , pointing west ; five on the west pointing east ; therefore seed is impregnatedinfront, offspring are bornat the back. Outhe north he puts downfivemetre bricks ; themetre bricks are cattle ; verily he brings cattle onbirth
to his owndwelling . This (earth)was afraid of excessive burning by thefire she saw these [2] water bricks, she put themdown, then(the fire)did not burnher excessively ; inthat he puts downthe water bricks, (it is)to avoid excessive burning . She said, He shall eat foodwith holy power,7for whomthese shallbe put down, and he who shall know themthus.
’
He
puts down the breath-supporting (bricks); verily he places the breaths inthe seed therefore ananimal isbornwith speech,breath, sight, and hearing .
This one infront the existent (with these words)he puts down on
the east ; verily with these he supports breath . This one onthe right, the
all-worker (with these words he puts down) on the south ; verily with
these he supports mind. This one behind, the all-extending (with thesewords he puts down) on the west ; verily with these he supports sight.
This one on the left, the light (with these words he puts down) on thenorth ; verily with these he supports hearing . This one above, thought
(with these words he puts down)above verily with these he supports speech.
Tenby tenhe puts (them)down, to give strength. Transversely 7 [4 ] he puts(them)down therefore transversely do animalsmove their limbs , for support. With those (put down)onthe east Vasistha prospered,with those onthe south 7 Bharadvaja ,with those onthewestVicvamitra ,with those onthe
north Jamadagni,with those above Vicvakarman. He who knows thus theprosperity inthese (bricks)prospers ; he who knows thus their relationshipbecomes rich inrelations ; he who knows thus their ordering , (things)go
themacross . But it seemsmore natural bricks are put downonthe west runningto assume that the bricks had all their to the east and vice verso.
lines marked in the same way (with7 bnihmahd here and inv. 4. 2. 2 is according
square bricks it is not possible to dist inguish be tween length and crosswise
as they are identical), and whennonsquare bricks were used
,the lines would
be on the long side , and the use of east
or west and north or south as descriptions would show wh ich way the head
of the brick turned ; inthe case ot‘
squarebricks the words would merely show
wh ich way the lines turned . For cases
of non-square hi cks in the QB cf.
Eggeling, p. 21,n. 1, according to whomthese bricks are laid with their longsides east and west and the linescrosswise . (2) As inAp. (see p. 477 ,n. l) prdcihmeans facing east, and the
toWeber (Ind. Stud. ix. 85 1, and inh isnote here)perhaps reichlich Th isis,however, not necessary , though the
echo] . has mukhyayd syttya. The samephrase is used inKS . but not in MS .,
wh ich has merely anna'
do bharati. MS .
and KS . haveupadadhdta i andupadhiyamrespectively , but the subj. inT8 . is oh
viously better thanthe indic. ofKS. The
text ofM8. should obviously be correctedto read a
'
dad for vda, which is nonsense .
7 The point is that the workbegins in theeast, thensouth , M , diagonally . This iscompared with th e gait ofcattle.
7 For the frequent use ofdaksigid see vi. 1. 1.
1 ; s. s ; Weber,m. Stud. xiii. 111.
— 1 The First Layer q [416
orderly [6] iorhim; he who knows thus their ahode becemes poeeew ofmabode ; he who knows thus their suppmt hecomes poese-ed oi support.Having put downthe breath-eupporteuhe puts downtheunifying M icks);verily having deposited inhimthe hresths he unifies themwith the
unify ing (brieks); that is why theunitying have theirname. Thentoo he
move together.
therefore expirationand inspirafiongo indxfl’erent dimctions. The un
mxified part of the fire [6] is not worthy of hesven; the fise is worthy of
hemskes it worthy ot heaveh .
‘ The eighteenAmonth-old calf the strength.
thmwa and hy the throws the stmhg ths. Onall sides (these versee) hsve
11 Hsy‘ the Gt he Tristut he Jagstt,
TheW the Usnih,md the Kaknhh,Pierce thee v ith needles.‘
b Hey the two
Themetrid theunmetrical,Pierce thee with needles.‘
c l ay the l ahlflmnh thenmtts,
All the aeg ions thet are rich inbuitaThe lightnings ofthe elouda the voices.Pieree thee with needles.‘
d The ailver, the geld, the 1ssden,Anyohed as workers with the worhs,Onthe shinol themoog hcne,I ay they piene thse with nesdles.
‘
s a w x s g umum; asueal ; l s. adds hsh itw mthe l aatras ter the nsrhtag ee t hy the 7 A11ap ee tnthts.three qussa g themm and ‘ W tb d huflahhifls l fi h nfl e aad l ;
W d the hnee lsr the dt- etton V&has theuwderqg t u hasmel the M n the l ahw-arh the “w znwm mmM &the 't vsts fien hre‘ te asveimcmaunw uunmm ' l s. hnut se hsknm asem g
ia d tt has qh flm mve sseu-ssmnc.
417 ] The Dissection of the Horse — v . 2. 12
6 May the ladies [I] , the wives,With skill separate thy hair,
The wives ofthe gods, the quarters,Pierce thee with needles.
1
f What then Asmenwho have barleyReap the barley inorder, removing it,Hither bring the food ofthose
Who have not gone to the reverential cutting of the strew.
7
v. 2. 12. a Who 7cutteth thee Who doth divide thee
Who doth pierce thy limbsWho
, too, is thy wise dissector
b May the seasons indue season,The dissectors, divide thy joints,And with the splendour of the yearMay they pierce thee with needles.
“
0 May the divine Adhvaryus cut thee,And divide thee ;May the piercers piercingJoint thy limbs.
o
d May the half-months, themonths,
Cut thy joints, piercing,May the days and nights, the Maruts
,
Make whole thine injaries
6 May the earth with the atmosphere,May Vayuheal thy rent,May the sky with the Naksatras
Arrange thy formaright.‘
f Healing to thy higher limbs,Healing to thy lower
Healing to bones,marrow,
Healing too to thy body 1
7 MS .begins ydsdh,and anew half-line 111116111171
pa’
tnayo cajin praja’
yd bhuksimahi , and at
the end ofb ya thdyathdmVS. has”dwelt.7 The line is found infull above ini. 8. 21d ;
cf. iii. l. 8. 2 dafin.
7 Cf. KSAqvamedha, x. 6 ; VS. xxiii . 89-44.
Th is sectiongives the accompaniment ofthe haying of the horse ; see ApQS. xx.
18. 9 ; BGS . xv . 80; KGS . xx. 7 . 6.
VS. hasW yatt, kc., throughout .7 KS . and VS . have 3111014, and KS.
VS . has tdjaea.
7 KS. omits to ; V8. inverts c and d , and has
pdmyantth.
7 VS . has 4 chyantu.
7 VS. hasmmto for bhieqjyats , and ninemiksatraih saha
'
lokds'
t Impetusddlmyd : KS.
has sadhmi.
419] The Bm’
cks of the Second Layer - v . 3. 2
having put down the breath-supporters he puts down the rain-winners,therefore the rain starts fromthe sky ,
impelled downwards by the wind.
The strengthening (bricks) are cattle ; cattle have various purposes and
various customs, but only as regards water are they of one purposeifhe desire of a man, May he be without cattle he should put downforhimthe strengthening (bricks) and then put down the water (bricks);verily hemakes discordfor himwith cattle ; verily he becomes without cattle.
Ifhe desire ofaman, May he possess cattle he should put downfor himthe water (bricks) and thenput down the streng thening (bricks); verilyhemakes concord for himwith cattle and he becomes possessed of cattle.
He puts downfour infront ; therefore the eye has four forms, two white ,two black The (verses) containthe word head therefore the head
(of the fire) is infront. Five he puts down in the right hip,five inthe
left ; therefore the animal is broader behind and receding infront ; The
goat instrength (with these words he puts down)onthe right shoulder ;(with) The ramin strength on the left ; verily he puts together theshoulders (ofthe fire). The tiger instrength (with these words)he putsdowninthe right wing , (with) The lioninstrength onthe left ; verily he
gives strength to the wings. (With) Themaninstrength (he puts down)inthemiddle ; thereforemanis overlord of animals.v. 3. 2. O 1 Indra andAgni, (the brick)thatquaketh not (with thesewords)he puts downthe naturally perforated (brick); these worlds are separatedby Indra and Agni (verily it serves) to separate these worlds. Now the
middle layer is, as it were, insecure , it is as it were the atmosphere ; Indraand Agni he says ; Indra and Agni are the supporters of force amongthe gods ; verily he piles it with force in the atmosphere, for support .He puts down the naturally perforated (brick); the naturally perforated(brick)is the atmosphere ; verily he puts downthe atmosphere Hemakesthe horse sniff it ; verily he puts breath in it ; now the horse is connectedw ith Prajapati ; verily by Prajapati he piles the fire. It is a naturallyperforated (brick), to allow the passage of the breaths
,and also for the
lighting up of the world of heaven. Whenthe gods went to the world of
heaven, the quarters were inconfusion; they saw these regional (bricks),they put themdown, and by themtheymade firmthe quarters ; inthat heput downthe regional bricks, (it is) to support the quarters. Tenbreath
supporters he places in the east the breaths inman are nine, the
navel is the tenth ; verily he places the breaths in front ; therefore the
Cf. KS . xx. 11 ; KapS . xnu. 18 ; MS. in. perforated, the Dieya, the Prah abhrt,
QB . vii i. 8. 1. 1- 4. 10. This section Erbati , and Vl iakh ilya bricks of the
expla ins the Mantras ofTS . iv . 8. 6 and 7 th ird layer ofthe altar.
accompany ing the placing ofthenaturally
v. 3. 2 The Second and Later Layers ofBricks [420
bmths sre infront. He puts downths lsst with the word ‘ light'
; there.
fon spewh whioh is ths lut is the light of the biuths. Be pnt down
vsrily he pnts the light intho esst ; thmtoro we revere the light in tho
east. Themotres uns raoe for theuttle ; the Brhati wonthem; therefomcattb amosllod oonnected with the Brhati B] .these womfls)he puts downonthe south ; thmfomthemomths tmsoutho
onths north hs plaossmight ; therefomhe thot sd oes to the ua th isvictorious. Theymskoup thittyv six ; th0 8rhati hss thirty
-six syllshles.
mttlomoonneotod with the Brhati ; verily by ths Brhs ti he winsmttiefor him. Tho Brhati holds tho sovorsignty of the metsm; ho for whomthese [4] w e put downattains sovereignty . He puts downsevenVt!»khilytm'icksflnthemtmevminthe wesnintho ha d thmmmonbmtha two below flverily they semno give the hmths stmngth.
‘ Tho
hesd thw uhmling '
Jwith thsse wmdflhe pots downonthe ew tr Thon
hemskes the bresths sooordant for him.
v. 8 8. Whateves"the gods did st tho sacrifioe the Asm-sa did. Ths gods
reciting inmother ; theAsomoouldnot foUow it ; thontho gods prospuvd.thoAsux-as were defestsd. Inthat he puts downtho Aksosyi stomlyls inomplsos sftsr reoiting inanotha , (it is) to overoome foes : he prospersMM , hh fmis dslutod.
‘ The swifh ths tripleflwith these wordflhepnts down on tho osst ; the triple is the beginning of the ssorifiosu] ;mfly inthe out ho sstsblishos the heginning of theucflfios. ‘ Ths sky.
is food, the seventeenfold is food; verilyonthe south he plsoes loodnhmtmwith tho right (hand) is food eswn.
‘ 80PM tho tmtythese wou'ds ho pnts down) on the west ; the twsnty-onefold is snppofl ;
(verily it serves)formpport . ‘The shining c e fifteenfoid . (with drewwmds ho put M onthonox-th ; tho shining is fom; verily ho phcs
fmu onthonorth ; thmloro ho thst sdmoes to ths north is victofim‘
M ths aighuenfold ’
.
two threefold ones ho estsblishenintho haginning ofthe na ifios inotder.
‘ AM tbe twsntytold'
, (with thsse wmds ho pnts dm)onthe south ;Ath ck is food, tho twsntyfiold is food ; vsrily he plmfood oo ths sooth
‘ CL M n lg u; w w w w flmmamcnvnui uumm M ah al a“ bcflh h ysr ol tln Onmm mmu amna s, slut .
421] The Akshaydstomiyd, Srstz, and Vyugti Bricks — v . 3. 4
therefore with the right is food eaten. Radiance, the twenty -twofold’
, (with
these words he puts down) on the west ; in that there are twenty ,
thereby there are two Virajverses ; inthat there are two there is support ;verily inorder he finds support in the Virajverses and in the eating of
food. Fervour, the nineteenfold (with these words he puts down)onthenorth ; therefore the left hand [3] has the greater fervour.
l The womb,the twenty -fourfold (with these words)he puts down on the east ; the
Gayatr'
i has twenty -four syllables, the beginning of the sacrifice is the
Gayatri ; verily onthe east he establishes the beginning of the sacrifice.
The embryo, the twenty -fivefold (with these words he puts down)onthesouth ; embryos are food, the twenty -fivefold is food verily he places foodonthe south therefore with the right is food eaten. Force the twentysevenfold (with these words he puts down)onthe west the twenty -seven
fold is these worlds ; verily he finds support inthese worlds . Maintenance,the twenty -fourfold (with these words he puts down) onthe norththerefore the left hand ismost to bemaintained.
3 Inspiration, the thirtyonefold (with these words)he puts downonthe east ; inspirationis speech,speech is the beginning ofthe sacrifice ; verily he establishes the beginningof the sacrifice on the east. The surface of the tawny one, the thirtyfourfold (with these words he puts down)on the south ; the surface of
the tawny one is yonder sun; verily he places splendour on the south ;therefore the right side is the more resplendent. Support, the thirtythreefold (with these words he puts down)onthe west , for support. The
vault, the thirty -sixfold (with these words he puts down) on the norththe vault is the world of heaven; (verily it serves) to attain the world of
heaven.
v . 3. 4. Thou3 art the portionof Agni (w ith these words he puts down)on the east ; Agni is the beginning of the sacrifice, consecration is the
beginning of the sacrifice, holy power is the beginning of the sacrifice,
the threefold is the beginning of the sacrifice ; verily on the east he
establishes the beginning of the sacrifice. Thouart the portionof themthat gaze onmen (with these words he puts down) onthe south ; those
Sayana explains dakgz‘gtaead bhojanaeaklyabhd consistentwith tapasvila rababove . Bhuk.eat, but KS . has M hukucanan
'
i m‘
gachali, has no explanation, but for lapasm’taral;wh ich is not certainintext or insense . has prabhatalaropakarakab.
The sensemay be more enduring’
. Cf. KS. xx. 12 xxi. 2; KapS. xxxh . 10,16 ;
3 The sense here again is uncertain: Si yana MS . iii. 2. 10; QB. v iii. 4 . 2. 1- 8 . 20.
th inks it means that it is the best for Th is sectionexpla ins the Mantras ofTS .
bearing we igh ts ; PW . has ‘durch Uebung iv . 3. 9 - 11 accompanying the placing of
tiichtig zumachen which is possible, the Systi and Vyusti bricks of the fourthand is followed by MW. it is also layer, including the last two (17 and 18)possible that the sense may be more of iv. 8. 8.
dependent wh ich is not necessarily ia
423] The Asapa tnd and VirdjBricks — v . 3. 5
to the south ; the Yavas are food, offspring is food ; verily he places foodonthe south therefore with the right food is eaten. Thouart the portionofthe Bbhus (with these words he puts down) on the west, for support.The revolving , the forty
-eightfold (with these words he puts down)on the north, to confer strength on these two worlds ; therefore these
two worlds are ofevenstrength He becomes first for whomthese are
placed onthe eas t as the beginning (oi the sacrifice), and his sonis bornto
be first ; he ea ts food for whomonthe south these (are placed)rich infood,and a sonis bornto himto eat food ; he finds support for whomthese (areplaced)onthe west, full ofsupport ; he becomes forcible forwhomthese (areplaced)onthe north, full of force, and a forcible son is born to him. The
fire is a hymn;1 verily inthat this arrangement [6] ismade are its Stotra andQas tra produced ; verily in the hymn the Atkya (Saman and Castra) isproduced ; he eats food, and his son is born to eat food, for whomthisarrangement is made, and he too who knows it thus. He puts downthecreating (bricks); verily he wins things as created. Now there was neither
day nornight inthe world, but it was undiscriminated ; the gods saw these
dawn(bricks), they put themdown; thendid this shine forth ; for himforwhomthese are put downthe dawnbreaks ; verily he smites away the dark.
v . 8. 5 . O 2Agni, drive away those foes of ours that are born (with thesewords) he puts down on the east ; verily he drives away his foes on
birth . That are bornwith force (with these words he puts down) onthe west ; verily he repels those that are to be born. The forty
-fourfoldStoma (with these words he puts down)onthe south ; the forty -fourfoldis splendour ; verily he places splendour onthe south ; therefore the right
side is themove resplendent. “The sixteenfold Stoma (with these wordshe puts down) on the north ; the sixteenfold is force ; verily he placesforce on the north therefore [1] he that advances to the north is
victorious. The forty -fourfold is a thunderbolt, the sixteenfold is a thunderbolt ; in that he puts downthese two bricks, he hurls the bolt after the
foe horn and to be bornwhomhe has repelled, to lay themlow . He
puts down in the middle (a brick) full of dust , themiddle of the bodyis faeces (pdmZQa); verily he piles the fire with its ownbody , and with his1 The play here onwords is not translatable ; to the comm. For the constant play on
the identificationofAgni and the Arka Arka cf. also v . 2. 6 . 5 ; 4. 8. 2.
is hardly of Agni w ith ligh t or flame Cf. KS. xxi. 2; KapS . xxxii . 17 ; MS. iii .
(cf. QB. x. 4 . l . 9 ; Eggeling, SBE. xliii . 2. 10; 8. l QB . vi ii . 6. 1. 8 —8. 2. Th is
842, but rath er with arka as hymn sectionexpla ins the Mantras ofTS. iv. 8.
ofpra ise . The simple Arka ismade into 12of the Asapatni and Virfi bricks, and
an Arkya Seman and S tott s by the those of iv. 4. l, the Stomahhlghs, thearrangement (m’
dha) of the Mantras of treatment ofwh ich runs oninv. 8. 6, all
TS . iv. 8. 8 and 9,the first Anuvaka the inthe fifth layer.
S tott s,the second the Qastra, according
v. 3. 5 — 1 The Second and La ter Layers of Bricks [424
the nnrivalied3no rival is his £or whomthey are pnt down[2]. The fiee
is anaaimal; he pots downthe Viraj(bs-ieks) inthe highest layer; verilyhe eoatenuponcattle the highest Virajflhereiore he that is poo eo edof cattie speaks the higheat speech. Ten hy tenhe pnts (them) down,to oonfer power onthem. Transversely he pote (them) down; thmtoeecattlemove their litnhs transvemly. for suppoxt . By thoeemettea whiohwmheavenly , the gode went to the world ofhesven; £or that the aeera
themthey faahioned these bricks.
(with theee words) they yut themdown; with these they went to the
world ot heaven; inthat he puts down these bricks, the ucrifice goesto the world oi heavenwith themetres that are heavenly . By the sacrifie
e
W created creatures ; he created themhy the Stomahhag-as ; in
ln the Stomahhlgas Brhaspati eolleeted the hrillianoe of the aaefifiee ;
in that he pnts downthe Stomat gi wrich )he pilea the fire with itsbrilliance. In the Stomahhlgas Brhaspati saw the support of the
sacrifice ; inthat he pnts downthe swmabhi gia fit id ior thempportoi the sacrifice. Sevenhy eevenhe pnts down, to oonfer streng th, threeinthemiddla ior support.v. fibemated l dxtya ;with
‘advance '
. right ;
with ‘ Iollowing’
. the sky ;with‘nnion’
, ;the atmospheme with ‘
propping'
the earth ; with‘ prop '
. the rein; with blowing forward
'
. the daywith ‘ hlowing after
‘
. the night ; with‘eager
". the Vasus ; with ‘ intellt
genoe'
, the Rudras ;with ‘ brilliant'
, the l dityaa ;with' ioroe
’
, the Pitruwith‘ thread
'
. oflipnng ; with with ‘ wealthy'
.
plants .
‘ Thouart the vietorioua with ready stomuk for Indx-a thee
Quicken lndra'
, (with these wosds) he fastened the thnnderhoit on his
fight sidq ior vi'
ctory . He ceeated ofi pring without expiutioo ; omthem
“the bestower oi stmngth '
. Now these otfspfiog. thongh having expintiooand inspiution.heariog and seeing.didnot ooupie ; nponthemhe hestowedcopulation(with the worda)
‘ Thonal Theee ofllpring thongh
‘ Thouart the mounta J honu-t the deseender '
. These oflhpring haing
propagated did oot findmpport ; hemade themfind sopport in theee
M mmh fi in t l x afi
Thom d lit t t .
425 ] The Ndkasad, Codd , and Svayamc‘itrmu'
i Bricks — v . 3. 7
art the gainer of good verily he makes offspring whenpropagated findsupport inthese worlds, he with his body mounts the atmosphere, with hisexpiration he finds support inyonder world, of expirationand inspirationhe is not liable to be deprived who knows thus.v .8. 7 . By
1 the sitters on the vault the gods went to the world of
heaven; that is why the sitters on the vault ’
have their name. In that
he puts down the ‘sitters on the vault the sacrificer thus goes by the
sitters onthe vault to the world of heaven; the vault is the world of
heaven; for himfor whomthese are put down there is no misfortune(nd-dkam); the ‘
sitters on the vault ’
are the home of the sacrificer ;
in that he puts down the sitters onthe vault the sacrificer thus makeshimself a home. The sitters on the vault are the collected brilliance
ofthe Prstha (Stotras) inthat he puts downthe sitters onthe vaultverily he wins the brilliance of the Prsthas. He puts downthe five crestedverily becoming Apsarases they wait onhiminyonder world ; verily also
they are the bodyguards of the sacrificer. He should think ofwhomeverhe hates as he puts (them)down; verily he cuts himofffor these deities ;
swiftly he goes to ruin. He puts (them) above the sitters on the vaultthat is as when having taken a wife one seats her in the house he
puts the highest on the west, pointing east ; therefore the wife attends
onthe west , facing east . He puts as the highest the naturally perforatedand the earless (bricks); the naturally perforated is breath, the earless
is life ; verily he places brea th and life as the highest of the breaths ;
therefore are breath and life the highest of the breaths. No brick higher(thanthese) should he put down; if he were to put another brick higher,he would obstruct the breath and life ofcattle [3] and ofthe sacrificer ; thereforeno otherbrick should be put downhigher. He puts downthe naturallyperforated brick the naturally perforated brick is yonder (sky) verily he
puts downyonder (sky). He makes the horse sniff it ; verily he placesbreath init againthe horse is connected w ith Prajapati verily by Prajapatihe piles the fire. It is naturally perforated, to let out the breaths, and also
to lightup the world of heaven. The earless is the triumph of the gods
in that he puts down the earless,he triumphs with the triumph of the
gods ; to the north he puts it down; therefore to the north of the fire
is actioncarried 2ou; (the verse)has the word wind for kindling .
Cf. KS . xxi. 2, 8 ; KapS . xxxu. 18 ; MS. iii. spec ifically described, the actionis to be8. l ; QB. v iil. - 20 ; 7 . 8. 9 -20. Th is to the north (o. s. the choice of the
sectionexplains the Mantras inTS. iv.4. 2 Brahmans, Probably the sense is
and 8, accompany ing the Nakasad, Coda, merely ‘
ou the north the fire is paid
Svayamatrnna, and Vikarnl bricks ofthe attention
fifth layer.3 t a inthe Mantra.
2 The comm. expla ins that , whenever not
18 10]
427 ] T he Vretisam'
, Safizydnt, and other Bricks — v . 3. 11
he puts downafter carry ing themround inorder ; therefore it rains all the
seasons. Thouart the bringer of the eas t wind he says that is the formofrain; verily by its formhe wins rain. With the Sani yanis the gods went(edmayus) to these worlds ; that is why the Samyanis have theirname ; inthat he puts downthe Sathyanis, just as one goes inthe waters with a ship
,
so [1] the sacrificer with themgoes to these worlds. The Saniyanis are theship of the fire ; inthat he puts downthe Saniyanis, verily he puts downa boat for the fire ;moreover, whenthese have beenput down, ifthe watersstrive to drag away his fire, verily it remains unmoved. He puts downthefiditya bricks it is theAdityas who repelfromprosperity himwhobeingfit for prosperity does not obtainprosperity ; verily the Adityas [2] makehimattainprosperity . It is yonder Aditya who takes away the brilliance
of himwho having piled up a fire does not display splendour ; inthat heputs down the Aditya bricks, yonder sun confers radiance upon him;just as yonder sun is radiant , so he is radiant among men. He putsdown ghee bricks ; the ghee is the home dear to Agni ; verily he uniteshimwith his dear home and also with brilliance. He places (them)after carry ing (them) round ; verily he confers uponhimbrilliance not tobe removed. Prajapati piled up the fire, he lost his glory , he saw these
bestowers of glory , he put themdown; verily with themhe conferred
glory uponhimself; five he puts down;man is fivefold ; verily he confersglory onthe whole extent ofman.
v. 3. 11. The 1
gods and the Asuras were inconflict ; the gods were the
fewer, the Asuras the more ; the gods saw these bricks, they put themdown; Thouart the furtherer (with these words)they becamemultipliedwith the trees, the plants ; (with) Thouart themaker ofw ide room they
conquered this (earth); (with) Thouart the eastern they conquered theeasternquarter ; (with) Thouart the zenith they conquered yonder (sky)(with) Thouart the sitter on the atmosphere ; sit on the atmospherethey conquered the atmosphere ; then the gods prospered [l] , the Asuraswere defeated. He for whomthose are put downbecomes greater, conquersthese worlds, and prospers himself his foe is defeated. Thouart the
sitter on the waters ; thouart the sitter on the hawk he says ; that is
the formof Agni ; verily by his formhe wins Agni. ‘ In the wealth of
earth I place thee he says verily with these (bricks)hemakes these worldswealthy . He puts down the life-
giving (bricks); verily he bestows life
uponhim O Agni, thy highest name, the heart he says ; that is the
home dear to Agni verily he obtains his dear home. Come, letus jointogether he says ; verily with himto aidhe encircles him. Be thou, O Agni,This sectionexpla ins the Mantras ofTS . iv . Agnirfipnni, the Drav inodn, the Ryusyi ,
4. 7 , dealing with the Bhfiyaskrt, the and the Agnihrdsya bricks.
v. s. n fi e Seeond a ad La ter Layers q t-icbe [428
among thoee of the fln raees.’
The fire of the five layen is the fire ot thofive races ; thereiouhe speaks thua He pnts downthe seasonalM ch ) ;the seaeonal M cks)are the abode dear to the seasons ; verily he wins theahode dear to the seasons.
year ; verily he obta ins the abode dear to the year.
The Horse Sacqfice (continued)v. 8. 12. The ‘ eye ofPraji pati swelled. that fell away , that became a house
name. By the horse aacritiee the gode replaced it. He who sacritices withthe houe aacrificemakes Prai ati whole ; verily he hecomes whole ; thisis the atonement for everything, and the cure for everything . All evil
by it the gods overcame ; by it alao the gods overcame (the sins of)Brahmamslaying ; all evil [l] he overoomee. he overoomeeBrahman-alayingwho eacriiioes with the hommfifimand he who knows it thns. It wanthe left eye ofPrajbpati that swelled ; thmlore they cut ofl’
fmmthe houeonthe left sidqonthe right fromother animals. Themat ia ofreedeflhehorse hu its hirthpiaee inthe watemthe reed is bornio the wsteu:verily he eetsblishea it inits ownbirthplaee. The Stoma is the lom'ioldone ; the bee tore the thigh of the hos-se, the godsmade it whole with the
the hone.
The Piling of the Fire Altar (continued)
v. 4. l. The ' gode and the Asnrae were inoonflict they oouldnot decide theissue ; Indmeaw these indiq he pnt themdown; with themhe conferredupon himselfpower. etrength. and body ; then the gods prospered, the
Asuras wmdefeated. Inthat heputs downlndn'
sbodieqthe saerifieerwith
thembeetowe oh himseli power. stmgth. aad hody ; verily alao he pileanpthe fire with Indra aad with a hody ; he pmpera himself, his toe h (l]defeated. Thc aacritioe dopartod teomthe gods ; they eouldnot reeover it :they aaw these hodies oi the sacrifioe. tbey put themdown. and by tham‘ OLQBJmJ J J -t Thh netbe w emit. OLBQSJ t .
to the M aml ta tho Bt‘hmaa ‘ Thh w oo c ph tns the l aalnsm l
d the oh in‘ of tha aainala dc a ihad 8-10,aeeonpaayln¢ the ln4M Ydfi e
h hfi n flJ —G i flnha - h flud tant and xakp tu hd eh . tu t t i
hud to the nuoa amdmmm Ram.u -as ;n.
otha aehnh meow u te looh
429] The Indra tami , Yajiia tam’
i , and other Bricks — v . 4. 2
they recovered the sacrifice . Inthat he puts downthe bodies of the sacrifice ,the sacrificerby themwins the sacrifice. Three and thirty he puts down the
gods are three and thirty ; verily he wins the gods ; verily also he piles upthe fire with itself and with a body ; he becomes with his body inyonderworld who knows thus. He puts downthe lighted (bricks); verily he
confers lightuponit the fireblazes piledupwith these (bricks) verily with
themhe kindles it ; inboth worlds is there light for him. He puts downthe constellationbricks ; these are the lights of the sky ; verily he wins
them the Naksatras are the lights of the doers of good deeds1verily he
w ins them; verily also hemakes these lights into a reflection[3] to lightupthe world of heaven. If he were to place themin contact, he wouldobstruct the world of rain, Parjanya would not rain he puts themdownwithout touching ; verily he produces the world of rain
, Parjanya is likelyto rain; on the eas t he puts down some pointing west , onthe west somepointing east ; therefore the constellationsmove both west and east.
v . 4. 2. He2 puts downthe seasonal (bricks), to arrange the seasons. He puts
downa pair ; therefore the seasons are inpairs. Thismiddle layer is as itwere unsupported ; it is as it were the atmosphere ; he puts downa paironthe other layers, but four inthe middle one , for support. The seasonal
(bricks) are the internal cement of the layers ; in that he puts downtheseasonal (bricks), (it is) to keep apart the layers. He puts downnextanAvaka plant ; this is the birthplace ofAgni ; verily he piles up the firewith its birthplace [l] . Vicvamitra 8 says, He shall eat food with holypower, for whomthese shall be put down, and he who shall know themthus ’
. It is the year which repels fromsupport himwho having piledupthe fire does not find support ; there are five layers preceding , and thenhe
piles up the sixth ; the year has six seasons ; verily in the seasons the
year finds support . These are the bricks called the over-ladies he for
whomthey are put downbecomes the overlord of his equals ; he shouldthink of himwhomhe hates as he puts (themdown) verily he cuts himofffor those deities ; swiftly he goes to ruin. The Afigirases, going to the
world ofheaven,made over to the seers the accomplishment of the sacrifice ;it became gold ; in that he anoints with fragments of gold, (it is)for thecompletionofthe sacrifice ; verily also hemakes healing for it [3] moreoverhe unites it with its form, and with golden light he goes to the world of
heaven. He anoints with that which contains the word of a thousand1 Th is does not yet g ive na the identification CB. ix. 1. 2. 18- 17 , and MS . iii. 8. 8 , 4 ;
of th e souls of the pious dead and the KS . xx i. 6 ; KapS . xxx ii. 6. Th is sectionNaksatras wh ich Shyana sees here, as explains the Mantras ofTS. iv. I. 11, ac
g iveninthe later trad it ion. company ing the Btavya, the Adh iputnlCf. , for 1
, QB . vu. 4. 2. 29 —81 viii. 8. 2. bricks,and the besprinkling.
5 - 18 ; 4. 2. 11 ; 6. 4. 1- 8, and, for 5 4, 3 See above , TS. v. 2. 10. 8.
431] The P ariseeana and Vika rsaqw,— v . 4 . 5
fire), and so purifies it verily also he delights it ; it delighted attends him,
causing himneither hunger nor pain inyonder world he rejoices inoffspring , in ca ttle who knows thus. That food and strength , do ye,O Maruts
,bounteously bestow onus he says ; strength is food, the Maruts
are food ; verily he wins food. Inthe stone is thy hunger ; let thy painreach N .N . whomwe hate ’
, he says ; verily he afflicts himwhomhehates with its hunger and pain. He goes round thrice, moistening ; thefire is threefold ; verily he calms the pain of the whole extent of the fire .
Thrice againhe goes round ; theymake up six , the seasons are six ; verilywith the seasons he calms its pain. The reed is the flower of the waters
,
the Avaka is the cream1of the waters [2] he draws over (it)w ith a branch
ofreeds and with Avehaplants ; the waters are appeased verily with themappeased he calms his pain. The beas t that first steps over the fire whenpiled,
it is liable to burnitup with its heat . He draws over (it)with a frog ;this ofanimals is the one onwhich one does not subsist , for neither amongthe domesticated nor the wildbeasts has it a place ; verily he afflicts it with
pain. With eight (verses) he draws across [3] the Gayatri has eight
syllables, the fire is connected with the Gayatri verily he calms the painof the whole extent of the fire. (He draws)with (verses) containing (theword) purify ing the purify ing (one) is food verily by food he calms itspain. The fire is death ; the black antelope skin is the formof holypower ; he puts ona pair of black sandals ; verily by the holy power heshuts himselfaway fromdeath. He shuts himselfaway fromdeath, and
away fromeating food they say ; one he puts on, the other not verily he
shuts himself away [4] fromdeath and wins the eating of food. Honourto thy heat, thy blaze he says , for pay ing honour they wait ona richer
man may thy bolts afflict another thanus he says ; verily himwhomhehates he afflicts with its pain be thoupurifying and auspicious tous he
says ; the purifying (one) is food ; verily he wins food. With two (verses)he strides over (it), for support ; (with two) containing (the word) waterfor soothing .
v . 4. 5 .
‘ To 2 himthat sits inmanhail (with these words) he poursbutter on; verily with the Pankti and the offering he takes hold of the
beginning of the sacrifice. He pours onbutter transversely ; thereforeanimals move their limbs transversely ,
for support. If he were to utterthe Vasat cry , his Vasat cry would be exhausted ; if he were not to utter
Th ismust be the same as para inApes. viii. 1. 3- 2. 6, and, for 5 8, PB . xiii. Th is10. 7 ; wh ich Garbo renders ‘
sour sectionexplains the Mantras inT8 iv.
cream the comm. here has acalmo 8- 2. 6, accompany ing th e Vyt ghi ranamagiciamira . and the Vaicvakarmanahuti.
3 Cf. KS . xx i . 7 , 8 ; MS . ii i. 8 . 6, 7 ; QB. ix. 2.
v . 4. 5— 1 mPiling of the Fire Altar (432
the Vap t ery. the Baksaeea would destroy the sacri6ee ; Vat he says ;
verfly ,mystsriously heuttemthe Vasat cry ; his Vasatcry is not exhansted,the Raksases do not destx-oy the sscrifice. Some of the gods eat the
fire.
‘ Those gods among these words)he anoints (it) withcurdsmixedwith honey ; vefi ly the aacriiioerdelights the godswho eat andthose who donot es t the ofi
‘
erings ; they delight the‘
sacrifiesr. He delights
those who eat the ofl'
erings with curds, and theee who donot with honey ;
eurds is a food of the vflh gq homy of the wildflnthat he snoh ts withHe anoints with a large
(verily it serves) to unite it with its birthplace ; with two (verses) hemoinmior support. He anoints going round inorder ; verily he delightsthemoomPletely . Now he is deprived ofthe hrestha ofofisps
'ingmfcattiewho piling the fire stepsuponit.
‘ Giver ofexpirationanthmofinspiration'
, he says ; verily he bestows onhimself the breaths ; ‘
gimof epla i~
himVrh
with his ownpmt iomburnt insixteenplaces the ooils of Vm'a '
ofi pring to Vicvakarmanhe was aet fne fromevilfln that he ofi na lihs tionto Agni of the hont, Agni of the f1mt, delighted with his ownportimburna away his evih and he ia set h'ee bomhis evilby the ofi nngto Vievakaman. H he dedmot amam‘ May he he eet fme slowly h-omevil
'
he should ofl'
er one by one ior him; verily.slowly he is set free
v. 4. 6.
‘Do ' thoulead himforward ’
, (with these words)he puts onthekindling-eticks ; that is as whenone provides hospitality for oae who has
come ona visit. He pe ts downthree ; the fire is thnetold ; verily !»
pmvides his portionfor the whole extent of the fire. They are ofUdmWebermeans M fat of ina . num a ph l-mm
vi. 6. 8. 8 ; cl. WW 4m ol Tfi tv.&8. l-8 ; 4. l
M LW, 60; Iva . M h lt flhas inthe pa tth g oa d themmW ; M B¢ L M M the h htnhmd d the h afl them us hy“
ua xa a s :
433] The Putting on of the Kindling-sticks — v . 4. 6
bars wood, the Udumbara is strength ; verily he gives himstreng th . Maythe All-gods thee he says ; the All
-
gods are the breaths ; verily with the
breaths [1] he raises himup ; bear up with their thoughts, 0 Agni he
says ; verily he unites himwith the thought for which he lifts himup.
May the five regions divine aid the sacrifice, the goddesses he says, for
he moves forward along the quarters. Driving away poverty and hostility he says, for smiting away the Raksases. Giving to the lord of the
sacrifice increase ofwealth,’
he says ; increase ofwealth is cattle verilyhe wins cattle. He takes (him) with six (verses); the seasons are six ;
verily with the seasons he takes him two have (the word) embracing for
the smiting away of the Raksases. With the rays of the sun, withtawny hair, before na he says , for instigation. Thenlet our pure iny ocations be accepted he says ; the pure (one) is food ; verily he wins The
gods and the Asuras were inconflict ; the gods saw the unassailable (hymn)and with it they conquered the Asuras that is why the unassailable
(hymn) has its name. In that the second Hotr,
lrecites the unassailable
(hymn) the sacrificer conquers his foes therewith unassailably ; verilyalso he conquers what has not been conquered. (The hymn) has tenyerses;
2 the Virajhas tensyllables, by the Virajare kept apart these twoworlds ; (verily it serves) to keep apart these two worlds. Againthe Virajhas tensyllables, the Virijis food ; verily he finds support intheViraj, ineating food. The atmosphere is as it were unreal ; the Agnidh’
s altar is as
it were the atmosphere ; onthe Agnidh’
s altar [4] he puts downa stone, for
reality ; with two (verses), for support. Asmeasurer, he standeth inthe
midst of the sky he says ; verily with this hemeasures ; inthemiddleof the sky is the dappled stone set down he says ; the dappled is food ;verily he wins food. With four (verses)he goes up to the tail themetresare four verily (he goes)with themetres. Allhave caused Indra towaxhe says ; verily he attains increase. True lord and lord of strengthhe says ; strength is food ; verily he wins food. Let the sacrifice invokefavour
,and bring the gods he says ; favour is offspring and cattle ; verily
he bestows onhimselfoffspring and cattle. Let the god, Agni, offer andbring to us the gods he says, tomake the cry , Godspeed ! He hath
seizedme with the impulse ofstrength, with elevation he says ; elevation
is yonder suninrising ; depression is it whensetting ; verily with holypower he elevates himself, with holy power he depresses his foe .
The termis a curious one , and is repeated anillegitimate addition,unknownto anyin Baudh. ; presumably it means the of th e authorities, KS . or MS.,
but re
first assistant ofth e Kotr. cognized inVS. The matter is further3 i. e. the Brahmana does not recognize the discussed in the Introduction, pp. xliv,
last five of the hymn, which are clearly xlv.
19 [s .os . 19]
435 ] The Placing of the Fire on the Altar — v. 4. 8
the half-filled PraJapati created creatures, for the creationof offspring .
Agni departed fromthe gods ; he entered the quarters ; he who sacrifices
should think inhis mind of the quarters ; verily fromthe quarters hewins him; with curds he offers at first, with butter afterwards ; verily he
bestows uponhimbrilliance and power inaccord. There is (euoffering)toVaicvanara ontwelve potsherds the year has twelve months, Agni Vaiovanara is the year ; verily straightway [6] he wins Vaicvanara. Ifhe were
to offer the fore and after-sacrifices, there would be a bursting of the sacri
fice ; he offers anoblationwith a ladle, for the support of the sacrifice.
Vaicvanara is the kingly power, the Maruts the people ; having offered the
offering to Vaicvanara , he offers those to the Maruts ; verily he attaches
the people to the kingly power. He utters aloud (the directionto theAgnidh)for Vaicvanara, he offers the offerings of the Maruts muttering ; thereforethe kingly power speaks above the people. (The offerings) are for the
Maruts ; the people of the gods are the Maruts ; verily he wins for himbythe people ofthe gods the people amongmen. There are seven the Marutsare inseventroops ; verily introops he wins the people for him runningover troop by troop he offers verily hemakes the people obedient to him.
v . 4. 8. He1offers the streamof wealth ; May a streamof wealth be
mine (with this hope) is the offering made ; this streamof ghee waits
uponhiminyonder world, swelling up. He offers with butter ; butteris brilliance, the streamof wealth is brilliance verily by brilliance he
wins brilliance for him. Again the streamof wealth is desires ; verily
he wins desires . Ifhe desire ofaman, May I separate his breaths and hiseating of food he should offer separately for him; verily he separates
his breaths and his eating of food ; ifhe desire of aman, May I continue
his breaths and his eating offood he should offer for himina continuousstream; verily he continues his breaths and his eating of food. Twelvesets oftwelve he offers ; the year has twelvemonths ; verily by the yearhe wins food for him.
‘May forme food, forme freedomfromhunger ’
,
he says ; that [2] is the formof food ; verily he wins food.
‘ May formefire, forme the waters he says ; this is the birthplace of food ; verilyhe wins food with its birthplace. He offers those where Indra is half;verily he wins the deities ; since Indra is half of all and amatch, thereforeIndra is themost appropriating of gods ; he says Indra later ; verily heplaces strength inhimat the top. He offers the weapons of the sacrifice ;
the weapons of the sacrifice are the sacrifice verily he wins the
sacrifice. Again this is the formof the sacrifice ; verily he wins the
Cf. KS . n i . ll M8 . iii. 4. l, 2; QB. ix. Mantras of the Vaset Dhara inT8. iv. 7 .
2. 1- 8. 14. This section explains the 1- 11.
437 ] The Vdjaprasaviya and the Yoktng ofthe Fire — v . 4. 10
blows over the piler ofthe fire ; he offers the names of the winds ; verilyover himin yonder world the wind blows ; three he offers, these worlds
are three ; verily fromthese worlds he wins the wind. Thouart the
ocean, full ofmist he says ; that is the formof the wind ; verily by the
formhe wins the wind. He offers with his clasped hands, for not otherwise canthe oblationofthese be accomplished.
v . 4 . 10. The 1 chariot of the gods is yoked for the world of heaven, the
chariot ofmanfor wherever his intentionis fixed ; the fire is the chariot
of the gods. Agni I yoke with glory ,with ghee he says ; verily he
yokes him; he, yoked, carries himto the world of heaven. If he were
to yoke with all five together, his fire yoked would fall away , the libationswould be without support, the Stomas without support, the hymns withoutsupport. He strokes (the fire)with three (verses)at themorning pressing ;the fire is threefold [l] ; verily he yokes the full extent of the fire ; thatis as whensomething is placed ona yoked cart ; the oblations find support,the Stomas find support, the hymns find support. He strokes with two(verses) inthe Stotra of the Yajfiayajhiya ; the sacrifice is as great as is
the Agnistoma ; a further extensionis performed over and above it ; verilyhemounts at the end the whole extent of the sacrifice. (He strokes)withtwo (verses), for support ;whenit is not completed by one (verse), then[2]does he stroke ; the rest of the sacrifice resorts to him; (verily it serves)for continuity . He who piles up the fire falls away fromthis world ;his libation cannot be performed in a place without bricks ; whatever
libationhe offers ina place without bricks, it runs away , and with itsrunning away the sacrifice is ruined, with the sacrifice the sacrificer ; in
that he piles up a second piling , (it is) to support the libations ; the
libations find support [8] the sacrifice is not ruined, nor the sacrificer.
He puts downeight ; the Gayatr'
i has eight syllables ; verily he piles it withthe Gayatrimetre ; if eleven, with the Tristubh, if twelve with the Jagativerily he piles it with themetres. The fire that is t e-piled is called the
descendant ; he who knowing thus re-piles the fire eats foodup to the thirdgeneration. The t e-piling is like the re-establishment of the fire ; he whodoes not succeed through the establishment of the fire [4] t e-establishesit he who doesnot succeedby the pilingup of the fire re-piles it. Inthat hepiles up the fire, (it is)for prosperity . Or rather they say , one shouldnot
pile it up.
’
The fire is Rudra, and it is as if one stirs up a sleeping lion.’l
Cf. KS . xxu. l, 2; MS . in. 4. 4, 5 ; QB. ix.4. who can(or shall)awakena richerman4. 1- 7 ; viii. 6. 8. 8—17 . Th is sectionex when in sleep
’
. The awakening is topla ins the Mantras ofTS . iv. 7 . 18, the remembrance ofthe petitionerwho dulyyoking of the fire and the re-piling. gives his present inhope of a generousTh is interesting phrase is not inKS. orMS., return.
which agree closely here, and have only ,
439] The Horse Sacrifice — v . 4. 12
on the Marjal'
iya ; the seasons are six , the gods, the fathers, are the
seasons ; verily he delights the seasons, the gods, the fathers.
The Horse Sacrifice (continued)v . 4. 12. Be 1 pure for the winning of strength this is the Anustubhstmphe ;9 three Anustubhsmake four Gayatris ; inthat there are three
Anustubhs, therefore the horse whenstanding stands onthree feet ; inthatthere are four Gayatris, therefore he goes putting downall four feet. The
Anustubh is the highest ofmetres, the fourfold Stoma is the highestofStomas , the three-night sacrifice the highest of sacrifices, the horse the
highest of animals ; verily by the highest he makes himgo to the higheststate. It is the twenty -onefold 3 day onwhich the horse is slain, there
are twelvemonths, five seasons ; these worlds are three ; the twenty -onefold
(Stoma) is yonder sun; this is Prajapati, the horse is connected with
Prajapati ; verily he wins it straightway . The Prstha (Stotra) is of
Qakvari verses,‘ tomake the horse complete, there are various metres,
different sets of animals are offered, both domesticated and wild ; in that
the Prstha is ofGakvari verses , (it is)to complete the horse. The Shmanofthe Brahmanis that ofPrthuracmi 5 by the reinthe horse is restrained
a horse unrestrained and unsupported is liable to go to the furthestdistance ; (verily it serves) to restrain and support the horse. The
Achavaka’
s Samanis the Sa thkrti the horse sacrifice is anextensive 7
Cl. QB. x iii. 8. 8. 1-6 ; 2. 2 ; PB. xxi. 4. 1 QB. See also Oldenberg, M ums,
12. Th is sectiongives certaindetails of p. 844, who shows that this passage
the rites of the Acvamedha, namely the recognizes the text ofthe SV.
verse fromthe Bah ispavamana Stotra 3 The day ofthe Ekavihca Stoma, i . 0. whenonthe first day of the Sutya days , the allStotras take the twenty -onefold form;kind of Stoma, the twenty -onefold, for Kditya is skamlea as being the centralthe second day , and the Samans of the day of a twenty-one dsys
'
rite see
Brahmanacchah sinand the Achavaka'
s Eggeling, p. 881, n. 1.
Prstha Stotras, and the Prstha Stott s For the Mahanamnis see SV. ed . RI. ii .
of the Hotr, viz. the Mahanamnl verses 871, and cf. A1. iv . The metres amonthe Qakvara tune . decidedly various ; cl. Eggeling, BBB.
The reference is to SV . 11. 866—8 (RV. ix. nr, xxx , n. 2; Oldenberg, Prologomena,
100. 6, 7 , 9 w ith a difl'
erent beg inning) pp. 88, 5 09 seq.
as recognized by Sayana onPB. xxi. 4. 5 ;5 This Shmanis either SV . ii. 852-85 4, or ii.
of. Eggeling , SBE. xliv. 880 n. It is 85 5 - 85 7 , the latter being intended, soimportant to note that th is passage (not cording to Eggeling , xliv. 888, n. 2. For
used by Eggeling) shows the real sense the usual Shmans see BBB. nvi . 284,of ea tustoma as a fourfold Stoma, i. s . one n. 1.
chanted infour turns of verses, not as Th is Samanis either SV. ii. 668 , 664, or ii.
usual these , a fact recognized also by 669,670, or ii. 679- 681 ; Eggeling sug
LQS. v i. 8. 1 ; th is is proved by the goats the second asmeant.reference here to three Anustubhs be 7 t skara seems to h it the truth inh is vercoming four Gi yatris, and the same sionutsannabhaytgwmaeab; see Keith ,reference is found inPB.
, though not in ZDMG. lxvi. 729 ; above, p. 418, n. 2.
tags to Agni and Viszm
the world should offer anoblation; the ghee belongs toa to Visnu, therefore [5 ] anoblationshould be offered ;
inthis world. It is (euoffering) to Aditi ; Aditi is
y he finds support inthis (earth); verily also he extends
this. He who piles the fire without keeping it inthe panwith him) as whenanembryo is dropped prematurelyhe should offerbefore (the others) ontwelve potsherds
gniVaicvanara is the year ; evenas (euembryo)attaining
are three ; (verily they
afl'
ectionentered into them;shall prosper who shall pilethey prospered ; inthat they
thuswhat good is the fire piled
‘
l they say .
(with this aim)is the fire piled ; verily‘ Forwhat good is the fire piled
‘
l’
they
r, Nas sau, ii . 818, n. 1. cited in5 4 are those ofT8 . iv. 2. 2.
these is an imitationinTB. iii. 9. The part regarding the piling would.fthe Aqvamedhs ; the sectiondeals naturally be found before T8 . 7 . 1. 1 that
the purposes of the piling of the resending the touching of the earth
and the length of time the tire before TS. v. 2. (Qs lhyuBl rhaspstya),Mid be kept inthe pan. The l antras and the empart inT8 . 7 . 1. 10.’0 [no s 19]
— v . 5 . 2
they say ; if
depart fromPrajiipati ; if he werepart fromVayu in that , the
does not depart ; in that a cake isnot depart fromPrajapati inthat
does not depart fromoffers toAgni and Visnusacrifice is Visnu; verily
is the lowest of the
and Visnuoneleven
sides and wins them.
the oblationinthis ;should offer a cake ;offered oneight pot
outhree potsherds, it
441] The Ofie'rtngs to A and Viszm — v . 5 . 2
Should an animal be offered to Vayu, or to Prajapati they say ; if
he were to offer it to Vayu, he would depart fromPrajapati ; if he wereto offer it to Prajapati, he would depart fromVayu in that, the
J mfiered to Vayutherefore he does not depart ; in that a cake isoffered to Prajapati, therefore he does not depart fromPrajapati inthat
it is offered on twelve potsherds , therefore he does not depart fromVaicvanara . Whenabout to consecrate himself, he offers to Agni and Visnuonelevenpotsherds ; all the deities are Agni the sacrifice is Visnu; verilyhe lays hold of the deities and the sacrifice ; Agni is the lowest of the
deities, Visnuthe highest ; inthat he offers to Agni and Visnuoneleven
potsherds, the sacrificer envelope the gods [4] onboth sides and wins them.
By the cake the gods prospered inyonder world, by the oblationinthis ;he who desires
,May I prosper in yonder world should offer a cake ;
verily he prospers inyonder world. In that it is offered oneight pot
sherds, it is connected with Agni, inthat it is offered onthree potsherds , itis connected with Visnu; (verily it serves)for prosperity . He who desires,May I prosper inthe world should offer anoblation; the ghee belongs toAgni, the rice grains to Visnu, therefore [5 ] anoblationshould be offered
verily he prospers in this world. It is (euoffering) to Aditi ; Aditi isthis (earth) verily he finds support inthis (earth); verily also he extends
the sacrifice over this. He who piles the fire without keeping it inthe panfor a year
— (it is with him) as whenanembryo is dropped prematurelywould go to ruin; he should offer before (the others) ontwelve potsherdstoVaicvanara ; Agni Vaicvanara is the year ; evenas (anembryo)attaininga year
’
s growth [6] is bornwhen the due season is come, so he havingobtained the year whenthe due seasonis come, piles the fire ; he goes notto ruin. Vaicvanara is the formdear to Agni ; verily he wins the formdear to him. These offerings are three ; these worlds are three ; (verily theyserve)for themounting of these worlds.
v . 5 . 2. Prajapati 3 after creating creatures inaffectionentered into them;fromthemhe could not emerge ; he said
,He shall prosper who shall pile
me againhence.
’
The gods piled him thenthey prospered ; inthat theypiled him,
that is why the piling has its name. He who knowing thuspiles the fire is prosperous. For what good is the fire piled
'
i’
they say .
May I be possessed ofthe fire (with this aim)is the fire piled ; verilyhe becomes possessed of the fire . For what good is the fire piled
'
i’
they
Cf. Weber, Hams tra , 11. 818, n. 1. cited in5 4 are those ofT8 . iv. 2. 9. 1, 2.
For 5 1 there is an imitation inTB. iii. 9. The part regarding the piling would8 . 1 of the Acvamedha ; the sectiondeals naturally be found before TS . v . 1. 1 that
with the purposes of the piling of the regarding the touching of the earth
fire,and the length of time the fire before TS. v. 2. (e hyuBl rhaspatya),
should be kept inthe pan. The Hank '
s! and the Ukhl part inT8 . 7 . l. 10.
v. 5 . 3 The Piling of the Fire Altar [442
say .
gods know him.
' Forwhat good is the fire piled l'
they ssy .‘Mst sve
a house. ‘ For whst good is the fire piled‘
l'
they ssy .
‘ Msb e rich inhope) is the fire [2] piled ; verily he becomes rieh
incattle. ‘ For what good is the tire piled‘
l’they eay .
‘ Msy the sevenmenliveuponme '
. (with this hopd is the fire piled ; three hefore, three
bshmd, the self the seventh ,somany hve uponh1mmyomier wodd.
-ilymaking this a hdok
he sets it downto prevent ucenive bm'ning . Prajtpati desired,‘Letme
was he psopagated. Thmfomior a yurmmt it bem thenhmpromp ted. To himthe Vasus aaid,
‘ Thouhsst beenpropagated ; let 11she propagated.
’ He gan it w the t hey bore it tor three days.
therefore shouldit he bome tor three dsys ; verily is he proysgated. To themthe Budi-asuid ‘Ye hamhmpmpagaM k tmbe pmagated.
’
They gave it to the
three snd thhty ; themfore should it be horne ior six days ; vuily is hs
propagated. To themthe ldityu said‘ Ye have beenpmpagstedflst ns
[6] be pmpagatsd ’
. They gave it to the l dityq they bors it ior twelve
daya thueby they auted thmhmdmd three and thirty ; thorefore
should it he borne tor twelve days ; verily is he pmpagatsd. Therebythey cnstsd a thousand. the panhsing the thousandth ; he who knowsthus the panss the thouaandth obtains a thousand cattle.
they say . that best invohs ths
‘ M 5 8 dmn 6 ;fl vfi t t fl. Th is plaa aitsr ths tnatmsa t ol thsma d ios: dssls with tbs Ul hl. the hut! -t ssuflhsd thomanvM aad ths Vu-abhn mamma atrienthls lsttstm woald h ts
443] The Head of the Human Victim —v . 5 . 4
and thereby is it not exhausted. He, who yokes Agni where the yoking isto be performed, yokes him(best) among those who are yoking . O Agni
yoke thy (steeds) Yoke themthat best invoke the gods he says1
this is the yoking of Agni ; verily he yokes him, and yokes him(best)among those who are yoking . The theologians say ,
Should the fire bepiledup with face down, or face upwards Now the fire is piled inthelikeness of birds ; if he were to pile it face downward, the libations wouldreach it behind ifupwards, it could not fly , it would not be heavenly forhim he puts downthe humanhead towards the east, face upwardsverily the libations reach it in the mouth ; he does not pile it faceupwards ; verily it is heavenly forhim. He offers with (a verse)addressedto Sfirya
2verily he bestows sight uponit ; twice he offers
,for there are
two eyes ; he offers with the same verse, for eight is the same, forprosperity . The gods and the Asuras were in conflict, they depositedtheir desirable wealth ; the gods appropriated it bymeans ofthe Vimabhrt(brick); that is why the Vamabhrt (supporting the desirable)has its name.
In that he puts downthe Vamabhrt, the sacrificer by it appmpriates thedesirable wealth of his foe. It has a head of gold ; gold is light, the
desirable is light ; verily by light he appropriates the desirable which islight ; there are two Yajuses,
3 for support.v . 5 . 4 . The ‘ waters were the wives of Varuna ; Agni longed for them, he
had unionwith them his seed fell away , it became this (earth); whatsecondfell away became yonder (sky) this is the Viraj, yonder the Svarajinthat he puts downtwo Viraj(bricks)5 he puts downthese two (worlds).Now the seed which yonder (sky) impregnates, finds support inthis (earth),it is propagated, itbecomes plants [1] and shoots ; themthe hra eats. He whoknows thus is propagated, and becomes aneater offood. Ifamanbe fullofseed, one should put both downinthe first layer for him; verily these inaccord pour seed for him; if a menhave poured his seed
,he should put
one inthe first layer for himand one inthe last ; verily he encloses by the
two (worlds) the seed he has impregnated. For a year to noman [2]should he descend inhonour ; for these two (worlds)descend inhonour fornoman; that is their rule. He who piles the fire without a head, becomesheadless inyonder world, he who piles it with a head becomes possessed1 See above, TS . iv. 2. 9 qand r. would be expected inT8. v. 2. 10. There2 See TS . i. 4. 48 b. is a Brahmana on5 8 inT8. v. 7 . 4. 1.
3 See TS . iv. 2. 9 nand o.5 For the Betahsic bricks see TS. iv. 2. 9 p .
Inth is sectionare dealt with the Betahsio There are three and, according to ZpQS.bricks, anoblationfor the Svayamhtrnnl xvi. 24. 8, 4, they should allbe put inthebrick
,and the stroking of the layer of middle for one who is eteayas, two inthe
bricks. The Retahsic brick should have first for a youth , and one each infirst
come inafter TS. v. 5 . 8, and the rest and last for anoldman.
445 ] Gold Bricks and Na tumlly Perfora ted Bricks — v . 5 . 6
unites inspirationwith inspiration verily he kindles himwith the breaths.
Bhfih, Bhuvah, Suvar (with these words) he puts down the naturallyperforated bricks ; the naturally perforated bricks are these worlds ; with
these exclamations Frajapati was propagated ; in that he puts down thenaturally perforated bricks with these exclamations, he puts down theseworlds, and over these [3] worlds he is propagated.
For expiration, for cross-brea thing , for inspiration; for speech thee ;for sight thee ; with that deity , inthemanner ofAfigires , do thousit firm.
1
By Agni the gods sought to go to the world ofheaven, with himtheycouldnotfly they saw these fournaturally perforatedbricks, they put themdownin the quarters, with himwith eyes on all sides they went to the
world of heaven. Inthat he puts downfour naturally perforated bricksin the quarters, the sacrificer with Agni with eyes onall sides goes to the
world ofheaven.
v . 5 . 6. a. O 2Agni, come to he says ; verily he summons him.
b Agni we choose as envoy he says; verily having called he
chooses him.
0 By Agni Agni is kindled he says ; verily he kindles him.
d May Agni slay the foes he says ; verily he confers power onhimwhenkindled.
e O Agni, we exalt the praise he says ; verily he exalts him.
These are the forms of the days verily each day he piles him, andwinsthe forms of the days . The theologians say , For what reasonare other
bricks exhausted, the space-filler not 1 Because it is connected with
Indra and Agni and with Brhaspati he should say , for Indra andAgni and
Brhaspati are those among the gods who are not exhausted. It has a
follower,8 to avoidmonotony . He follows it with anAnustubh ; the space
filler is the body , the Anustubh the breath ; thereforebreath comes throughallthe limbs. They ofhim, streaming with he says ; therefore there
is sap inevery joint the dappledmix the Soma he says the dappled (cow)is food ; verily he wins food ; Agni is praise, food is praise ; verily he winsfood ; the clans inthe birthplace of the gods, inthe three realms ofskyhe says ; verily hemakes these worlds fulloflight for him. Hewho knowsthe support of the bricks finds support . With that deity , inthemanner1 The fourth is 0606M ; the rest is common See T8 . 11. 5 . 8. 5 .
to all. 5 See TS . i. 4. 46 t.
5 Th is sectiondeals with the bricks called 5 See TS. iv. 8. 18 a.
the forms of the days, four bricks, one 7 This verse is not inthe Sanh itl ; it is RV.
for each layer (ft S . xvii . 7. 4) and the v. 18. 2.
Loksr’
npmhs, giveninT8. iv. 2. 4 11 and o.5 i. e. the Lokalhprnl verse, TS . iv. 2. 4 n, is
Its place is inT8 . v. 2. 8 cf. EQS. x. 41. accompanied by ibid. o.a See rs . ii. 5 . s. 1, 2.
v. s. s The Piling of the Fire Altar [446
ofAfigimdo thmsit fim’
he says ; this is the support oi the bricks ; he
fire is piled up i’
or the world ot heaven; the set ol elevenstakes is a thunderbolt ; ifhe wmto set up elevenstakes inthe 8re, hewould shut it ofl
'
iromthe wm'ld of heavenwith the thunderbolt ; it hewere not to set it up, he would sever the animals fromthe chips ; one
stake he eets up ; verily he does not shut it ofl'
fromthe world of heaven,nor sever the animsls tromthe chipe. He who piling the fire steps downonit is deps
'ived oi power and strength ; he should, with a verse addresssd
verily he is not dewivedof power and etrength. The fin is Rudmhis amthreemimiluone that
Te themhe is out ofl' whO piles the fim; hsving piled the fire he should give-ily to themhe psys
homagamd also he ransoms himselffmmthem.
The bow ot thia Budra inthe eaetBLmsy the wind hlow afisr
The bow ot thina O Budra onthe south,msy ths wind hlow sitsr
lt fw thsq t O Budmfl th the fuuyml psy homag s.The bow oi thinQ O Rudra onthe wa t msy ths wind blow afh r it
for thw to the Rudmwith the Idl yesr l pay homsge.
The how of thia Budrq abovs,my the wind blow atter it for
tha tc thmO Budrg with the year i ysy homsgs.Agni is Rudra ; just as a tiger stands in when
piled with these he reverences him; verily with homage he soothes hiu1.Ths fins [4] ofthe dust
Ofthsmthousrt the highsst ;Do thouinstigstsus to lite.‘
mv. 2. 0, th0 0atanddya withm& Thh ssst ioneootslus ( l) a nls ln v.&8 ; ths hfl hnuo o sd sl plsss as
M d ths us ot oos stahs only ia it h s pun d dldoq whtls tho fltd suph es ol slsvsa , which is an optionalnumbn; thsa (9) tt yssssrthas ths uss ‘ Thsmssussd ismiv. 6. 8 -, abd lh h s
d ambm ths d sp ol the ’flsst h w w ulmmnu.
l satraa tor ths ‘ ifld s bew eaasb d to s. “s M t flm ths M cmummuumnogva nm.
dnya ntaaynad h slly anhs l sambr oos who ls ahout to ao oa s jsumy. aad hoth hsvs sd fi u; hutmhas
447 ] The Reverence of the Fire — v . 5 . 8
Thee,O Agni, with the mind have I obtained ; thee, O Agni, with the
fervourhave I obtained ; thee,0Agni , with the consecrationhave I obtained ;thee, O Agni, with the Observances have I obtained ; thee , O Agni, with thepressing-day have I obtained ; thee, O Agni , with the sacrificial fees have
I obtained ; thee, O Agni, with the concluding bath have I obtained ; thee,O Agni, with the barrencow have I obtained ; thee, O Agni, with the cryof Godspeed ! have I obtained he says ;
1 this is the obtaining ofAgni ;verily therewith he obtains him.
v . 5 . 8. He 2 pays reverence infront with the Gayatra (Siman); verily heconfers breathuponhim. (He reverences)the wings with the Brhat and theRathantara ; verily he confersmight uponhim. (He reverences) the tailwith the seasonal Yajhayajiiiya
2verily he finds support in the seasons.
He pays reverence with the Prstha (Sbotras) the Prsthas are brilliance ;verily he confers brilliance uponhim. Prajapati created Agni ; he, created,went away fromhim; himbe checked (avdrayata) by the Varavantiya,and that is why the Varavantiya has it name. By the a ita 5 he con
gealed him,and that is why the Cyaita has its name In that he
reverences with the Viiravantiya, he restrains him, and by the a ita he
congeals him. At the joinings of the wings he reverences with the heart
of Prajapati verily he attains his affection.
With the easternquarter I place thee , with the Gayatrtmetre, withAgni as the deity ; with the head ofAgni I put downthe head ofAgni.1
With the southernquarter I place thee,with the Tristubhmetre, withIndra as the deity ; with the wing ofAgni I put downthe wing ofAgni.With the westernquarter I place thee with the Jagatt metre,
with Savitras the deity with the tail ofAghi I put downthe tailofAgni.For the ritual see Rpcs. xvii. 28. 12; inlunya GAna, iv. 1. 9, where AnusthlHQS . v i. 2. 6 EQS. x. 5 9. is amisreading (Ind . Stud. iii. The
1 Found also inKS . xxii. 8 ina different form. correct formappears inZi p. and Bsudh .
Cf. KS . xxi. 5 ; KapS. xxxii . 20 ; M8. iii. Based onRV. i . 27 . 1 SV. ii. 984.
8. 5 , all ad fin. Th is sectiondescribes Based onRV. viii . 49. 1 ; SV. 1. 285 ; ii. 161.
the reverence paid to the fire and the The text clearly treatsmite as derived
A tmestakas. The former subject belongs frommi, congeal’
; the com. th inksto T8. v. 4. 4 , and the latter toT8. v. 4. 1. it means ‘
overpowers ineyed akuruta ,See ApQS . xvii . 7 . 6 and 12. 9- 11 898. 1 . but that is impossible and the connexion49 . See also QB. ix. 1. 2. 85 - 48 LQSJ . w ith not is easy. For the form, of.
5 . 11 ; and Weber, 1nd . em. xiii. 117 5 , Wh itney , sum. 0mm. 5 1093. Zip. dose
276 ; Eggeling , SBE. xliii. 180n. ; Fried not mention th is but the t adevya
lander, Qd i khdyamImampp. 89, 40. Slman Bsudh . is very elaborate and has2 The comm. as edited in the BI. finds the both.
basis ofthis inT8 . 1. 6. 21. But this sug 5 samdng'eamsays1p. For similarUpasthanssgest ion is based ona correctionofman cf. the citations inFriedmnder, 9111112115 .
to); inthe comm. tomeantamand is qui te yamImam, pp. 89,40.
wrong ; the Semenis that based on111-8.2Th is is found inKS . xxii. 5 ; 118. ii. 8. 11.
iv. 2(manta innurantyah),and it isnamed Of. 3198 . vi. 2. 2.
449] The Ofi'
ering to the Sements — v.
k Some Rudras have shares inthe libations (dhuti), others have shares
in the oblations (havis) [3] having offered the Qatarudriya ,he should
put downonthe last brick anoblationofGavidhuka ; verily he soothes himwith his portion. For himindeed is the Qatarudriya offered intruth theysay , for whomthis (oblation) ismade onthe fire.
’
I May the Vasus, with the Rudras , protect thee onthe east ;may thePitrswhose lord is Yarns ,with the Pitys, protect thee onthe south maythe Adityas, with the All
-
gods, protect thee onthe west ;may DyutanaMaruts , with the Maruts, protect thee on the north may the gods,whose chiefis Indra, protect thee frombelow and fromabove.
mIt is not purified, normade worthy of sacrifice, nor really anointed,
if it is anointed before this point ; inthat he anoints it with ghee after it
has beenpiled, thereby is it purified,made worthy of sacrifice and reallyanointed.
1
v . 5 . 10. 0 Thou2 art the eastern quarter, the favourable by name ; ofthee as
such Agni is the overlord, the black (snake) the guardian; the overlord
and the guardian, to themhomage ;may they be gentle tous ; himwhomwe hate andwho hateth us I place withinthe jaws ofyoutwo.
‘
Thouart the southernquarter, themighty by name ; ofthee as suchIndra is the overlord, the scorpion, &c.
Thouart the western quarter, the forward by name ; of thee as
such [1] Soma is the overlord, the viper, &c.
Thouart the northernquarter, the stable by name ; ofthee as suchVaruna is overlord, the striped snake, &c.
Thouart the great quarter, the lady paramount by name ; of thee assuch Brhaspati is overlord, the white, &c.
Thouart this quarter, the powerfulby name ; ofthee as such Yamais the overlord, the spotted necked (snake) the guardian; the overlord
and the guardian, to themhomage ;may they be gentle tous ; himwhomwe hate and [2] who hateth us I place withinthe jaws ofyoutwo.
betweenthe two offerings for the Rudras great offerings (c), and (8) the freeing ofis not a great one. but the second is laid the yoked Agni (e); the first two ansdownonthe brick (m‘
dadhyat) as a ears , placed naturally by the comm. afterT8.
and not oflered as anordinary oflering . v. 4. 9, the last has no specialplace as not1 Not in the other texts. It is a polemic be ing any part ofthe rite as contempla ted
against the use of TS . iv. 4. 11_o for above . For (1) see KpQS . xvii. 20. 14 ;
anointing w ith goldench ips, see ApQS. Q QS. vi. 2. 6 ; BQS . x. 49 ; for (2) seexvii. 11. 1, though the Sutras allow of ApQS . xv ii. 20. 15 ; 888. x. 5 0 ; for (8)the use of both in the diflenent places. ApQS . xvi i. 28. 10; 1398 . x. 5 9 ; M98 .
5 Cf. MS . ii . 18. 21. Th is section contains vi . 2. 6 ; KQS . xviii. 4. 26 .
the Mantras and the Brahmana for (1) There is a similar list inMS . 11. andthe tire serpent oflerings (a) (2) the six of. MP. ii. 17 . 14.
21 1s]
v. 15. 10— 1 Themmof the flu 111m (150
bThese deities guard the fire whenkindled; ifhe were not to o&r
h'
batious to them, they would auck the Adhvaryuand the sacrifioer; inthathe ofl
‘
emthese hbations he soothes themwith their pmper portion;nsitherAdhvaryunor sscrifioer goes to ruin.
Ye ars the h srers ot the bolt bynsmnyourheusss are inthe wsst,your arrowsmsleep ; the olett ac.
Yemthe stsble by name ; your houses are inthe north ; your
Yemoverlords by nme ; your houses are ahove ; your arrows ara
Yemthe nw-desh eateuby nsmof the esrth ; your honsssm
homage ; hs ye gentle tous ; himfl omwe hste andwho hatsthus 1put
d Sme godsut the oflefing othmdonot ; verily the piler of the firedelights both sets. He ofiers these libations with cunismixed with hoaey ;verily he delights themwith their proper pofiion. Or rathem' they say ,
He ofl'
ers goiuground inosder; verily he delights themcompletely.
e Buek thismighty hreast ofths wstsmFfiledmthsmidst ot ths M O Ap i ;
Rejoics inthe spring ofswest a O oesan,Enter thy ssat ol ths sea.
‘
f li one hsving yoked the fire does not set it tree, thenjust as a horse
yoked and not set ime inhmger is ovemomw his fire is ovmm, andwith it heing ovemome the sscrifiosr is overeome ; he having piled ths finbecomes aheat [6] ; ‘ Suek thismightb of the these
wouls)he o&1s a ladle full ofbutter ; this is the treeing ot the iire ; verilysettiug it feee he gives it food. Tha 'efore they ssy , hoth he who knows
1 11mss bsfion thon an ats qsaM ao ”m um Th und s
M t a fi t eal as M a as wall as auand s tiq h anaddtthsmuh aad t'h aadmdsaeb ths tloa wtth ao olnteus petat.point ol ohssfl atioa ol ths sp sh s ;
5 IM aho h mn6 aad Va nii fl7 1
these nu h elufly mntsnsntsry “ M M M y W fi -Na
to ths vsnas gim ta’
v J J s ssd I pl fl. it. 17 .”M ama
thewstunpt te mondls thsn ss ually
45 1] The Horse Sacrifice — v .
and he who knows not. A horse well loaded carries well , the horse is
Agni ; verily he delights him, be delighted delights him he becomesricher.
The Horse Sacrifice (continued)
v . 5 . 11. To 1 Indra,the king , a boar ; to Varuna, the king , a black
(antelope); to Yams , the king , a deer ; to the bull, the king , a Gays ] ;to the tiger, the king , a Bos Gavaeus to the king ofmen a monkey ;for the swift falcon2 a quail ; for the Nilafigu(snake) a worm; forSoma, the king , a gazelle ; for the ocean a crocodile ; for the snowymountainanelephant.v. 5 . 12. The 2 ape is for Prajapati the owl, the Haliksna, the cat, are for
Dhiitr; to Sarasvat'
i the white sterling , of humanspeech ; the wild goat,the ichneumon, the (lake, these are for Pusan; the curlew to speech .
‘
v . 5 . 13. To ‘1 the offspring of waters a fish the crocodile , the dolphin,the Kulikaya are for the ocean; to speech the Paifigaraja ; to Bhaga thesea-crow ; the swan
,the Vahees , the woodpecker, these are for Vayu;
to the quarters the Cakravaka.
‘1
v . 5 . 14. To 7 might, a boa-constrictor ; the mole, the Srjaya, the lizard,1 Cf. KSAcvamedha, vn. 1 MS. 111. 14. 11; and five north onthe stakes for the ten
VS .xxiv. 90. This sectionbegins the listofvictims, insets for the elevensacrificialparts ; 11
- 21 contain the wild animals ;22-24 domesticated animals . In the
whole 11-24KS . agrees save formisreadings with the T8. MS. and VS. are less
in accord. Cf. ft S. xx. 14. 4 EQS .
x. 28, 26 ; MQS . ix. 2. 4. The beasts
here enumerated are all treated of intheVedie Index , and the little knownis giventhere . The comm., both t sk. andShyana,merely guess like Mah idhara on
VS ., and Shyana falsely asserts that eachalternate Anuvalxa has eleven animd sinit. Bhi skara says there are eighty -one
animals inelevensections, and they canbe insome people’
s view drawnmerely,as being hard to catch .
2 The change of case is noteworthy . The
comm. makes the Nilaiigua black ser
pent, the kului gah a citragabkatukasvaralo,while Bh i skara has citta (cttkd) katukaseanab: both readings seemcorrupt.
5 Cf. KSAcvamedha , vii. 2; MS . iii . 14. 12,
18 ; VS . xx iv. 81, 88. Of. EQS. xv. 28,
wh ich prescribes five animals south
sections 12-21.MS . and K8 . agree inUla and B allhaus .
The com. heside ‘ ape’for new sug
gests a‘ forest peacock , Hauksna is a
trnahifisa (grasshopper) or M acatakd
the Qakh is a fly or a long eared beast.
t skara gives Kaiika as one versionof
file, or‘ long-eared
5 or. KSo amedha, vi i. 3;ms . 111. 14. 2, 3,
15 , 16 V8. xxiv. 84, 85 .
5 KS. has jhasab; puttrayalc (VS . (xxiv . 25 )M M ; MS. ( iii . 14. 2, 16) puad )and kamrasya , for which y ouSchroedersuggests ki bdrasya (of. AR. i . 2. 8. 1
The comm. calls the Paifigaraja a red-eyedbhamdeajalt, or a great bird that wanderson the sea-shore, or a Cakora ; an i ti
is a kutragt or a Cneawomcias indica) ; a1mmand a Makers have dimka and parb
yastabeaks respectively ,and awoodpeckeris also a wster-bird ; these curiosities arefound int skara.
7 Cf. KSAcvamedha, vii. 4 MS. iii . 14. 14 ;
VS. n iv. 88. The comm. explains
Srjaya as a black fly , a wh ite serpent,or dark bufl'
alo ; the pot-nosed is a kind
45 3] The Anima l Qfiérings — v. 6. 1
v . 5 . 20. The1Alaja is for the atmosphere ; the otter, the diver, the swimmer,these for the waters ; to Aditi the Hahsaséei ; to Indréni the Kirca ; the
vulture,the white-breasted, the Vérdhranasa, these are for the sky ; the
hedgehog is for sky and earth.
2
v . 5 . 21. The 11 eagle for Parjanya ; the swan, the wolf, the cat, these are
for Indra ; the otter for the waters ; the jackal is (to be offered) toAryaman; the lion, the ichneumon, the tiger, these are (to be offered)to great Indra ; the rhinoceros to desire.
‘
v . 5 . 22. For 5 Agni the black-necked for Sarasvati the ewe the brown
one for Soma the dark for Pfisan the white—backed for Brhaspati ; thevariegated for the All-gods ; the ruddy one for Indra the speckled one for
the Maruts ; the mixed one for Indra and Agni ; the one spotted belowfor Savitr; the ramfor Varuna.
5
v. 5 . 23. The"horse, the hornless one, the Gayal, these are for Prajapati ;for Agni the two with black necks ; for Tvastr the two with hairythighs ; the two white-backed for Brhaspati ; to Dhfitr the speckledbellied one ; for the sun the white ram.
v . 5 . 24. To 2Agni of the front the red-limbed 2 ox the two spotted belowfor Savitr; the two red-nevelled for Pusan the two hornless tawny ones
for the All-gods ; the speckled for the Maruts ; the black goat for Agni ;the ewe for Sarasvati the black ramwith one white foot forVaruna .
PRAPATHAKA VI
The Piling of the Fire Alta/r (continued)v. 6. 1. a Golden1° ofcolour, pure, purifying ,
Inwhich was bornKacyapa, inwhich Indra,1 Cf. KSAcvamedha, v11. 10; 518 . ii i. 14. 16, binding to the central post.
20 ; VS. n iv. 84, 89.5 Cf. KSAcvamedha, vii i. 8 ; VS. xx11i. 5 9 ;
5 KS. has Kirsn; the comm. explains p’
tikaksi EQS . xv. 28, which prescribes the ir
as a vulture , and edrdhrdaasd as a kha binding to the central post. In the
gigamg'ga,wh ile Bhukara gives as a variant 1188. AC. the number is g iven as 19,
ka i kagiaedrika . 15 —18 being called 14. 2- 5 and 20and 215 Cf. KSAcvamedha, v11. 11; KS . xxiv. 84- 87 . being made 20. 1 and 20. 2. Th is is 1111 The comm. g ives the Parasvant as a buflalo, temting , for inft S . zyn. 14. 4 the
but cf. Vedic Index, i. 492. t skara gives number is g iven as ten, which corre
bufl‘alo or ass as the sense. spends with the omission of 15 -18, but5 Cf. KSAcvamedha, viii. 1 ; MS. 111. 18. 2; not with that of21.
VS . n ix. 5 8.
5 M ayo ormkta is the versionot lskara.5 Th is and the next sectiongive the colours 1° Cf. KS!xxxix. 2; 118. ii. 18. 1
1
; MP. i. 2.
for the gods ; of. Hillebrandt, Thine and 2- 5 . Th is section contains the verses
Getter imvedischenRitual (Breslau, accompany ing the rite for the KumbhesCf. KSAcvamcdha , vi ii. 2; MS. iii. 18. 2; um; w ith M he addresses the KumVS . xxiv. 1. B08 . xv. 28 prescribes their bhestakl s whendeposited, and with 0 he
The Kumbhestakds - v . 6. 2
(Saying) The great ones have breathed forth (12d)Therefore they are called water.
‘
6 The waters are kindly , the waters were ghee
These waters bear Agni and Soma ;The bitter sap ofthose dispensing sweetness the satisfying ,Hath come tome with breath, with radiance.
2
k I behold, or I hear ;The cry cometh tome, the voice ofthemtous ;I consider that I have enjoyed the ambrosia then,WhenI delighted you, O ye ofgoldenhue.
11
ZYe, waters, are healing ;Furtherus to strength,To see great joy.
‘
mThemost auspicious flavour that is yours,Accord tous here,Like eagermothers.
91 To himmay we come with satisfaction,To whose dwelling ye quickenus,0 wate rs, and propagate us.
0 Arise to the sky, aimat the atmosphere, be united with the earth
thouart splendour ; for splendour thee l
v .6. 2. He11draws cups ofwater the cups are the royalconsecration the fire
is the consecration; the royal consecration is the consecrationof Varuna ;(the fire) to be piled is Agni
’
s consecration; verily by themis he conse
crated ; verily also he conquers both the worlds, that ofhimwho has ofi’
ered
the royalconsecrationand that ofthe piler ofthe fire. There are waters the
waters are foes ofAgni ; inthat he puts the waters downbelow the fire
1 Th is is AV . iii. 18. 4 ; AV. and MS . inserta needless salt, but not KS . The sense isuncerta in the comm. here takes it that
made great by Indra they sh owed ener
get ic action (cestitava tyah); that onAV.
that they breathed freely or heaved a sigh
ofrelief Weber (Ind. Stud. xvii . 240)thatthey sighed under h is weight (dpi zz ddlu
’
according to comm. on Both ( inWh itney '
s trans . of AV.) thinks Indra
polite ly inquires , ‘ their worsh ips have
g iven themse lves anairing’. Bhsskara
renders they breathed out (uochmitamfyab) we have become great through
and points out that yathaeaodmmay apply to Indra or the waters.
5 Here KS . ends th is is AV. iii. 18. 5 ,which ,however, has dean, as has MS . MS . inverts
the order, putting a and b of k inplaceof a and b of and has dpo devir gkg
'ta
mirwd 14 4M .
5 Th is is AV. i ii. 18. 6, wh ich has M for the
nabof11 ; MS . has intex t edr as dean, butinPada vdkmcasam; KS. has oannamaboth AV. and MS . have M .
t—nare g iveninfull above, TS. iv . 1. 5 M .
Th is section gives the Brahmana for theMantras ofTS . v. 6. 1, dea ling with the potbricks, and the oblation(cam) to Brhaspati. There are twelve so-called pot
bricks , being in the shape ofamale andfemale pot filled w ith water respect ively ,deposited in each furrow with four inthe centre ; see KpQS. xvi. 82. 5 ; BOS .
x. 28. Th is sectionwould naturally befound inT8. v. 2. 10. Ct
". MS. i ii. 4. 10.
45 7 ] The t itestakds — v . 6. 4
born wherever death is born,thence he removes it by sacrifice ; therefore
the piler of the fire lives all his life, for all deaths are removed by him;therefore the piler of the fire is not to be practised against his witchcraft
turns uponhim(who does so) and lays himlow. He who piles the fire isconsecrated these are the offerings ofthe divine consecrators
1somany are
the consecrations of the gods , and they [1] confer consecrations uponhim;they consecrate him, the fire is consecration the royal consecrationis the
consecrationof Varuna ; (the fire) to be piled is the consecrationof holy
power. On the instigation of the god Savitr, thee he says ; verily
instigated by Savitrhe consecrates himwith holy power, with the deities.
2
He pours downevery sort of food, to win every sort of food. He poursdownover himfromthe front face to face ; for fromthe front face toface is food eaten. He pours downfromthe head, for fromthe head is
food eaten; he causes (the water) to flow overup to themouth [2] verily
on the mouth he bestows food-eating uponhim. With the lordship of
Agni I consecrate thee he says ; this is the consecrationofAgni ; verilyhe consecrates himwith it . With the lordship of Brhaspati I consecratethee he says ; Brhaspati is the holy power of the gods ; verily with holypower he consecrates him. With the lordship of Indra I consecrate theehe says ; verily he confers power fromabove upon him. That [3] is theformof the royal consecration. He who knowing thus piles the fire
conquers both theworlds, that ofhimwho has offered the royalconsecration
and that ofthe piler ofthe fire. WhenIndra hadbeenconsecrated, his powerand strength fell away in tenplaces ; the gods brought it together withthe Sautramani 2 he who piles the fire is consecrated ; having piled thefire he should sacrifice with the Sautrfimani ; verily collecting power and
streng th he places theminhimself.v . 6. 4. The ‘
year inunisonwith the Ayavans5 the dawninunisonwith the
1 These are oflered after the cake for Agni 5 For the Sautramani cf. Eggeling, SBE. xliv.
and Soma . 218 seq. ; BQS . xvii. 81- 88 RpQS . ix.
5 Th is is part ofthe a sprasaviya : these are 1- 10.
ofleringsmade ofboth wild and domesti For 5 9 1, 2, cf. KS . xx ii. 5 (Mantra), 6
ga ted plants , inliquid formaccording toApQS . xv ii. 19. 4- 11. Ap. differs fromT8 . in taking the positionas that the
pouring of th e oflerings takes place wh ileth e priest stands facing east (xvii. 19 .
th is flatly contradicts the Sanh ita ; healso evidently accepts the order of the
Mantras asindrasya — bfhaspateh,the secondfor a Kajanya and the next for a Vaicya,but he recognizes also th is form the
reverse order is found in the parallel
pas sage TE . i. 8. 8. 2, 8. VS. xviii . 87 has
a parallel but only with Agni to th is rite.
22 [11o.s. 1s]
(Bri hmana); MS . i i. 12. 8 (Mantra); ii i.
4. 4 (Brahmana); VS . xii. 74 ; QB. vii.
2. 8. 8. For 59 2- 5 of. KS . xxi i. 9 ; KapS .
xxxiv. 5 . Th is sectioncontains the treat
ment of five oflerings ona Darbha stemthe grass is takenup with root and all,
and put down in themiddle ofthe altar
and five libationsmade over it ; see RpQS.
xvi . 17 . 7 HQS . vi. 2. KQS . xvii. 8.
2; EQS . x. 24. This Bmhmana wouldnaturally be found before TS . v. 2. 5 .
5 KS . has dyaoobhih, MS. dyaeabhth, VS . dyauoM 121 ; the formis strange ; these Sah
v. e. 4 Themew of the Fm411m [15 3
ruddy (eowa); 80rys inunisonwith the stesd ; the Aevins inunisonwith the womlrous worh . Agni Vaieflnua inunisonwith ths foodoflerings ; with ghes ; haill
The year is the year, the Ayi vas are themonths, the red one the dawn,the steed Suryg the Acvins these two (worlds), Agni Vaicvinsrs the yeshthe iood ofl
‘
erings cattle. ghee cattle . With the year cattle are born;verily with tho year he produces cattle iorhim. He omrs ona hlade of
he oflhn ouit ; verily he is pmpagated. Aneater offood he becomes torwhomthey ofi r thus . Theae deities are the foremost portiona oi Agui ;verily he delights them; verily too he plaoes the eye onni intront ; hebeeomes not blind who knows thus. Watemwere tho wofld at tifl the
movieg oeean; P1-ajhpsti. beeoming wind, rocked ahout oua lotus leaf;he [2] eould iindno support ; he saw that neet oi the watersmnit he piled
(The
briek)whieh he put down infrout beeame the head, that is the essta u
that is the southernquafler ; (the hrick)which he put dowuhehindbecame
whieh he put downshove heesme the hack, that is the senith . Agni of thotive hricks is this (earth); therefore when they dig init they knock upagsinet the hrich against gravel. Now all this (earth) inthe eyes ol the
hhds shines at night thereiore biids do not at night rest uponit. He who
knowing this piles a fire finds support , and conquemall the quutsrs. The
all the quarters ; verily every quarta he goes to is his own. The fire is the
nest of the watem; therefore waten draw the flre ; verily they euter their
v. 6 h fiaving1 kept the fiminthe pan ior a year iuthe seeond year
he should ofl’sr oneight potsherds to hgni. to lndra oueleveupotsheflis,w the AD-gods on twelve pouherda w Brhsepafi w oNafimto Visnuouthme potahuds ; inthe third year he should ssc116ee with the Abhijit
h iti s qns infi aad“ mm M M M W w W ,
two wwds ge wlth sseh llh tiea . aad aftsc thsn ths Abhiiit is M1 Ct unit 8. Thts ssetioa dsslswith ths
un d thoss who psM s ysu-‘smc
M and aw s vp- h ; bobs!
45 91 122 Abhz'
jtz Ojfem‘
ng — v .
Gayatri metre. In that there is (euoffering) on eleven potsherds, theTristubh has eleven syllables, and the midday pressing is connected with
Indra and the Tristubh ,verily he supports by it themidday pressing and
the Tristubh [1]metre. Inthat there is (anoffering)ontwelve potsherds,the Jagati has twelve syllables, and the third pressing is connectedwith theAll-gods and the Jagati , verily he supports by it the third pressing and the
Jagati metre. Inthat there is anoblationto Brhaspati, and Brhaspati is
the holy power of the gods, verily he supports by it holy power. Inthat
there is (anoffering) to Visnuonthree potsherds , and Visnuis the sacrifice,
verily he supports by it the sacrifice. In that he sacrifices with the
Abhijit in the third year, (it serves) for conquest . In that he keepsthe fire in the pan for a year, he [2] saves this world by it ; in that hepiles the fire in the second year, he saves the atmosphere by it ; in thathe sacrifices in the third year, he saves yonder world by it . This (fire)Para Atuara , Kaksivant Aucija , Vitahavya Qriiyasa , and TrasadasyuPaurukutsya
1 piled,being desirous of offspring ; then indeed did they win
thousands each of children; he is extended with offspring , with cattle,
that measure he attains which they attained, who knowing thus pilesthe fire.
v . 6. 6. a Prajapati 2 piled the fire it kept being razor-edged ; the gods
in terror did not approach it ; they , clothing themselves in the metres,approached it, and that is why the metres have their name. Themetresare holy power ; the black antelope skin is the formof holy power ; heputs ona pair of black antelope ehinshoes ; verily clothing himselfwiththemetres he approaches the fire, to prevent injury to himself.
6 The fire is put downas a treasure of the gods Now a treasureunguarded others find, or he cannot recollect where it is ; he steps on the
fire-pan verily hemakes himselfits overlord, for guardianship. Or rather
they say , It should not be stepped on the panis connected with Nirrtiif he were to step onit, he would hand himselfover to Nirrti therefore it
1 KS. omits Vi tahavya Qrayasa, and has Paurulmtsa ;~inPB. xxv.16. 8 similarmeritsare ascribed to the Ayanas, and the samelist as here but in different order andwith Paurukutsa is given; inJUB. ii. 6.
11 the same list as KS . is found asW e
mahdrajdhcrot'n'
ydh; see Hillebrandt , Ved.Myth. iii. 165 , n. 4 Vedic 1m, ii . 817 .
5 Th is sectionelaborates previous Brahmanapassages as follows : (1) It explains theuse ofblack sandals enjoined inT8. v . 4.
4. 4 : it is noteworthy that it ignores the
decision of that passage to put ononeshoe only ; (2) itjustifies the putting of
theman'
s head onthe panas a way ofpreserving the treasure ofthe fire we T8. 17.
2. 9. 2 (8) it adds ameaningless episodeto the connex ionof Prajapati and the
piling , T8 . v. 5 . 2. 2 ( itselfanaddition)(4) it explains the oflering ontwelve potsherds to Vaicvnnara mentioned inT8 .
v . 4. 7 . 6 ; and (5 ) it specifies the verse
for the putting inof dust asmortar,see
T8 . 11. 2. 8. 7 .
461] The Length of the Consecra tz'
on — v . 6. 8
conquered the atmosphere, the Tristubh metre ; for twelve the Adityas ,they conquered the sky , the Jagati metre ; thenthey attained distinction,supremacy over the gods. Therefore after keeping the fire for twelve
months, should one pile it up ; the year has twelve months, the fire to be
piled is the year, the bricks are days and nights ; he piles himwith thebricks obtained verily also he attains distinction, supremacy overhis equals.
v . 6. 8. a Agni1 is piled for the world ofheaven; ifhe were not tomount
after himthe sacrificer would be excluded fromthe world of heaven.
I havemountedonthe earth let not breath forsakeme I havemountedonthe atmosphere ; let not ofi’
spring forsakeme I havemounted onthe
sky , we have attained the light he says ; this is themounting afterAgni ;verily by it hemounts after him,
to attainthe world ofheaven.
2
bIfhewere to setup (the elevenposts)commensurate with thewings [l] ,he wouldmake the sacrificial rite too small
,his offspring would be worse off
thanhimself. He sets (it)up commensurate with the altar ; verily hemakesthe sacrificial rite larger, his offspring does not become worse thanhimself.
0 He should pile (the fire)ofa thousand (bricks)whenfirst piling (it);this world is commensurate with a thousand ; verily he conquers thisworld. He should pile (it) of two thousand whenpiling a second time ;the atmosphere is commensurate with two thousand ; verily he conquersthe atmosphere . He should pile (it)ofthree thousand whenpiling for thethird time [2] yonder world is commensurate with three thousand verilyhe conquers yonder world.
d Knee deep should he pile (it), whenpiling for the first time verilywith the Gayatri hemounts this world ; naveldeep should he pile (it)whenpiling for the second time ; verily with the Tristubh he mounts the
atmosphere ; neck deep should he pile (it)whenpiling for the third time ;verily with the Jagati hemounts yonder world.
e After piling the fire he should not have intercourse with a womanofpleasure, thinking ,
I shall deposit seed inthat which is no womb nor
after piling for the second time should he have intercourse with the wife of1 Cf. KS . 111 11. 7 ; KapS . xxxv. 1 MS . 111. 4. Retahsic bricks various rules are laid
8. This sectionagaincontains anumber down, supplementing TS. v . 5 . 4 ; it eonoi odd comments ; (1)it supplements TS. tradicts it as to the use of the Mantras,v. 4. 4. 5 as to themounting onthe fire ; wh ich it re duces to two by omitt ing(2) the space for the elevenstakes is de seardt (TS. iv. 2. 9n); (5 ) the Mantras forscribed insize ; th is part assumes eleven two of the Samigtayajiinsi (tenth andstakes , against one inT8 . v. 5 . 7 . 1 the eleventh are given) (6) the Mantra said
comm. explains the divergence by the by the Adhvaryuat the end ofthe pilingusual Vikrti theory ; (8) the number of is se t out , supplementing T8 . v . 5 . 8.
bricks of the altar and the depth are5 See KpQS . xvii . th is verse is sa id by
described (6 and d), supplementing the the sacrifice r,not the Adhvaryu cf.
Brahmana ; (4) inconnexionwith the MCS. vi. 1. 7 BQS . x. 81, 89, 46.
v. 6. 5— 1 The Piling of the Fire Altm [462
with any womanwhs te ver. Inthat he pfles the fimhe deposits aeed ; if
he were to hsve intercourse he would be dep-ived ofaeed. Or rather they
-ing.'
Inthat he pute downthe two Bd shsio M ck flAhey support the aesd oi the
sacrificer ; themeiore he shouldhave intescourae, tor the non—epilling oi seed.1f Three seeds are themwis ther. son, g1-andson[4] ii he were to put
apeseh, thereiore they see the seeondis the atmosphera the atmosphmis breath, thmtomthey see not the
With a Ysjus he sets
mauge theee worlda and also the breaths.
g‘ The sacriiioe ofl
‘
ered by the Bhrgmthe Vmaceord our desii-es ;verily he
h FatherMutations , bestow flawless ahodes ; the iiswless abodes the
Ums havemsde ; M &mdl knowing the leader.be leader ; let Brhas
pati recite hymns and rejoieiug.’
he says ; thst is Agni'
s hymn, and with ithe recitee aftsr him.
’
1Ths ruls is ¢ innsimilarly inu whenthe plural w m is found in
plass ot ths siaguisr ; ths eomma pisins to attach Indian 1110111147 , and Del
thstuu‘ is s na spfl among his wins,
aud iovhids himte hsn neoumto hn“ M allow um ; aM
a sseoud piiin‘ hs is not to eonsost withthsm d smanol a dwsmt usts,but esneonsert with oas ol hism essts ;
M a thtrd hs eaaaotmrt te aay oos,5 Por th is vans c£ lp¢ svu88 h it is
ol his ownot anothsrmstsJor pisssun ihund invarious shapss npsatsdiy is thsos tw a son. Thom anxmxviii.
t fl st pldn 'N u a a ih butth is ssens not home out hy sny proha
a Ii sts irs. mm mm
bility ;hltioa ol intsmumwith ams fiollows
the phrase alg a ma w MM WM (M M L 74)Wthat a W h ths ssnss ei ns-g as
the sehoiiasts hslim; PWJ LBS M
M M . Thsm nsns to
muiss that ths sssd would hsm ,
ass ti st hs r-tsnnes is to
18. 10 it sppsars ss W Wm eg a w a tt s “
“ M ut a nt s
9 . 1;w vii. 9. 1; wtth a l lha vnaaumwu a numuma
463] M iscellaneous Rules — v . 6. 10
v. 6. 9. a. That 1 fire which is kept in the pan is consecrated of fires ; if
he were to put it down their embryos would be liable to abortion, and that
wouldbe like descending after consecration. He sets it ona throne,2 to sup
port and prevent the falling ofembryos , and hemakes thus a consecration.
b (The fire)inthe panis anembryo, the sling is the womb; if he wereto remove the panfromthe sling , he would strike the embryo fromthe
womb; the sling has six ropes ;manis sixfold the body ,the head, four
limbs ; verily inhimselfhe bears it.c The fire is Prajapati, his breasts are the panand the mortar ; his
offspring live onthem inthat he puts downthe panand themortar, withthemthe sacrificermilks the fire inyonder world.
d The fire is the year, its bricks are arranged threefold, those of
Prajapati, of Visnu of Vicvakarman; the Prajapati (bricks) are thedays and nights ; inthat he keeps (the fire) inthe pan, he puts downthePrajapati (bricks); inthat he takes up the kindling -sticks, and the treesare Visnu’s
,verily he puts downthe Visnu(bricks); inthat he piles the
fire with bricks,and Vicvakarman is this (earth), verily he puts downthe
Vicvakarman(bricks). Therefore they say , Threefold 1s Agni.’
e This thus should the sacrificer himself pile ifanother pile his fire,ifhe shouldnot prosper himwith sacrificial gifts, he would appropriate hisfire ; himwho piles his fire he should prosper with sacrificial gifts ; verilythus he preserves his fire.
v. 6. 10. Prajapatii1 piled the fire as the year by the seasons ; by the spring
he piled its front half, by the summer its right wing ,by the rains its tail
,
by the autumn its left wing , by the winter itsmiddle. By the Brahmanclass he piled its front half, by the lordly class its right wing , by cattle its
ta il, by the people its left wing , by hope itsmiddle. He who knowing thuspiles the fire piles it with the seasons ; verily he wins all they hearkento himwho has piled the fire, he eats food
,he is resplendent. The first
layer is this (earth), the mortar the plants and trees ; the second is the
atmosphere, themortar the birds ; the third is yonder (sky), themortar theNaksatras ; the fourth the sacrifice, themortar the sacrificial fee ; the fifth
88. 6, 7 ; inb KS. has anutakgisuh, as oor of the fire is briefly explained ; (5 ) therooted by Galand, AB . has achidrokthd need ofDaksinns is insisted ou.
kavayah pahsan in0 AB. has nithdnmeat. 5 The reading asaudi is certain KS . has the1 Cf. for g 1, KS . xix . 11; KapS. xxxi i. 1; obvious asundyam, and the only possible
MS . iii. 2. 1. Th is sectionconta insmis explanation is that anndisddayati wasce llaneousmatter ; (1) the placing of the felt as like poetikumte as a sort of companona th rone is explained, of. TS . v. pound, he-puts-on-a-chair.
’
The word
2. l . 5 ; (2) the ropes of the sling are asandisadmay have helped the formation.
mentioned, ci . TS . v . 1. 10. 8 ; (8) the5 Ci. KS. xx ii. 4 ; MS. i ii. 4. 8. Th is section
mortar and panare explained, of. TS . v. contains a general celebrationof the fire2. 8. 7 9. 1. (4) the threefold character piling .
465 ] The Anima l Victims a t the Horse Sacmfice —v . 6. 18
v . 6. 14. The 1 humped, the bull, the dwarf (animal), these are for IndraandVaruna the one with white bump, the whits -backed, the white-rumped,
these are for Indra and Brhaspati the white-footed, the white-lipped, thewhits -browed, these are for Indra and Visnu; the three white-flecked 2
barrencows are for Vicvakarman; the three with piebald bellies are (to beoffered) to Dhatr; the white -spotted hornless ones are for Indra and
v . 6. 15 . Three 5 long -eared 1 ones are for Yams ; three white-footed 5 for
Soma ; three ichneumons are (to be offered) to Agni, the youngest ; threeruddy eighteen-month-old (sheep), these are for the Vasus ; three red galli
nules, these are for the Rudras ; the brown-spotted hornless ones are for
Soma and Indra .
v. 6. 16. Three 5small-eared 7 are for Visnu three with red-tipped cars
5
are (to be offered)to Visnu, the wide strider ; three with dewlaps 7 are (to beoffered)to Visnu,
'
the wide goer ; three of two and a halfyears old are for
the Adityas ; three of three years old are for the Afigirases ; the yellow
spotted hornless ones are for Indra and Visnu.
v . 6. 17 To 1° Indra, the king , are (to be offered) three white -backed ; toIndra , the overlord, three with white humps ; to Indra, the self-ruler
,
three with white buttocks three four -
year-old11 (cows)are for the Sédhyas ;
three draught cows are for the All-gods ; the black-spotted hornless ones arefor Agni and Indra.
v . 6. 18. To12Aditi are (to be offered) three ruddy -spotted ;111 to Indriini
threeblack-spotted ; toKuhuthree red-spotted ; three calves toRake three
heifers to Sinivali ; the red-spotted hornless ones are forAgni andV1enu
1 Ci . KSAcvamedha , ix. 4 ; MS . iii . 16. 7, 8 ;VS . xxiv . 6
,7 .
to ; the com. have deegtitakama alpakayaity else.
5 31°
t denotes a white spotted beast, with
patches like those of leprosy ; of. aid);
maia , leprous Vedic Index,ii. 449.
5 Cf. KSAcvamedha, ix . 5 MS . iii. 18. 4.
5 The version of the com. ckinnakamab iswholly improbable ; the eared ones areones w ith distinctive, long ears ; of. its
use inTS . i. 8. 9 . 8 AV. v . 18. 89 (ofthehedgehog) BhAsk. hasmahaktmpa“y aks.
5poetapddah is the versionof the comm. The
acc. formis illogical and may be compared w ith pala i ya (for whose origin cl.
Wackernagel, Altina. Gramm. u. i . 201,
sardiiga , 17191111911.5 Cf. KSAcvamedha, ix. 6 ;
VS . n iv. 4.
7 The use of91111t d inMS . andVS. shows
w ith the context that earsmust be alluded23 19]
MS . iii. 18. 5 ;
5 VS. (xxiv. 4) has addhydlohah imah, MS .
adhtradhaka'
rmh, the sense must be uncertain; the comm. have kamopart pruni
5 The comm. has lambamanapuehah, ‘with
dugling tail not °N reah asWeber sug
gested and as t sk . has ; the sense is
uncertain. The comm. onEQS . xvi . 1. 88
gives lapsuda as fi res , and QB. vi. 2. 2. 15
supports this.Cf. KSAqvamedha , ix. 7 (wh ich inter
changes the last sentence of 17 and
11 Expla ined inthe comm. as three and a half
years old, pagthauht denotes‘ four years
old see Vedie Index, i. 5 11 ii . 5 15 .
Ci. KSAcvamedha, ix. 8.
The accent is that ofPanini, vi. 2 3
v . 6. 19— 1 The Horse Sacrifice [5 5 6
v. 6. 19. Three 1 reddish-hrownones are for 80ma ; to Soma. the king , a1e
torAditi ; thoee oi auspiciousmark and hornless are for sky aud earth.
v. 6 20. There 5 are thme blaek-spotted forVaruna ; toVaruna, the
ruddy ' spotted ; three ofvaried eolours are ior the All-gods ; three dspplediorfl the deitiesflhe white -spotted homlus onmare ior lnduand fi rya
‘
Indn and AgnLgivess oi mighh two sheep7 that d1-sg the plough ; two
heifers are for earth ;
two heiiers are for earth ; two females are for the Vii-q;5 two heifers are
destructiva1°are tor the sky .
v. 6 22. 1n11 themoming eievenhessts oi the ox kind are oflered ; the
goat with spomme blue jay , the Vidigi ya,15 these are ior Tvastr. For
likely . W ait “. 42 gives5 KS. h- M as rssd hsrs inmost M uM whish rd s- ths
has M ; the word must he nviiLnJ .m w ww w ww 5 80mm uep’end te smmM oh amrk ol aons sest ; M o! (sass) isome ass ume naily a Vsdis woed ”‘ Boend whenmls die ' is ths astuni
M (d ths dsfism flgl ivwi imw m a umt ss ;h s m this h it
‘M eomm.
°mw u gmxvunm W heth dia W h eat .
onths p ouad ol tbs nadiuol ths esm 11 01. W ha t . 8. This ssstiea
M mmmmamm eontaina ths aanss ot ths aainals lom mnmbsrol aa inalqfi laad be M on the third, the M isuse.“ s h uns “ . can es. dsy ot the Aqnmsdlnx it is aet iao
‘ Ths nmdsnmsnly asm M ia ths sst oluhsds'iuwh ishm m ; (or summa iuooaoumumsmths esnsl sss rasts lasq t lu. a mw oarbe wi. 818)
7 a anma lil s ahssp assed ta¢ w aw um nte ths ee-ua. M and ths nst aes ist uxuuunm amt a np altsr ths h ryap ih saas ; sssm ( st. n w 8); th ni-als is
this eass h li te ha M at ths y sat5muw mw ; thsm sb mmm m w um
piah sw nmnaum aad so
alsoM rawat thatwiii aot dquis mut l i and tm ca TBJ iL 9. 8 tt insssin¢h ths h duthmd thsm s nh ss K& uW M s d-l.snubs thism whish is not nq whish nah ths ani-ai iato oos i
467 ] The Animal Victims a t the SeasonSacrifices — v .
Sfirya there are nine white barrencows to be offered ; those for Agni,Indra and Agni, and the Acvins are offered at the great stake.
v. 6 . 28. There 1 are three reddish-brownones for spring ; three dappledones for summer ; three piebald (deer) for the rains ; three dappled forautumn; three with dappled thighs for winter ; three smeared over
2for
the cool season; to the year are (offered) those with hanging bellies .
8
PRAPATHAKA VII
The Piling of the Fire Altar (continued)
v. 7 . l . a He 5 who piles the fire without regard to the deity falls a victimto the deities he becomes poorer he who (piles it)according to the deitydoes not fall a victimto the deities ; he becomes richer. With a Gayatri(verse)
5addressed to Agni should he stroke the first layer with a Tristubh
the second ; with a Jagati the third ; with anAnustubh the fourth with
a Pankti the fifth verily he piles the fire according to the deity . He falls
not a victimto the deities ; he becomes richer. This is the dividing ofthe
sacrificial food the food is cattle, and he piles it with cattle
bHe who piles the fire after announcing to Prajapati does not go toruin. The horses should stand oneither side, onthe left the black, onthe
right the white ; having offered themhe should put down the bricks ;
1 Ci . KSAcvamedha , x. 8. These are the vessel to th e Brahman,see ApQS. xm.
beasts for the sacrifices every twomonths 28. 5 .
to th e seasons and the year ; see ZpQS.5 The verge. are
xx. 28. 10- 12, who treats of it just (1)mm”ihd oaks M 514“ 9,1“tbefore the end ofthe Acvamedha.
5 The sense is uncertain; the comm. has
savhkimaoamah, and th is agrees with the sdmiddha sod darenéfact that the rest of the animals are
described by colours, and discredits the
identificationwith apin’
pta suggested inMW .
7 Perha a rather ‘with hanging dewlaps’.
1 InTS .
p
v. 7 . 1- 10 the tire ritual is resumed 5 11” “Tm”“735 5 ”M 5 5" “5"
fromv. 5 . 10. Th is sectiongives (1)a sup “5 5 2W 5“ 5 2“
plement to T8. v. 2. 10as to the liantras (4)M M m411ml“ 1 mew east
(8)medhdkardni eiddthasya prasddlumamagm’mhotdran
'
i pan’
bhiitammmatimi
for each piling ; it is based onTB . iii. 11.545 1715255
1“9155 "115 71515 5 1111 0110111111 1M N
6. 8 , where , and not inTS . , the Mantras515 527055 wow 11
make their appearance ; (2) it supple (5 )“91117 5 15 511710111 5 195 1addati W 511 1
ments Ts . v. 2. 5 by the descriptionof mirawimam». l dmvafi varw‘ml
the part played by the horses inthe rite ;155 511 5 5055t 4 than.
(8) it describes the giving of a gold They are againreferred to inTS .v. 7. 9. 4.
469] M iscellaneous Rites — v . 7. 2
6 With the light wherewith the gods went upward,Wherewith the Adityas , the Vasus, the Rudras,Wherewith the Afigirases attained greatness ,With that let the sacrificer go inprosperity .
‘
The fire is piled for the world of heaven (with the words)‘With
the light wherewith the gods went upwards he lights the fire inthe pan;verily he puts downthe bricks connected with the trees, to winthe worldofheaven.
d (Homage)to the hundred-weaponed, himofa hundred powers,Himofa hundred aids, the overcomer ofhostility,To Indra who shall leadus over all obstaclesThrough autumns without fail.’
e The four paths going to the godsWhich stretch betweensky and earth,
To him, 0 gods, do ye all accordusWho brought to themunfailing power anduntirelessness
f Summer, winter, and spring forus,Autumn, the rains be favourable forus ;May we enjoy the favour and protectionOfthese seasons through a hundred autumns.‘
g To the Iduyear, the complete year, the yearPay ye honour great ;Intheir lovingkindness that are worthy ofsacrifice
May we long be unfailing , unsmitten.“h Better thangood have the gods brought together ;With thee as aidmay we winthee ;Do thou, wonder-working, 0 drop enterus,Be propitious and kindly to our children, our descendants.°
Also inKS . xxu. 10; MS. ii . 7 . 12, the latter AV. vi . 5 5 . 2; PGS . iii. 2. 2 has a
having ydjamanalc and vantu. a is found diflerent b and ends withm . K8 .
inAV. x i. 1. 87 w ith dydmfor ardhvdlu xiii. 15 has oasanto grime madhumanttFound in KS . xiii . 15 , but ine that has manor“m m dadkata .
’nayat for a'
fitdnand ends “ma dw itam 5 InAV. vi. 5 5 . 8 the first is ida inSME . ii.
param. For the want of accent onneed ,1. 12 ia ; PGS. iii . 2. 2has the fivem,
Weber (Ind. Stud. xiii. 98) compares TS. part, (dd , ia, and vataaraya ; AV. ind hasi . 5 . 10a ; iv . 3. 11k. dpi bboard sammnass' wanna . KS . xiii. 15
3 In KS . xii i. 15 a slightly similar line is has cam, part, m, amt, na. Cf. Vodic
found. Th is occurs in SUB. ii. 1. 10, Index, ii. 412.
wh ich has ajijimdvahdlc; AV. vi. 5 5 . 1 is Th is occurs inTE . ii. 4. 8. 7 ; KS .mi. 15generally parallel. ino and (1 reads sa nabpita modicum“
Also in96 8 . iv . 18. l (with M ); SMB. n. a vipaka pious talcum: tamemM . Cf. also
l . 11 a somewhat similar line occurs in 8313. ii. 1. 18.
v.— 1 The Piling of the Fire Altar [470
i Bo puh downthmemh fling M ch xtheymthe gods nnoon
k The theologisns ssy.'Sinoe themonths. the half-months.ths seuons.
the ymmk the plmmthenwhy is the oflhring offirstp imits msde toother deities ?
’
w the susomhe wonld oanse stxife with the gods ; hs ving ofiered the
ofiefing of fimt-bnimhe ofl'
emthese libations ; verily he delights the
hdfommthmthemmthg them the yec ; he does not osmstt iio
with the gods.‘ Better thangood have the gods bmught togetbn'
. hs
uymfor themfing ofthe oflefing to prevent the defes t of ths neriflw f
v. 7. 8. a Thon' stt the thunderholt ot lndrq slsying tossGunding our bodhg lying inwsit ;
Inthe nm'thus s foe plots ep instus,Hsy ho sttike onthis rock.
‘
The gods and the Asnrss were ineonflict ; the Asn1-ss songht to forcethemfromthe quarters ; the gods repelled themwith amw snd thtmdwbolt ; inthst hs pnte downthe thnnderboltwricks), he repsls his foss withsrrow and thnnderbolt ; inthe qusrters [l] he puts down; verily ho putsmund himthme cih dds of the godqwhich gusrd the body.
The theologisns esy ,
‘ 8inee they do not offer to sny deity . thenwhatdsity hss the stresmof wealth
‘
l’ Wealth is AgnL this stresmis his :
wed fii is Visgmthis streamis his ; with a vme sddresssd to hgni sndVishnhe ofl
'
su the stmmof wealth ; verily he nnitss themwith their
hewins thst for desimofwhich hemskes this ofl'ering. The flre is Budn ;
now twomhis hodia the dmd the oneJ he anspicions the other ; inths the ofl
'
emthecetemdfiymhe soothes with it his dmd formfinths t he ofiusflmum mmmmm
oa the tv o nets h uobworthy.
tmmm mmm uw , (2)-so mus ; ” L “ :
ml pfi a Nn L a t fi. 11 mumo.” mummd w‘ cmummuam mm
‘ Thb sect ion (1)m the l a wns pnpstmn. h tmlfl d tb fd gM N VW M M M whtsh shuld hs M noWM M
M w a zsbon t t ll cg t ll e.
tho'mrDM sso‘
lfl-t a (”pro ‘ M d l h o h h flumuu tv. 7. l e z“ M M ior thm s. the np tifienh hmwfor ( lumxvuo. usnm
47 1] M iscellaneous Rites — v . 7 . 4
the streamof wealth, he delights with it his auspicious form. He, who
knows the support of the streamofwealth finds support. If there is
any butter left over, in it he should cook a mess for the Brahmans, fourBrahmans should eat it ; the Brahman is Agni Vaievanara , Vaievanara is
the formdear to Agni ; verily he establishes it in his dear form. He
should give four cows ; verily with themthe sacrificer inyonder worldmilks the fire.
v . 7 . 4. a. To I thought I offerwithmind,with ghee he says ; the oblation
toViovakarmanis called the undeceivable ; the foe cannot deceive himwhohas piled verily also he wins the gods.
b O Agni, to-day (with these words)3 he offers with a Pafikti verse,
and by the Pafikti and the libationhe grasps the beginning ofthe sacrifice.
c Sevenare thy kindling-sticks, O Agni seventhy tongues he says
verily he wins the Hotr’
s offices. Agni went away fromthe gods, desiringa portion to himthey assigned this as a portion; that is the Agnihotraof Agni ; then is he born indeed whenhe is completely piled. Verily tohimonbirth he gives food he delighted delights him, he becomes richer.
d The theologians say , Since it is as the Garhapatya that (the fire) ispiled
, thenwhere is its Ehavan‘
iya‘
l Yonder sun he should reply , for in
it they offer to all the gods He who knowing thus piles the firestraightway makes pleased the gods.
e O Agni, the glorious, lead himto glory ;Bring hither the fame that is Indra’s ;May he be head, overlord, resplendent,Most famed ofhis equals.
“
With look auspicious first they underwentFervour and consecration, the seers who found the heavenly light ;Thence was bornthe kingly power,might and force ;May the gods inunisonaccord that to na.
Disposer, ordainer, and highest [3] onlooker,Prajapati, supreme lord, the ruler ;The Stomas, themetres, the Nivids,mine they call ;To himmay we secure the kingdom.
‘
Inth is section(1)is explained theHantra in See for anotheruse ofthe verse and its fullTS . v. 5 . 4. 8 ; (2) thena Mantra inT8. te xt, TS. v. 5 . 4. 8.
iv. 4. 4. 7 (8) thenone inT8 . iv. 6. 5 . 5 ; For the full text of th is verse see TS . iv. 4.
then(4) theXhavaniya inthe case ofthe 4 w inanotheruse .
fire rite is sa id to be the sun, and (5 ) the For the text see TS . iv. 6. This verso
Mantras and Brahmahaofthe Rastrabhg't follows ona and binth isuse . See 398 .
bricks ; according to ApQS . xvii . 15 . 7 , x. 5 2.
betweenTS . iv. 6. 5mand n, these two Cl. 911. xii . 15 - 18, an inferior versionof
verses (a and b) are included with two these lines .
oblations ; for (5 ) see ibid. xvii. 10. 2. The Plds a is b ofTS. iv. 6. 25 ; RV. x . 82.
473] M iscellaneous Rites — v . 7 . 6
sacrifice said to Prajapati, Let me come to thee There is no space
here’
, he answered. He said to Vievakarman, Let me come to thee.
’
Inwhat way wilt thoucome to me ? By the regional (bricks) he
replied. He came with the regional (bricks), he put themdown, theybecame the regions The supreme lord said to Prajapati, Letme cometo thee There is no space here he answered. He said to Vievakarmanand the sacrifice
,Let me come to youtwo ’ There is no space here ’
they answered. He saw this third layer, he put it down, it became yonder(world). Aditya said to Prajapati, Letme come to thee ’ There 1s nospace here
’
, he answered. He said toVievakarmanand the sacrifice, Let
me come to youtwo There is no space here they answered. He said to
the supreme lord, ‘ Letme come to thee.
’
Inwhat way wilt thoucome tome ? ‘ By the space-filler ’
,he replied. He came to himby the space
filler ; therefore the space-filler i s unexhausted, for yonder Aditya is
unexhausted To themthe seers said,‘ Let us come to you.
’
In
what way will ye come 7 By greatness’
, they replied. To themtheycame with two (more) layers (the fire)became one of five layers. He
who knowing thus piles the fire becomes greater, he conquers these worlds ,the gods know himmoreover he attains community with these deities .
v. 7 . 6. a The 1 fire is a bird ; ifthe piler of the fire were to eat ofa bird, he
would be eating the fire, he would go tomin. For a year should he observethe vow, for a vow goes not beyond a year.
bThe fire is ananimal now ananimal destroys himwhomoves up toit face to face ; therefore he should go up to it frombehind while it islooking towards the front, to prevent injury to himself.
0 Brilliance art thou, grantme brilliance, restrainearth guardmefromthe earth. Light art thou, grantme light, restrain the atmosphere ,guard me fromthe atmosphere. Heavenly light art thou, grant meheavenly light, restrain the heavenly light, guard me fromthe sky
’
, he
This sectioncontains further scattered com 98 . ix. 4. 2. 15 -17 , and above 17. 2. 6. l
ments : (1)the rule against eating ofbird’
s
flesh 1s laid down (2) the rule that th efire is to be stepped on h '
omth e west,
i .e. frombeh ind, is insisted ou, insupplement to v . 2. 6. l . (8) th e Mantras
for the gold bricks are given; of. v. 2.
8 . 1 ; KS . xi. 8 ; MS . i i. 7 . 15 ; iii . 4. 7 ;
(4) the Mantras for the Rue bricks are
g iven; ci . KS . 1 1. 18 ; MS. ll. 7 . 16 ; VS.
xviii. 46—48 (Mantras) ; MS. iii . 4. 8 ;
9B . ix. 4. 2. 12— 14 (Brlhmsna); (5 ) theVaruna verse for the stepping downon
the fire ismentioned ; cf. VS. xviii. 49 ;
24 19]
(6) the use of an expia tion incase of
sexual indulgence is prescribed ; ( 7) thefire as the seasons is celebrated ; and (8)a praise of the emoaey of the fire is
recorded. For (1)of. A_p9s. xvii.
5 9 ; for (8) cf. Ap9S . xvi.
xvii. l . l4 ; 4. ;l 2.
,l 8
( in the three separate places); for (4)of. 111198 . xvii. B98. x. 5 4, t og
M98. v i . 2. 6 ; K98 . xviii. 6. 6 ; for (5 )of. Ap98 . xvi. 22. 1 , .B9S 89
,41,
44.
v . The Piling of the Fire Alta r [47 4
says ;‘ by tbese are these worlds supported ; inthat he puts themdowu.(1t
is) for the support of these worlds. Having put down tbe nstmllyperforated (brielcs)he puts downthe gold bricks ; the nsturally pertm‘ tsdare these worldg gold is light ; inthst having put downthe ns tumllyyerforated [2] he puts downthe gold bricks ; verily hemakes these worldsfullofligbt bymesns ofthesn; verily slso by themthesewoslds shine horth
d ThmflmuM fi t Aga hich rifing inthemn,Wi th sflofthembring us to bdlhaucq tomm.
’
Tbme flmuofyouminthemmO gods,Thmfim inutflq inhorsss,O lndnmd Agni with all oftheseGunt us bdmsnq t aspati.
Grantus brillisnee [8] inourB1-shmsns.Place brillianee inour prinees,Bs illisnoe inVieyas and OOdrssWith thy flsme grantme brillisnoe.
The glory and power of himwho has piled the fire go aput twofold,
or to the fire which he hss piled or to themanwho hss sscrifioed. Inths the oflmthua hbafimhe plsoes inhimselfpower and fsme.
e He who hsving piled the fire steps onit is liable to go to ruin. ‘To
Varuua [4] should he wer ; tbs t is the soothing ot the flre and tbe
fHe who pilu the fire ismsde into anoflm-ing ;just as anofl'
eriug.pimmmmmwmhaving piled ths fire spproaches a woman; ‘ withclottsd curds for llitmanq una he sbould saci
-ifice ; vsrily he spp1w huunity with Mitre and Verona, to avoid his spilling .
g He who kmmthe fimwmt onthem g ior himthem go
inorder ; he finds support. The fire resting onthem s is the yesrfi] ;the hed h the spfing the fight side summerJ he tail the raing the leltsida autumthemiddlewinter. tbe laymthe first hsli-months. themortsrthe neond hslf-months s hricks the days and nightn this is ths h
resting outhe aeasons ; ha who knows thus, for himthe seasons go inorder ; bs finds supw t.
tmmmmm wmu m. W ymfi fl xfl. Mutu a l,m nend e.
‘ M ol thsn vm nssd hm iumnoxionwttb ths lu brhb mbuadahon tntv. 2. 9 s aad s. mint). M L “. Bmm thOnu-tl.thtd newnrn hs s la mm. Luumd s fiul thd r ph sl .mmmp nmim ; lnxLuit
47 5 ] The Ofiem'
ng of Grea ts — v . 7 . 7
h Prajapati, desirous of supremacy , put down the fire ;attain supremacy ; he who knowing thus piles the fire
supremacy .
v. 7 . 7 . a What has flowed frompurpose, or heart,Orwhat is gathered frommind or sight,
Follow to the world ofgood deed,
Where are the seers, the first-born, the ancient ones.’
b This I place around thee, O abode, the treasureWhomthe all-knower hath brought here ;After youthe lord ofthe sacrifice will follow ;
Know ye himinthe highest firmament.’0 Know ye himinthe highest firmament,O gods associates, ye know his form;Whenhe shall come [1] by the paths, god-travelled,Do ye reveal to himwhat is sacrificed and bestowed.
‘
(1 Move ye forward go ye along together,Make ye the paths, god
-travelled, O AgniInthis highest abode,O All-gods, sit ye with the sacrifioer.
‘
e With the strew, the encircling-stick,The ofl
'
ering-ladle, the altar, the grass (barbie),With the Be, bear th is sacrifice for usTo go to the heavento the gods.
‘
f What is ofl’
ered, what is handed over,
What is given, the sacrificial fee,That [2]may Agni VaiovanaraPlace inthe sky among the gods forus.
’
g That by which thoubearest a thousand,Thou, O Agni, all wealth ,
Cf. KB. 11. 18 ; V8 . xviii . 5 8—65 , with 98 . ix. and w ith K8. hasmsti forno a'
tra. The
5 . 1. 42—5 1. This sectiongives the Man change ofnumber inthis text is curious.
tras of ten libations made after the AV. vi . 128. 2 agrees generally but repeats
oflering of groats when the fire is un vi. 128. l a for o, and has jointedma inamyoked (v. 5 . 10. its natural place, lemma it alsomakes sddhasmaccording to the comm.. is after iv. 7 . 14 accented, and has lokdmdtrc ;TB. iii. 7 . 18.
see Kp98. xvi i. 28. 11 B98 . x . 5 9 ; K98 . 8, 4 has cta'
n'
t januat, vimfor deadly ; V8.
xviii. 6. 22. has vida and known,andwith K8. Mm;
KS. omits ea after mdnanb, spoiling the V8. has janatha, wh ile K8 . has cmfor
metre ; V8 . with KS . omit yé and insertjagmdlc after myab, and VS. has the Already intull at iv. 7 . 18 k.
eas ier aid for aim.0 Both KS . and VS . havema for vaha .
AV. vi . 123. 1 hasm as andma, and 7 vs. hasmmandmmand ddkr’
sdbwith
so K8. it places M mbefore avdhat, m. KS. hasno such line.
47 7 ] M iscellaneous Rites — v . 7 . 9
The tortoise is put down for the world of heaven To the fourquarters let the fires advance he says verily by it he recognizes the
quarters ; May he bear this sacrifice for na, well knowing he says , for
guidance to the world of heaven; The holy power is the kindling -stick of
the libations he says. Bymeans of the holy power the gods went to theworld of heaven inthat he puts down (the tortoise) with (a verse) containing the word holy power by the holy power the sacrificer goes to theworld ofheaven.
c The fire is Prajapati here ; cattle are the offspring ; the formthe
metres ; all colours of bricks should hemake verily by the formhe winsoffspring , cattle, themetres ; verily also he piles it winning it for offspring ,
cattle, themetres .
l
v . 7 . 9. a Inme I take first Agni,For increase ofwealth, for good offspring with noble heroes ;Inme ofi
'
spring , inme radiance I placeMay we be unharmed inour body with good heroes.
“
b The immortal Agni who hath entered
Intousmortals withinthe heart, 0 fathers,May we enclose himinourselves ;May he not abandonna and go afar.
‘
According to ftp. there are bricks with linesM M”,
“Wm? “TM and trydltkhitd ,and the last kind occurs above, v . 2. 8. 4.
Th e last are put down in the centreth is agrees w ith v. 2. 8. 4 ; theW hite onthe east or west
,the dakgifpavrts on the
south , the sawdvrts on the north . The
bricks are evidently of one shape , i . e.
square, though many diflerent sizes are
g iven, pdda°
, aratm", M P, ahakamdm.
According to Zip. xvi . 21. 9, 10 the direc
tions as tomalt, proud ); (and no doubtothers,ud
’
scib,&c.)refer to the directionofthe rows ofbricks (yaw ruioadab), whileprdcim,&c. , to the directionreckoned fromthe face ofthe performer. This shows thatthe directions are not inT8. references tothe orderofthe lines ofthe bricks as takenby Eggeling in93. (p. 406, n. Bflrk
(ZDMG. lvi. 85 9)gives the sense as‘with
the long side to the west ’ (prutyagdyatdhin but th is does not suit squarebricks nor the wording of B98 . x. 85 .
Th is sectioncontains (1)an account of thepreparatory rite of taking the fire to oneself which precedes the actual piling,
deed); ma'm' prajdtit magi M intmammddama gatt auutrasn118 . 11“sbefore dam, and inb has saha
'
prajdya
wimsa dhdnm; ino it hss kntra'mand
rdyalu, ind it agrees with KS.
This is AV. xii. 2. 88, wh ich ends unitemdflvqu, and ino and d readsmdw aha
'
n’
s
16t n M in!M 06 hmandvflqat
and also the verse for Agni s self-piling ,wh ich is omitted by one who himselfpiles the fire, the piling being optional toAdhvaryuor sacrificer ; of. KS. vii. 12
M8. i. 6. l VS. xi ii . l (Mantra); 9B . vii .
4. l. l , 2(Brahmana) (2) two theologicaldoubts as to the reasonwhy mud andwater are used tomake s fire ; and (8)a final explanation of the gold bricks ,including an explanation of the use of
the verses mentioned inv. 7 . l . 1. See
for (1) 111198. xvi . 21. 6 ; B98. 1 . 28,28,
40; M98. vi. 1. 5 ; K9S. xvii . 8. 27 ; for
(3) Apes . xvii. 10. 2, who puts themafter the Ristrabhrts (v . 7 . 4 s).
All difler inth is line VS. agrees ina andb, but has only after themndw udenim;
v. 7 . 9— 1 7vs Piling of the Fire Almr [478
li the Adhvaryuwithout taking the fiminhimself were to pile it heNew es ttle dependupon
the fire ; cattle would be likely to depart fm him.
‘ Inme l take first
bThe theolog ians say .
‘ Since clay and water are not iood ior Agui,thenwhy is he piled with clay and water ‘
i'
Inthat be joins witbwatu'
[2] and all tbe deities are the waters, verily heunites himwith the watets.
Agni wimgn'
»
c e theolog1ans‘
say ,
‘ 8ince the fire is piled with clay and wster.thenwhy is it called the fiml ’ Inthat he piles with themetns and themetmmfimtherefore is it called fire. Moreover Aghi Vaiqvanmis this (earth); inthat [8] he piles with clay , tbmfore is it called the 6re.
s puts down golden briclcs ; gold is light ; ve1-ily he confem
ligbtuponhim; againgold is brilliance ; verily he confersmdiance upouhimself. q bo piles (the fire)with iaces onall sides, eats food inall
his ofl'
spring. conqnemall the qnarters. Inthe east he puts downaGi yatfi .
a Tristubh w themth a Jagafimthe wM anAnustubh onthemth.a Pafikti in themiddle ; this is tbe fire with faces onall sides : ha who
knowing thus piles it, eata food in all bis ofl'
spring , comquers all the
quarters ; vmly also he weaves quarter inquarter; therefomquarter iswoveninquarter.
Prajlpati‘cmted tbe fire ; itms ted ranaway east f1mhim;
he uet tbe horse at ih it tumed to the south ; be cast tbe ramat it,
it tnrned to the weat ; he cast the bull at it, it tumed to tbe north ; heM the gmt at ih it ranupwarda He cast tbemauat it. lnthat he
puts downthe huds of animah he piles it DLwinning it oa evety side.
The huds d mimd smbfienbresthmppwfing full of sightfinthathe puts downthe heada of animala the saa
'iflcer breathes with theminyonder world ; verily also these worlds sbine forth for himby tban.
He pnts themdownaftermearing with mud, for purity . The iimis anii he desinol
am ‘ May his good be less'
[2] .he should put downior himthe beadsof animalsmore closely togetber ; his food beeomes leas ; ifhe desire ot
downfor himat a meaa distanes ; verily his iood becomes tbe same ;ii be dedmof a mam‘uay his food becomemore '
. he should put themd fl fin. K&hss ius w fld M -flqflndnbmm M u-haawu-l q h d n imm m mm uM i ngh uuhasw m tbs hssds d the vtsfins inv. 2. t
47 9] The Horse Sacrifice — v. 7 . 13
down separating themat the ends of the pile ; verily at the ends also
he wins food for him; his food becomesmore.
The Horse Saemfice (continued)v . 7 . 11. Flies l with the teeth ; frogs with the grinders ; the eater with
the gnawer ; strength with the digester ; the wild with the knee-cap ;clay with the gums Avaka grass with pieces of gravel with the Avakaa
gravel ; with the bump the tongue ; with the shouter the palate, Sarasvatiwith the tongue tip.
”
v . 7 . 12. Strength3 with the jaws ; the waters with the mouth ; the
Adityas with the hair ; support with the lower lip ; the existent with
the upper ; the clearness with what is between; by the gloss the external
(radiance); by the knob the thundering ; by the eyes Surya and Agni ;by the two pupils the two lightnings ; the lightning-stroke by the brain;might by themarrow parts.
‘
v . 7 . 18. Tortoises 5 with the hooves ;with the flesh of the hooves francolin
partridges ; the Samanwith the dewclaws ; speed with the legs ; health
with the two knees ; strength with the two Kuhss ; fear with the two
movers ; the secret with the two sides ; the Acvins with the two shouldersAditi with the head Nirrti with the bald head.
6
Cf. KSAcvamedha , xi ii . 1 ; M8. iii . 15 . 1;
V8. x v. 1. With th is and the nextMantras, or th ird ifBrahmana. Inthelatter case the text doubtless closely
th irteen(11- 24)Anuvfikas the ceremonyof oflering the diverse members of the
horse to the various deities is dealt w ithcf. Apes. xx. 21. 9 ; M98. ix. 2. 5 ; nos.
xv. 85 . K8. agrees generally as inv. 5 .
11- 24 ; 6. 11- 28. It is perhaps best notto take these as Mantras (for e. g . 17 , 21,22render th is doubtful): they are ratherBrahmana passages. But see 20um.
The exact sense oftheparts enumerated isnotalways clear, and th e comm. is, as usual,of little use M 6 is savhtatalegaraopo
ndeilcddib;jdmbua the place with inwherethe grass is deposited ! bursa) the root
flesh of the teeth , pa'
rkardh bones likegravel, a
'
eakdh flesh like pa ieala ; aeakrw1dd
the place of pronunciationof ka, M .
(kddhika as read in the MSS . knowntoWeber and BI. alike). Bhaskara, whomthe comm. generally agrees with, has
antabkdyikab. In each case we mustsupply a verb of ofl
'
ering, either in thefirst personif they are to be regarded as
follows the Mantra.
Cf. KSAcvamedhs , xiii . 2; M8. ii i. 15 .
1, 2; vs. nv. 1, 2.
According to the comm. upaydmd is the
earth ,which is sensible, as it is a support ;add is the sky as the good sit there !
unw ed is the atmosphere prakdeti is the
internal place of radiance (Mahldharatakes it as gloss onthe lower part ofthebody ; Grimth ,
‘bright look KS. has
thenaturaleidwtamwithM8. Bhl skara’s
versions are evidently followed by the
comm.
Cf. KSAcvamedha, xiu. 8 ; MS. ia . 15 . 8
V8. xxv . 8.
KS . has acharabhib,unknownalso ; capitals
mam,“(euphalamala°, Bhut an) is the
commenta tor’s version it has guM bhyamfor M att y“! (M ayor madhyasatitdhl,
a idalmakafirgpa, wh ile MS . has
nidalpalnna ; to the comm.mace is
M i dw est's“ ! jadohdbhvdm adhab
pram; gumis very strange ; the
47 9] The Harse Sacrifice
down separating themat the ends of the pile ; verily at the ends also
he wins food for him; his food becomesmore.
— v. 7 . 13
The Ho'rse Saemfice (continued)
v . 7 . 11. Flies l with the teeth frogs with the grinders ; the es ter with
the gnawer ; strength with the digester ; the wild with the h emp ;clay with the gums ; Avaka grass with pieces of gravel with the Avakaa
gravel with the hump the tongue ; with the shouter the palate, Sarasvatiwith the tongue tip.
2
v . 7 . 12. Strength3 with the jaws ; the waters with the mouth ; the
Adityas with the hair ; support with the lower lip ; the existent with
the upper ; the clearness with what is between; by the gloss the external
(radiance); by the knob the thundering ; by the eyes Surya and Agn'
by the two pupils the two lightnings ; the lightning -stroke by the brain;might by themarrow parts.
‘
v . 7 . 18. Tortoises 5 with the hooves ;with the flesh ofthe hooves francolin
partridges ; the Samanwith the dewclaws ; speed with the legs ; health
with the two knees ; strength with the two Kuhfis ; fear with the two
movers ; the secret with the two sides ; the Acvins with the two shoulders ;Aditi with the head Nirrti with the bald head.
“
Cf. KSAcvamedha , xi ii . 1 ; MS. iii . 15 . l
V8. x v. 1. With th is and the next
thirteen(11- 24)Anuvakas the ceremonyof oflering the diverse members of the
horse to the various deities is dealt w ithci. Zp98. xx. 21. 9 ; M98. ix. 2. 5 ; B98 .
xv. 85 . KS. agrees generally as inv . 5 .
11- 24 ; 6. 11- 28. It is perhaps best notto take these as Mantras (for e. g . 17, 21,
22render th is doubtful): they are ratherBrshmana passages. But see 20adfln.
The exact sense oftheparts enumerated isnotalways clear, and the comm. is, as usual,of little use samsadd is san
'
ttataksarapo
ndsileddiza;jdmbila the place with inwherethe grass is deposited ! barns the root
flesh of the teeth , pdrkarah house likegravel, dvakdh flesh like pa ioala ; aeakrw1dd
the place of pronunciationof ka , M .
(kddhika as read in the M88 . knowntoWeber and BI. alike). Bhl skara, whomthe comm. generally agrees w ith, has
antabkdyikab. In each case we mustsupply a verb of ofl
'
ering, either in thefirst personif they are to be regarded as
Mantras, or th ird ifBrahmana. Inthelatter case the text doubtless closelyfollows the Mantra.
Cf. KSAcvamedha, xiii . 2;
l, 2; V8. nv. l , 2.
According to the comm. upM ma’ is the
earth ,which is sensible, as it is a support ;add is the sky as the good sit there !
unaid ed is the atmosphere ; prakdeti is theinternal place of radiance (Mah idharatakes it as gloss onthe lower part ofthebody ; Grimth ,
‘bright look KS. has
thenaturaleidwtamwithM8. Bhukara’sversions are evidently followed by the
comm.
Cf. KSAcvamedha, x11i. 8 ; MS . iii . 15 . 8 ;
V8. x v. 8.
KS . has acharabhtlc,unknownalso ; cephalo
mdssani (mphalamalaflBhaskara) is the
commenta tor’s version i t has M tfor mums (M ayor madhyasavhdbl,
a idalmakam, wh ile MS. has
nidalpalnna ; to the comm.mace is
pra’wshdrowajdnmjadohdbhvdm adhab
pram 914116 is very strange ; the
M8. iii. 15 .
v. 7 . 11— 1 The Horse Sacrifice (480
-be lesfl; tbo yoke w1th the
bent part ; tbougbt with the neck ; sounds with the bresths ; with thegloss skin; with the ParLkmthe iuterim-; witbhairthe flies ; Indra with
the chariot with the cervical vertebrse!
v. 7 . l5 . Indra ' and Varuna with the two buttocks ; Indra and Agniwith the flesh below the buttocks ; lndra and Brhaspati with the twothighs ; Indrs and Visnuwith the kness ; Savitr with the ta il ; the
Gandbarvss with the penis ; the Aysamses with tbe testicles ; tbe pmi iyingwith the anus ; the strainerwith the two Potras ;‘ the going with ths twoSthm'as ; the going to with the two centres ofthe loins .
v. 7 . l6. For‘ Indmthe bmast for Aditi the flanka tor the quarters thew vicd cartih ges ; tbe clouds with the heart and ita eovering ; atmosphmwith tbe pericardium; the mist with the flesh oi the stomsch ; lndrsniwith the lungs ; ants with the liver ; the hills with the intesfines ; tbeoceanwith the stomach ; Vaievsnara with tbe fundament.‘v. 7 . 17 . For' Pfisanthe rectumflor the blind aerpent the large entrailsserpentswith the entraih ; seasous with the transve1se pmcesses ;‘ aky withthe back ; ior the Vasus the first vertebu; ior tbe Budras the eecood ; tor
the ldityas the third ; ior the Afig ii-ases the fourth ; for the St dhyas
the iifth ; for the All-gods the aixth.
hum andm vhesl m mm mmmmm w wmmmK& is a Pukritlasd variaat.mam asuwama s. ‘ M M xflL 6 3fl flt w 7
tm amm umm ; mums.M M M ‘M M WM °Them ealh bvss a w t d ths a~hla v. flamm nm ; w u‘ ahouldsr’. and M s
‘quieh M by them um ul.
M eg'
; tbe ph ss h pmmbly at the W M W a dh sass ia wM
the l re withia bums ths teod to -hqmab the birds ‘ atnum '
, and the M d flp sflutt WM B tM-MM a put ol the ehadet stand mnm.m1,uenuw 1w en
mammmva ueuamwhieh ts p ebably a eass el ths olda to thh mdcd sg theugh hmtlnams
mud shamnluu t t h 9L “. m uw m m M
4, as‘sellar beao ', sad amnesty he
t whieh ismn uM l M mm
Themd ths eass-ia ths°06 18M fl t 5 3mm 4. mamund dst m that the‘ Thomm. ammmmsag i
(mun )as pafls e¢ the leahmthemes ; them d M nsts oahmaho ; la vti. 8. lom h
dea d by M‘mae
'
, but ths
481] The Ofiering of the Horse -v .
v . 7 . 18. Force 1 with the neck ; Nirrti with the bones ; Indra with thehard-working bearing part ; for Rudra the moving shoulder 2 for day
and night the second (part); for the half-months the third ; for themonthsthe fourth for the seasons the fifth ; for the year the sixth.
v . 7 . 19 . Joy3 with the delighter ; love with the two Pratyasas fear with
the two Qitimans ; commandwith the twoPracssss ; sunandmoonwith thetwo kidney parts ; the dark and the light with the two kidneys ; thedawning with the form; the setting with the formless .
v . 7 . 20. Day5 with the flesh ; night with the fat ; the waters With the
juice ghee with the sap ; ice6 with the fat hailwith the rheum
of the eyes ; with tears hoar-frost ; sky with the form; the Naksatraswith the shadow ; earth with the hide ; the skin with the skin; to itbrought up hail To it slaughtered hail ! To it offered hailv . 7 . 21. For 7 Agni the first rib; for Sarasvati the second ; for Soma thethird ; for the waters the fourth ; for the plants the fifth ; for the yearthe six th ; for the Maruts the seventh ; for Brhaspati the eighth ; for
Mitra the ninth ; for Varuna the tenth ; for Indra the eleventh ; for the
All-gods the twelfth ; for sky and earth the side ; for Yams the side
bone .
8
v . 7 . 22. For 9 Vayuthe first rib; for Sarasvant the second ; for themoonthe third ; for the Naksatras the fourth ; for Savitt the fifth ; for Rudrathe sixth ; for the serpents the seventh ; for Aryamanthe eighth ; forTvastrthe ninth for Dhatr the tenth for Indrani the eleventh for Aditi the
twelfth ; for sky and earth the side ; for Yami the side bone.
v . 7 . 23. The 1° path with the two partsnear the kidneys ; continuance withthe two sinew parts ; parrots with bile ; jaundice with the liver ; the
Haliksnas with the evil wind ; Kficmas with dung ; the worms with the
contents of the intestines ; dogs with the cutting up ; serpents with
Ci . KSAcvamedha , xi11. 8. Ci. KSAcvamedha, xiii . 11; M8. i ii. 15 . 4
Forvahe'
na cf. above , 14. The cicald skandha'
lt is V8. xxv . 4.
the atyantacahca lo’
vayavaluoi’the shoulder. The right side ribs seemto be themeant
3 Cf. KSAcvamedha, xii i. 9. the other two texts,M8 . and VS .
,have
The untranslated words are all chosen to th irteen a side, and omit the pagerd,fit the deity : they are said to be pairs wh ich is described as the bone inwh ichof parts in the neighbourhood of the the ribs are bound ; perhaps the backpudendum, wh ich is the nandatlm. bone regarded onone side, and suppleBhaskara as usual confines h is eflorts to montod by the other side inv . 7 . 22. KS .
grammatical explanations. has whom». Bt kara renders it as
Cf. KSAcvamedha, xiii. 10; VS. xxv. 9 .
The end at least is Mantra. Cf. KSAcvamedha, xiii. 12; MS. ii i. 15 . 5 ;VS. has gindmandM 41, KS.M m; the V8. xxv. 4.
comm. makes a im the pakeapagaia and Of. KSAqvamedha, xii i. 13.
chaei thebeauty ofthe eyes,or,asBhlskara,ofthe form25
KANDA VI
THE EXPLANATION OF THE SOM A SACRIFICE
PRAPATHAKA I
The Exposition of the Soma Saemfieev i . 1. 1. He 1makes a hall with beams pointing east.2 The gods andmendivided the quarters, the gods (obtained) the eastern, the Pitys the southern,3
menthe western, the Rudras the northern. Inthat hemakes a hall withbeams pointing east , the sacrificer approaches the world of the gods. He
covers it over, for the world of the gods is hiddenfromthe world ofmen.
It is not easy they say ,to go fromthis world ; for who knows ifhe is
.in yonder world or not.’
He makes at the corners ‘ apertures [l] , for thewinning of both worlds . He shaves his hair and heard
,he trims his nails .
The ha ir and the beard are dead and impure skin, and by thus destroy ingthe dead and impure skinhe becomes fit for the sacrifice and approaches thesacrifice. The Afigirases going to the world ofheavenplaced inthe watersconsecrationand penance. He bathes inthe waters ; verily visibly he securesconsecrationand penance. He bathes at a ford,
5 for at a ford did they place(consecrationand penance) he bathes at a ford verily he becomes a fordfor his fellows. He sips water ; verily he becomes pure within. He con
secrates himwith a garment ; the linengarment has Soma for its deity .
° He
who consecrates himselfapproaches Soma as his deity . He says, Thouartthe body of Soma ; guardmy body .
’
He approaches his owndeity ; verilyalso he invokes this blessing . (Oi the garment)the place where the border isbelongs to Agni, the wind-
guard to Vayu, the fringe to the Pitrs, the fore
Ci . K8 . xx iii. 1 KapS . xxxv. 7 MS . 11. 6. like that ofanordinary thatch ed cottage.
1, 2, 8 ; B98 . 1 . 1; 98 . iii. l . 1. 6-8 . 24. Of. Sgyms here ; B98 . x. l M98 . ii. 1.
Th is chapte r explains the Mantras given 1 ; Ap9S. x. 1 seq. ; K9S . vii. 1. 20;
inT8 . i . 2. l . Eggeling , SBE. x vi . 3, n. 2.
The oariga s are the beams running hori 3 dalg isa is certainly comet,for dakgiguim, a
zontally , and forming the roof. The four very easy correction, is wrongly accented.
corner-posts are first connected by cross dilqd, literally‘ in the quarters '
, for the
beams so as to formthe lintels of the hut or hall is amicrocosm.
eas ternand westerndoors : uponthese 5 Th is seems to point to the early sanct ity of
thenare la id beams, wh ich are covered fords , wh ich later developed into the
over bymats or someth ing similar. The pilgrimages ofHinduism.
central beamis the prdcimmvlea par With the double sense that it is propitiousexcellence , and it may be that it was through hav ing Soma as its de ity .
ra ised so that the roofwasnot flat, but
485 ] The Prepa/ra tio'nof the Sa cmfice — vi. 1. 2
which hasno tuft (verily he anoints them)for discrimination. Ifhe were
to anoint with (a stalk)having no tuft, he would be as it were a thunderbolt. He anoints with one which has a tuft, for friendship Indra slew
Vrtra , he died upon the waters . Oi the waters what was fit for sacrifice,
pure, and divine, that went out ofthe waters , and became Darbha grass.
Inthat he purifies (the sacrificer)with bunches of Darbha grass, verily he
purifies himwith the waters which are fit for sacrifice, pure, and divine.
He purifies (him)with two (stalks);l verily he purifies himby days and
nights . He purifies (him) with three (stalks); three are these worlds ;
verily he purifies himby these worlds . He purifies (him)with five stalks[7 ] the Pafikti has five syllables , the sacrifice is fivefold ; verily he purifieshimby the sacrifice. He purifies (him) with six (stalks); six 3
are the
seasons ; verily he purifies himby the seasons . He purifies (him) withseven(stalks); sevenare themetres ; verily he purifies himby themetres .
He purifies (him)with nine (stalks); nine are the breaths inman; verilyhe purifies himalong with his breaths . He purifies (him)with twenty -one
(stalks); there are tenfingers and ten toes , and the body is the twentyfirst 3 he thus completely purifies theman He says, Let the lord of
thought purify thee the mind is the lord of thought ; verily by the
mind he purifies him. He says, Le t the lord ofspeech purify thee verilyby speech he purifies him. He says, Let the god Savitr purify thee
’
;
verily being instigated by Savitr, he purifies him. He says, 0 lord of the
purifier, with thy purifier, for wha tsoever I purifymyself, thatmay I havestrength to accomplish.
’ Verily does he invoke this blessing .
vi. 1. 2. All the gods who purified themselves for the sacrifice waxed great .He who knowing thus purifies himself for the sacrifice waxes great.
Having purified himwithout hemakes himgo within. Verily having purified himin the world ofmen
,he leads himforward purified to the world
of the gods . He is not consecrated by one oblation they say ; verily he
offers four with the dipping -ladle for consecration; the fifth he offers withthe oiiering-ladle ; the Pafikti has five syllables, the sacrifice is fivefold ;
verily he wins the sacrifice . To the purpose, to the impulse, to Agni ,[l ] hail he says, for with purpose does a man employ the sacrifice,
planning to sacrifice. To wisdom, to thought, to Agni , hail he says, for
The opt ions vary considerably ; in9B. iii. (pram, apana , M m) ; seven (metres) ;l . 8. 19 seq. they are one, three (the three twenty -one .
breaths), seven ( the seven breaths), or For the numbers of the seasons of. Vedtc
twenty -one. KS . gives two (pri vy: and Index, i . 110, 111.
apa'
na ); three (pram, warm, apdm) ; five 3 Cf. the enumerationinA1 . 1. l. 2; 2. 2.
(man is pd‘
fikta ); seven (the metres) Cf. K8 . xx iii. 2; KapS . xxxv. 8 ; MS . iii. 6.
nine (the breaths), or twenty -one . M8 . 4, 5 ; 98 . iii. l . 4. 6-28. This Brahmanaiii. 6. 3 has two (two purifiers) three explains TS. i . 2. 2. l.
487 ] The Advance to the Place of the Samfiee — vi. 1. 3
three are of eight syllables . The three approach the eight ; the four theeight .
l Because it has eight syllables [6] it is a Gayatri. Because it haseleven syllables it is a Tristubh. Because it has twelve syllables, it is
a Jagati . This Be indeed is all the metres. In that he consecrates himwith this Be, he consecrates himwith all the metres . The first quarterverse is of seven syllables ; the Qakvari is of seven syllables , the Qakvariis cattle ; verily he wins cattle. The first quarter-verse is defective byone syllable . Thereforemenlive onwhat of speech is defective. He offers
with a full (verse) to winPrajapati ; full as it were is Prajapati. He offerswith a defective (verse), for the creation of offspring , for fromwhat is
defective 2 Prajapati created offspring .
vi. 1. 3. The 3Be and the Saman, unwilling to remainwith the gods for thesacrifice, taking the formofa black antelope 4 departed and remained away .
The (gods) reflected, He whomthey shall resort to will become all this
world.
’ 5 They called to them, and they depositing theirmight indayand night came up to them. This is the colour of the Be, the white of
the skinof the black antelope ; the black is the colour of the Saman.
‘Ye are images of the Be and Saman he says verily he wins the Be andthe Saman[l] . The white of the black antelope skinis the colour of the
day ,the black of the night. Whatever is imbued in those two, he wins .
He consecrates (him) with a black antelope skin. The black antelopeskin is the formof the holy power ; verily he consecrates himwith the holy power. 0 god, this prayer of himwho imploreth he
says. That is according to the text.6 The man who is consecratedis a foetus ; the clothing is the caul ; he covers. Therefore [2] foetusesare born covered (with the caul). He should not uncover before thepurchasing of the Soma. If he were to uncover before the purchas ingof the Soma, the foetuses of offspring would be liable to miscarriage.
He uncovers when the Soma has been purchased ; verily he is born.
It is also as whenone uncovers to a superior.
7 The Afigirases going to
the world of heavendivided their strength. What was left over becameQara grass ; Qara grass is strength. Inthat the girdle is of9am.grass
1 i . s . 8 8 a ups + 1‘
is a For the construction see Weber, IS . xiii .
technical express ionfor‘be added to 111
,who cites v. 2. 6. 5 ; vi. 1. 5 . 6 ; 2. 4.
1 Ct. 1111. 1. 1. 2; DR. iv . 339 . Oldenberg 2,4 ; vii. 1. e. 2, TB. i. 1. 3. 3;
(H oleyomena , p. 872)uses this statement as AB . vi . 35 .
show ing that the orthoepic diaskeuasis ’ For the construction cf. Keith , IRAS .
oi'
the RV. was not yet carried out below 1910, pp. 5 25 , 878.
the text of th e 811111113. was produced. The sense seems to be simply that the
TS . v . 1. 9 . 1may be also compared. verse is of clear meaning, needing noCf. KS . xx iii . 4 KapS . nxv . 8 ; M8 . i ii. 6. comment .6, 7 ; 9B. iii . 2. 1. 1- 81. This explains Ssyana explains by a reference to the
T8 . 1. 2. 2. removal of the curtains which separate
v1. 1. s— 1 1713 33110315 0a m [488
he wine streng th. He giids it inthemiddle ; verily be gives himstnngthinthe unddle. Thmfomin the middlemenenjoy strength. Tbe part
ofmanabove the navel is pura tbat below is impure. Inthat he girdshiminthe middle he discriminates betwaenthe pure and impure parh .
Indrs hurled his thunderbolt against Vrtrs ; it divided into thme parts ;
fieial post The internal arrows ‘ which were split (W as te )becameQua gmand that is wbe ra grass is eo calied. The thunderbolt is
n rus ; hunger indeed is the foe ofman. Inthat the girdle is a ra
body). It is threeiold. The bmath is threefold ; verily he placss the
thmioldbseath inthemiddie ofthe sacrificer. It is broadJ or thc discrimionationof tbs etrands. He conseerates the aacrifieer with a girdle, with
a yoke his wiimtor the aake of oii'
apring fi] . The sacrifice reflected onHe had intercourse with hsr. Indra percsived
this and refleeted,'He who will be bornfmmthis umonwill be th1a
world)‘ He who bence other thanl will be bomher womb he spht it she M ame bamnafter birth and that is tbe
Be wrapped it (the
hornof the blach antelope.
‘Thouart tbe birthplace of lndra ; harmmeVerily
hemaku theua ificeunitedwith the womh the giit with the womh lndrawith the womh iorunionwith the womb.
‘ For ploughing thn tor good
mps '
, he says. Themfore plante grow up without ploughing .
‘ Por thoss
ofgood huiutbea i’
or the plants’
, he says . Therefore plants bear iruit. Ifhe were tomtch himeeli with his hand [7] his ofi psing wouid be liable
Bemtches
a r tnea fi'en the people ia hia pah ee
whenheflvea anaudienee. sau. » mamas.W fl m eum ‘ M nema tunily tomeaa ‘ banan,
utha be te the nnoval e‘ aome p b
naat as a tokea eluapaet te amm w by whieh lndra la ben ae tham a m m ee ia etber
pawta el the wmrid. ‘ t a u them migmld bave ne‘ The belt hm um u eou M M M M M . T~
h iuiq anvws withh tg whk hm M m h w nd ’lm ufla u h m M mM ; -uaflyfor the nad amwa el the lndiaas d . thay m c ’lais ed aa taeed ea the
‘ M the laW aad ih w el eet M d k whu the us- ttn h
489] The Deer-skin,the Horn, the Staj
'
himselfwith the horn of the black antelope and smiles , holding it for theprotectionofhis offspring . He shouldnot let go the hornoftheblack antelopebefore the bringing of the gifts (to the priests). If he were to let go the
hornofthe black antelope before the bringing of the gifts, the wombofhis
offspring willbe liable tomiscarriage. Whenthe gifts have beenbrought,he casts away the hornof the black antelope in the pit .1 The pit is the
wombofthe sacrificer ; the hornof the black antelope is the womb; verilyhe places wombinwomb, that the sacrificermay have a womb.
vi. 1. 4. Speech 2went away fromthe gods , not being willing to serve for
the sacrifice. She entered the trees . It is the voice of the trees, the voice
that is heard in the drum, the lute, and the flute.
3 In that he offers the
staffof the initiated, he wins speech . The (staff) is ofUdumbara wood ; theUdumbara is strength ; verily he wins strength. It is levelwith hismouth ;verily fromthemouth (downwards) he wins strength for him. Thereforefromthe mouth they enjoy strength After the buying of the Somahe hands the staff to the Maitravaruna (priest). For the Maitravarunafirst assigns to the priests theirutterance, and the priests plant it in thesacrificer. Hail withmymind the sacrifice he says ; formanapproachesthe sacrifice with hismind. Hail ! fromheavenand earth he says ; for
the sacrifice is inheavenand earth. Hail! fromthe broad atmospherehe says for the sacrifice is inthe atmosphere. Hail ! fromthe wind thesacrifice I grasp he says The sacrifice is he who blows here 5
verily
he clearly wins him. He clenches his fist ; he restrains his speech,for the
support of the sacrifice. This Brahman has consecrated himself he says
— vi. 1. 4
p. 165 , n. wh ile Delbriick (Vergl. Swat.iii . 21) adds cases like RV. iii . 5 8. 8
rapdrh-rfiparh maghdod bobhavw whenrapdm, a nominative
,was taken as an
accusa tive (cf. 11. 5 , p. Outhe otherhand ,
Finck (Bert. Philol. Weekend . 1901,
p. 500) compares the English it ismeand suggests that like me the accusative represents a reaction fromthe
nominative or predicative. Cf. Wackernagel, Altmd. 01mm». 11. i. 208. Th issuggestioncanhardly be deemed accept
able, when the influence of analogy isso obvious and easy anexplanation.
The catuala is a deep pit, the earth fromwh ich is used for the utteraeedt or h ighaltar. It is just outside the Mahhvedi,a little north-west of the north-east
corner : see Caland and Henry , L’
AmfiW , pl. iv.
Cf. KS . xxi i i. 4, 3;mpg:mvi. msii i. 6, 8- 10; 93. iii. 2. 1. 32-2. 27 . This26 [s .os . 11]
explains TS . i . 2. 2. 8—8. 3.
3 Cf. Levi, La doctrine da sacrifice, p. 84, who
quotes PB. v i . 5 . 10- 18.
Cf. for th is priest,Weber, IS. ix. 188- 190;
x. 140seq.
i. s . the wind who purifies (pd).ii. 1. l.
913. iii. 2. 1. 39, 40, expressly holds that
brdhmagta is to be used evenof a rajanyaor a ea igya, as the origin of a man is
uncertain, for the Bahsassa pursuewomenonearth and implant their seedtherein. But amanis borna Brt hmanaby the sacrifice , even if he be a l anya
or a Vaicya. The B98. , in a passage
mentioned by Caland and Henry
(L'
Amigtoma , p. 20, allows the use of
the proper terms. For the activity of
the Bahamas , cf. the discussion of gas
d by Fischel, Ved. Stud. i. 7 7 n. ;
ii. 288, 284, and Oldenberg, ReligiondeaVeda, p. 249, n. l, and the further treat
Cf. AA.
491] The Prdya'h
'
tyd Ofering — v i. 1. 6
verily he takes each according to its deity .
l He says, To Vayuthee, toVaruna thee If he did not so specify them,
he would put the gifts outofcorrespondence with;the deities, andwould be brought low to the deities.’llBecause he thus specifies them, he puts the gifts incorrespondence withthe deities
,and is not brought low to the deities. O divine waters
,sonof
the waters he says. That divine part ofyours, which is pure and fit forthe sacrifice,may I not step upon that he says ineffect. The unbrokenwebofearthmay I follow he says ; verilymaking a bridge he crosses over.
vi. 1. 5 . The 3 gods, having fixedup a place of sacrifice, couldnot distinguishthe quarters. They ranup to one another
, (saying) By thee shall we
distinguish them, by thee.
’ They fixed upon Aditi, (saying), By thee
shall we distinguish them.
’
She said,‘ Let me'
choose a guerdon. Let
the Opening oblation inthe sacrifice bemine, and the concluding oblation
be mine.
’ Therefore the opening oblationof the sacrifice belongs to Aditi,and the concluding oblationbelongs to Aditi.
‘ He offers to five gods ; there
are five quarters, (and so it serves)for the distinctionof the quarters [l] .
Now the Pafikti is offive elements, the sacrifice is fivefold ; verily he winsthe sacrifice. Theymade sacrifice to Pathy ii Svesti. The easternquarterthey distinguished by her, by Agni the southern, by Soma the western,by Savitrthe northern, by Aditi the zenith . He offers to Pathya Svesti ;verily he distinguishes the eastern quarter. Having offered to Pathyii
Svesti, he offers to Agni and Soma. Agni and Soma indeed are the
eyes of the sacrificer ; verily he sees with them Having offered
to Agni and Soma , he offers to Savitr; verily on the instigation of
Savitr he sees . Having offered to Savitt , he offers to Aditi ; Aditi
indeed is this (earth); verily taking his stand onit he sees. Having ofl'
ered
to Aditi,he repeats the verse to the Maruts . The Maruts are the subjects
of the gods. As the subjects of the gods are inharmony , so he brings thehumansubjects into harmony .
‘s Inthat he repeats the verse to the Maruts ,
1ms refers to the cattle wh ich serve inthe x v. 877 ,n. 4 884, n. 2 (ouAV. xv. 2, l
rite . Those wh ich are lost, he 12. who seems to waver in h is 1ndevotes to the several gods, the living terpretation. Cf. p. 189, n. 4.
and whole ones to the several priests .3 Cf. KS . xxiii. 8 ; KapS.mvi. 5 , 6 ; MS. iii.
See KS. xx iii. 6 ; MS. iii. 6. 10, where 7 . 1, 2; 98 . iii. 2. 8. 1-28.
the sense ismade clear. The prdyasiyd is anofl'
ering preliminary toFor d-vypcya te with the dat., Delbriick the purchase of Soma, its M ayaniyd an
(Altind. Synt. p. 148) sees an equivalent od’
ering after the sacrificial bath has
ofanablative ,‘ he is removed fromthe takenplace ; cf. 93. iv. 5 . l . 2; Galand
gods’. This is doubtful : the dative and tHenry , L
’
Agnigoma , pp. 28, 29 ;
seems used rather in the sense ‘ fall a Eggeling , SBE. nvi. 48 , n. l .
v ictimto the gods . Cf. TS. v. 8. 7 . 2;5 For the Maruts as the subjects of the gods,
Oldenberg , SBE. xlvi. 19 seq. Eaveda cf. Bloomfield, SBE. xiii. 668, and for vie,Noam, i. 28, 24, with Charpentier, VOJ. aee Geldner, Ved. Stud. ii.308 ; VedicIndex,
493] The Stmfe of Kadrii and Supami — vi.
The Tristubh flew up, of thirteensyllables , but returned without obtainingit ; it lost two syllables, but returned with the (sacrificial) gifts [2] and
penance. Therefore in the world of the Tristubh, the midday oblation,1
the gifts are brought. That intruth is penance they say , ifamangiveshis wealth .
’
The Gayatri flew up, offour syllables , together with a femalegoat with light . Then the goat won (Soma) for her, and so the goat has
the name.
2 The Gayatri brought back the Soma and the four syllables , andso became of eight syllables. The theologians say For what reason
is it that the Gayatri , the smallest of themetres , holds the forefront of thesacrifice 3 Because it brought down the Soma, it held the forefront of
the sacrifice ; therefore it is themost glorious (oi themetres). By the feet
it grasped two ofthe oblations, and by themouth one. The one it graspedby the mouth it sucked ; therefore two oblations are made of the pureSoma ,3 themorning andmidday oblations ; therefore at the third oblation
they pour out the dregs of the Soma ; for they regard it as sucked as it were
He removes any admixture so that itmay be pure ; verily also hemakesready it (theflisa). Whenthe Soma was being home away , the GandharvaVicvavasustole it. It was for three nights stolen; therefore after purchasethe Soma is kept for three nights . The gods said, The Gandharvas lovewomen 4 let na redeemit with a woman.
’
They made speech unto a
womanof one year old, and with her redeemed it . She adopted the formof a deer and ran away fromthe Gandharvas [5 ] that was the originof
the deer. The gods said,She has runfromyou; she comes not tous ; let
us both“summonher.
’
The Gandharvas uttered a spell, the gods sang , she
went to the gods as they sang . Therefore women love one who sings ;enamoured are womenofhimwho thus knows. So if there is ina familyone personwho knows thus, mengive their daughters inwedlock to thatfamily , even if there be other (wooers) in plenty He buys Somawith a (cow) one year old ; verily he buys it with the whole of speech .
Thereforemenutter speech whenone year old. He buys with a cow which
has no horns, small ears , is not one-eyed or lame, and has not sevenhooves ;verily he buys it with all. If he were to buy it with a white cow , the
Hertel,VOJ. xx iii. 800seq. ; Ke ith , JRAS . Synt. p. 464.
1911, pp 987 , 1001. So the comm. Itmightmeanthat, evenifFor the metres and the Savanas, see esp. the family is a large one , the presenceBloomfield , JAOS Xvi 5 880 in it of one w ise man leavens it
3Jyotigd is takenw ith the second sentence by adequately to g ive it a pre-eminence inthe comm. and makes sense thus. Still marriagematters . Bhask . suggests thatit canbe takenW ith the first part, the the prov isomeans either that no other
a16 be ing radiance . v irtues produce th is result, or that several3 See H illebrandt , Ved M yth i 204 809; so endowed greatly enhance the posit ionSee RV. x . 85 .22; (1116 yad a kin
'
i There is no real5 The at denotes rivalry : Delbrilck, Aland. suggestionofpolyandry .
495 ] The Soma Cow — v i. 1. 8
he says ; verily he instructs her. Therefore children are born instructed.
Thouart thought he says ; forwhat one thinks inthemind one expressesinspeech. Thouartmind he says ; for what one grasps by themind oneperforms.
‘ Thouart meditation he says ; for what onemeditates withthemind one expresses in speech Thouart the gift (to the priests)he say s ; for (the cow) is the gift . Thouart of the sacrifice he says ;
verily he makes her fit for the sacrifice. Thouart of kingly power he
says, for she is of kingly power. Thouart Aditi,double—headed he
says. Inthat to Aditi belong the opening and the concluding oblations ofthe sacrifices , therefore does he say that.
1 If (the cow)were not bound, shewould be unrestrained ; if she were bound by the foot , she would be thefuneral cow ,
2and the sacrificer would be likely to perish If she were
held by the ears, she would belong to Vrtrahan, and the sacrificer wouldOppress another, or another would oppress him. May Mitra bind thee bythe foot
’
, he says. Mitra is the auspicious one of the gods ; verily with
his help he binds her by the foot . May Pusanguard the ways he says .
Pusanis this (earth) verily hemakes her lady ofthis (earth), for the gainingthereof. For Indra the guardian he says ; verily he makes Indra herguardian May thy mother approve, thy father he says verily he
buys with her approved.
3 Go, 0 goddess, to the god he says ; for she
is a goddess, and Soma is a god.
‘ To Indra Soma ’
,he says ; for the
Soma is home to Indra . If he were not to say that text, the cow with
which the Soma is bought would go away . May Rudra guide thee
hither’
,he says. Rudra is the harsh [7 ] one of the gods ; verily he places
himbelow her, for guiding hither.
4 He does as it were a harsh thing when
he recites that (text) of Rudra’
s. In the path of Mitra he says, for
soothing . He buy s indeed by speech whenhe buys by the cow with whichthe Soma is bought. ‘ Hail! Returnwith Soma as thy comrade, withwealth he says ; verily having purchased bymeans of speech , he restores
speech to himself. The speech ofhimwho knows thus is not likely to fail.v i. 1. 8. He follows six steps. Speech does not speak beyond the sixth
day . He wins speech inthe size inwhich she is found inthe path ofthe
year.
6 He offers in the seventh footprint. The Qakvari has sevenfeet,
1 Difl'
erently explained in98 . ii i. 2. 4. 16, as mental absolute could be developed. See
due to the fact that by speech one puts 8pe ijer, 8amkn’
t Syntax, 5 872. Cf. p. 626,
the wrong th ing first,and so on. The n. 11.
versionhere ismuchmore simme. For derdya i, corresponding tod eartayatu, cf.See v i . 1. 6 ; p. 494, n. 1. TS . vi . 1. 8 ; p. 496, n. 2.
i . e. be buys the Soma, with the permission Cf. KS .n iv . 4 ; KapS. nxv ii. 5 ; MS. 111. 7 .
of the relatives ofthe cow . The instr. is 6, 7 ; 9B. ii i. 3. 1. 1- 11 This section
properly used as th e price, but it is an comments onT8. i. 2. 5 .
example of the ease by wh ich aninatra i. e. there are only six Py thya Stotras in
497 ] The M easuring out of the Soma — v i.
deposit it inone’
s house .
1 Letme attend on thee with Tvastr’
s aid he
says. Tvastr is themaker of the forms of offspring , of pairings ; verilyhe places formincattle . For this world the Garhapatya fire is piledup for
yonder world the Ahavaniya . Ifhe were to cast it onthe Garhapatya fire,he would be rich in cattle in this world ; if on the Ahavaniya , he wouldbe rich incattle inyonderworld ; he casts it onboth ; verily hemakes himrich incattle inboth worlds.
vi. 1. 9 . The 3 theologians say , Should the Soma be clarified or not’
i’
Soma indeed is the king of plants whatever falls upon it is swallowed
by it .
‘ If he were to clarify it, it would be as whenone expels fromthe
mouth what has beenswallowed ; if he were not to clarify it , it would beas whensomething falls uponthe eye andmoves to and fro ; the Adhvaryuwouldbe hungry , the sacrificerwould be hungry . O Soma-seller
,purify the
Soma he should say ; so whether it be the one [1] or the other, he involvesthe Soma-seller inboth (faults), and therefore the Soma-seller is hungry .
Aruna Aupaveci said,5 At the buying ofthe Soma I winthe third pressing .
’
He measures (the Soma) onthe skinof beasts ; verily he wins cattle , for
cattle are the third pressing . If he desire of a man, May he be withoutcattle he shouldmeasure it for himon the rough side.
6 The rough side
indeed isnot connected with cattle ; verily he becomes without cattle. Ifhe
desire of aman,May he be rich inca ttle
’
he shouldmeasure for himonthe hairy side. That indeed is the formofcattle ; verily by the formheobtains cattle for him; verily he becomes rich in cattle. He buys it at
the end of the waters verily he buys it with its sap. Thouart a homedweller
’
, he says ; verily he makes it at home. Thy libation is bright’
,
he says ; forbright is its libation. He advances (for it)with a cart verily
he advances to its mightiness.
7 He advances with a cart therefore
what lives 8 onthe level is to be borne by a cart. Where, however, theybear it on their heads
,therefore what lives onthe hill is to be borne on
1 1613 is traditionally referred to the wife ; see5 Like most of Aruna ’
s observations, it has
9B. i ii. 3. l . 11 and Eggeling, SBE.mi. little point. Apparently the explanation61, n.2. It is a curious form, Prakritic for is that which follows : viz. be measuredté t a tam; p. 25 ,n. 8. The comparisonof the Soma ona skin and so woncattle ,
the W ife and the house is a precursor of and they are equivalent to the th ird
the lateruse of ‘ house ’for w ife. pressing wh ich is accompanied by the
1 On te hcre — the other 8311111113 have M aaoaniya and anubandhya animals ; of.
of. Oldenberg , Rgveda-Nolen, i. 28 , n. 5 . Hillebrandt, Rituallitteratur, p. 125 . For3 Cf. K8 . xx iv. 5 ;KapS .mvi1.6 ; 93. ii i. Aruna see Vedic Index, i. 85 .
5 — 19 . Th is sectioncomments onT8 . i .2. 6.5 That is th e side without hair, at first s ight
5 The kingsh ip is here as usual connected rather a curious description.w ith the swallow ing of the people ; cf. 7 As a tokenofrespect he uses a cart.
9B. iii . 8. 2. 8. For the dangerofpurify 5 jimna seems to be an adj. rather than a
ing the Soma , cf. Galand and Henry, noun, though the abstract is possible.
L’Agniggoma , p. 30. The reference to 91
°
e is intei esting as
499 ] The Buying of the Soma — v i. 1. 11
buys (it)with a she-
goat ; verily he buys it full of fervour ; he buys (it)with gold ; verily he buys it bright [l] he buys (it) with a milch cow ;
verily he buys it with milk for the mixing ; he buys (it) with a bull;verily he buys it with Indra 1 he buys (it)with a draught ox , the draughtox is the bearer ; verily by the bearer he buys thebearer
1ofthe sacrifice ; he
buys with two as a pair, to wina pair ; he buyswith a garment, the garmentis connected with all the gods ; verily he buys it for all the gods. Thesemake up ten.
3 The Virajhas tensyllables, the Virajis food ; verily by theVirajhe wins proper food Thouart the bodily formof penance,
Prajapati’s kind he says ; verily the Adhvaryumakes atonement to thecattle, that hemay not be cut off. He attains prosperity ,
he obtains cattle
who knows thus . The bright with the bright for thee I buy he says ;
that is according to the text . The gods retook by force the gold wherewith they purchased the Soma , say ing , Who shall barter brilliance ? The
gold by which [3] he buys the Soma he should retake by force ; verily he
bestows brilliance uponhimself. Ours be light, darkness be onthe Somaseller he say s ; verily he places light inthe sacrificer, and bestows darknesson the Soma -seller. If he were to strike (the Soma-seller)without intertwining (the flock of wool), thenthe serpents would bite during that year.
Thus do I intertwine the necks of the biting serpents he says ; the
serpents do not bite that year, he pierces the Soma -seller with darkness.
O Svana Bhraja’
, he says ; they indeed inyonder world guarded theSoma ; fromthemthey grasped the Soma ; if he were not to indicate tothemthose that serve as the price of Soma
,he would not have purchased
the Soma ,and they would not guard the Soma for himinyonder world.
Inthat he indicates to themthose that serve as the price ofSoma , he really
purchases the Soma , and they guard the Soma for himinyonder world.
vi. l . 11. The 1 Soma whenbought and tied up is connected with Varuna .
‘Come as a friend tous , creating firmfriendships he says, for atonement .5Enter the right thigh ofIndra he says ; the gods placed the Soma whichthey purchased in the right thigh of Indra ; now the sacrificer is Indra ;therefore he say s thus. With life, with fair life he says ; verily seizing the
gods [1] he rises up. Fare along thewide atmosphere he says ; for Soma1 Indra be ing constantly described as a bull. Osland and Henry , L
’Agnigoma , p. 44.
1m’
hm‘
is of course possible, though the cor 1 Cf. Ts. vi . KS. xxiv. 6, 7 ; 9B. iii.
rectioncdhm‘mis very easy , and onth is 104 .24. Th is comments onT8 . i. 2. 7 - 9 .
point the MSS .areworthless. Theneuter, 5 The reading of the MSS ., ABCDW , ch ityai
however,has rathe1° amore general sense suggests to Weber the possibility of
thanthemasc . would have given. derivation fromchd, but the omission3Th e comm. explainsmithundbhydmas eataataro oi
’
the t is absolute ly regular in M88.
va tsatari ca,and makes up the ion by and ofnomoment ; see Wh itney , Sande.
adding a cow (dhemi ) with its calf; cf. Gmmm. $282; above, vi . 1. 8 ; p. 496,n. 2.
v i. 1. 11 The Expositionof the Soma Samifice [500
has tbe atznospbmior its deity.
‘Thonart the seat oi Aditi. S it ontheaes t ofAditi
'
, he says ; that is according to the text. He severs it indeedwhen he makes what is comected with Varuna comnected wit itra ;
be sets it downwith a verse addremed to Varuna ; verily he unites itwith its owndeity . He covemitmund with a gument the garment is
thus (it aerves)for tbe smiting away of the 8aksasea‘ He batbstretched
the atmospherewithinthewoods ’
, he ssys ; forwithintbewoods he strctchedthe atmo
spbeme.
horses. ‘ Milk inkine ’
,
“Skilliutbe heart ', he says ; for (be placed) akill iuthe heart.
‘ Varung Agni iudwellings
'
, he ssys ; for Va1°una (placed) Agni indwellings.
‘ The suninthe sky
'
hemys ; for (he plsced)the suninthe sky .
‘The Soma inthehill
'
. he says ; the hills are the preming-stones ; he places the SOma inthem, who sacrifices ; therefore he says thus.
‘ Thee, all knowing god’
with this vexse addremed w surya he iastemthe blwk antelope skimtosmite sway the Bakssses.he says ; that is accotding to the text .
he says ; for he is the londofcreaturesU] ;hemoves iorward to all his statioms.
since the Gandharva Vicvavasustole the Soma whenit was being cu-riedbelow. he says ths t. to prevent ite being stolen.
‘Thouart the good luck oi'
perm has ior long beenholding himself resdy ior tbe sacrifice.
‘ Inthathe oflersmauimd gni and Soma that is a buying -ofl
'
ot hhmelf;therefore of it he shouldnot eat ; for aa it were it is a buying-ofloi aman.
‘
-tra'
. Intbat he ofi xs
' Thia h anmmadealia¢ with the A¢-1~
ol the pad part pa-i ae eqaivalauto mm ; mmnmegma h lk m‘bz tbe ra lm umm M aad the pre‘teate h -
‘as
5 M h dm mdmm wh iehVama amvaahea
'
, and lntha salatin eaa be eited ter a ’aeuliar theery eflhaclaus the auhstanttve verb b aa -ual med ley andaa a pmt elbum o eflleeomitted. la d le d uh uotewoflhy fir whtah aulnalmilsa h aubd w ;
tot yarallala, see “vi. La M as 01
” minus. 1°
11. dM is s ; ne l aeM 'd . 01-a themed ia etthec ean le aetewestha.
‘ Them dflumwt tmdmthh aa
5 01] The M oving Forward of the Soma — vi. 2. 1
ananimal to Agni and Soma ,it slays hostile things for him; therefore he
should eat ofit. He honours it with a verse addressed to Varuna ; verily hehonours it with its owndeity .
1
PRAPATHAKA II
The Exposition of the Soma Sa cmfice (continued)v i. 2. 1. If2 he should offer hospitality afterunyoking both (the oxen), hewould break up the sacrifice.
3 If (he should offer)before he has unyokedboth, it would be as when hospitality is offered to one who has not yet
arrived. One ox is unyoked, one ox is not unyoked then he offers
hospitality ,for the continuance of the sacrifice. The wife (oi the sacrificer)
holds on (to the cart); for the wife is mistress of the household gear ;verily he offers what is approved by the wife. The share of the wife in
the sacrificemakes a pair ;1 so the wife also [1] grasps the sacrifice that itmay not be interrupted. With whatever retinue the king comes, to all of
themhospitality is offered ; the metres are the retinue of King Soma.
‘ Thouart the hospitality of Agni. For Visnuthee l’
he says ; thus heoffers (hospitality) to the Gayatri . Thouart the hospitality of Soma .
For Visnuthee 1’ he says ; thus he offers (hospitality) to the Tristubh.
Thouart the hospitality of the stranger. For Visnuthee he say s ; thushe offers (hospitality) to the Jagat
'
i For Agni thee, giver of wealth,for Visnuthee he say s ; thus he offers (hospitality) to the Anustubh .
For the eagle , bringer of the Soma , thee, for Visnuthee he says ; thushe offers (hospitality) to the Gayatri . He offers five times . The Pafikti has
five syllables, the sacrifice is fivefold ; verily he wins the sacrifice. The theo
logians say , For what reasonis the Gayatri offered to oneither side of the
offering ofhospitality 7 Because the Gayatri brought the Soma down5therefore is it offered to onboth sides ofhospitality , before and after. Hospitality is thehead ofthe sacrifice, the sacrificialcake is offeredonnine potsherds,
dat. , but the connexionseems to require 5 The rule is also approved inAR . i. 14. 5 ,by If it ismerely ‘ for
’
, it is less natu but is disputed in9B. see Osland andral to say that ananimal ofl'
ered to Agni Henry , L’Agntatoma , p. 5 4.
and Soma would be odrtraglma , wh ich the 1 i . 9 . according to the comm. the Yajiia andcomm. correctly renders as catfighdtt . the wife are the pair. yqifla
'
aya is ap1 i. s . every time the Adh varyuapproaches parently a part. gem, rather than the
the Soma ; see Galand andHenry, L'
Ami gen. usual later with kg, wh ich is hardlyggoma , p. 5 6.
2 Cf. K8. xxiv . 8 ; KapS . xxxviii. 1 M8. ii i. 5 d is not compounded with a'
harat ; precisely
7 . 9 ; 9B . iii. 4. 1. 1- 18. This section so also inT8. vi . 1. 6. 4, according to thecomments onTS. i. 2. 10. Pads HSS. O and D.
5 03] The Td'minap tra Rite - vi. 2. 2
the overcoming of the foe ; he himself prospers, his foe is defeated. He
divides five times ; for five times did they divide. Thenagainthe Pafikti
has five syllables, the sacrifice is fivefold ; verily he wins the sacrifice.
For himwho rusheth on I seize thee he says ; he who rushes on is thebreath verily he delights the breath . For himwho rusheth aroundhe says ; he who rushes around is themind ; verily he delights themind.
For Tanunapat’
,he says ; for they divided up these bodies. For the
mighty he says ; for they divided themup for strength . For the greatest
in strength he say s ; for they divided up the greatest part of themselves.
Thouart unsurmounted, the unsurmountable he says ; for that is unsurmounted and unsurmountable. The force of the gods he says ; for
that is the force of the gods. Guarding fromimprecations, imperviousto imprecations he says ; for that guards fromimprecations and is
impervious to imprecations. May the lord of consecration approve myconsecration he says ; that is according to the text. The gods makingthe ghee a weaponsmote Soma ; now they come near the Soma as it were,
when they performthe Tanfinaptra . May thy every shoot, 0 god Soma ,swell he says . Whatever [4] of it becomes spoiled 1
or is lost, that he
purifies by it. May Indra swellfor thee ; do thouswellfor Indra’
,he says ;
verily he makes to swell both Indra and Soma . Make thy comrades toswellwith wealth and skill he says. The priests are his comrades ; verilyhemakes themto swell. With good fortunemay I accomplish thy pressing , 0 god Soma ’
he says ; verily he invokes this blessing (onhimself).Those who make the Soma to swell fall away fromthis world
,for the
Soma whenmade to swell has the atmosphere as its deity . Desired are
riches exceedingly ,for food, for prosperity he says ; verily by paying
homage to heavenand earth they find support inthis world. The gods and
the Asuras were inconflict. The gods infear entered Agni ; therefore theysay , Agni is all the gods They making Agni their protection, overcamethe Asuras . Now he as it were enters Agni whoundergoes the intermediateconsecration
, (and it serves) for the overcoming of his foes ; he prospershimself
,his foe is overcome. He protects himself by the consecration, his
offspring by the intermediate consecration. The girdle hemakes tighter ;for his offspring are closer to himthanhimself. He drinks warmmilk
,
and rubs himselfwith bubbling water”; for fire 3 is extinguished by cold,
(and these serve)for kindling .
‘ Thy dread form, 0 Agni he says ; verilywith its owndeity he consumes the hotmilk,
forunity , for atonement.Th e comm. renders apuvdydts asmath it For the madamwater see Osland andis of course a derivative fromaped (RV. Henry , L
’Amisgoma , pp. 62, 72.
x . 103. 12, and the sense is clearly as i. e. the udaragm‘must be kept warm.
rendered.
v£2. 3 W Expositioa the Soa aofifice [504
vi. 2. 3. The ‘ Asuras had thme citsdels ; the lowest wuofhomthenthere
know thus and those who do notTheymade resdy anarrow.Agni ae the point, Soms as the socket Visnnas the shaft '
‘ Budra is crueLIet himshoot it.’
He ss id,‘ Letme chooee a boon; ietme
be cvemlord of animals.
’
Themfomis Rudra overloa-d ofi snimds. Rudralet it go ; it cleft the th1ee citsdels and drove the Asums awsy bomtheseworlds. The obsem'vance of the Upassds is fcr the driving away of foes.
One should not ofier snother lihstioninfront ; if he were to otfer another
snrinkles clarified butter with the dipping -ladle to proclaimthe sacrifice.‘Hemakes the ofi’ering aftes' crossing ovefl without coming back ; verily he
retuming he ofl’ers the Upsesd libation; vesi ly having drivenawsy his foesfromthese worlds and hsving conquered hemounts uponthe world of his
foes. Now the gods by the Upsssds which they ped ormed inthemm-ningdmve swsy the Asnmfromtbe day .by the Upsssds (petformed) in theevening (they drove awsy the Asuras) f1-omthe night. ln ths t bothmwning wd evening Upsuds [8] are pes
-formed, the sw 'ificer drives awayhis tocs fromdsy and night. The Ytjyl s nsed inthemoming should bemade Puromnvakyls stnight for variety . He performs thme Upssadqtheseworlds are three ; verily he delights these worlds ; they together
‘make
at anAhina Soms sacrifica the yearconsists oftwalvcmomths ; verily hs delights thc year. Theymake twenty thc half-months number twentyfour ; verily he delights thc hali-months. He shonld performanswla shspsd’intermediate consecratioa who wishes, ‘ llay thcre be proqmity formin
is) one to beginwimthentwo, thenthree, thenfour :-so.ss,
”gmt ufi i ot othsr vmiom north.
d mvm d w suw u ‘ Lmthem lusad smh gm’ bifl ls sqlslsod by thsm ss b s +
mln bdnc sm But‘ l
‘or thomctm of thess tomct h flc W M M r-oln it ssfl emmIs int al t slM a l mJ M M . The ssal onians!“
‘ Ths mal fosn el lh fls -eflfless with M's mmh p eh fly
‘sv l
’
or
M s sml so onh nst to hs hflowed. Them‘ M lg thoflnml‘hlutsh sflns zd . anmm amm d u a
Osh od and fleary.vdm p. 0& thsmmd h t themt h-d btmmnm mw m m
5 05 ] The Intemedia te Consecra tion - vi. 2. 4
this indeed is the awl-shaped intermediate consecration; verily there is
prosperity for himin this world. He should performan intermediateconsecration broader at the top thanbelow who wishes , May there be
prosperity forme inyonder world (that is)four to beginwith ,thenthree
,
then two, thenone ; this indeed is the intermediate consecrationbroader
at the top thanbelow verily there is prosperity for himinyonder world.
vi. 2. 4. They 1go to the world of heavenwho performthe Upssads. Oi
themhe who takes out (a little food) is left behind ; one2must take out
carefully , (thinking)‘ I have not takenout anything .
’
He who is left
behind wearied among those who go on their ownmission sticks behindand lives at (home). Therefore after once taking out, one should not takeout a second time. One should take out of curd, that is the symbol ofcattle ; verily by the symbol he wins cattle The sacrifice went away
fromthe gods in the formof Visnu, and entered the earth. The gods
sought himgrasping hands . Indra passed over him. He said, Who haspassed overme 3 I emhe who smites inthe stronghold ; who art thou1I amhe who brings fromthe stronghold.
’
He said, Thouart called he
who smites inthe stronghold. Now a boar,3stealer of the good, [2] keeps
the wealth of the Asuras which is to be wonbeyond the sevenhills. Himsmite ,
if thouart he who smites in the stronghold.
’
He plucked outa bunch ofDarbha grass, pierced the sevenhills, and smote him. He said
,
Thouart called he who brings fromthe stronghold ; bring him.
’
So the
sacrifice bore off the sacrifice for them; inthat they wonthe wealth of the
Asuras which was to be won(védyam), that alone is the reasonwhy the Vediis so called. The Asuras [3] indeed at first owned the earth
,the gods had so
much as one seated canespy . The gods said, May we also have a share in
1 Ci. KS. xxv . 2, 6 ; KapS . xxxvii i. 5 ; xxxix. rather expects a sentence wh ich would8, 4 ; MS . iii . 8. 3
,5 ; QB. iii. 7 - 10. give a ground for ta
'
smdt. Bhaek. has
Th is passage is not easy , but the sense svdrthdnm’
rga tya m‘wanya pumseems clearly that a d'
aksita canonly have svdflhena iktbbatals. BR. take 111w for
a little extra sustenance (damn), practi ni-ggydya, and if th is is correct, then theca lly wha t he can regard as 7111. The rendering abovemust be approximatelydifi culty is inthe sentence ending 7115 the sense
,though it is not easy . Vasati ,
ydya salad vasati. The comm. takes it as however,does seemto contrast with
referring to such cases as whena pilgrim M m, and themetaphor froma coagumisses the Prsyaga sarhkranti but puts lating drop is not an impossible one.
in the rest of the pilgrimage , and he sdrmiyamis anearly instance of°niya as
renders nig ydya as paredwrnimatya fifths gerund (Whitney , Sansk. Gmmm. 5 968 5 ,gated , whenceWeber suggests the reading callsniya late, but it isnecognized 1nRoots,mbggydya for the p.
MSS . nigkdoam). Inthat case th e words 3 For the story cf. Macdonell, Ved. Myth.
must be pressed to give th e sense, having p. 141; Levi, Lodoctrine da sacrifice,amused h imself comes to dwell along In118. iii . 8. 8mukhdmis a clearmisw ith (those who have gone Th is reading formum», for the boar ismamrenders tdsmdt a little unnatural : one inKS.
28 11]
5 07 ] The M ilk Drink — v i. 2. 6
brilliance verily by brilliance he endows himselfwith brilliance andmilk .
Againbymilk foetuses grow themanwho is consecrated is as it were a
foetus ; inthat milk is his drink ,verily thus he causes himself to grow.
Manuwas wont thrice to take drink , the Asuras twice, the gods once
Morning ,midday , evening , were the times of Manu’s drinking , the symbol
of the sacrifice of cooked food, (serving) for prosperity . Morning and
evening were those of the Asuras , without a middle, a symbol of hunger ;thence were they overcome. M idday andmidnight were those of the gods ;thence they prospered and went to the world ofheaven. Now with regard
to his drinking atmidday and atmidnight , it is inthemiddle that peoplefeed themselves ; verily he places strength inthemiddle of himself, for theovercoming ofhis foes. He prospers himself his foe is overcome. Now
the manwho is consecrated is a foetus , the consecration-shed is the womb(inwhich he is). If themanwho is consecrated were to leave the con
secration-shed, it would be as whena foetus falls fromthe womb. Hemustnot leave, to guard himself. The fire here 1 is a tiger to guard the house.
Therefore ifthemanwho is consecrated were to leave (the shed), he wouldbe likely to spring up and slay him. Hemust not leave
,to protect himself.
He lies on the right side ; that is the abode of the sacrifice ; verily he
lies in his own abode. He lies turned towards the fire ; verily he lies
turned towards the gods and the sacrifice.
v i. 2. 6. On2 a place of sacrifice where the sacrifice faces the eas t should hemake himto sacrifice for whomhe wishes, May the higher sacrifice conde
scend to him,may he gain the world of heaven.
’ That is the place of
sacrifice where the sacrifice faces the east, where the Hotr as he recites the
Prataranuvaka gazes uponthe fire, water, and the sun. To himthe highersacrifice condescends, he gains the world of heaven. On a contiguous
(dptd)place of sacrifice should hemake himto sacrifice who has foes . He
shouldmake it touch the road or a pit so that neither a wagonnor a chariot
cango between[l] .3 That is a contiguous place ofsacrifice. He conquers
(dpnoti)his foe, his foe conquers himnot. Ona place of sacrifice which is
elevated inone place he shouldmake himto sacrifice who desires cattle.
The Afigirases produced cattle froma place of sacrifice elevated in one
place . It should be elevated between the seat and the oblation-holders
That is a place of sacrifice elevated in one place ; verily he becomespossessed of ca ttle. On a place of sacrifice which is elevated in three
places should hemake himto sacrifice who desires heaven. The Afigirases
went to the world of heavenfroma place of sacrifice elevated in three
1 i . e . the Khavaniya . dstayajanas is described.
3 Cf. KS . xxv. 3 ; KapS. mvii i. 6 ; MS. 111. For the construction, see Delbriick, Aland.
8. 4 ; 8E . ii. 10. A series of different Smut. p. 427 .
vi. 2. e M M qthe Soma SM fiM [5 08
places. It shonld be elevsted hetweenthe lhsvsuiys fimand thc ohistioaholder [2].betweenthe oblation-hoider and the sest. and hetweenthe sest
snd the Gai-hsps tys fire. That is a place of sacrifice elevsted in three
plsces ; verily he g~oes to the world of hesven. On a place of sscriflce
which is firmshould hemske himto sacrifice who desires support. Thet isa piece of sscrifice which is firm, which is level onall sides ; verily he findssupport. Where diverse plants arc intes'twined, themshould hemake himsacrifice who dcsires csttla That is thc formof cattlc ; verily hy the iom
011
a place oi sacfifice seissd by destrnctionshonld hemake himto sscrifice
That is a
'
place of sacrifice seined by destmctiomwhere themis a ban
patch of level gmnd ; verily he canses his sscrifice to be seised bydestruction. On s plsce of sscrifice which is distincfly marked shouldbe causc himto sscrifice negsnling whomthey have doubts ss to hdmittinghimto) commonmeals or tomarrisge.
‘ It shonld be sloping eest ol the
l hsvaaiys snd west ofthe Gm'hspatya Ths t is a plsce of sacrifice which
te dietinctlymarked.he is distingniehed fiomhis evflfoe, they doubt not ofhimfm'
commonmealorwedding . Ons plsce ot‘
sscrifice which is artificial
should he maks himsscrifice who desires wed th. Manmnst he msde :
remained betweenthe two psrties. The gods reflected.‘Whichever of the
two she joins , they will become this.’ They called to her; she said,
‘Lst
mc choose s boon; thmngh me shall yc obta inall yonr desires, bnt thooblationshsil come to me before fit comes to) thc fire.' Thereforc do
they bespfinkle the high sltsrbefm'
e (they spfinkle) the fire lor thst wasits chosenboou. Hemcssures (it)mnnd with the yoke-pin[l] , that is itsmeasure ; verily s1so hy what is fitt ing he wins whs t is fitting .
‘Thonarthe ssya ior being ionnd wiafl she
(the woodeatmummmumum
os. mummmw fl -mhen. This pssssp ls el p sst lsm ss W h fl fl h l fl l, ‘
“w mamm m. ‘ dfl h uflmummw h mmmmm z i wm,m “ K&M l fid bsymboth n““ Lnunvamm m mmmm m munusm umma u am m mw w a
5 09] The High Alta r and the Spfinkling — vi. 2. 8
sword); verily he wins the fires that are in these worlds. He strokesin silence for the fourth time, verily he wins that which is not indicated.
Thouart a lioness ; thouart a buffalo he says, for it (the high altar)taking the formof a lioness went away and remained between the twoparties. Extend wide ; let the lord of the sacrifice extendwide for thee
he says ; verily he enriches the sacrificer with offspring and cattle. Thouart firm with these words)he strikes (the earth) together, forfirmness.
Be pure for the gods ; be bright for the gods (with these words) hemoistens it and scatters (sand) on it, for purity . May the cry of Indraguard thee infront with the Vasus he says ; verily he sprinkles it fromthe quarters . Since the high altar has gone
1 to the gods, heremust weconquer (thought)the Asuras, and with bolts ready they advanced onthe
gods. Themthe cry of Indra with the Vasus repelled infront the swift
ofmind with the Pitrs onthe right, the wise one with the Rudras behind,and Vicvakarmanwith the Adityas onthe left. In that he sprinkles thehigh altar, verily thus does the sacrificer repel his foes fromthe quarters.
Indra gave the Yetis to the Salavrkas ; themthey ate onthe right of the
high altar. Whatever is left ofthe sprinkling waters he should pour ontheright of the high altar ; whatever cruel is there that he appeases thereby .
He should think ofwhomever he hates ; verily he brings amictionuponhim.
vi . 2. 8. The 3 high altar said, Throughme ye shall obtainall your desires.
’
The gods desired, Let us overcome the Asuras our foes .
’ They sacrificed
(with the words), Thouart a lioness, overcoming rivals ; hail They over
came the Asuras, theirfoes. Having overcome the Asuras , their foes, they feltdesire, May we obtainofl
'
spring .
’
They sacrificed (with the words), Thouart a lioness
, bestowing fair offspring ; hail They obtained offspring .
They having obtained offspring [I] felt desire, May we obtaincattle.
’ Theysacrificed (with the words),
‘Thouart a lioness,bestowing increase ofwealth ;hail They obtained cattle. Having obtained cattle, they felt desire ,
‘Maywe obtainsupport.’ They sacrificed (with the words), Thouart a lioness,winning (the favour oi) the Adityas ; hail1 They found support here.
Delbruck (Altina. Syat. pp. 5 97 , 5 98) takes class verb,wh ich gives the same sense asth is as anaor. and th is renderingmakes Weberwithout a breach ofgrammar, andfa ir sense when the altar goes to th e even upaca -oarmis conceivable in the
gods, the Asuras feel that th ey must same sense . The verbshouldbe accentedfigh t now or never. Weber gives as inview ofcéd, and it is no doubtmerelyalternatives the 8rd sing . pres. intens. (for a blunder that it is not .varvartti)orstd sing . plup. aim. (for
°mta), Onthe Yatia, of. vonSchroeder, VOJ. xxiii .
the latter being quite imposs ible ; the 9—17 , who compares themwith Shamans.
former is , however,quite possible insense Cf. KS.m. 6, 7 ;KapS .mix. 8—5 ;
since it is approach ing wemust now 8. 5, 6 ; QB. iii. 5 . 2. 11- 18. Th is sect ion
fight .’
But it is also possible that it is comments onT8. i. 2. 12. 2, 8, and cf. ii .
simply cavartti,8td sing . ofqt. as a thin! 6. 6. l
,2.
5 11] T he Obla tion-holders — vi. 2. 10
following in its track seek to injure the sacrifice ; hemakes a libationinthe two tracks with R0 verses addressed to Visnu. The sacrifice is V1snu;verily he drives away the Raksases fromthe sacrifice. If the Adhvaryuwere to pour the libation in (a place) without fire, the Adhvaryuwouldbecome blind, the Raksases would injure the sacrifice He puts golddownonit beforemaking the libation;l verily hemakes the libationinthatwhich has fire ; the Adhvaryudoes not become blind,
the Raksases do not
injure the sacrifice. Come ye two forward, ordaining the ofi'
ering’
, he
says verily hemakes themgo to the world ofheaven. There rejoice on
the height of the earth he says, for the place of sacrifice is the height of
the earth. Now the oblation-holder is the head of the sacrifice. Fromthesky , O Visnu, or fromthe earth
’
w ith this Be verse which contains
a blessing2 he strikes inthe prop of the southernoblation-holder ; verily
the sacrificer at the beginning of the sacrifice wins blessings. Now DandaAupara split by theVasatcallthe axle ofthe third oblation-holder : the third
coverput onthe oblation-holder (serves)tomakeup the third oblation-holder.
The oblation-holder is the head of the sacrifice. Thouart the forehead of
Visnu; thouart the back of Visnu he says. Therefore so often is the
head divided. Thouart the string of Visnu; thouart the fixed point ofVisnu
’
,he says, for the oblation-holder is connected with Visnuas its deity .
Now the knot which he first ties, ifhe were not tounloose it , theAdhvaryuwould perish fromsuppressionofurine ; therefore itmust be unloosed.
v i. 2. 10. On3 the impulse of the god Savitr (with these words)he takesup the spade, for impelling. With the arms of the Acvins he says, for
the Acvins were the priests of the gods. With the hands of Pusan he
says, for restra int. Now the spade is as it were a bolt ;‘ Thouart the
spade thouart the woman he says, to appease it. Now , as each part isperformed
,the Raksases seek to injure the sacrifice The Rakees is encom
passed, the evil spirits are encompassed he says, to smite away the
Raksases Here do I cut off the neck of the Raksas, who hateth
us,and whomwe hate he says ;
‘ there are two people, he whomhe
hates and he who hates him; verily straightway he cuts their necks.‘ To sky thee , to atmosphere thee, to earth thee !
’
he says ; verily he
anoints it for these worlds. He anoints fromthe top downwards ; therefore[2]men live onstrength fromthe top downwards. Now he does a cruel
The gold piece is placed inthe track so as to onare inT8. i. 8. 1.
make a fire there . Th is is a clear case where the Bri hmanadfirpada yd is the clearly correct reading : cf. difl
'
ers fromthe text of T8 . 1. 8. 1 andcomm. onTPr. v . 10. where the change is for the worse. 80
3 Ci. KS. xxv . 10 ; KapS. x1. 8 MS. iii . 8. 9 TS . vi . 8. 9 . 2.
0B . iii. 6. 1. 4- 25 . The verses commented
vi. The E xpositionof the Soma Sacnfice [5 12
deed inthat he digs ; hc ponrs downwster, for atonement He pomdown
ofthe height oi the saa-ificer. As great ss is the sscrificermomuch stnogth
dose hs put in itspreads the strew, for what is dug inhss the Pitqs for its dmty B] . li bs
were to aet itnpwithout strefl gfit would be dug inand hsve the Pitrs fu'
andmakes it firm-rooted.
‘ he says,for the distinctiomof these wos'lds. ‘ May Dyut a MLmta set thee np
'
.
he says ; Dyut a Mamta wss wont to set up the Udumhara (post) cf the‘ Thee that art winnes-of
Bmhmms winner ofnobles ’
, hemys ; that is according to the text. ‘With
He
sacrificer with brillisnce. ‘ Thonart ofdownthe covering , for the seat hae lndra ss its dei ty .
‘ The shade oi all
folk'
. he ssys. for the sest is the shade of all iolk . (A rooi oflninscoverings
’[5 ] should he fix ior one who desires brilliance, commensunte
with the'h 'ivrt Stoma ; the Trivrt is hs'illisnce ; verily hebecomes brilliaut ;
one of elevencoverings (he should fix) for ons who desires power ; theTfistuhh hu elevensyllahlea the
'
l‘
ristubh is power ; verily hs becomespowerful.toes ; ths thunderbolt is fifteenfold ; (verily it serves)for the overcoming ol
foes. (A roof oi) seventeencoverings (he should fix) formic who dsdmofi pring ; P1
-aj£pati is sixteenfoki ; (verily it serves) to gain Prajapati.
(A roof of) twenty-one coverings (he should fix) for one who desiressupport ; the Ekavihqs is the support of the Stomss ; (verily it serves) forsupport. 1h e 8sdas is the stomach, theUdumbsra is strength. inthemidxfishe flxes (the post ;) ofUdumba1-e wood verily he plscesm'
ength inthemidst ofofl'spring ; therefore [6] inthemiddle they enjoy st1mgth. la the
world of the w ifieermthemthemwvsringa inthat ofhis ioemthe
northern; hsmakes the southemths highem; verily hemakes ths ua ificerhighes than the manwho does not sscrifice ; therelore the escrificu is
highsr thsnthemanwho docs not sscrifice. He tills np thc crevicsfi fos
‘ s - h mdend hymw ‘ b s bmm h mmwM ass. Themuuslyssd inthe l’sda fl amuuw d . 111mm.um mauw w m M t Moh thrm d fi-l
M d ths esmN ‘M
‘
. Ohmvt t t l. ‘ M h eleady nfi ss w w
5 13] The Sodas and the Sounding-holes — vi. 2. 11
distinction therefore people depend onthe forest. May our songs, 0 loverofsong he says that is according to the text. Thouart the string ofIndra ;thouart the fixed point ofIndra ’
,he says ;for the Sadas has Indra for its deity .
Now the knot which he first ties, ifhe were not tounloose it, the Adhvaryuwould perish through suppressionofurine therefore itmust beunloosed.
vi. 2. 11. The oblation-holder is the head of the sacrifice, the soundingholes are the vital airs. They are dug in the oblation-holder ; therefore
the vital airs are in the head. They are dug below ; therefore the v ital
airs are below the head. I dig those which slay the Rakees , which slaythe spell, and which are of Visnu he says, for the sounding -holes have
Visnufor their deity . The Asuras inretreat dug inspells against the vitalairs of the gods ; they found themat the distance of anarm therefore
they are dug anarm’
s length deep. Here do I cast out the spell [I] whichanequal or anunequal hath buried he says ; there are two sorts ofmen
,
the equal and theunequal; verily whatever spell they dig against himhe thuscasts out. He unites them3 therefore the vital airs are united within.
He does not combine them therefore the vital airs are not combined. He
pours water over ; therefore the vital airs aremoist within. (The water)he pours is mixed with barley barley is strength, the sounding -holes
are the vital airs ; verily he places strength inthe vital airs. He spreads
over the strew ; therefore the vital airs are hairy within. He besprinkles(the holes) with butter ; butter is brilliance, the sounding -holes are the
vital airs ; verily he places brilliance inthe vital airs. The pressing -boards
are the jaws of the sacrifice ; he does not jointhem,for the jaws are not
joined ; or rather at a long Soma sacrifice they shouldbe joined, forfirmness.
The oblation-holder is the head of the sacrifice the sounding -holes are
the vital airs, the pressing -boards the jaws, the skin the tongue, thepressing -stones the teeth
,
‘ the Ehavaniya themouth , the high altar the
nose, the Sadas the stomach . Whenhe eats with his tongue onhis teeth,
(the food)goes to themonth ; whenit goes to themonth, thenit goes to thestomach ; therefore they press (the juice)with the pressing-stones on the
oblation-holder over the skin, sacrifice inthe Ahavam‘ ya, retire towards thewest , and consume (the Soma) inthe Sadas. He who knows themilkingof theViraj
5 inthemouth ofthe sacrificemilks her ; theVirajis this (cow),Sayana whoparaphrases it as chadtsamou Three sitcomis the length according to thetardlachidrsputmapdlaibpidhdnam. Bhlsk. comm.
gives a variety ofviews, including ourone i. e. the holes are connected below, but notaras yakatppakuMndm(v. 1. 1111216114111) 1M at the top
The inversionoforder is curious and is not1 Cf. KS . xxv . 9 ; KapS . x1. 2; 118. 8 ; in the parallel in the KS. It occursQB . iii. 5 . 4. 1-24. The verses com below also ; ses TS. vi. 8.
menteduponare inT8. i. 8. 2. So the sacrifice is called because the Be! in29 [I .OJ . 11]
5 15 ] The Altars and the Va ismjana Ofi'
em'
ngs — v i. 3. 2
the Adhvaryuwere to go pas t the altars to the west , he wouldmingle thebreaths, he would be liable to die. The Hotr is the navel of the sacrifice ;
the expirationis above the nave] , the inspirationis below if the Adhvaryuwere to go past the Hotrto the west, he would place the expirationintheinspiration, he would be liable to die. The Adhvaryushouldnot accompanythe song ; the Adhvaryu
’
s strength is his voice ; if the Adhvaryuwere toaccompany the song , he would confer his voice onthe Udgatr and his
voice would fail. The theologians say ,
1 ‘TheAdhvaryushouldnot go beyondthe Sadas to the west before the Soma offering is completed. Thenhow ishe to go to offer the sacrifices inthe southernfire Because that is the endof the fires. But how are the gods to know whether it is the end ornot 2
He goes round the Agnidh’
s altar to the north and offers the sacrifices in
the southern fire ; verily he does not mingle the breaths. Some of the
altars are besprinkled,some not ; those which he besprinkles he delights ;
those which he does not besprinkle he delights by indicating them.
vi. 3. 2. The 2 Vaisarjana3offerings aremade for the world ofheaven. He
offers inthe Garhapatya‘ with two verses ; the sacrificer has two feet ; (verily.
it serves)for support . He offers inthe Agnidh’
s fire ; verily he approachesthe atmosphere ; he offers inthe Ahavaniya verily hemakes himgo to theworld ofheaven. The Raksases sought to harmthe gods as they were goingto the world ofheaven they smote away the Raksases through Soma, theking , and making themselves active 5 went to the world of heaven
, to
prevent the Raksases seizing them. The Soma is ready at hand ; so he
offers [1] the Vaisarjanas , to smite away the Raksases .
‘ Thou,O Soma
,
brought about by ourselves he says, for he is the one who brings about byhimself; fromhostility brought about by others he says, for the Raksases
are brought about by others 5 thouart the giver of wide protection he
1 The interpretationgivenhere is that of the ca lled the QAIamukh iya ; cf. Caland andcomm. The las t sentence ev idently Henry , L
’
Agm’
stoma, p. 178.
answers the th ird, but the reasonfor the 5aptiimof course is tobe read, and not aptum
th ird be ing an apparent answer to the as inthe Pads MSS . C, D first hand, and
difi culty oi'
the second is not clear inthe comm. inB. There is nothing toSayanamakes it laula
‘
kagamanatvdd dira show inwhat sense aptii was takenbyanujfldsyanti . the Bri hmag a.
Cf. KS . xxvi . 2 KapS . xi . 5 MS . iii . 9. 1 5 It is quiteuncertainwhat sense was put on08 . iii. 6. 8. 2- 21. The verses com tanfilq
‘t by the Brahmana. Ssyana ex
mea ted onare inT8 . i . 8. 4 . pla ins that th e god is evenbe tter at the3 The name is due to the fact that the ia game of sending the tami thanthe Bak
termediate consecration is about to be eases, but the contrast with anydhytaas‘
over. means apparently that tamikft means5 Th is is the old Khavanlya wh ich whenthe making by oneself’, and evidently the
move fromthe Praclnavahga takes place view takenby the Bri hmana was thatbecomes thenew Garhapatya ; as be ing at the amenwere made by Soma, or bythe door ofthe Praclnavahga it is often others. But anyc
'
kytaai is nonsense.
vi. s. 2 W Eepomtimql' tt oma W [5 16
says ;‘May the active one
giadly partake of the ghee'
,he says ; verily he 1nakes the sacrificeractive
mdmuses himw go w the world oi heamto prevcnt the flaksasssseizing him. They take up the Soma [2] , the pressing-stones. thc cups iorVsym‘ the woodentsongh ; they lead iorth the wife (of the sacrificer), theymake the cartsmove along with them; verily whatever is his he goes withit to the world oi heaven. He ofl’ers inthe Agnidh
’
s fire with a veusRe places
on the Agnidh'
s altar the pressing-donea the cups foe ymand ths
woodmuoogh for they ukc it awsy fromthem; if hc were to pnt itwimthmit wmdd become spoiled. Hemakes it go iorward with a verss
addressed to Soma ; verily hymeans ofite own[8] divinity hemakes it goforward.
he says ; that is accm'ding to the text. Hitherto the sacrificer has guardedthe Soma. verilyinstigated hy Savitr. he hands it over to the gods.
‘ Thou, 0 80ma.god to
Ii he
cattle .
inthisworldwith oflhpring andwith cattle.
for homage is the due of the gods ;smdkd call is the dne ofthePitn[5 ] . -una
'
s
noose '
, he says ; verily he is treed tromVa1-una ’
s noose.
‘ O AgniJ ord o!
The pses ing-stones are the troop oi thieves of King Soma ; him, whoknowing thus, placuthe pnming-stones onthe Agnidh’
s altar, thc tmop ol
Having‘saa ificed with a veme addnmed isnmhe appmachu
the post. The post has Visnutor its deity ; ve1-ily he appmaches it withite owndeity .
‘ I havc psmed by otheml have not appmached othen ‘
,
he uymfw he pamuby othmand does not appmach othm ‘ I have
finds it nearer thanthe iarther, tarther thanthe near.
‘ I welcome thee‘ M mm m m W ‘ whaa his wiil hssm h
Ammfly aflths flcna ammm t ; pan.
’
-10. ‘mmmt g h l apa xlit l d s l fi h .
‘ t not inthemmufl J d fl.-27 . no
nis said hy ths saa tflesr. vensa co-nantsd ea an iamt t b.
‘ d d p luv is a eadoas phnss but easily
5 !7 ] The Cutting of the Sacnficial Post — vi. 3. 3
that art ofV1snu, for the sacrifice to the gods [l] , he says, for he welcomesit for the sacrifice to the gods. Let the god Savitr anoint thee with
honey he says ; verily he anoints it with glory . 0 plant, guard it ;0 axe, harmitnot he says ; the axe is the thunderbolt ; (verily it serves)foratonement. The brilliance ofthe tree which fears the axe falls away with
the first chip ; the first chip which falls he should takeup verily he takesit upwith its brilliance These worlds are afraid of the falling forward
1
of the tree. With thy top grazenot the sky ,with thymiddle harmnot theatmosphere he says ; verily hemakes it tender for these worlds. O tree,
grow with a hundred shoots (with these words)he sacrifices onthe stump ;thereforemany (shoots)spring up fromthe stump oftrees. May we grow
with a thousand shoots he says ; verily he invokes this blessing . He
should cut it so that it willnot touch the axle 5 Ifhe were to cut it sothat it would touch the axle, the cattle 5 ofthe sacrificer would be liable toperish. Ifhe desire of any one, May he be without support he shouldcut forhima branch ; this among trees isnot supported verily he iswithoutsupport. Ifhe desire ofany one, May he be without cattle he should cutfor him(a post)without leaves and with a withered top ; this among treesis without cattle ; verily he becomes without cattle. If he desire of anyone, May he be rich incattle he should cut for himone with manyleaves andmany branches ; this [4] among trees is rich incattle ; verilyhe becomes rich incattle. He should cut one that is supported for one whodesires support ; this among trees is supported which grows fromits ownbirthplace on level ground and is firm. He should cut one which leans ‘
towards the west, for it is leaning over for the sacrifice. He should cutone of five cubits 5 for himof whomhe desires, May the higher sacrificecondescend to him the Paiikti has five syllables, the sacrifice is fivefold,
the higher sacrifice condescends to him (He should cut one)ofsix cubitsfor one who desires support ; the seasons are six ; verily he finds support inthe seasons . (He should cut one) of seven cubits for one who desires
cattle ; the Qakvari has sevenfeet, the Gakvari is cattle ; verily he winscattle. (He should cut one) ofnine cubits for one who desires brilliance,commensurate with the Trivrt Stoma ; the Trivrt is brilliance ; verily heWebersuggests prapdtalpforprayatdl; Bhl sh. past participle passive with a finite verb
renders pracala tazc, and the accent is understood and is not anequivalent ofnormal Whitney , Sande. 0111111111. 5 445 . amend“.
5 That is,the strip should not reach the 5 The sense ‘
cubit ’ is approximate ; themaxle of the cart . is very variously given
'
1npoint oflength ;5 adha iga
’mevidentlymeans the animalswhich Sl yana here equates it with 24 011911111,
go below th e pole of the chariot (M ), and in the epic its length varies fromgovatsddikamas Slyana has it. 1 foot to 24 inches ; see also Vedi: Inca ,
upanatabhas here the precise sense of the ii. 5 12.
5 19] The Setting Up of the Sacmficial P ost — vi. 3. 4
corner near the fire to one side or the other of the Ahavaniya1
verilyhe deprives himof brilliance, of the deities , of power. If he desire of a
man,May I unite himwith brilliance, with the deities,with power he
should set up for himthe corner (ofthe post)near the fire ina line with the
Ahavaniya ; verily heunites himwith brilliance, with the deities,with power.
Thee that art winner of Brahmans, winner of nobles he says ; that is
according to the text. He winds round (the grass); the girdle is strength,the post is of the same height as the sacrificer ; verily he unites thesacrificer with strength. He winds (it) round at the level of the navel 3
verily at the level of the navel he bestows uponhimstrength ; therefore
a t the level of the navelmenenjoy strength . If he desire of aman, May
I deprive himof strength’
he should put (it) on either upwards or
downwards ; verily he deprives himofstrength. Ifhe desire, May Parjanyarain
’
,he shouldput it ondownwards ; verily hebrings downrain; ifhe desire,
May Parjanya not rain he should put it onupwards ; verily he holds uprain. What is dug inbelongs to the Pitrs, What is above the part dug inup to the girdle belongs tomen, the g irdle belongs to the plants what
is above the girdle up to the top to the All-gods, the top to Indra, the rest
to the Sadhyas. The post is connected with all the gods verily insettingup the post he delights all the gods. Bymeans of the sacrifice the gods
went to the world of heaven; they refiected,‘ MenW ill equal us ’
; theyblocked the way by the post 3 and went to the world of heaven; the Rsisdiscerned that (world) bymeans of the post, and that is why it is called
post In that he sets up the post, (it is) to discern the world of
heaven. He puts (it)up to the east (of the fire), for before 5 the sacrifice itis proclaimed, forwhat is not proclaimed is that ofwhich whenit is passedmen say , This should have beendone.
’
The Sadhya gods despised 5 the
sacrifice ; the sacrifice touched themnot ; what was superabundant inthe sacrifice touched them. The superabundant part of the sacrifice is theproducing offire and casting it onthe fire ; the superabundant part [8] ofthe post is the part above the top ; that is their share ; verily by it he
delights them. The gods when the Soma sacrifice was complete cast the
ofl'
ering -spoons (into the fire) and the post they reflected,‘Here we are
1 Th e post should be exactly in a line with prefers scatter'
, see SBE. xxvr. n ix,theKhavaniya, and clearly the idea is that 86
,n. 1. Whi tney , AJP. iii. 402, prefers
he should remove it so as to be either set up an obstacle, block, or bar the
north or south of the line. The rare way’
.
navayati has reduced Sayana to M W 5 The pura’
stat has clearly the two diflerentpayet ! BhAsk . has no version. senses of place ( inthe cidlu
‘
)and of timenimdaglme is the Kanva version of GR , inthe arthaedda, the place being derivedEgge ling, SBE. x vi . 172, n. 1. fromthe times
5 Th is seems to be the sense here at least 5 They thought it too little andwanted someia QB. i ii. 2. 2; 7 . 1. 27 Eggeling thing ove1 Cf. AA. ii.
vi. 3. 4~ fl c Empomtson"
qf tt oma Saa -yicc'
[5 20
making a disturbanee of the sacrifice'
; they saw a ransominthe bnnchof grantor the ofi fing-spomg inthe chip ‘ fw the post. Whenthe Sma
ucrifioe is complete he caets finthe fim)the bnnch ofgran, he ofiers the chip.to avoid disturbing the sacrifics.
They ofl'ued ‘ Agni as a sscrifice to Asni1 fi 1 thcy fonnd nothing elss to
ofl'
er ; thence indeed these cmatures were hom; inthat hs casts the firs ontheflmsfterpmduciag itJ it serves forMhe pmpqafionofoa . Now
the fimis Rcdmmebesst the sacrificerfi t hewere to pmduce the fise aftsroflsring tht e wouid plsce the sacrificer inthe pomof Radra U],and he would be liahle to die Orrather they say ,
‘All the gods are the fire.thebeast thc 01111111132
5 Inthat he produces the fire afterofl‘
ering the heast,hs bring
's forth all ths gods tor the ofiering which ismademsdy. The fire
shw ld be pmdM atter bringing up (the beast). Ths ofl'
ering is thm
uyq for that is the hirthplace ot Agni .‘Ye are the two male oaes
'
,
he saya ior they are the twomale ones p].“Thouart UM thonart
l yu’
. he says, to make a pair.
‘Anointed with ghes do ye prodnce a
‘ Be bomwith the GLyatfimetm’
, hs says ; verily he prodnces himwith thsmetna
Savitt ; verily , instigated hy 8avitr.he pmduces him.
‘ Becite tcr himwho
as each part is performed he completes him. He’ recites aIt yatri vet sss ;
Agni has tht yatri as hismetre ; vcrily he unites himwith his ownmetre. The fire is infi-ont ; having psoduesd fire he casts it iorwnd ;
‘ Thsm is aot tbs lut splhmm t mdatind the psa sa h
“ a)ussyasa says z he hasw ua wheo the el sftn‘ h nsdqsss bew .
hh mm eat abcvs enmm M M p iu; tor a doahls daL
1. 8. 6a whsnhe ewnstly M aQ-iah. “ mam“ .
M M W M M M ‘ flnm oot ends hsn; it wonid hava
ag i le. 0L8ehwab, p. 74 a. M am ashuai had it eadsd at h a
M h fi yaaa pabh oat , ths am-84. The m o w mow . as them t L t
‘
l. m ummmm u‘ fl sflbaodsabtm zh yaaa hss amw ww nm mm ‘ La ths twomhas“ mm-nuus xa su. N a d i a“ . mam mhfl hs -sa
-94 M w m‘ Ths ssnss ol asuia widsm h tom M L
'IL BQ HQ W M VLN .
ali fivnthsfl h-q s te the dssth el tba 41
aaKnaL as Is shon by tho -ssssdh g ‘muehasiy th ssnss d d U d-m:
am t. Tbs doable Cat. is as» 4 .
5 21] The Producing of the Fire — vi. 3. 6
says, to appease (them). He offers after casting (the fire) forward ; verilyhe gives himfood on birth ; he offers with melted butter ; the meltedbutter is the dear home ofAgni verily he unites himwith his clear home,and alsowith brilliance.
vi. 3. 6. For l food thee (With these words) he takes up the strew,for
he who sacrifices strives (ichdte) as it were. Thouart the impeller he
says, for he brings them2up. To the gods the servants of the gods have
come he says, for being the servants of the gods they go to the gods.
The priests,the eager ones he says ; the priests are the priests, the eager
ones , therefore he says thus. O Brhaspati, guard wealth he says ;
Brhaspati is the holy power (Brahman) of the gods verily by the holypower he wins cattle for him. Let thy oblations taste sweet he says ;
verily hemakes themsweet. 0 god Tvastr,make pleasant our possessionshe says ; Tvastris the form-maker of the pairings ofcattle ; verily he placesformincattle. Stay , ye wealthy ones he says ; the wealthy ones are
ca ttle ; verily he makes cattle abide for him. Outhe impulse of god
Savitr (with these words)he takes up the rope, for instigation. Withthe arms ofthe Acvins he says, for the Acvins were the Adhvaryus ofthe
gods. With the hands ofPfisan he says, for restraining . O offering to
the gods , I seize thee with the noose of sacred order’
, he says ; sacred order
is truth ; verily with truth which is sacred order he seizes it. He winds
(the rope)round transversely,3for they fastena (beast)for killing infront ;(verily it serves) for distinction. Fear notmen (with these words) hefastens it, for security . For the waters [3] thee, for the plants theeI sprinkle he says, for from5 the waters, fromthe plants, the beas t isborn. Thouart a drinker of the waters he says, for he is a drinkerof the waters who is offered in sacrifice. O ye divine waters,make itpalatable, a very palatable offering for the gods he says ; verily hemakes
p. 95 7 Oertel, Trans. ConnecticutAcad . xv . 27 ; see Eggeling , SBE. nvi. 180, n.
189 ; above , p. 190,n. 2. Thismay be correct, but the rest of the
Cf. KS . xxvi. 7 , 8 ; KspS . xii. 5 , 6 ; MS. iii . sentence is doubtful the comm. is no9 . 5 , 6 ; QB . iii . 7 . 8. 9—4. 6. The verses doubt correct intreating the reference ascommented onare inT8 . i. 8. 7 and 8. one to the ordinary killing for food as
Th is refers clearly to several victims , and opposed to the sacrifice, and he rendersthe v ictims are ident ified with the daivlr it as meaning that in such a case the
111-ah. It will be seen that the TS. here slaughterers stand infront of the beast
does not adopt the order of the text in and put a noose over its neck. ThisTS. i. 8. 7 , but puts the Agnimanthana gives a welcome sense, though pratimusbefore the ceremonies connectedwith the in this usage would seemto requiredriving up ofthe vict ims. some case other than an accusative.
3 Th is isnot clear : Si yana says it is eakraya,
a reference to themode ofbinding, beginning with the right front foot and ending Probably the sense of from is meant byw ith the head ( it is not so inEQS. vi. 8. the text.
30 [n.os . 11]
5 23] The Slaying of the Victim — vi. 3. 9
vitalairs of the beast, the body5 is the eleventh ; verily his fore
-ofi'
erings are
of the same size as the beast. One (of them) lies around the omentum;verily the body lies around the body .
1 The axe is a thunderbolt, the splinterof the sacrificial post is a thunderbolt, the gods bymaking a thunderboltof the ghee smote Soma. Anointed with ghee, do ye guard the beast
he says ; verily , overpowering it bymeans of the thunderbolt, he offers it.vi. 3. 8. He 5 encircles (it)with fire ; verily hemakes it completely offered,
that nothingmay be lost, for that which falls of the oblation is (thus)notlost. He encircles (it) with fire thrice, for the sacrifice is thrice t e
peated ; also (it serves)to smite away the Raksases . The theologians say ,
Should the beast be grasped hold oi, or not‘
i’
Now the beast is led
to death ; if he were to grasp hold of it,the sacrificer would be likely to
die. Or rather they say , The beast is led to the world ofheaven if
he were not to grasp hold of it, the sacrificer would be bereft of the worldofheaven.
’
He grasps hold (ofit)bymeans ofthe omentum-forks ; that isas it were neither grasped nor yet not grasped.
3 Give directions, 0 Hotr,formaking ready the oblations to the gods he says, for anact that is
directed 5 is carried out. Ye wealthy ones, do ye kindly resort to the lord
of the sacrifice he says ; that is according to the text. With the fire he
goes in front, to smite away the Raksases. Guard fromcontact with
earth (with these words)he casts downthe strew that nothing maybe lost, for that which falls onthe strew isnot lost verily also he places it onthe strew . The Adhvaryuturns away fromthe beast as it is slaughtered ;verily he conceals himself fromcattle, that hemay not be cut off. He
a ttains fortune,and obtains cattle who knows thus. The wife is led
forward fromthe back place ; Homage to thee, 0 extended one he says ;
the extended are the rays of the sun verily he pays homage to them.
Come forward, irresistible he says ; the resisting is the foe ; (verily it
serves) to beat away the foe. Along the streamof ghee , with offspring ,with increase of wealth he says ; verily he invokes this blessing . O ye
waters, goddesses , purifying he says ; that is according to the text .
v i. 3. 9. When5 the beast is offered insacrifice , pain seizes its vital airs.
Let thy speech swell, let thy breath swell he says ; verily he removesthe pain fromthe vital airs. Fromthe vital airs the pain enters the
1 amd
here has no doubt th is its normal mented onare inT8. i. 8. 8. 1, 2.
early sense . The KS . says expressly that5 Exactly the same construction is found in
the omentum(vapa) is the 61111011 of the T8 . vi . 8. 5 . 2.
v ictim, wh ile the last ftpri verse is that 5 Th is seems to be the sense, as Slyanaofthe sacrificer. takes it .
5 Cf. KS . x vi . 8 ; KapS . xli . 6 ; 118. iii . 9. 7 5 Of. 118 . iii. 10. 2; QB. 111. 8. 2. 5 -29. The
QB. iii. 8. 1. 6—2. 4. The verses com verses commented onare inT8. i. 8. 9.
vi.3. 9 The Eqmnhont hc Soma Sacryics [524
he pours it downverily he removes the painof the earth by day and night.
‘O plant,
(verily it servesfi or atonemeat. He cuw homthe dda iormencut trom‘ Thou
anointed it on the thick part ; verily with the hlood he propitiates the
Baksaees.
‘Tliis Baksas here I lead to the loweet darknesa who hatcthus
he [2] hates and he who hates him; both these he leads to the lowest
darkness. 5 ‘ For food (is!) thee !'
(with these words) he draws out theomentum, for he who sacrifices st1-ives as it wem.
5 Ifhe were to pierce fit),Rudra would be likely to slay his cattle ; if he were not to piems (it). itwouldnot bs fixedfi with one he piemwith the othernoti or suppm‘t .
sky and earth.
‘ Uncut [8] with wealth ofhesoes (g iveus) riches’
. hc says :
that is according to the text. Nowcrnel as it were is what he does whenhe
atonement. Now he who grssps hold ot the beast as it is led to death talls
away fromthis world zhe takes againholdofthe omentum-iorks ; verily hefinds support inthis world. With the fimhe goes infimt to smite sway
the Baksasee ; verily also with the oblationhe iollows the deities
shouldnot pam‘ over the last ofthe embers ; ifhe were topass over the lasto! thembemhe would despise the dsities. ‘ O Vaymtaste the drops '
. he
says ; theretore the drops are produced ssparately . The omentumis thechiefpart ofcattla the strew the chief ofplants ; verily heunitmths chiefwith thc chiet ; verily also in the plants he estahiishes catfie.
‘ Give
directions 5 tor the subs cries'
. he says for the completionof the
sacrifice. Th e speckled butter is the exph-ationand inspirationof eattle.
the omentumis the body ; having poured butter onthc specklsd ghee,5 hepouuonthe omcntum; venly 1nthe body ofcattie he depos1ts expuat10nand inspiration.
‘ Bail ! Go to fid hvanabhsa the ofi'
spring oi theuamts '
.
5 8mlho Buhmasa do- aotmetty bilcw5 Thsm 1Q is that the cmu-1 h to h
the Baahita. Bomvt t lo. 9 ; ahove. oocM ouths iut oflhs snhuap. lnv.
5 1110m mflmfiw b
tha floq tcr ths vuyam d ths b t5 M mtwe brh M aad oas el d ths tmascuesa
thsmh w h dng imaad 1110 00101 1101.°moa w. a aumuy s-M
ah s the omsatummid aot bs hd d thiam inniadJ ot it uh esd n th“ ; ths torks hsn oae a dnda psh t, M t w uag w wths othc h M aod ts -ssd fw aad sqya a Canh tsacha eu-sd flfla
the tcot ot ths omtan.
5 25 ] The Ofie'm'
ng of the Omentum — vi.
the omentum-forks of the gods ; verily through himhe casts themforward.
He casts themforward inopposite directions 5 therefore expirationand
inspiration are in opposite directions.
vi. 3. 10. Having2offered insacrifice the beast, he strews over (it)a cake ;
verily he sacrifices it with its sap. Having performed the rite with the
omentum, he performs with the cake ; the cake is strength ; verily he placesstrength in the midst of cattle ; verily also he closes the cut inthe beast .
Havingmade offering of the speckled ghee, he thrice asks, Is the oblationcooked, Qamitr2 for the gods found tmth in three (cookings). He who
says what is not cooked is cooked (is burdened)with sin.
3 The speckledbutter is the expirationand the inspirationofcattle [1] whenthe beast is
offered the body comes into the heart ; inthat he sprinkles the heart withspeckled ghee ,
he thus places expiration and inspiration in the body of
cattle . By means of the beast the gods went to the world of heaven.
They reflected, Menwillmount afterus .
’
They cut off its head andmadeits sap streamforth ; it became the Frakes (tree); that is the nature of thePraksa .
5 Inthat there is a branch of the Plaksa above the strew , so he cutsoff fromthe victimwhenit has its sap As the beast is borne alongthe Raksases follow after it ; he takes it between the sacrificial post andthe Ahavaniya, to smite away the Raksases. Whenthe beast is offered its
mind departs . Recite to Manota for the oblationwhich is being divided’
,
he says ;5verily he secures itsmind. He cuts offelevenportions ; tenare
the vital airs of the beast,the body is the eleventh, he cuts off as much as
is the size of the beast First hemakes a portionof the heart , thenof
the tongue, thenof the breast : what he conceives with the heart, that he
says with the tongue ; what he says with the tongue, that he utters fromthe breast . That is the order inthe case of the beast . Ifhe cuts off thusand then cuts fromthe rest at will, still the cutting off fromthat animalhas beenmade inorder. Inthemiddle hemakes a portionof the intestines,for breath is inthemiddle ; hemakes a portionof the upper part for
5 One is cast downwi th point to the east,5 For the Plaksa and its variant Prakss , cf.
the two-pronged fork ; the other, the one Vedic Index , ii. 5 4. InQB. iii . 8. it
pronged , with point to the west . is glossed as prakhya , onthe ground ofthe5 Cf. MS . iii . 10. 2
,8 iii . 8. 8. 1- 19 . identity of khya and ksa
, for wh ich see
5 Th e instr. here reminds one of RV. iii . 19. Keith , 4 1‘
tarsya 4 11111901111, pp.
3 (TS . i. 8. 14 s), 16 te'
fi'
yasdma’naea twitch, 5 The Kotr ismade to recite the hymn, RV.
wh ich is almost as it stands a case ofan vi. 1. 1- 18, wh ich contains the word
instr. ofdescription(Speiier, Sank. Synt. manota (used ofAgni) see Eggeling , SBE.
5 67)comparable w ith the lateruse ofthe nvi . 208 , n. 4.
sh] . But it is not necessary to press this 5 Cf. TS. vi. 8. 7 . 5 . Inthe following I havev iew , for aha caneas ily be supplied, and borrowed Eggeling
’
s rendering of ava
ao in RV. we canunderstand ‘ he wins 'dyati : the portioncut 01! is the heart,
or someth ing s imilar, as does Oldenberg not part ofthe heart.inhis note .
5 27 ] The Afler-Samfices — vi.
verily with sap he adorns the quarters ; verily fromthe quarters he winsstrength and sap. The speckled butter is the expirationand the inspirationof cattle ; cattle have the lord of the forest [3] for their deity ; in thathaving made offering of the speckled butter he saye,
l Recite for the lord
ofthe forest, give directions for the lord of the forest he bestows expiration
and inspirationuponcattle. Ofeach he divides the divided pieces 3 there
fore cattle have various forms . Hemoistens (it)with soup ; soup is the sapofcattle ; verily he bestows sapuponcattle. He invokes the Ids ; the 145. iscattle ; verily he invokes cattle. Four times he invokes for cattle have
four feet. If he desire ofaman, May he have no cattle he should takefor him(a piece)without fat ; cattle are distinguished by fat ; verily bymeans of their distinctivemark he deprives himof cattle, and he has no
cattle. If he desire of a man, May he have cattle he should take forhim(a piece)with fat ; cattle are distinguished by fat ; verily bymeans oftheir distinctivemark he wins cattle for him, and he has cattle. Prajapaticreated the sacrifice ; he first created the butter inthemiddle the beast ,last the speckled butter ; therefore the fore-sacrifices are performed withbutter
,the beast (is offered) in the middle, and the after-sacrifices with
speckled butter. Therefore that is mixed as it were, for it was created
last. He offers elevenafter-sacrifices ; tenare the vital airs of the beast ,
the body is the eleventh ; he offers as many after-sacrifices as is the size
of the beast . Now they kill the beast when they dispose of it ; the
speckledbutter is the expirationand the inspirationofcattle inthat he per
forms the after-sacrifices with speckled butter,verily he bestows expiration
and inspirationuponcattle.
PRAPATHAKA IV
1716 Exposition of the Soma Samfice (continued)vi. 4. 1. By
3means of the sacrifice Prajapati created offspring ; verily hecreated themby the subsidiary sacrifices ; in that he offers the subsidiarysacrifices, verily thus the sacrificer creates offspring . He cuts off fromthehind portion, for fromthe hind portionofl'spring are born; he cuts offfromthe thick side,
‘ for offspring are bornfromthe thick side ; he cuts off
1 The first order is to the Msitrl varnna for brandt, DanaltindischsNauumd Vollmds
the Puronuvakyl , the second to the Hotr op/ar, pp. 122seq.
for the Ysjya, according to Say ings . In Cf. QB . iii . 8. 4. 1—6 . 10. The vanes comQB . iii . 8. 8. 84 Eggeling inverts the montod onare inTs. i. 8. 11.
order.Fora similar ass ofmm of. T8. vi . 8.
For th is of. QB. i . 8. l . 18 s q. with Eggs 9. 8, where St yana explains that it is the
ling’s note , SBE. xii . 219, n. 8 ; Hillo amni on”.
vi. 4. 1 77mq ositionof the Soma Sacrifice [5 28
withoutmfudomwmmtmfnsimof the vitslaim. He dossnot tnm(it)ronnd ;his ofi pring .
‘ Go to them hail l’
he ssys ; verily thns he producesseed [l] .
‘ Go to the stmwphmhail l’
he ssys ; verily hy means of
the atmosphere hs begs ts oflhpring for him, for in socord with ths
atmosphere ofispring are born.
‘ Go to god Ssvitr, haill’
he ssys ;‘ Go to dny
md night hail !’
he says ; verily by means of dsy snd night hsbegeuofi pmng fi r t wmsmrd with daymd night ofi prmg m
vcrily he bestows
expirationand inspimtiononoflspring whsnbom ‘ Oo t0 80ms , hail l'he ssys, for oflhpring hsve 80ma for their deity .
‘ Oo to ths sscrifios.
haill’
he says ; verily hsmakes oflswing fit for the sscrifies. ‘ Oo to tho‘ 00
to the sky and the ssrth,hail!
'hs saymvsrily onsithsr side hemppmh
Q&pring whsnbornwith the sky and the sarth.
‘ Go to ths slonds [8] ofthe sky , hs ill
'
hs says ; vsrily hs pmcures rainior ofl’spdng whenbom;‘ Go w Agni Vaiqvtmmhs ill
’
hs ssys ; verily ho estsblishss in this
Hemakes s portéonof ths vital simwhohs says ;
verily he snmmons the vital airs sceording to their ph ess. t nths
if hs wsre to ph es the hearbspit onthe sarthme would esuss painto thsesrth ; ifonthe ws ters, hs wonld csnse painto the wsters ; he plsoss it inthemwting -
plwe of dry and s’ w sppesse both. He shonld think oi
whomsoever he hstes ; verily he esuses himpain.
leftmer they sdd‘ liet this remainhers.’ That is why ths Vssativu-i
Bnt inthsmoming thsy eonid not uungsflaodivide it) ; they phcsd it inthe wstera thsy beeame ths Vssstivaris . He
takes the Vssativsris ; the Vssativaris are the sacrifice ; verily havingtakenfmmths bsginning the sscrifics hs stsys (with it). If tho stmnt.
and hs wonld split ths ssa iflos. He shonld either taks wstsrs with rufisnss
‘ t ph lud ss s diaus bym il thst ut s M sM &mud inmub sm“ M bym d thohnq uwith M M W J Q J M . 103.mm -17.
c h h swusg tho nss ol s ‘ M M M u ths h r- b
w m um mu q hslow,n“m es w-w Ju su-iN a , afimmmmmuum:
5 29] TimVasa ti'va 'ri Wa ters — vi. 4. 2
inthem,
1or having deposited gold he takes 2 themwith light inthem, or he
should take themfromthe tank ofa Brahmanwho performsmany sacrifices,for he is one who has takentheVasativaris. He takes theVasativaris ; theVasativaris are cattle ; verily having takencattle fromthe beginning hestays (with them). If he were to take themalong the stream, his cattle
would be likely to wander fromhim; he takes themstanding against the
stream verily he obstructs cattle and seizes themfor him. Indra [2] slewVrtra ; he died uponthe waters ; of themwhat was pure, fit for sacrifice,and divine, that was set free.
3 They became theVahantis . He takes oftheVahant
'
is ; verily he takes those ofwaters which are pure, fit for sacrifice,and divine . He should not pass over the nearest Vahant‘
is ; if he were to
pass over the nearest Vahantis, he would despise the sacrifice. He shouldnot take ofstagnant (waters); the stagnant (waters)are seized by Varuna ;if he were to take of stagnant (waters) he would cause Varuna toseize his sacrifice. If it is done by day , the night enters the waters ;therefore the waters appear dusky by day ; if it is done by night, theday enters the waters therefore the waters appear shining by night ; hetakes (them) at the unionofshade and light ; verily for himhe secures thecolour of day and night. These waters are rich inoblation he says ;
verily he takes themmade into anoblation. Rich inoblationbe [4] thesun he says verily he takes themwith light inthem. He takes with anAnustubh ; the Anustubh is speech ; verily with the whole of spwch he
takes them. He takes with a verse of four feet, he places themthrice,‘they make up seven
,the Qakvari has sevenfeet, the Cakvari is cattle ;
verily he wins cattle. For this world the Garhapatya is established, for
yonder the Ahavaniya ; if he were to place (them) on the Garhapatya , he
would have cattle inthis world, if onthe Ehavaniya, inyonder [5 ] worldhe would have cattle. He places (them) onboth ; verily hemakes himhave cattle inboth worlds. He carries (them) round everywhere, to smiteaway the Raksases. Ye are the share of Indra and Agni he says ; that
is according to the text. He places (them) onthe Agnidh’s altar ; the
Agnidh’
s altar is the invincible part of the sacrifice ; verily he places(them)onthe invincible part ofthe sacrifice. Wherever inthe performanceof a sacrifice nothing is done, in that (place) the Raksases infest thesacrifice. In that he takes of the Vahantis, that part of the sacrifices
lies being performed, to prevent the infestationof the Raksases, for they1 uikayd dyotiaib (Saysna). Bhasi . gives the The change to whoa“is curious— possibly
alternative that the verse used is TS . i . the sentence is amere interpolation.4 . 3 : hence the waters are jyotigydh.
3 i. s . the flowing water.The lack of Visarga inC and D (Pads The Gi rhsps tys, the Uttsrsvedi, and the
MSS . ofWeber) and inthe Mysore ed. is Agnldhflya,s imply a stupid blunder.
31 u]
5 31] The M easuring of the Soma — vi. 4. 5
vi. 4. 4. On1 the instigationofgod Sawitr'
,
z(with these words)he takesup
the pressing -stone, for instigation; with the arms of the o ins he says ;
for the Aevins were the Adhvaryus of the gods with the hands ofPusanhe says, for support. The Soma is cattle, theUpaneupreming -(stone)is crossbreathing ; inthat hemeasures round theUpanoupressing he confers
cross-breathing uponcattle. To Indra thee To Indra thee 1’ (with thesewords)hemeasures, for the Soma is takenfor Indra . Five times hemeasureswith the text the Pafikti has five syllables, the sacrifice is fivefold ;
verily he wins the sacrifice. Five times (hemeasures)insilence ; thesemakeup ten the Virajhas tensyllables, the Virajis food ; verily he wins food
by the Viraj. Ye are savoury , conquerors ofVrtra he says ; this is the
Soma -drinking of the waters ; he who knows thus reaches not destructioninthe waters. With thy light which is inthe sky he says ; verily fromthese worlds he gathers him Soma , the king , reflected onthe quarters ,he entered the quarters ; forward, behind, upward, downward he says ;
verily fromthe quarters he gathers him; verily also he wins the quartersfor him. 0mother, come forth he says ; womenare likely to desire himwho knows thus. Thy unerring , watchful name, 0 Soma he says [8]this is Soma’
s Soma-drinking ; he who knows thus reaches not destructionfromSoma . Whenthey press Soma they kill him; he 3 keeps back shoots ;
verily he protects him. The shoots are the vital airs, Soma is cattle he
later lets go the shoots ; verily he bestows vital airs uponcattle ; two bytwo he lets themgo ; therefore the vital airs are inpairs.
vi. 4. 5 . The 4 Upanoucup is breath ; inthat the cups are drawnbeginningwith the Upanou, they follow onbreath . Aruna Aupaveei 5 used to say ,‘At themorning pressing I establish the sacrifice and thenI proceedwith itwhenit has beenestablished.
’
He first presses eight times ; the Gayatri haseight syllables, themorning pressing is connected with the Gayatri ; verilythereby be obtains themorning pressing . (He presses)eleventimes onthesecond occasion; the Tristubh has elevensyllables , the midday pressing isconnected with the Tristubh [1] verily thereby he obtains the middaypressing . (He presses) twelve times onthe third occasion; the Jagati has
twelve syllables, the third pressing is connected with the Jagati ; verily
thereby he obtains the third pressing . This is what he calls the estab
lishment of the sacrifice, to prevent loss ; for what falls whenthe sacrifice
Cf. MS. iv. 5 . 4 ; QB . iii. 9. 4. 8—21. The QB. iv. 1. 1. 1-25 ; 2. The verses
verses commente d onare inT8. i. 4. 1. commented onare inT8. i. 4. 2.
2 InTS . i . 4. l only d dads is read , the rest For th is teacher, see T8 . vi. 1. 9 . 2. He
be ing understood. evidently held the view ofthree roundsThe Pratiprssthatrismeant, not the Adh with different numbers ofstriking ofthe
vat yn. plants, 8, 11, and 12. For the perfect ass
KS . x vi i. l KspS . xlvii. 1 M8. iv. 5 . 5 Delbrflck, 4mm. 8m. pp. 299, 5 02, 5 08.
vi. 4. s TM Ewpositimqfflw Soma Sam'ifioc [5 82
is estsbiished is not lost. Ormther they ssy.‘The Gsystri is not open
to qnestion‘at themorning pressing ’
; he who knows thns is not lisbleto qnestion iromhis ioe ; therefomeight fimes ineseh eue ' should he
prem[2] . The theologisns say ,‘ 0ther eups sre drswnwith s stniner ;
what strsiner hss the Upinen‘
l' ‘ Spseeh is ths sminer’
,he shonld
reply.
‘ Be pnrs tor the lord of
speeeh he pnrifies him.
whoss portion thousrt'
, he ssys. for he draws himfor thoss whoss
portionhe is.
verily hemakss all tood swest for himr to all the poweu of sky sndearth thee l
’
he ssys ; verily nponboth gods andmen he hsstoV s thevitsl airs.
sphsre ss its deity .
‘Hail! Thea d kindly nstme to the sunl' he ssys ;the gods oi kindly nature mthe hresths ; ve1i ly inthanhe sea etly
w m mu hm name.
m smumu fl mmm ammhuthoudsm u hm the a float , h t thh mum :
5 33] The Soma Gaps— vi. 4. 7
hand 1 In that thrice he draws separately the Upancuwith his hand,therefore there are three animals which take by the hand, man, theelephant, and the ape.
vi. 4. 6. Whatever I the gods did as the sacrifice, that the Asuras did.
The gods saw that the sacrifice must be established in the Upancu(cup), and they established it in the Upancu. The Asuras graspingthe thunderbolt attacked the gods ; the gods in fear ranup to Indra ;Indra obstructed them2 by means of the Antaryama (cup), and that is
why the Antaryama has its name, the obstructor ’
. Inthat the Antaryamacup is drawn, verily thus the sacrificer obstructs his foes . Through thee 3
I interpose sky and earth I interpose the broad atmosphere he says ;
verily with these worlds the sacrificerobstructs his foes. The gods reflected,Indra hath now become what we are they said
,O
,
bounteous one,
give na a share Inunisonwith the gods, the lower and the higher’
,he
replied ; to both (the sets of)gods, the lower and the higher he gave
a share . Inunisonwith the gods, the lower and the higher he says ;
to both (the sets of) gods, the lower and the higher, he gives a share.
O bounteous one,do thourejoice in the Antaryama he says ; verily
he does not cut off the sacrificer fromthe sacrifice. Thouart takenwith a support he says, for the support of inspiration. If both (cups)were drawnwithout a filter, inspirationwould follow expiration, he wouldbe likely to die. The Antaryama is drawnwith a filter to separateexpiration and inspiration. The Upancuand the Antaryama (cups) areexpiration and inspiration, the Upancupressing (stone) is cross-breathing .
Ifhe desire ofaman, May he be likely to die he should set themdownforhimwithout being incontact ; verily he severs his expirationand inspirationfromcross-breathing ; swiftly he dies . Ifhe desire ofaman, May be live
allhis days he should set themdownfor himincontact ; verily he connectshis expirationand inspirationwith cross-breathing ; he lives all his days.
‘
vi. 4. 7 . The 5 cup for Indra and Vayuis speech ; in that the cups are
drawnbeginning with that to Indra and Vayu, verily they follow speech.
The gods said to Vayu, Let na slay Soma, the king he replied, LetmeCf. KS. xxvii . 2; KapS . xln. 2; MS. iv. 5 . eth ic dative ; cf. Delbriick, 4mm. SW .
6,7 ; QB. iv. 1. 2. 1-20
, 27 . The verses p. 147 .
commented onare inT8. i . 4. 8. The QB . iv. 1. 2. 19 gives anOpinionof theThe Asuras are referred to, not the Dem, Carskas, wh ich contemplates diflerentwith whomthe ace. could hardly be oon formulae for the two cups, Uplnqnandstrued . Antsrylma. That is not a reference to
3 This interpretation is different fromthat the Sahhitl s so far known.
adopted inT8 . i. 4. 8 5 . It has the dilad 0 Cf. KS . mii . 8 ; KapS. xlii. 4 M8. iv. 5 .
vantage ofmaking to have the sense of 8 ; QB. iv . 1. 8. 1- 10. The verses oomthrough thee
’
,which of course canbe montod onare inT8. i. 4. 4.
givento it fromthe broad sense of the
5 35 ] The Agvins’
Oup — vi. 4. 9
,bvith a Gudra a Qiidra. This was not day ornight, but undiscriminated ;the gods said to Mitra and Varuna, Make this to shine forth forus they
replied, Let us choose a boon; let one cup only be drawnbefore ours. ’
Therefore the cup for Indra and Vayuis drawnbefore that for M itra and
Varuna, for theUpancuand the Antary iima (cups)are expirationand inspiration.
1 M itra produced the day ,Varuna thenight thenindeed did this shine
forth ; inthat (a cup)is drawnforMitra and Varuna, (it is)for shining forth .
vi . 4. 9 . The 2 head of the sacrifice was cut ; the gods said to 3 the Acvins ,Ye are physicians ; do ye replace the head of the sacrifice
’
; they replied.
Let us choose a boon; let there be drawna cup forna also herein.
’
For
themthey drew this cup for the Acvins ; then indeed did they replace thehead of the sacrifice ; in that (the cup) for the Acvins is drawn, (it is) torestore the sacrifice. The gods said ofthese two,
‘ Impure are they , wanderingamongmen[1] and physicians .
’ Therefore a Brahmanshould not practisemedicine, for the physicianis impure,unfit for the sacrifice. Having purifiedthemby the Bahispavamana (Stott s) they drew for themthis cup for theAcvins ;
4 therefore (the cup)for the Acvins is drawnwhenthe Bahispavamana has beensung . Therefore by onewho knows thus the Bahispavamanashould be performed ; verily he purifies himself. Their skill as physiciansthey deposited inthree places, inAgni a third, inthe waters a third, intheBrahmana third. Therefore one should put beside hima pot ofwater [2]and sit on the right hand of a Brahmanwhen practising medicine ; all
medicine 5 he performs thereby , his remedy becomes effective. The theo
logians say , For what reason are cups for two deities drawn in one
vessel,but offered in two2 In that (the cups) are drawn inone vessel,
therefore there is one breath within; they are offered in two vessels,
therefore the breaths outside are inpairs. Those that are for two deities
are the breaths, the Ida is cattle ifhe should summonthe Idabefore thosethat are for two deities he would obstruct his breaths by cattle, he
would be likely to perish. Having eatenthose for two deities,he summons
the Ida ; verily having placed the breaths inhimself he summons the Ida.
(The cup) for Indra and Vayuis speech , that for Mitra and Varuna is theeye, that for the Acvins is the car ; he eats infront that for Indra andVayu,therefore in front he speaks with speech ; infront that for Mitra and
Varuna, therefore in front he sees with the eye ; moving all round, that1 Th is explains that these two cups are of 5 The sense migh t of course be, ‘ they sa id
course before all because of their special to those two’
, he ,but there is no good
position; see TS . vi . 4. 5 5 (an reasonto take th is view.
tarya’ma). Cited inApes. xii. 17 . 10.
2 Cf. KS . xxv u. 4,5 ; KapS . 1111. 5 ; MS. iv.
5 The sentence really ends at bhsgajam. the6 . 1. 2; QB. iv . 1. 5 . 1
,18, 14. The apodosis being ténukarauzWeber
'
s divi
vcrsos commented onare inTS . i . 4. 5 , 7 . sionatmi is erroneous.
vi. 4. 9 M M M t he Soma Sacrgfice (5 86
ior the Aevins ; thereiore onall sides he hears with the ear. Thoss ior twodeitiss are the bmths [4Lhe sets downfnn‘ vessels ; thmiors the brst thare fnll within; wherever inthe performanoe of the sacrifiee nothing isdone inthat plsee the B-akssses attsek the ssa ifieefi nthst he sets downfufl vessels the pu't of the sacrifiee bsing perfomed is deposited
‘ to
prevent the entry of the Bakssses. He ssts down in the north tuckoi the sonthernoblation-cart ; verily he plsees spesch inspeech. They iie
vi t la Brhupati ‘ was the Pumhita of the goda a da and Marh of
be drswnfor us slso hemin.’ For themthey drew these cups torcuknand Manthin; thendid the gods prosper, the Asurss wsmdefested. He forwhmnknowing 5 thus thess Qukrs snd Manthin(cnps)are drswn, prospenhimself, his £oe Having drivenawsy these twoJM gods
ofiemd to thsmsslves.‘ to lmirs .
‘Driven away sre Qanda and hh rh
he hates he thus drives themawsy .
‘ This is the first prepuer, all~
these words) they ofl‘
ered to themselmto lndmthess
The Qukrs is yonder snn.the Man
thin is the moon; they depart towa1ds the east, closing thsir
a rs snd the Manthinare ths eyes of the ssorifiee, the high altsr is the
nose. therefore
the eyss are oneither side of the nose ; thmfore the eyes sre held apc t
by the nosc ; they walkmund onaflsides. to smite away the 3akp sss.
Now the ofi rings the gods mde onthe eut with themthey dme smthe Asm‘ W N M to the M that lnth-m ol ‘ The gondnn h not a elsua nolmh
thombr lndu and fl ynthmis in mum mifimss themmM s pmfi ond the -erileh l eah . nh tin is M ud the uslqy el
M ud a h thst for them‘p p hmh elurly squal to am ol ‘ M h fl yqa
‘s vhw, th in k
hardly M b : Indn b th ohid d
the geds hm n ths IuIrs h l-vl no w “ ehm It h eibd inh fl inmL L l.
muoummmt t sma s dmmn amuw m‘ Por the idiomc fi
’
nfi uuoww dihmw d lominmvfi lk ll.
M M mLm this isM y' Thbnfl h thsm thon¢ hmn~n
am d w h mm “ toute‘ the up shon nd hd-w.
ism .
5 37 ] 17143A-
grayazza Oup — vi. 4. 11
away the Asuras who were behind ; other sacrifices are made in the east,
the Cukra and Manthin on the west ; veri ly behind and in front the
sacrificer drives away his foes ; therefore offspring are engendered behind
and are brought forth infront. Inaccordance with the Qukra and Manthin
are offspring born, the eaters and the eaten. Engendering heroic of?
spring come forth, Cukra , with pure radiance Engendering prolific
offspring , come forth,Manthin, withmixed radiance he says ;
1 the es ters
are those who are heroic, the eatenthose that are prolific. The offspring of
himwho knows thus becomes aneater, not eaten. The eye of Prajapatiswelled ; it fell away ,
it entered the Vikafikata , it did not stay in the
Vikafikata ; it entered barley ,it stayed inbarley ; that is why barley has
its name In that the Manthinvessel is of Vikafikata and hemixeswith groats, verily thus he gathers together the eye of Prajapati. The
theologians say , For what reasondoes the Manthin vessel not go to the
Sadas ?’ ‘ It is the vessel ofmisfortune ’
,he should say ; if it were to
go there, the Adhvaryuwould be blind, he would be ruined ; thereforeit does not go there.
vi. 4. 11. Whatever2 the gods did at the sacrifice the Asuras did. The
gods saw the cups with the Agrayana at their head they drew them; thenindeed did they reach the top ; be for whomknowing thus the cups are
drawnwith the Agrayana at their head reaches the top ofhis equals . Witha verse containing the word destructive he should draw for himwho hasa rival ; verily having destroyed
3 his rival he reaches the top ofhis equals.
Ye gods that are eleven inthe sky he says [1] somany are the deities ;
verily he draws it for all of them. This is thy birthplace ; to the
All-gods thee he says, for it has the All-gods for its deity . Speechdeparted fromthe gods, not being willing to remainfor the sacrifice ; whenspeech had departed the gods silently drew the cups ; speech reflected,‘ They are excluding me ’
; it went into the hgrayana ; that is why theAgrayana has its name Therefore inthe Egrayana speech is uttered.
Inthat the former cups are drawninsilence, that is as when the hunterlets go (his arrow), (thinking), So far off ismymark,‘ at so far I shall notFor the use of these verses see KpQS.m. if the Rathantara, the Qukra if the
22. 8 they accompany the circumambu Erhat.
lationof the Adhvaryuand the Prati 0145 with the gen. is noteworthy if the pas
prasthatr ; th ey occur inthe properplace sage is so to be taken: cf. Panini, ii. 8.
inKS . iv. 4 ; MS. i . 8. 12, and also inTB. 5 4, who allows it in the impersonali. l . l. 2. usage,while the Bhagikdvyani ii. 120,uses
5 Cf. KS .mvii. 9 MS . iv. 5 . 4 ; QB. iv. 2. 2. it inthe ordinary usage. Poss ibly here ,The verses commented onare however, grahamis to be understood.
inT8 . i. 4. 10and 11. According toKpQS . The verse withmom: is T8. i. 4. 11a .
1 11. 14. 1 the Kgrayana goes first if the dkbalc is takenby S&yans as a pit (garta)Jagatsaman is used , the Aindravilyava artificiallymade where the hunter could32 19]
5 39] The Ukthya and the Dhruva Gaps — vi. 5 . 3
body follows the eye ; therefore as one goes many follow ; therefore one
becomes superior among many ; therefore one winsmany wives. If the
Adhvaryudesire, May I bestow uponmyself the glory of the sacrifice’
,
standing between the Ahavaniya and the oblation-holder he should pour(it)down[4] verily he bestowsuponhimselfthe glory ofthe sacrifice. Ifhe
desire, May I bestow upon the sacrificer the glory of the sacrifice he
should pour (it)downstanding betweenthe Sadas and the oblation-holder
verily he bestows uponthe sacrificer the glory ofthe sacrifice. Ifhe desire ,
May I bestow upon the Sadasyas 1 the glory of the sacrifice he shouldpour (it)down, grasping the Sadss ; verily hebestowsuponthe Sadasyas theglory of the sacrifice.
vi . 5 . 2. The 5 Dhruva (cup) is the life of the sacrifice ; it is drawnthe last
ofthe cups ; therefore life is the las t of the breaths.
‘The head ofthe sky ,the messenger of earth he says ; verily hemakes himthe head of his
equals . Vaicvanara , bornfor holy order he says, for life has Vaicvanara
as its deity . It is drawnwith Vaicvanara onboth sides ; therefore there
are breaths onboth sides, below and above. The other cups that are drawnmake a half
, the Dhruva makes a half; therefore [I] the breath below isa half of the other breaths. The other cups are deposited on strewn
(ground), the Dhruva onunstrewn; therefore inbone some creatures findsupport, inflesh others. The Asuras fromabove desired to turnround theearth ; the godsmade it firm(adrhhan)with the Dhruva ; that is why theDhruva has its name ; in that the Dhruva is set downfromabove,
3(it
serves) for firmness. The Dhruva is the life of the sacrifice, the Hotris
the body inthat he pours the Dhruva down into the goblet of the Hotr,so he places life in the body of the sacrifice Before the Uktha it
should be poured down they say ,for infront one enjoys life ; In the
middle it should be poured down they say ,for the middle one enjoys
life ; Inthe latter part it should be poured down they say , for with the
last one enjoys life. He pours (it)downwhile the verse 5 to the All-gods isbeing recited ; offspring are connected with the All-gods ; verily he conferslife uponoffspring .
vi. 5 . 3. By5means of the sacrifice the gods went to the world of heaven;
they reflected, Menwill follow after na here they blocked (the way)by the year and went to the world of heaven. It the Rsis discerned by
5 The priests with inthe Sadss. 5 See KWS. xiii. 15 . 1-6 ; the verse is RV. vi.5 Cf. KS. x viii . 1 ; Raps. xliv. 1 ; M8. iv. 5 . 5 0. 14.
5 ; QB. iv. 2. 4. 1-8, 15 , 28, 24. The 5 Cf. KS . x viii. 2; Raps. xliv. 2; 5 .
verses commented onare inT8. i. 4. 18. 7 QB. iv. 8. 1. 4—20. The verses comIt is deposited inthe north ernof the obla mentad onare inT8. 1. 4. 14.
tion-(cart)-holders .
vi a s— l M Empodtioa '
the Soma Saa -gficc [5 40
means oi the sesson-cups ; inthst the sessontomeal the ww id oi heaven. Twalve ars dnwn; the yec eonsists oftwelvemonths ; (vsrily they serve) to revssl the yesr. The first twom
The smon-vemd humouths onboth fidmior whofl] knows whmi
themouth of the seasons l ‘Give dimctions for the season'
, six timss heuya
‘ the sessons are sixw erily he delights the sessons ;‘ For the sessons
’
,
fonr times ; verily he delights iou footed csttle ; twice sgsinhe ssys ,
season’
, he says ; therefore bipsds live nponqusdmpeds. ‘ Give directionsfor the sesson
’
, six times he ssys ;‘ For the seasons '
. ionr times ; twice
bridge to attsinthe world oi heaven. One shonldnot iollow the other : il
one were to iollow the othermessonwould follow sessomthe sessonsmld
(doorLthe Pratipnsthatrby ths northemmherefose the sungoesmth for
sixmontha north for sixmonths.
’ ‘ Thonart tskenwith a snpport ; thon
vi . 5 . 4. The 5 sesson-oups are drawnior the world of heaven; lndra endAgni are the light ; inthst he dnws the cup ior lndra and Agni with theseason-vessel, verily he places light above it, to lightnp the worldoi heaven.
Indra sndAgni are the besrers offorce among the gods ; inthat (the eup)forh dmmd hgni is drawmverily he wins force. He draws (the cup)£or theAll-gods with the Qukra-vemsl; people are eomected with the All-gob ,
the Qukra h ymda sminths t hs drswflthe cupflor the Afl-gods with the
“ths AAhvsryusad ths h -supnsthlqao it mswmg xfiii M L t
thrtes sssh. Them d nialm h 1m m amummmsppmnuy thst giM hsiusddr-snd to is to thonods otqrs-M thomtho I s iM by ths Adhmuor sbed sl ths uhvuyusad thsmM M . w w w w 111-that}. Tho fiwnerh op to the sulhM uum W h the Pnip dds d tho deorflho lstln to fi o uufiM in its ndsnt fomud ln ths uthsy ge te sufl‘ss lnths lhmmmm ym :
5 M M M to -flfl sq net ‘ hmm m mmmm the ,
‘mth" inthe aoflh .h e-1mmM ag a d thsmh the ooum toquimx (d . 7 d icluda : tm«mumthe 11.-muse d . “CM M M M Theme d -97 . W M
w w ww w b ol om thst inwhh h thowh q
m M M m mmhmt tmlt
5 41] The Cups for the M aruts and M ahendr a — vi. 5 . 6
Cukra-vessel, yonder sun[1] rises turned to all people ; therefore each one
thinks, Towardsme hath it arisen.
’
He draws (the cup) for the All-godswith the Guhra-vessel; people are connected with the All-gods , the Qukrais brilliance ; inthat he draws (the cup) for the All-gods with the Qukravessel, verily he bestows brilliance uponpeople.
vi . 5 . 5 . Indra l in league with the Maruts slew Vrtra at the middaypressing ; in that (the cups) for the Maruts are drawn at the middaypressing , they are drawn for the sacrificer 2 as slaying the foe. Of him,
when he had slainVrtra , the seasons were confused ; with the season
vessel he drew (the cups) for the Maruts ; then indeed did he discerntheseasons ; inthat (the cups)for the Maruts are drawnwith the season-vessel,
(they serve) to reveal the seasons. (The cups)for the Maruts are a weaponwhich the sacrificer hurls at his foe ; with the first [1] he raises it aloft ,
with the second he hurls it ; with the third he lays (him) low. (The cups)for the Maruts are a weaponwhich the sacrificermakes ready ; the first is
a bow, the second a bowstring , the third anarrow ; with the first he fits
the arrow,with the second he lets it go, with the third he pierces. Indra
having slainVrtra went to the furthest distance, thinking , I have doneamiss he became of bay colour, he saw these (cups) for the Maruts , tosave himself;3 he drew them[2] verily with the first he wonexpiration,with the second inspiration, himself with the third ; (the cups) for theMaruts are drawn to save the self of the sacrificer ; verily he wins
expirationwith the first, inspirationby the second, and himself with the
third. Indra slew Vrtra ; the gods said of him, Great hath he becomewho hath slainVrtra that is why Mahendra (great Indra)has his name .
He drew this libationfor Mahendra , having slainVrtra and being above
the other deities ; inthat (the cup)for Mahendra is drawn, so the sacrificer
draws this libation, being above other people. He draws with the a ra
vessel; (the cup)for Mahendra has the sacrificer as its deity , the Qukra isbrilliance; inthat he draws (the cup)forMahendra intheQukra -vessel,verilyhe bestows brilliance onthe sacrificer.
vi. 5 . 6. Aditi,5 desirous of offspring , cooked a Brahman’
s mess for theSadhya gods ; to her they gave the remains, she ate it, she becamepregnant, of her the four Adityas were born. A second (mess) she
cooked ; she reflected, They have beenborn forme fromthe remains ;if I eat first, then stronger ones will be born fromme she ate first ,5 Cf. KS . xxviii. 8 ; KspS . xliv . 8 ; MS . iv. 6. usual cumbrous withmid (gyhya'nls being
8 ; QB . iv. 8. 8. 6—17 . The verses com understood, as above in$5 1,mented onare inTS. i. 4. 17 -21. 5 Cf. KS . x viii. 6 ; KapS . xliv . 6 MS . iv. 6.
5 For th e gen. see TS . vi. 4. 10. 1. 9 ; QB. iv. 8. 5 . 4—18. The verses com5pfi sa yitin, Snyana ‘ die Personrettend ’
, mented onare inT8 . 1. 4. 22.
OB. and MW the construction is as
5 43] 17mGapsfor Savi tr and the Vessels of the Gods — vi. 5 . 8
inthat the Agrayana (is drawn), it is drawninthe world ofthe Gayatri ; inthat he draws (the cup)for Savitrfromthe Agrayana with the Antary iimavessel
,verily he draws it off fromits ownbirthplace. The All-gods [1]
could not performthe third pressing ; they led Savitrwho shares in thefirst pressing to the third pressing ; then indeed they performed the thirdpressing . In that (the cup) for Savitr is drawn at the third pressing ,(it serves) for performing the third pressing . He draws (the cup)for theA_ll-gods fromthe tubwith the Savitr-vessel ; people are connectedwith theAll-gods, the tub is connected with the All-gods, Savitr rules instigations ;inthat he draws (the cup)for the All-gods fromthe tubwith the Savitrvessel, verily instigated by Savitr he produces offspring for him He
draws Soma inSoma ; verily thus he impregnates seed. Thougivest goodprotection, and art well established he says, for he draws Soma inSoma, forsupport . Inthis same cup (offering)ismade formen, gods, and Pitrs ; Thougivest good protection, and art well established he says ; verily thereby he
makes (it)formen The great he says ; verily thereby hemakes (it) forthe gods ; Homage he says ; verily thereby hemakes (it)for the Pitys ; somany are the gods ; verily he draws it for themall. This is thy birthplace ;to the All-gods thee he says, for it is connected with the All
-
gods.
vi. 5 . 8. The 1 Upsilonis the breath ; inthat the first and the last cups are
drawnwith the Upancu-vessel, verily they follow forward the breath, theyfollow back thebreath . TheEgrayana is Prajapati, theUpiincuis thebreath,the wives 2 produce offspring ; inthat he draws (the cup)for (Tvastr)withthe wives fromthe Agrayana with the Upancu-vessel
, (it serves)for the productionof offspring . Therefore offspring are born inaccordance with the
breath. The gods desired5 that the wives should go to the world of heaven
[I] they could not discernthe world ofheaven, they saw this (cup)for thewives, they drew it ; thenindeed did they discernthe world of heaven; in
that (the cup) for the wives is drawn, (it serves) to reveal the world of
heaven. Soma could not bear being drawnforwomen;making the ghee a
bolt they beat it, they drew it whenit had lost its power ; therefore womenare powerless , have no inheritance, and speakmore humbly thanevena bad
man5 Inthat hemixes (the cup)for (Tvastr)with the wives with ghee,he overpowers it with a bolt and draws it. Thouart takenwith a
support he says ; the support is this (earth) therefore offspring are bornonthis (earth).
‘
Oi thee, pressed by Brhaspati he says ; Brhaspati is the
5 Cf. KS . xxv ii i. 8 ; KapS. xliv. 8 ; M8. iv. 7 . conce ivable.
4 ; QB . iv. 4. 2. 9 - 18. The verses com 5 The des iderative here must apparently hemented onare inTS . i. 4. 27 . equivalent to a desiderative of the causa
5 Siiyana takes pdtn‘
ih as the subject, and th is tive ; cf. above TS. i. 5 . 2. 8.
is perfectly possible, though two ace. are 5 Cf. Vedic Index, i. 485 .
vi a s— l Ihe Ewpositioa the SonmSaorifioe (5 44
holy pom of ths gods ; verily by the holy pw er he prodooss o&pt ingtor bin.
-1ng ; verily he pw
dnoes oflspring for him.
‘ O Agni’
, he ssys ; the impregnator of sssd is-ing ;
‘ inunisonwith ths god'
l‘vnm
drink the Soma '
. ;he says Tvastris themaker d the forms of pairings ol
ammals ; verily he plscss form1n an1mals. The gods songht to sh y
mendo not g ive up evenone worthy oi desth who hu eome ior hslp.5
Therefore in He
produced.
5 He does not utter the seoondary Vasst ; ii he wmto do so, he
wonld let Budra go after his ofi pring ; ifhe were not to do so. the Agnidhwould consnme the Soms beiomit hsdbesnappsssed ; he says the seooodt ryVag tmnttering je does not let Budmp after his ofi print e Agnidheonmmes the Soms after it hss been sppessed.
‘ O Agnidh, sit on the
impregnates the NestrJ he Nestrthe wiie. He ‘ ceuses the Udgi trto loeh(at the wife); the Udgfitris Prajspeti ; (verily it servesflor the pmdnetionof oflbpring . Be causes water to folhow dong ; vsrily thus he pouuseed ;
along the thigh he canses it to flow. for along the thigh is seed ponred;baring the thigh he canses it to flow, for whemths thigh is bued, theyvi. 5 . 9. Indra.5 slew Vrtn ; he forced out his skuIl-hone it beeune the
I shallmake confusioninthe sacrifiee.’ Hs deeided to ofi rzAgni uid.
Inthat hemixes fihs
vsrily he ofl‘
crs it whenit hss beeome eooked. Hemixes withmsny ; so
5 30th Bsudh. M WM s M ACDWM M M donht em-mfly inM with thom ndh gm -12. Them “mms am¢ w¢mmm M uminmt t u.
M O9 97 .nam e.) tin h W y M UNqM D-M ‘
W hm tuh doohwsl ;m b W md o-smuM d m s eflmind not ing ttonit. It h not inmor l fl.
help uay bommt. 5mmmmmm)umnb rawn; 4 . M M “
cumuw ;~mmmm p1 8“.
5 45 ] The Repea ted Drawing of the Cups — vi. 5 . 10
many are his (cows) y ielding his wishes inyonder world. Or rather theysay , (The fried grains)for the yokerofbays are the dappled (cows)ofIndray ielding wishes therefore he shouldmix withmany . The bays of Indra,which drink the Soma , are the Be and the Simian
, the enclosing-sticks are
their bridles ; if he should offer without removing the enclosing -sticks,he would offer fodder to themstill bridled he offers after removingthe enclosing -sticks ; verily he offers fodder to themwith their bridles
removed. It is the Unnetrwho offers ; the Adhvaryuwhenhe has utteredGodspeed is as one who has finished his journey ; if the Adhvaryuwereto offer, it would be as whenone yokes again(a horse)unyoked. He offers
after putting it onhis head, for fromthe head it sprung ; he offers after
striding , for Indra slew Vrtra after striding ; (verily it serves) for attain
ment . (The grains) for the yoker of bays are cattle ; if he were to crush
(them), few [3] cattle would attend and wait onhim; if he were not tocrush them
,many cattle would attend, but not wait onhim;1 inhismind
he crushes themtogether, and effects both ; many cattle attend and wait
onhim. They await the invitationfromthe Unnetr; verily they wintheSoma -drinking that is here. He throws down(the remnants) onthe highaltar ; the high altar is cattle, (the grains)for the yoker of bays are cattleverily theymake cattle find support incattle.
vi . 5 . 10. Offspring 5 and cattle are bornthrough the cups, goats and sheepthrough the Upancuand Antary iima,menthrough the Qukra and Manthin,whole-hooved animals through the season-cups, kins through the hditya
cup. The Aditya cup is drawnwith the largest number 5 ofRes ; thereforekine are themost numerous of cattle ; inthat he thrice draws apart withhis hand the Upancu(cup), therefore the female goat gives birth to two or
three, but sheep aremore numerous. The Egrayana is the father, the tubis the son; if the Agrayana is exhausted
,he should draw fromthe tub;
that is as whena father [I] indestitutionhas recourse to his son. If the
tub is exhausted, he should draw fromthe hgrayana ; that is as when
a sonindestitutionhas recourse to his father. The Egrayana is the selfofthe sacrifice ; if the cup or the tub should be exhausted, he should drawfromthe Agrayana ; verily fromthe self he develops the sacrifice. The
hgrayana is drawn (with a verse) inwhich there is no discriminatingmark ;5 he draws with a pot , he offers with (the vessel) for Vayu;therefore [2] (a man) is a slayer of a Brahman5 (through slaying) an
5 KS.makes the difference betweensmitgam T8. 1.4. 10, 11and 10is here alluded to.
ks); and asasing imkah. 5 See T8. 1. 4. 22, which hasmore verses than5 Cf. KS. n vi i. 9 M8. iv. 5 . 4 QB. iv. 5 . 5 . for the other cups.
1- 10 ; 2. 2. 5 is only slightly parallel to5 800 T8. i. 4. 1011, where no god is specified.
5 5 1, 2. The Agrsysns is dealt with in 5 Slysns here with hisjamjasw port ionblar
33 11]
5 47 ] The Repea ted Use of Certa in Gaps — vi. 6. 1
knows thus becomes possessed ofa foundation. He who knows the pairingof the cups is propagated with offspring, with cattle, with pairings. Somecups are drawnwith pots, some with (vessels)forVayu that is the pairingof the cups. He who knows thus is propagated with offspring , with cattle,
with pairings. Indra forcibly drank the Soma of Tvastr; he went to
pieces onall sides he found no stay inhimself; he saw these cakesas an addition to the pressing , themhe offered, and with themhemadea stay inhimself; therefore as additional to the pressing the cakes are
offered ; therefore as additional to the pressing he should partake of the
cakes verily hemakes a stay inhimself, and the Soma doesnotflow throughhim. The theologians say , Neither by Be nor by Samanis the fivemadeup ; what then is the fivefold character of the sacrifice ? Fried grains ,mush
,rice grains, the cake, clottedmilk, thereby the five ismade up ; that
is the fivefold character of the sacrifice.
PRAPATHAKA VI
The Expositionof the Daksiziii and other Oferings
v i. 6. l . The 5 sacrifices with the gifts are offered for the world of heaven.
He offers with two (verses)onthe Garhapatya ; the sacrificer has two feet ;
(verily it serves) for support. He offers in the Agnidh’
s altar ; verilyhe ascends the atmosphere. He approaches the Sadas ; verily he makeshimgo to the world of heaven. He offers inthe Garhapatya with verses
addressed to Surya ; verily hemakes himmount yonder world. He offers
in the Agnidh’
s altar with a verse containing the word Lead for leadingto the world ofheaven. Go to the sky ,
fly to heaven (with these words)he takes out the gold after the offering verily hemakes himgo to theworld ofheaven. Withmy formI approach your form he says ; for byhis formhe approaches their form
,in that (he approaches) with gold.
May Tutha,all knowing , allot to you he says ; Tutha , all knowing , was
wont to allot the gifts of the gods ; verily thereby he divides them. This
gift ofthine, O Agni cometh, impelled by the Soma ’
,he says, for his gift
comes impelled by the Soma. Lead it by the path of Mitra’
, he says, for
atonement. Go ye onby the path of holy order, of brilliant gifts’
, he
says ; holy order is truth ; verily with truth, with holy order, he divides
them. Leading prosperity by the path of the sacrifice he says, for the
gifts go by the path of the sacrifice.
‘ May I wina Brahmanto-daya seer and sprung fromseers
’
,he says ; the learnedmanis a Brahman, a
5 Cf. KS.mviii. 4 ; KspS. xliv. 4 ; HS. iv. 8. 2, 8 ; QB. iv. 8 . 4. 5 —22. The verses commentedonare inT8 . i. 4. 48.
5 49] T he Fina l Ba th — vi. 6. 3
vi. 6.3. He 1offers the Avabhrthayajuses ;5 whatever sinhe has committed in
the yearbefore, verily that thereby be propitiates . He goes to the waters for
the final bath ; Varuna is inthe waters ; verily straightway he propitiatesVaruna . The Raksases, following along by the path , seek to injure thesacrifice ; the Prastotrfollows along with the Saman, the slayerofRaksases 5is the Saman; (verily it serves) for the smiting away of the Raksases.
Thrice he performs the finale ; these worlds are three ; verily fromtheseworlds [1] he smites away the Raksases. Each one performs the finale ;for each one is infested by the Raksases, for the smiting away of the
Baksases . King Varuna hath made a broad (path) he says, for support .
A hundred remedies are thine, 0 king , a thousand he says ; verily
hemakesmedicine for him. The noose ofVaruna is overcome he says ;
verily he overcomes the noose of Varuna. He makes offering over the
strew,for the support ofthe oblations ; verily also he offers inwhat has fire .
5
He offers the fore-ofi'
erings omitting 5 that to the strew the strew
is offspring ; verily he frees offspring fromVaruna ’
s noose. He offers the
two portions of butter ; verily he does not obstruct the two eyes of the
sacrifice . He sacrifices to Varuna ; verily he frees himfromVaruna’snoose . He sacrifices to Agni and Varuna ; verily straightway he frees
himfromVaruna’
s noose . He offers two after-ofi'
erings, omitting that tothe strew ; the strew is offspring ; verily he frees offspring fromVaruna ’
s
noose. He offers four fore-ofi'
erings and two after-ofl'
erings ; they makeup six , the seasons are six verily he finds support in the seasons.
0 bath,0 flood he says ; verily he propitiates by this utterance Varuna.
Inthe sea is thy heart, withinthe waters he says, for Varuna is inthesea . Let the plants and the waters enter thee he says ; verily he
unites himwith the waters and the plants. Ye divine waters, this is thyfoetus he say s ; that is according to the text. The Soma is cattle [4] if
he were to partake of the drops,7 he would be possessed of cattle, butVaruna would seize him; if he were not to partake, he would have no
cattle,but Varuna would not seize him; he should touch themonly , he
1 Cf. KapS . xlv. 5 ;ms. iv. os . iv . 4. 5 .
1- 22. From_rdrtmana— a
'
pahatya i is re5 There are usually five, but now only four.
pos ted in TA. v . 9. 8, 4. The verses 5 Th is is not , like the other verses cited, incommented onare inTS . i . 4. 45 . T8. i . 4. 45 .
5 i. e. the sacrifices ofthe Avabhrtha, aecom 5 M inad is the reading of the MSS . and
panied by Yajus verses . anfi ciname'
ka is clearly correct ; it is found also in
hdyandt shows anabl. denoting the extent Apes. xiii. so. 11 nos. viii. so has
ofpriority ; Delbriick (4 1t1'
nd. Synt. p. 118) 5111111111 inCaland’s text. The rindanamignores th is usage . of the Bibi. Ind. cd., p. 7 18, is no doubt a
5raksuhd canbemasc., but very possibly it is blunder ; the comm. has bhidyata 16 via
really the formof the neut. prod. daoo Jalalamah. See also TB . ii .5 The Darbha shoot has hrs in it : hence BR. v . 289 ;Weber, xi ii . 107 .
5 5 1] The Samfieia l Posts and the Victims — vi. 6. 5
Upacaya has its name. In that the Upacaya lies near (upaedye) onthesouth, (it serves) to drive away the foe . All the other posts have victims(attached), the Upacaya has none, its victimis the sacrificer; ifhe were notto indicate (a victim), the sacrificerwould be ruined. N.N. is thy victim(with these words) he should indicate whomsoever he hates ; whomhe
hates himhe indicates as a victimto it. If he hates not, Themoleis thy victim he should say ; he harms not domestic nor wild animals.
Prajapati created offspring he was destitute ofproper food, he saw this setof eleven, and therewith he wonproper food. Inthat there are tenposts,the Virajhas tensyllables , and the Virajis food, he wins proper food by theViraj thereby hemilks the eleventh breas t of her. Inthat the set of
eleven (is set up), a thunderbolt is set up it is liable to crush the sacrifice
face to face ; inthat he sets up (the stake) (for Tvastr)with the wives,1(it
serves) to establish the sacrifice and to bind.
vi. 6. 5 . Prajapati 5 created offspring ; he thought himself emptied, he saw
this set of eleven (victims), with it he bestowed life, power, and strength
uponhimself he who sacrifices creates as it were offspring ; thenhe is asit were emptied ; inthat this set of eleveni s (offered), with it the sacrificerbestows life, power, and strength upon himself. With (the victim) forAgni he scatters, with that for Sarasvati hemakes a pairing, with that forSoma he impregnates seed with that for Pusanhe propagates . Thereis one for Brhaspati ; Brhaspati is the holy power (Brahman)of the gods ;verily with the holy power (Brahman) he produces ofihpring for him.
There is one for the All-gods ; offspring are connected with the All-gods ;verily he produces offspring for him. By that for Indra he wins power, bythat for the Maruts the people, by that for Indra and Agni force andmight .That for Savitr is for instigation, that for Varuna to free oneself fromVaruna’
s (noose). In the middle he offers that for Indra ; verily in the
middle he bestows power on the sacrificer Infront of that for Indrahe offers that for the All-gods ; food is connected with the All-gods ; verilyhe puts food infront ; therefore food is eaten infront . Having offered
that for Indra he offers that for the Maruts ; the Maruts are the people ;verily he fas tens the people to him. If he desire, May he who has
atta ined (power)be banished may he who is banished return(to power)inthe place of that for Indra he should offer that forVaruna,
inthe place
Hardly for Agni as BR. and MW. take it. elevenvictims ;cf. BQS. I V1L 18, 14,where
The offering is g iventoTvastr(vi . 6. 6. 2) the order is, on the north the victimscf. for the ordinary rite , Hillebrandt, forSamvatLPfisanJheAll-gods, Maruts,Neu and Vollmondsopjsr, pp. 15 4, 15 5 Savitr; on the south those for Soma,Schwab, Das auindischcmicropjer, p. 15 9. Brhaspati ,Indra , Indra andAgni,Varuna,
5 Cf. KS . xx ix . 9 ; KspS . xlvi. 2;‘MS . iv. with that forAgni inthe centre.
QB. iii . 9 . 1. 5 -25 . Th is sectiongives the
vi. 6. 5 W Empositionof the Soma SamM (mof that for Varuna that ior Indra B]. He who has attained fiowufi is
H he dedm‘ l ay ths
people iall into eonfusion’
, he shos ld interchange the animals ; verily hecauses the people to fall into confusion. If he shonld ofi’er that to Vamnsalomg the streamofthe watem,
Varuna wonld seize his oflspring ; he ofisu
(the victimflaeing north onthe south side 5 sgainst the sh '
eamofths watm.
to prevent Varuna seising his ofl'
spring .
v1. 6. 6. Indra ’csused Manuto ssa-ifiee with his wite ; sfter she had bsen
aneimledwith fire he let hergo ; thesewith hlanupmspered ; inthat he lets
the sscrifiee the ssm'ifiee eomes to ruin; as the sscrifiee oomes to ruinthe
andu the ssa ifiee findsmppomthe saerifioer finds snppost along with it
verily he periorms it at the rightmoment ; thenindeedoomes the conelndon.
It is for Tvastr; Tvastr of the eeed that is spilt monids formhimhesets loose as amale among wives ; he for himmoulds forms.vi. 6. 7 . They
‘ kill the Soma in that they press it ; in that these is
H he wmw ofier in the northemhd f or themiddlq he would esnseoonfiict with the gods ; he oflhmonthe sonthernhalf; this is the quafler of
the Piti-s ; verily intheir ownqnarter hs pmpitiatss the Pit;-s. They g ive
fla me s s oq -uns and lndrs, “ allowsd te go lssss aflsr ths wm um . lt ls psd srns‘ ah sr5 ThsmsaaiaQ 1s ths t ths animal to Vama the omsntaa ol ths eow Q-pfls sl snl ,
is ocsnd as the slsmth , and that is but bsfon ths otherm mdb
oa ths sids ol ths niddle psst M ot h e’nps ls sst up hshn
towards ths aosth , ths o&ria¢ asnads sttimis a hatry uneastrated tswny h sfl;
M ‘m mmm ' Tbs ml pmxtvfl . is
order 1 18—15 ) that to wmmm mmAp l at the hnisthg thsnnorth mto w . M esoth m ts ssna, Thls ssstlss stvss sso s
udnmw dtsg with ths slmath. m ammm mmol ghsq and ths M ot a esw g sss
uoa umummw m l poa xis iuuuzmis a a i -s .
to ths sasrthss ot ladrs’
s wwa h s 5 M th1sm sss flmshml t, “ssstioa dns ths tnstnsat d ths eh m w sa
5 5 3] Ihe Anima l Offerings — N . 6. 8
of the Saman they do amiss, that is the atonement for it. They look at
[1] (the victim) for Soma is a purifier ; verily they purify themselves.
He who cannot see himselfwould be dead. Havingmade it full all round,lhe should look at (it), for in it he sees himself ; verily also he purifieshimself. He whosemind is gone should look at (it), (saying), Thatmindofmine which hath gone away , or which hath gone elsewhere, bymeans ofKing Soma ,
we keep withinus ’ 5verily he keeps hismind 1nhimself
hismind is not gone. At the third pressing the sacrifice departs fromhimwho has sacrificed to himwho has not sacrificed ; he offers ghee with
a verse to Agni and Visnu; all the deities are Agni, the sacrifice is Visnu;verily he supports the deities and the sacrifice. He sacrifices muttering ,
for pairing . The theologians say ,Mitra appropriates the well-performed
part of the sacrifice , Varuna the ill-performed ; where then is the sacrifice,
and where the sacrificer'
l Inthat he offers a cow to Mitra and Varuna ,
by Mitra [3] he propitiates the well-performed part of the sacrifice, byVaruna the ill-performed ; the sacrificer is not ruined. Even as menplough the field with the plough, so do the Re and the Simanploughthe sacrifice inthat he offers a cow to Mitra and Varuna , verily he rolls
a roller 5 over the ploughed-up sacrifice, for atonement. The metres of
himwho has sacrificed 5are wornout, the cow is the sap of the metres ;
in that he offers the cow to Mitra and Varuna ,he again delights the
metres, to drive away weariness ; verily also he bestows sapuponthemetres.vi. 6. 8. The 5 gods divided up power and strength ; what there was left
overbecame the Atigriihya cups, and that is why the Atigrahyas have theirname . Inthat the Atigriihyas are drawn, verily thus the sacrificer bestowsuponhimself power and strength, brilliance by that for Agni, power bythat for Indra , splendour by that for Sfirya. The Atigrahyas are the:
support of the sacrifice, the Prsthas 5 are the two wheels ; if he were not to.
5abhidadimis supported by the M88 . (
°dadhim 5 Of. KS. xxix. 7 KspS . xlv. 8 ; MS. iv. 7. 8
in D is a mere slip), and the comm. QB. iv. 5 .—14. TheAtigrhhyas ane here
wh ich has diya te praksipwta djymnasmiitc; briefly considered ; see TS. iii. 8. 1. 2
carau; RpCS . xiii. 14. 8 : djymabhidadm‘i 5 . 10. 1. 1p”Ebb ,and Hiranyakecim
krira. The subjects are the Udgatrs, attach themto the Zgrayana, Bsudh .
though some SfitrasOg ive the Adhvaryus, xiv. 10onlymentions theminh is supple
according to comm. on3p. xi ii. 14. 2. mentary remarks,wh ile QB. only admits
5 InKS. and MS. yama'n’i ga tdmis read. theminthe Dvldaclhas ; see Caland and5 The comm. has gomayddi dravyamformat» Henry , L
’Amt istoma , p. 166 n. The T8.
yam, but the sense roller ’ is no doubt orders it as part of the Agnistoma itself, ,
more probable cf. PB. ii. 9. 2. as well as inthe Prsthya $adaha and the .
5 Th is is not a case of a participle for a finite Vicvajit.verb, but it is a predicative participle
5 i.s . the six Stotras . The reading is no .
w ith the common omission of the doubt pfstlwemi M esa inBibi. Ind. i‘ h
copula. amere blunder.34
5 5 5 ] The Ahpuand SodaeinCups — vi. 6. 11
Now they break the sacrifice asunder when they make it find supportinthe Adabhya ; he lets go the shoots for the continuance of the sacrifice.
vi. 6. 10. The 5 gods drew the cups ma line ; Prajapati saw this Ancu,drew it, and therewith prospered. Verily he, for whomknowing thusthe Anonis drawn, prospers. He draws from(the Soma)whenit has beenonce pressed, for once he prospered thereby . He draws with themind,
for Prajapati is mind as it were ; (verily it serves) to obtainPrajapati.He draws with (a vessel)of Udumbara ; the Udumbara is streng th ; verilyhe wins strength ; it has four comers ; verily he finds support inthe quarters He who knows the foundation of the Anqubecomes possessedof a foundation. The Sémanis that called the Vamadevya ; singing inhismind that foundationhe draws ; verily he becomes possessed ofa foundation.
If the Adhvaryuwere not tomake a success ofdrawing the Alien, for boththeAdhvaryuand the sacrificerwould it go ill ifhewere tomake a success,for both would it go well ; he draws without breathing ; this is its success.
He breathes 5 over gold ; gold is immortality , breath is life ; verily with
life he quickens immortality ; it is of a hundred (Krsnalas) inweight,manhas a hundred (years oi)life, a hundred powers ; verily inlife, inpower hefinds support.vi. 6. 11. Prajapati 5 assigned the sacrifices to the gods ; he thought himselfemptied ; be pressed over himself the power and strength of the sacrifice
in sixteenways ;5 that became the Sodacin; there is no 5
sacrifice called
Sodacin; inthat there is a sixteenth Stotra and a sixteenth Qastra, thereforeis it the Sodacin, and that is why the Sodacinhas its name. Inthat the
Sodacinis drawn, so the sacrificerbestows power and strengthuponhimself.To the gods the world of heaven [1] did not becomemanifest ; they saw
this Sodacin, and drew it ; thendid the world ofheavenbecomemanifest tothem inthat the Sodacinis drawn, (it serves)for the conquest of the worldofheaven. Indra was the youngest ofthe gods, he had recourse to Prajapati,
5 Cf. KS. xxix. 6 KapS . xlv. 7 ; M8. iv . 7 . 7 .
For the verses see TS . iii. 8. 8,4. This
sect iondeals with the Ahoucup.5 Ifh emust breathe, that is to say .
5 Cf. QB . iv. 5 . 8. 1—8 ; PB . xii. 18. 1-88. For
the SodaqinGrabs see ZpQS. xiv. 2. 8 ssq.,
and of. TS . i . 4. 87—42.
5 For akkhida t (read in AB akhkhidat inCDW .) cf. TS. i i. 1. 5 . 1 1. 4 a and prakkhida te iv . 5 . 9 . 2; dkkhidrd , iii . 5 . 8. l .
The double aspirate must be rejectedsee TPr. xiv . 8 w ith Whitney’s noteWeber
, Ind . Stud . xiii. 107 .
5 The denial of th e $odsqinas a sacrifice (viz.
the fourth Sansthl ) is very strange, as invii .4. 8. 5 ; 10. 1 th e §odacinappears asa full Sahsthl ; cf. Ind. Stud. ix.
x. 85 2. Yet the suggestionofWeber that
a polemic against the view is meant issupported by the comm. onPB . ix. 8. 1,
and the comm. here has eucs mamvyatin
’
kto M ala M 96 11natano 11a. Bhuk .
makes sense by holding the sense to bethat th is is the only Sodacin. Probably the
sense ismerely that the $oqla91nis essentially amere variant of the Agnistoma.
But to read as for 1111 is very temptingand the sense would runonwell thus.
vi. e. l1— 1 Ihe Eapositionof the Soma Sacrifiee [5 5 6
he M owed onhimthe Sodacin, he drew it ; thenindeed did he attain
dmwnattains the summit ofhis equals. He draws at themoming pressing ;the Sodacinis the thmderbolt thsmorning pressing is the thmderbolt ; vsfilyhe drsws it fromits ownbirthplaes. At esch preming he draws ; verilyfiomesch pressing he prodaees it. At the third pming he should draw fit)forone who desires cattle ; the Sodacinis the thunderbolt the third pru-ngismttle ; ver11y bymesns of the thunderbolt he w1ns ior h1meattle h '
osn
oomnme his ofl'spring and cattle. He shonld drsw (it)for one who desirsscattle inthe Atiratra ; the $odaeinis the thunderbolt ; verily having woocattle ios' himby the thunderbolt he ealms themlaterwith ahe caetras d )the night.
5 He shonld also draw (it) inthe Agnistoma ior a Bijanya, fora s anys sacrifioes desiring distinction; vsrily inthe dsy 1i te he gnq1sa bolt tor him, and the bolt kindles himto pmsperity , or it bums him;the twenty oonefold is ths Stotra nssd, ior support ; what is 1eeitsd has
the word "bsy in it ;5 he obtains the dear abode oi lndrs [4]. The
M um mmng M M M h rger among the Amu; the
did they appmpfiate the world of theAsnrss . Inthat he recites the lasg et
metre with a smallermetre oneither side. vsrily thus he apnsopriato the
world ofhis foe.
5 Theymake six syllables redundant ; the sessons auaix ;
verily he delights ths seasons. They plaee four in front [5 ] ; verily hs
make np anhnustubh ; the Anustnhh is speeeh, therefore speech is the
highest of the breaths. Whenthe sunis halfaset he sets sbont the Stott aof the $odscin; in this world lndu slse tra ; verily straightway he
hnrls the bolt against his foe. The ssa ificial iee is a reddish-bmwnhorss ;
5museumene where there ls anall positiss that s sst ol fi e fi ewonsbbnlght d tduud thirteeneztt a caetns -Asmand Btots-ae ia addmonto the sk tess d La d d C te the flnt aad i te the last.thew ; Oah ad aadnearyJ ’
Agu mvw amm w“ pa t“. h do a ihed lnlmvh t ll , 18 11110 011
M ol thvemyatfl is fellowed hy the5 The 0astra esntalss a m1sty el -stses. mammmgmmusym
RV. L 16. 14 (Gl yat1 ssssod, the 1h1r6 5 y the th11~1. asd a
1(m1s1, v111 1a s lourth hall-vens is nale np hy the last14 1W ). O‘ M the h hhtis are M M d M W LmW flm ummumm m w s w amnmThe at: syllables N ew st iss boss the
KANDA VII
THE EXPLANATION or THE Soma SACRIFICE (continued)PRAPATHAKA I
The One Day Sacmficesvn. 1. 1. Production1 of offspring is light.5 Agni is the light of the gods
the Viraj is the light of the metres. The Virij of speech ends in
Agni ;5 it is produced according to the Viraj. Therefore it is called
lig ht. Two Stomas bea r themorning pressing ,like expirationand inspira
tion; two themidday pressing , like eye and ear ; two the third pressing ,like speech and support . This sacrifice is commensurate withman, and isperfect Whatever desire amanhas
,he wins by it, for one wins all by
that which is perfect. By means of the Agnistoma Prajapati created off
spring bymeans oftheAgnistpma he grasped them. Whenbe grasped themthemule escaped. Following it he took its seed, and placed it inthe ass .
Therefore the ass has double seed. They also say , He placed it inthemare.
’
Therefore themare has double seed. They also say , Inthe plants [2] heplaced it .’ Therefore plants , though not anointed, glisten.
5 They also say ,
He placed it inoffspring? Therefore twins are born. Therefore themulehas no offspring , for his seed has beentakenfromhim. Therefore he is notsuitable for the sacrifice,
5 but is suitable if there is a sacrifice whenone
g ives (to the priests)all one’
s goods or a thousand, for he escaped. He who
knowing thus sacrificeswith theAgnistpma begetsunbornoffspring andgraspsthose that are born. Therefore they say , It is the best of sacrifices
PraJapati indeed is the best, forhe sacrificed with it first. Prajapati"desired,
May I have ofi'
spring .
’
Hemeted out the Trivrt fromhis mouth. After
5 Th is sectiondeclares the importance and
glory of the Agnistoma , the first formof
the Jyotistoma. Cf. PB. vi . 1. 1— 12.
5 i . s . amongmen.
5 i. s . because the last Stotra, the Yajiil
yajiiiya, is addressed to Agni see SV. 1.
1. 1. 4. 1 ; ii . 1. 1. 20. 1. See for the
S totras, Eggeling , SBE. xxvi. 825 , n. 2;
the text of each is givenby Caland andHenry , L
'
Agnistoma .
( isthzira’means literally not having a single
horse The Vedic chariot required twohorses , and one is alway s regarded as
inadequate . Cf. Vedic Index, ii. 221 seq.
5 For all tlus cf. JB. i . 67 ; Oertel, D ans.
Connect. Acad. xv. 17 5 seq. The translationhere follows Geldner, Vsd. Stud. iii . 176,
and Oertel, 176, n. 1, who compares
samaflia's inRV. x. 45 . 4. The versionof PW .
‘ the wood (axle) of the chariot
creeks whenit is not oiled is certainlyimpossible. The plants occur inMS. i. 8.2;
KS. vi. 2, and thementionof th emhereis possibly , as Oertel th inks, interpolated.
5 barhisi, literally‘at the sacrificial strew ’
,
used curiously here to denote anordinarysacrifice as opposed to anextraordinaryone.
5 For th is cf. Muir, Sanskrit Ta ts, i5 . 15 seq.
5 5 9] The Ahina Sacmfices — vii. 1. 4
strength.
’
If they omit the Saptadaoa Stoma his offspring is omitted,but he who offers the sacrifice does so with the wish , May it be inmyofl
'
spring .
’
If they omit the Ekavinoa Stoma , his support is omitted, buthe who offers the sacrifice does so with the wish,
‘ May it be inmysupport .
’
If they omit the Trinava Stoma , his seasons and the strength of
the Naksatras are omitted, but he who offers the sacrifice does so with the
wish ,May it be inmy seasons and the strength of the Naksatras
"
If they omit the Trayas trinqa Stoma, his deities are omitted, and he who
offers the sacrifice does so with the wish, May it be inmy deities.
’
He
who knows the lowest of the Stomas attaining the first place,2 obtains himself the first place. The Trivrt is the lowest ofStomas , the Trivrt occupiesthe first place . He who knows thus obtains the first place.
THE EXPOSITION or THE SATTRAS
The Ahina Sacrifices
vii. 1. 4. The3 Afig irases performed a sacrificial session. They went to theworld of heaven. Oi themHavismant and Haviskrt were left behind.
They desired,‘ May we two go to the world ofheaven.
’ They two saw this
two-night rite, they grasped it, and sacrificed with it. Thenthey went tothe world ofheaven. He, who knowing thus offers the two-night sacrifice,
goes to the world of heaven. They went with the first day and arrived
with the second The first day is the Abhiplava ,‘ the second the com
plete (ga ti). The first day is the Jyotistoma formof the Agnistoma ;5 withit he wins splendour. The second day is anAtiratra with all the Stomas, thathemay obtainall and winall. Outhe first day the Samanis inthe GayatriThe Naksatras are twenty-sevenand so are change of Saman. Here Abh iplava ap
connected with the Trinava Stoma where plies to the first day of a two days’
the Stotriyas are made to be twenty festival. Cf. Galand and Henry , L'
Agniseveninnumber. For the connexionof W , p. x
,and see BQS. xvi. 24.
the seasons and the Stoma cf. PB . iv. 1.5 Jyotistoma is more properly the generic
10; for the nakgatriyam’
rdjof. TE . i. 5 . termwhich includes all the variation,1, 2; iii. - 6 ; ox. ii. 16. Asnietmna, Ukthya,min, A tirl tn,
9 Th is is a reference to the fa ct that inthe Aptorylma , Atyagnistoma, Vijapeya.
Atiratra there is inthe last Sandh istotra The Agnistpma, the simplest form, hasthe Trivyt as the final element PB . ix. twelve Qastras and twelve Stotras. The
1. 28 ; 2. 4. Atirl tra is more complicated and has3 Cf. PB. xx. 11. 1- 11, wh ich covers the same twenty-nine . The comm. onPB. th inks
ground inless detail. that th e Jyotistoma includes the AgniThe Abh iplava Sadaha is a principal element stoma because it has fifteenStotra ( i. a.
ofa Sattra or sacrificial session: it oon he takes it as anUkthya). Here it has
sists ofa period of s ix days inwh ich are its specific sense of a special formof
recited alternatively the Eybat and the Agnistoma with a peculiar arrangementRa thmtara Samans, as apposed to the of the Stomas, for which no TS. vii. 2.
Pysthya $aqlaha where there is a daily 4. 2; 4. 11. 1, 2.
vii. 1. 4 The AhmSacrifices [5 60
(metre). TheGi yatfi isbrillianos and splendonr; verily hs hestows brillisnssand splendonronhimself. Onthe second day (the 86mn) is intheTt iqtnhh
strength onhimself.
Simen)onthe seeond is the Bxhat . The Byhat is yonder fsky); verily hestamh firmcnyonder (sky). They ’ say.
‘Where are the gati snd theAnnetnhh
’
l’
Onthe first day the samanis that ofVikhtnas ; vu-ily hedoes not lesve the gsti. Onthem d it is the Sodooin; vm-ily he dossnot lesve the Anustnbh. Thenthsy ssy ,
‘ lfthe dsys fall inthe stmo halfmfi thmthe smgth efome day only willbelong to the rite.
’
Thofiutday takes plaoe onthe night ofnewmoon; the seoond ontheuext dsy .
’
vefi ly the days faUmmparote hdf-mmthmand have the sevmflmw fln.
The fimt dsy hu fi avisxnant the second flavish t inthe fimq ormpport ‘This ‘ wumthe begiming the wstsmthe ooean. Init Pnjlps ti
beeoming the windmom He saw her, and beeoming a boar hs seizsd
hem. Her, beeoming Viovah rms , he wipsd. She a t she beame tbeesrth and henoe ths earth is called the earth flit. ‘ InherPrajapatimsde efi'ort. He pmdnced the goda Vuua Bndmand l dxtmThe gods said to i i P‘ h"Let ns have ofi prmg .
’
He said [1] ,‘ As l have
cmated youby penanoq so ssek ye ofl'
spring inpemanoe.
’
He gave to them
Agni as a support. Aitsr a year they pmdnced one oow . They w a
it to the Vasns, Bndr M it.’
The Vum.
Bndmand l dityss gnardsd it. It pmdnoed tor the Vm Bndns ,
and Adityas (each) three hundred and thirty-three Thus she
became the thonsandth. The gods um njLM‘ Comsm'iflcs to hs
made wns with a thonsmd.
’
He omsed sscrifiee to bemsde by the Vms
with the Agnistoms . They wonthis world snd gsve flhe thousandth).
‘mmm m a l poa x t . mmmmum m mmm um;mmmut nq wub eo hmmm h p umM t m tho khunna ‘mfi idhm h tho lnb d s fllmfln
s lo thsmu'mmm4 a h am. hq flpsdnmsndmdhm(00 .nus :ma : gmnummmm. m Animus . run»m ammcmw immmommmmt a. Onmna smnP& u lL t' 8mtho hd $mth ndsw uy vnh ‘ h flL L b-
‘
I tbo flom or thno
thomm nd th mw hd ‘nmh nut h d d eun h dm 8“mwhh tho dsy sflnmm tho N unlsp nd incxplusfiu ol lt. Ci.
M W d hw unq il tho hnlf' P& a - ld amm.w .
5 61] The Tri'ra'
tmof Garga — vii. 1. 5
He caused sacrifice tobemade by the Rudras with the Ukthya . They won
the atmosphere and gave (the thousand). He caused sacrifice to be madeby the Adityas with the Atiratra . They wonyonder world, and gave (thethousand). Now the atmosphere [3] was broken. Therefore the Rudrasare murderous, for they have no support. Therefore they say , Themidmost day of the three-day night is not fixed ; for it was moved.
’
The
Ajya (Qastra)of themidmost day is inthe Tristubhmetre. He recites the
Sarhyanal hymns , thenrecites the Sodaoin, that the daymay bemade firm
andbe not loose. Therefore inthe three-night rite, the first day should beanAgnistoma, thenanUkthya, thenanAtiratra , for the separationofthese
worlds . Oneach day insuccessionhe gives three hundred“continuouslyfor the continuance of these worlds . He should not break the decades 3
lest he shouldthusdestroy theViraj. Nowfor the thousandthIndra andVisnustrove. Indra reflects, By this Visnuwill appropriate all the thousand.
’
Theymade arrangement as to it, Indra got two-thirds, Visnuthe remainingthird ; verily the fact is recorded inthe verse,
‘ Ye twainhave conquered.
’
It is the Achavaka [5 ] who recites this verse. Now (some say), The thousandth is to be givento the Hot; what is left over, is left over for the
Hot;5 the Hot; is the receiver ofwhat has not beentaken. Thenothers
say , It is to be givento the Unnetr.’ This is left over of the thousand,
and the Unneti' is the one of the priests who is left over. Thensome say ,
It is to be given to all those who have a place in the Thensome say ,
It should be drivenaway and allowed to wander at will.’ Then
some say , It is to be givento the Brahmanand the Agnidh two shares
to the Brahmanand the third to the Agnidh. For the Brahman is connectedwith Indra, theAgnidh with Visnu; (verily the divisionis)just as they1 ddgatawarh prasiddhdni according to the with the last of the thirty-three sets of
comm. , but what precisely is meant he ten(comm).does not explain, because he probably RV. vi. 69. 8 ; see above, T8 . iii. 2. 11. 2
did not know. Conoeivably the reading below, vii. l . 6. 7 .
may be anerror for son'
ipatam‘
(p and y, The iti here ends the quotation, but it ist and n are easily confused in certain reasonable to snppose that thenext wordsforms of writing), but it is not likely . also are intended to express the views
The Sampata hymns are known in of the theologians who give the view
AB . iv. 80 ; vi. 18, a s. They mean mentioned. 80 in the next sentenoe.hymns wh ich occur incontiguity in the It must, however, be assumed that intext, and san
’
wana might have a similar giving the view the text also adopts it as
sense . Bhask . gives no help. the reason.
9 The meaning must be 888, for the thou The termmust meanthe sevenwho havesandth is referred to below and there Dhianyas intho Sadas, viz. Hoty, Hait ii
canbe little doubt that the 800ismerely varnna, Brlhmanlcehansin, Potr, Nasty,a brachylogy . t lfl ka, Ignldh ra , and the Badasya
He takes the cows by tens fromthe south proper, where such a priest is mogs ide of the Vedi to thenorth betweenthe nized, as by tho Kausltakins.hall and the Sadas. The odd three 30
35
5 63] The Characteristics of the Soma Cow — vii. 1. 6
hundred and thirty -three . Speech is the thousandth. Therefore [4] a
boonmust be given; for she is a boon, and when she is given she is a
thousand. Therefore onemust not accept a boon; for she is a boon verilyhe would be accepting a thousand. Let himsay , She is a boon and of
another,1 Le t this bemine ’
; verily he avoids accepting a thousand. She
should be spotted oneither side. They say , Let her be spotted onone
side only ; spotted is the thousand on the other side.
” The one for a
boon[5 ] should be beautiful, perfect inform for she is a boon; (verily itserves for) prosperity . Leading her round to the north of the Agnidh
’
s
place hemakes her smell the woodentubnear the Ehavan'
iya fire, say ing ,a
Smell the tub, 0 great one, with broad streamrich inmilk ;Lot the drops enter thee as the streams the ocean;Giveme a share ina thousand, with ofispring, with cattle ;
h t wealth againvisitme.
’
Verily he unites himwith offspring , with cattle, with wealth He
becomes rich inoffspring ,incattle, inwealth, who knows thus . Having
gone round the Agnidh’
s place with her, he should offer infront,while thecow stands facing (him), saying ,‘
Ye twainhave conquered ye are not conquered ;Neither ofthe two ofthemhath beendefeated ;Indra and Visnuwhenye contended,Ye did divide the thousand into three.
’
The thousand is divided into three parts at the three-night festival ; verilyhe makes her possessed of a thousand, hemakes her the measure of a
thousand He offers to her forms ; verily he unites her with herforms. Rising up hemutters inher ear,“
O Ida, Ranti, Aditi, Sarasvatr, Priya, Preyasl, Mahl, Vierutl,These, 0 inviolable one, are thy names ;Proclaimme among the gods as a door ofgood deeds.
’
Verily she proclaims himamong the gods, and the gods take note ofhim.
Rather ‘of’ than ‘ to
'in all probability.
See Ke ith , JRAS . 1910, p. 1821. RV. vi. 89. 8 ; see T8. iii. 2. 11. 2.
3 Bhask. explains panda! itarasmis emsa According to the comm. thismeans he econhas-rabhalamdampuklan
'
usyat ubhayam tomidst, M . Perhaps it really refers to
{da rk M yathmud: sahasmpa lulyattad ity the forms subsequently enumerated.
enamasyds dual}. 3 The list inVS. viii. 2, 8 is : £40 rants M ayo3 See VS . v iii. 42 : djighra kala
'
pammalty d M kamyo admin W Wits sdmmtt‘
suihivieantv indavalc; pitnor acidm’
M amad vim“.
nahaahdsran'
sdhukgvonid -apa'
yasvaaM ar
vii. 1. 7— 1 The Ahma Swnfices [5 64
fine
makes himgo to the world ofheaven.
‘Do thoumakeme go to the w rld‘ Do
thonmakeme go to the world oflight ', he says ; verily shemakss himgoto the world oflight.
‘ Do thonmakeme go to all holy wm-lds ’
Ae says ;
verily shemakes himgo to all holy worlds p] .“Do thonmakemc go to
a secnre place, with ofl'
spring and cattle, let
says); verily she estahlishes himwith ofi pring and cattle inwealth. Rich
inoflhpfing mtda and wealth he beeomes who knows thm He should
give her to the Agnidh, or tbe Brahman, or the Hot or the Udgi tr, or the
Adhvaryu. Ingiving her, he gives a thousand. A thensand he accspts
art onqnot a thonsand. Thec u one l weept not a thousand ; come tome as one.not as a thonsand ’
; verily he who knows thns accspts her as
one notua thonsand.
‘ Thouart gentle, resting well. auspicious ; come[8] he says ; verily she beeoming
theologians say ,‘ Does the thonsandth follow the thonsand l or the thon
sand the thonsandth ?’
Ifhe wsre to let hem' go to the east, the thonsmdthwould follow the thonsand ; now the thonsand has no nnderstanding, andwonldnot reoognise the world ofheaven. He leta her go to the west ; ths
thousand follow after her. She knowing goes to the worldofheaven. He
lets her go towards the sacrifim.
’ Quickly a thonsand spm'ings up. The
(thonsandthfls the lsst to be takembnt the first to go to the godavii. 1. 8. Atri ’ gave ofl
’spring to Aurva who wasdesirons ofchildren. She
He saw tha fonrnight rite ; he grasped it, and saa ificed with it. Then indeed wmfonr
councillor.
‘ Hmwho knowing thns ofi’ers the fonr-night rite, has £onr aonsbomh r hima good flotr, a good Udgl tr, a good Adhvai
-
yn, a good
councillor. The Pavamtna (Stomas)which are twenty-fonrl’old' are splen
‘ La whmtho Stoti-iya (stropho)mssmTbis nlsn to ths ssndlng oflhom to tho made into tmty-M t :miv.
M d tb -«lnsanw m vi . 8. 9. Tho Paunlaa scnp -s thsu1am. so bmuos wabq oupm
‘ 0L PE nL 9 1 This is tho l-i ts calldmm a am;~3¢amaa the sona. W M h md flnmy M ofM finM uMin
do M a d hy tho upafld a ol tb nuol ths tut (thus in 8st
5 65 ] The Ca tfirdtras qfAtri and Jamadagni — vii.
dour [1] the increas ing Stomas 1 are prosperity . Atri who had faith as his
deity and offered sacrifices was not visited by the four strengths , brilliance,power, splendour, food.
2 He saw these four Soma libations with the fourStomas he grasped themand sacrificedwith them. He wonbrilliance with
the first, power with the second, splendour with the third, food with thefourth. He, who knowing thus, grasps the four Soma libations with thefour Stomas and sacrifices with them
,wins brilliance with the first, power
with the second, splendour with the third, food with the fourth. With thesuccess which Atri had, the sacrificer prospers.
vii . 1. 9 . Jamadagni ,3 desiring prosperity , sacrificed with the four-night
rite. He prospered therein, and accordingly the two descendants of
Jamadagni are not seenas grey-haired.
‘ That prosperity is his who
knowing thus offers the four-night rite . Onthe Upasads offerings of the
sacrificial cake are made. The sacrificial cake is cattle ; verily he wins
cattle. The sacrificial cake is food ; verily he wins food. Anea ter offood
and owner ofcattle he becomes who knowing thus offers the four-day rite.
vii. 1. 10. The6 year was alone in the world.
6 He desired,‘ May I create
the seasons.
’
He saw this five-night rite ; he grasped it and sacrificed with
it. Thenindeed he crea ted the seasons. He who knowing thus offers the
five-night rite gains offspring . The seasons being created were not distin
guished. They saw this five-night rite. They grasped it and sacrificed
with it. Thenthey were distinguished" He who knowing thus offers
the five-night rite is distinguished fromthe enemy that hates him.
Sarvaseni Qauceya8 desired, May I be rich incattle.
’
He grasped thisfive-night rite and sacrificed with it. Thenindeed he obtained a thousandcattle. He who knowing thus offers the five-night rite obtains a thousandcattle. Babara Pravahani desired
,May I be a speaker of speech.
’
He
grasped the five-night rite [2] and sacrificed with it. Then indeed he
The Stomas are called udydntal,»because the eternal youth and never to have becomenumber of verses increases ; they are grey
-headed.
Trivrt Paiicadaca5 There is no parallel inthe oth er texts ; see
Ekavihca (21 Trinava Trayastrinqa B98. xvi. 29 .
According to the comm. onthe first iddmhere as after has practically anad
day of th is rite , Trivrt , Paiicadaqa, and verbial sense.Saptadaca are used for the three Pava 7 See Keith , IRAS . 1914, p. 681.
mamas ; onthe second Paiioadaca, Sapta SonofSanasena, and ofQuci, according to(lacs , and Ekav inca, and so on. the comm.
Literally‘ food eating
’. Cf. AL. 1. 1. 2. Son of Pravahana is clearly the sense.
3 Cf. PB .n i . 10. 5 —10. This is the Cataratra ButSatyavrata SlmacraminquotesQabaraofJamadagni. Svamin on Ja imini Sam, 1. 1. 81, as
The comm. explainthat father and son(for arguing that no Pravahana is known,the dual)— i. e . asmany as two— arenever and that it is therefore an epithet frompoor among the Jamadagnis. PB. has pmand nah . More happy is Qabara inAurvau
, and so refers to a definite pair, h is remark that Babara is onomatopoeticwho seemto he meant as having had
5 67 ] The Udd'
rciva Ofi'
em'
ngs — vii. 1. 14
vn. l. 12. a Manyl through thy dam, powerful through thy sire, thouart a horse,
thouart a steed, thouart a runner, thouart amale, thouart a strong horse,thouart a racer, thouart powerful, thouart a stallion, thouart heroichearted goer is thy name ; do thoufollow the course ofthe Adityas.
b To Agni hail l Hail to Indra and Agni ! Hail to Prajapati 1 Hailto the All-gods l Hail to all the deities !
0 Here is support,’ hail l Here is keeping apart, hail ! Here is joy,
hail 1 Here is delight, hail l
d Thouart becoming ; to being thee, to what is becoming thee, towhat shall be thee ! To all beings thee !
e O gods that guard the quarters, do ye guard for the gods for
sacrifice this horse duly besprinkled.
vu. l. 18. To 8 the going hail !
To the advancing hail lTo the running hail lTo himafter he hath runhail lTo the crying of shoo hail 1
To himover whomis cried shoo hail!
To himwho hathmoved hail!To himwho hathmoved forward hailTo himspringing forward hail!
To himjumping away hail !To himwho advanceth hail !
To himwho advanceth forward hail!
To all hail l
vu. l . 14. To ‘ Agni hail !
To Soma hail 1To Vayuhail lTo the joy ofthe waters hail!
Ci. KSAqvamedha, i. 8 ; MS . ii i . 12. 4 Purastldbhlga c is used forVS . n ii . 19. For the Brlhmana see the Dhrti oflerings wh ich precede the
TE . iii. 8. 9. 1- 8 ; 17 . l ; 9 . 19. 1 CD. other parts (a, d, s).
x iii. 1. s. 1, 2. According to Kpos. xx. Repeated inrunat vii. 4. 17 0-11.
5 . 9 the Adhvaryumakes the sacrificer Cf. KSAcvamedha, i. 4 ; MS . iii. 12. 8 ; VS.
say a into the right ear of the horse , n ii. 7 , 8. Forthe Brahmana see TB. iii .
thenofl'
ers the Pfirvahomas with b; with 8. 17 . 1. These Mantras accompany thec lets the horse go, and with d confides it th irteenUddrsva oflerings ; see 3968.to the care of th e Ratnins for guardian xx. 11. 2; B98 . xv. 6.
sh ip ; w ith a are said four Mantras for Cf. KSAcvamedha , i . 5 ; HS . iii. 12. 2;
the offerings called Dhrt i in the fourfeet of the horse. Cf. M98 . ix. 2. 1
KQS . xx. 2. 18— 8. 4 ; EQS . xv . 6 and 7
agrees as to a (the last sentence is usedfor adoration), d, and a (save that the
horse is handed over to the gods, not the
Ratnins), but b is used earlier for five
VS. nii . 6. For the Brl hmana see TE .
iii . 8. 17 . 1 ; QB. xiii. 1. 8. 8. Th
Mantras accompany the P&rvahomas ;see ZpQS . xx. 20. 8 ; KQS. xx. 2. 8 ;
BQS . xv. 6.
Parjanya, according to the comm.
vii. 1. 14 The Horse Sacrifice [5 68
To Savitr hail l
To Sarasvati bail l
To Indra baillTo Brhaspati hail l
To M itra hail !
To Varuna hail!To all hail l
vu. 1. To ‘earth hail i
To atmosphere hail !To sky hail!
To the sunhailTo themoonhail 1To the Naksatras hail l
To the easternquarter hail1To the southernquarter hail!To the westernquarter hail!To the northernquarter hail !To the zenith hail l
To the quarters hail!To the intermediate quarters hail 1To the hali-years hail 1
To the autumns hail !To the days and nights hail!
To the half-months hail!To themonths hailTo the seasons hail!
To the year hail
To all hail!
vn. 1. To Agni hail
To Soma hailTo Savitr hail!
To Sarasvati hail!
To Pusanhail lTo Brhaspati haill
To the joy ofthe waters hail!
ToVayuhail !To M itra hail
Cf. KSAqvamedha, i. 6 ; MS . iii. 12. 7 , 8 ;
VS. xxii. 27 , 28. For the Brahmana see
TB. iii . 8 . 17 . l . Thmw hi antras end thePfirvahomas see RpCS . xx. 20. 4 BQS .
The comm. expla ins that Sami denotes
a solar, Carad a lunar, and Sa1i1vatsara
a l astra year !
Cf. KSAqvamedha, i. 7 ; “8. iii. 12. 5
VS . xxii. 27 ; above 14. For the Eli b
mana see'
l'
B . i ii. 8. 6. 8 ; “ is is
the Mantra sect ionfor tho Panning ;
111-e KpCS . xx. 20. 4, and ci. 808. xv. ll ,20
, 24.
5 69] The Diksds — vii. 1. 18
To Varuna hail 1To all hail !
V11. 1. 17 . To 1earth hail !
To atmosphere bail lTo sky hail i
To Agni bail l
To Soma hail lTo the sunbail lTo themoonhailTo the day hail!
To the night hail !
To the straight hail1
To the good hail!
To fair dwelling hail !
To hunger hail!To satisfaction hail
To disease hail l
To snow hail !
To ice hail !
To heat hail !
To the wild hail l
To heavenhail !
To the world hail l
To all hail !
vu. 1. 18. a Thou hast come into being by the toil, the work ofthe gods thouart the way ofholy order. With the Vasca, the gods, as deity, with theGayatrrmetre I
'
yoke thee, with the Spring seasonas oblationI consecratethee.
b With the Rudras, the gods, as deity , with the Tristubhmetre, I yokethee with the summer seasonas oblationI consecrate thee .
0With the Adityas, the gods, as deity , with the Jagatimetre, I yokethee ; with the rainy seasonas oblationI consecrate thee.d With the All-gods as deity, with the Anustubh metre, I yoke thee[1] with the autumnseasonas oblationI consecrate thee.
3With the Afig irases, the gods, as deity, with the Pafiktimetre, I yokethee ; with the winter and cool seasons as oblationI consecrate thee.f I havemounteduponconsecration, the wife of holy order, with the
Cf. KSAqvamedha, i . 8. For the Bri hmana mapawena bunnicarakamW W Q
see TE . i ii. 8. 17 . 2. These are the abhidhwats.M antras of the Ekavincini Diksa ; see Cf. KSAcvamedha, i. 9. For the Brlhmanaft S . xx . 20. 5 EQS . xv . 18, 20. see TE . iii. 8. 17 . 2. Th is sectiongives
Bhask. and C and D ofWeber'
s MSS . read the Mantras ofthe seasonalconsecrations ;the formas dgitimné ; the comm. has 091“ see Apes. n . 20. s nos. xv. 18, so.
36 19]
5 7 1] The Obla tions to the M ovements of the Horse — vii. 1. 19
To himabout to lie haillTo himlying hail lTo himwho hath lainhail !To himabout to close the eyes hail 1
To himclosing the eyes baill
To himhaving closed the eyes hail l
To himabout to sleep haillTo himwho hath slept hail!
To himabout to wake baill
To himwho hath awakened hail!To himabout to become awake hail !To himbecoming awake hail !To himwho hath become awake baillTo himabout to hear hail lTo himhearing haillTo himwho hath heard hail!To himabout to look hail l [2]To himwho is looking hail lTo himwho hath looked hail !To himwho is about to go out hail !To himgoing out hail 1To himwho hath gone out hail lTo himabout to roll about hail lTo himrolling about hail 1To himwho hath rolled about hail!To himabout to get up bail lTo himgetting up hail lTo himwho hath gotup hail lTo himabout to shake himselfhail!To himshaking himselfhailTo himwho hath shakenhimselfhail !To himabout to step out hail!To himstepping out baillTo himwho hath stepped out hail !To himwho is about to rush bail lTo himwho is rushing bail lTo himwho hath rushed hail!To himabout to scratch hail!
To himscratching hail
To himabout to rubhail lTo himrubbing hail l
vii. 1. 19 The Horse Sacrifice [5 72
To himwho hath rubbsd haillWhet he ssteth, to that haillWhat he drinketh, to that hail!To what hs evacuateth , to that haillTo ths dung hsmaketh haillTo sesd hail!
To ofispring hail lTobogetting hail!
To all haill‘
To ’ Agni hail l To Vayuhaill To Sorya hail!
b Thouart hcly order, thouart ths holy order ofholy crdsr ; thouarttruth, thouart the truth oi truth l
c Thouart the path ot'
holy order, the shadow of the gmh , thems of
immortality ; thouart truth, thouart P1-ajl yati.'d Whenonhimas ona stesd inswiftmovements,The folk oi
‘
the sky vie with ths sun;Choosing the watsrs the sags bscometh pure,Liks a beast the busy guardianthst gosth around. ‘
The Ahma Samifioes (continued)vu. 2. 1. The ‘ Sadhya gods, desirous oi heaven, saw this (rite)oi sixnights.
They grasped ig and sacrificed with it. Then indeed did they go to thsworld of heaven. Those, who knowing thus perform(the rite) of six
nights, go to the world oi heavem. (The rite)ofsix nights is a 8attra ot
the gcdg for thcse Prsthas are obvious.
‘ Thoas,who knowing thm
perform(the rite)ofsix nights,mount evidently uponthe gods. (The rite‘ h is sxplainod as w m cim shovo is iittls mm thsa fln
M md d bus is ginnthe tomo! comm. Kfl has ’amuulm h t
M whieh is rsthsr douhttul. m am .msu.umM ismnd tombbtuitsell ontho ‘ Invih t t-w ths qnsstica d flattns ispcst or so oa . I & andmhavs wi ap intahsnng bqh dnwith fl fl .
Fa thom all. For thh ‘w '
d w flnsas TB. iii. 8. 17. 2. The notion as
g .
m umaws n w '
rmmmmi pmcrs va amnec sca ma s. 26 1s. 0; am. a. is.
v . 6 (spssp w imam.
‘ lt is not pfohahls that itmeans ‘ lt is hus nmg so-ssg l pmma ia
that thcnart Prajapati’. BOB.
c s.
-0, 0 amM h r fi fi wfid fl h tw fim ncg but thsM uh a mm h botb m umw mmmcasss is my oh-maad ths msica W M M .
5 73] The Sadrdtra — vii. 2. 2
is ofsix nights ; the seasons are six , the Prathea are six [1] verily by the
Prsthas they mount the seasons, by the seasons the year ; verily in the
year they find support . They 1 proceed with the Brhat and the Rathantara(Samans). The Ra thantara is this (earth), the Brhat is yonder (sky) verily
with themdo they proceed ; verily also inthemdo they find support. Theseindeed are the quick paths of the sacrifice verily by themdo they proceed tothe worldofheaven. There is anAgnistoma 2with the Trivrt (Stoma); verilythey winbrilliance. There is a Paficadaca (Stoma) verily they winpower.
There is a Saptadaca (Stoma) for the winning offood ; verily also by it
they are propagated. There is anEkavinca (Stoma), for support ; verily also
they place radiance in themselves. There is a Trinava (Stoma), for con
quest. There is a Trayastnnca (Stoma), for support . They 3 should sacrifice
with this (rite) of six nights with both Sadas and oblation-holder. The
oblation-holder and the Agn'
idh’
s seat should be ofAcvattha wood, for that
is heavenly . They should have wheels, for gaining the world of heaven.
The sacrificial post ismortar-based,for support. They go forward, forforward
as it were is the world ofheaven They go with the Sarasvati . This isthe path that goes to the gods ; verily theymount uponit. They go callingaloud verily fasteningmisfortune onanother they attainsupport. Whenten(cows)make a hundred
,thenis one time to stop. Manis ofa hundred
(years oi)life and of a hundred powers ; verily inlife and power do theyfind support . Whena hundredmake a thousand, thenis one time to stop.
Yonder world is measured by a thousand ; verily they conquer yonderworld. If one of themperish or they be oppressed, then is one time tostop , for that is a suitable opportunity .
vii. 2. 2. Kusurubinda ‘ Auddalaki desired, May I be rich in cattle.
’
He
grasped this (rite)ofsevennights, and sacrificedwith it . Thenindeeddid hewinallthe domestic animals . He, who knowing thus sacrificeswith (the rite)of sevennights, wins all domestic animals. (The rite) is ofsevennights ;the domesticated animals are seven, the wild seven, the metres seven, for1 So repeatedly inTS . 1711. 8. 5 . 8 7 . 8 9. 8 Valrfipa, Vairaja, Qakvara, and Raivata .
4. 1. 2; 2. 4 4. 8. The order ofthe ele Th is commences the descriptionofthe sacriments of the compound is grammatical flee on the Sarasvati , w ith wh ich of.
(Panini, ii. 2. not logical. ApQS . n iii. 12, 18 (Garbs'
s text in12. 142 The Prsthya $adaha is made up thus, the should keep the remarkable M ! as
first day is anAgnistomg wi th all the hem, and in18. 4 divide dag! pawn).S totras in the Trivrt formof chanting ; So presumably they drive the spirits ofevilthe next anUkthya with the Pai
'
icadaca away fromthemselves to others ; the
form; the next an Ukthya with the dfiViDS “ 73? Of”Fifi“ by ”Oi” ill comSaptadaca form; the next a Sodacin moninVedio ritual ; cl. Keith
, game
w ith the Ekavinca form; the next an W Aragyaka , p 78°
Ukthya with the Trinava ; and the last KQB. xxii i. 5 . 18 ;anUkthya with the Trayastrihca. The ApQS . xxii. 14. 8 ; 22. 11, 12 398 .
special Samans are Rathantars, Brhat, xvi. 80.
5 7 5 ] The Navardtra and the Dapahot'
r vii. 2. 5
He saw this (rite) of nine nights , he grasped it, and sacrificed with it.
Thenindeed was he able to help offspring . Whenoffspring are ahungered,one should sacrifice with (the rite)ofnine nights, for these worlds are notfitted for them, and thus they are ahungered verily hemakes these worldsfitted for them, and as they become fitted he becomes fit for offspring alongwith them; these worlds become fit for him and strength he placesinoffspring . Bymeans of three nights hemakes fit this world, by meansof three nights the atmosphere , by means of three nights yonder world.
As amancas ts thread onthread,
lso he casts world onworld
,for firmness
,
and to avoid looseness. The Stomas are known9as Jyotis, Go, and Ayus.
The Jyotis is this (earth), the Go the atmosphere, the Ayus yonder (sky);verily they find support intheseworlds, andhebecomes famous among people
(The rite) is ofnine nights ; verily inorder he places brilliance onhim.
If a man'
be a long time ill, he should sacrifice with (the rite) ofninenights ; for his breaths
3are loosened, and thus is he ill long verily he
supports his brea ths inhim, and evenifhis life be gone, yet he lives.
vii . 2. 5 . Prajapati 5 desired, May I be propagated.
’
He saw thisDacahotr,‘
and offered it. By this he crea ted (the rite) of tennights, and by this
(rite)oftennights hewas propagated. Ifone is about to consecrate oneselffor
(the rite)oftennights one should offer the Dacahotr;verily he creates by theDacahotr(therite)oftennights,andby (the rite)oftennights he is propagated.
The sacrifice of tennights is connected with the Viraj. He, who know
ing thus sacrifices with (the rite) of tennights, attains the Viraj. The
sacrifice oftennights is connected with Prajapati He, who knowingthus sacrifices with (the rite)of tennights, is propagated. Indra"was ona level with the gods, he was not separated fromthem. He ranup toPrajapati ; he gave himthis (rite)of tennights. He grasped it, and sacri
ficed with it . Thenindeed he became separated fromthe othergods . He,
1 i. e . tomake a rope ofthree strands. BOB. xvi. 81 KQS. xxiii. 5 . 16 ; QQS .
3 For further details cf. T8 . v ii. 4. 11. 2. In xvi. 29 . 14-20 ; AQS. x. 8. 21, 22. Its
the PB . xvi. 8 they are called the Trika composition is given accurately at the
drukas. end.
3 There is no doubt anallusion to the nine dapahotammrefers to a sectionpreserved inbreaths inmanaccording to one counting . the TI . iii. 1 MS. i. 9. 1 (398. x . 14. 4 ;
The constr. with dmawti is very strange HQS. 7 . 2. 14. 1, beginning aubmalt .indeed the comm. perhaps took jydg The comm. ofl
'
ers two explanations ofthedmayati as one word, since he renders name, because the tenth ingsmentioneddirgharogal}, but that is not certain. Del init (met) are the producers of the
bn’
ick Synt. p. 5 ) points out that sacrifice, or because pumps who presidesa subject sometimes is found, and inany over the Mantra was ten times invokedcase the genitive is probably possessive. and responded (seeTB . ii .8. 11. Forthe
5 Inthe PB. x iii. 14- 17 fourDaqaratras are real significationof the Dacahotl rah seedescribed, ofwh ich the first corresponds Hillebrandt, W ar, pp. 165 , 166.
w ith th is ; of. alsoZpQS. xxii . 28. 16 -18 ;7 Cf. below, T8. vii . 8. 7 . 1.
vii. 2. 5 — 1 The Ahma Sacrifices [5 76
who knowing thus sacrifices with (the fi te)oftsnnights, attains sepmtimiromthe evil enemy . The sacrifice of tennights has three eminences [2] ;the Paiicadaca (Stoma) is one eminence ; the Ekaviiica oue eminence, theTrayastrihca one eminence. Ha who knowing thus sscrificss with uhsnte)oftennights, becomes thrice eminent among his pesra Tho sacrificsr
is the Pahcadsca ; the sacrificer the Ekavit themciand the others amthe citadels . If a man have witchcraft prmagainst him. he should sacrifice with (the rite) of ten nights ; vsdly hc
the practiser ot witchcraft overcomes himnot. The gods and thc Asnnswere inconflict. The gods [8] saw in (the rite)oftennights the divinscitadels. They surrounded themselves with them; no harmwhatever
betell them; thenthe gods prospered, the Asux-as were de£eated. He who
has enemies should sacrifice with (the rite)oftennigbts ; verily he surroundshimself with the divine citadels ; no harmwhatever befalls fim; heprospers and his enemy is defeated. Stoma serves Stoms ; ve1-ily hsunkcshis enemy his servant. Inthat they periormthe lesmStoma aftc wiorming the greater there is uniim-mityAgnistoma ssmans ’ are betore and aftcflthe greatar Stoma). Thsre is an
Agnistoma , with the Trivrt (8toma), in praise of Agui, with venssaddremed to Agni ; verily he wins brilliance. Then is anUkthyg with
the Paiicadaca (Stoma), and ve1-ses addressed to lndra ; verily he wins
power. Themis an Agnistomg with the Trivrt (Stoma), and veussaddressed to the Anods ; verily he wins pa
'
ospenty . There is anAgnio
stomwith the Saptadaca fi toma), and verses addremed to PW inverily alsoby it hs is pu'o
pagated [5 ] . There is anUkthys with the Eksvihcs wtoms). and vmss
addreusd to the sunjor support ; verily he plsces radiance inhimscli. Thanis anAgnistommwith the Saptadaca fi toma), snd verses addrcnsd to
Prajapati, (called)the addsd oblation; verily he is invited by all. Then
are twoAgnistomas, with theTunava (Stoma)meitherside (oftheUkthya).with versee addressed to lndmior conquest. Thess is anUkthq ith
Thmis anAtirLu-a Vicvajit with all the Pz'
st-haqfor supmmacy .
‘ Ths thmominsncss m dns to tho ihct OM M LL M
that ths Pq s (M a) h M ‘ M m mM M Mby a
‘l‘rivtt aad followsd hy cac.
‘ Tho Ap istcns Slnanfi s-nfla a ts tho M a tt malso ‘ uuud hYW N Mya M ssd oa vL fi i ; M hm'mt lL t.
sss SVJ J B ; Goya Olnq t t lb;
5 7 7 ] The Ekddapardtmof the Seasons — vii. 2. 7
vii. 2. 6. The1 seasons, desirous of offspring , could not procure offspring .
They desired, May we create offspring , may we winoffspring , may we
procure offspring ,may we possess ofl
'
spring .
’ They saw this (rite) of
elevennights ; they grasped it, and sacrificed with it. Then indeed didthey create offspring , winoffspring , procure offspring , and possess offspring .
They became the seasons , and that is why the seasonal periods are seasonalperiods. They are the children of the seasons, and therefore [1] they are
said to be connected with the seasons . Those, who knowing thus perform(the rite)ofelevennights, create offspring , winoffspring , procure offspring ,and possess offspring . There is anAtiratra with the formoflight
3verily
they place light before them,to reveal the world of heaven. There is
a Prsthya Sadaha ; the seasons are six, the Prsthas are six ; verily by the
Prsthas theymount uponthe seasons, by the seasons uponthe year ; verilyinthe year they find support . There is a Caturvinca 3 the Gayatr
’
i has
twenty -four syllables splendour is connected with the Gayatri ; verilyinthe Gayatri and insplendour they find support . There is a Catuccatvamica 3 the Tristubh has forty-four syllables, the Tristubh is power ;verily in the Tristubh and in power they find support. There is an
Astaca tvarinca 3 the Jagati has forty -eight syllables, cattle are connected
with the Jagati ; verily in the Jagati and incattle they find support .(The rite) is of elevennights, the seasons are five , the seasonal periods arefive ; verily in the seasons, in the seasonal periods, and inthe year theyfind support and winoffspring . There are Atiratras oneither side, to secureoffspring .
v ii. 2. 7 . He ‘ should draw the cup for Indra and Vayufirst if he desire,Maymy offspring accord inorder of seniority .
’
Offspring are inaccord
according to the arrangement of the sacrifice, and if the sacrifice is dis1 Th is chapter deals with a Bti
’mhmEkl are repeated thus,m 565 5 c a 65 5
dacaratra, wh ich is really a Sattra as the cm: ( a 8) aaaa bca: 8) thenmbbb
comm. points out, and see KpQS . n iii. bbbbbb5 5 c a 1156 cecoccoocc (aaa aaa aaa aa bcoc ( - 15 ) ; thenaaa bbb
There is anuntranslatable play onwords bbb 565 655 c a bbb coo ca: we
here : the Atiratra is a Jyotistoma day m M mm b ca:
(ofthe three, Jyotis, Go, and fi yna), and These three are called the Chandomas,Jyotis means light Cf. vii . 4 . 11; awarding to the comm. because they arepp. 609 , n. 4 ; 610, n. 8. measured by themetres, t atri , Tris
The Prsthya $adaha is followed by three tubb, and Jagati .Chandomas , the first has a Rathantara Th is chapter deals with the Dvi dacl ha butSaman and the Oaturvinca Stoma ; the is confined to suggesting diflering ar
second theBrhat and RathantaraSnmans, rangemcnts of the Grahas or libations.and the Cs tuccatvarihca Stoma ; th e CI. KS . xxx . 2, 8 ; KapS. xlvi. 5 , 6, andth ird the Erhat Saman and the Asta more remotely MS. iv . 8. 9 ; QB. iv. 5 . 9.
catvarihca Stoma . The different Stomas 1- 18. For the Dvldacaha see I PCS.ui.are described in the PB . iii. 8, 9, 18. 1- 14 ; BQS. xvi. 1- 12; Hillebnndt,The three verses which formthe basis Rituaamsratur, pp. 15 4-15 7.
37
5 7 9] The Dvddagafrdtra — vii. 2. 8
fall, the cups are breaths ; verily he frees the breaths of the people frompain, and rainsoonfalls.
vii. 2. 8. (The1cup) for Indra and Vayuis connected with the Gayatri ,
the opening day is connected with the Gayatri , and therefore on the
opening day (the cup) for Indra and Vayuis drawn; verily he draws itin its own abode. The Cukra is connected with the Tristubh, the secondday is connected with the Tristubh ,
and therefore on the second day the
Qukra is drawn verily he draws it in its ownabode. The Agrayana isconnected with the Jagati , the third day is connected with the Jagati , andtherefore onthe third day the Agrayana is drawn; verily he draws it inits
ownabode. In that it completes themetres, it completes the sacrifice [1]in that the Agrayana is drawnonthe next day , where they have seenthe
sacrifice, thence does he again employ it. The second three nights begin
with the Jagati , the Agrayana is connected with the Jagati ; inthat theAgrayana is drawn on the fourth day ,
he draws it in its own abode ;
verily also they revolve round their ownmetre. (The cup) for Indra and
Vayuis connected with the Ratt (Saman), the fifth day is connected
with the Rathantara , and therefore onthe fifth day [2] (the cup)for Indraand Vayuis drawn; verily he draws it inits ownabode. The Cukra isconnected with the Erbati , the sixth day is connected with the Brhati ,and therefore onthe sixth day the Qukra is drawn; verily he draws it
inits own abode. In that it completes the metres, it completes for thesecond time the sacrifice ; in that the Qukra is drawnon the next day ,
where they have seen the sacrifice, thence does he againemploy it. The
third three nights beginwith the Tristubh, the Qukra is connected with
the Tristubh [3] inthat the Qukra is drawnonits seventh day , he draws
it inits ownabode,and they revolve round their ownmetre. The Agrayana
is speech, the eighth day is speech, and therefore on the eighth day the
Agrayana is drawn; verily he draws it in its ownabode. (The cup) forIndra and Vayuis breath, the ninth day is breath, and therefore on theninth day (the cup)for Indra and Vayuis drawn; verily he draws it initsownabode . Inthat [4] it completes themetres , it completes for the thirdtime the sacrifice ; inthat (the cup) for Indra and Vayuis drawnon the
next day , where they have seenthe sacrifice, thence does he againemployit
,and they revolve round their ownmetre. They go by a trackless way
leaving the path who start with anything except (the cup) for Indra and
1 Th is chapter deals w ith the order of the then Qukra , Kgrsyana , Aindravlyava,libations on the ten days which— ex and the tenth day has the Aindravt yava.cluding the A tiratras—make up the sub The three sets eachmakeup s sort ofsacristance ofthe Dvadaqaha. The order here flcewh ile a quasi new sacrifice commencesis the
_Aindrav5 yava , Qukra , Zgrayana ; w ith the next day , wh ich is the same as
then Agrayana, AindravAyava, Guhra the last day ofth e preceding sacrifice.
vii. 2. s The Dvfidacm'dtra (5 80
Vayuis drawnonthe tenth day ; verily having reached the end otme
ninth day , the abode of the l grsyana The fifth day is the ahode oi the
Cukra (the cup)for Indra and Vayuis drawnonthis (day); thereto“the Qukra is drawnonthe seventh day , the abode of (the cup) for Indra
ths abode of the Quh -a. Verily thus does he exchange the metrea and he
who knows thus obtains interchange with the richerflverily also he cansescomcord inthe eacrifice for the gods. Therefore one gives this to another.
He saw this kite)of twdve nights ; he grasped it, and sac1ificed with it Thenindesd washe propag
'
ated. He who desires,‘ Mab e propagated
’
, shoutd aacrifies
with (the rite) of twelve nights ; verily he is propagated. The theologians
Atiratra first employed ‘
i’Th e two Atix-i tras are the eyes ci the eacriflcs,
the two Agnistomas the pupils ; 1f[1] they were to employ the Ag tnstomfimt they would put the papils outside ; therefore the Atiri tra is employadfirst ; verily having inserted the eyes of the sacrifice they put tbe puyilsin them. He, who knows the Gi yatri to have sides of light, gvoes to the
world of heavenwith light and radiancs. The sides are the Agnistomaathe eight
‘ Ukthyas in between are the body ; verily the GLyatfl has
sides of light. He who knows thus goes to the world of heavenwithlight and radianee [2] . The twelve nights
’
(rite) is Prajapati in twaindivisions. The twomdes are the Attratraa‘ themght Ukthyas withinmthebody ; Prs pati insuch guise touches tmth with the Sattra, truth iswebreaths ; verily he touchee the bres tha Those who pertormthe Sattuperiormit with the breath oi all people , and therefomthey ask,
‘mthese performers oi a Ss ttl-a '
l" Dear topeople aad noble is he who knowsthus.
SuDsIbrOek , Jm1-d. syna p ses. Jyotis tom,mon0kthyu, and am‘ M misneantm diag tc thom ; (41. 110t ths hna 0kthys hsnm
141-111-3111“ q ‘ And abqwsmust wtth thom an g‘ 0t l a xniv 8. W w wnsb ap thsm
5 81] The Dvddagafrdtm
vii. 2. 10. This 1 (rite) with a onone side (only) was not
able to win the world of heaven; it was stretched upwards and the
gods piled round this Vaicvanara, to overcome the world of heaven. The
seasons made Prajapati sacrifice with it, and in thembecause of it he
prospered. He 3 prospers among the priests who knowing thus sacrifices
with (the rite) of twelve days. They were desirous of obtaining (their
desires) fromhim. He gave to the spring the sap to the hot season
barley , to the rains plants, to autumn rice, beans and sesamumto winterand the cool season. Prajapatimade Indra ‘
sacrificewith it. Thenindeed
did Indra become Indra ; therefore they say , It is the sacrifice of the in
ferior for he by it first sacrificed. He eats a corpse who accepts a presentat a Sattra ; a humancorpse or the corpse ofa horse.
‘5 Food is the cow ; in
that he does not purify the vessel inwhich they carry food, filth is producedfromit One should sacrifice by oneself, for Prajapati prospered byhimself. One should be consecrated for twelve nights ; the year consists of
twelvemonths, Prajapati is the year, he is Pra'
iipati, he is bornindeedwho
is bornfromfervour. The twelve Upasads are these four sets of three
nights ; with the tint three he prepares the sacrifice, with the second three
he grasps the sacrifice with the third three he cleanses the vessels, and
with the fourth three he purifies himselfwithin. He 7 who eats his victim,
— vii. 2. 10
1 Cf. KS . xxxiv. 11, 12. The chapter seemsto be a collection of fragments rather
thana consecutive discussion, like severalofthe chapters inthe sectionTS . v. 5 - 7 .
It deals with the quest ion ifthe rite is
to be cclebrated as anAh ina ornot.1 Th is is to show that a final Atiratra is
essential.1 Th is is adduced by the comm. to show
that anAh ina not a Sattra is heremeant,quoting KGS . xii. l. 5 M ata ity ahinaeya.
Cf. vi . 6. 11. 2, where Indra's aight to
Prajapati whenhe was anujaeard is described ; th is passage seems to refer to
that. For dnu° see Wackernagel, 4 11m.
Gramm. n. i. 7 1.
5 Th e additions pumsakugtapdmageakugiapdmseemmeant to distinguish the ea ting of
flesh as a part of the rite and the eatingof an abhorrent th ing like human or
horse flesh, for horse flesh was not a
Vedic dish (Oldenberg, Relig iondss Veda ,p. 85 6, n. The words your cd damnseembest taken not as a qualificationofth is sentence , but as a new paragraph.The comm. quite difl
'
erently thinks thatthe food eaten by one who accepts a
g ift becomes a cow, i. s. h is sinis equalto that of eating cow
’s flesh . But this
is hardly Vedic. Bhuk. sees a refer
ence to the Daksinl , the receiver is palmsthantya, and connects the next clausew ith it.
There are preliminary oflerings of shoe to
Agni, Soma, and V isnu, ofwhich inth iscase there are twelve sets.
1 Th is is not easy : the comm. thinks thesense is ifamanaccepts a gift at a Sattra,and ifhe afterwards h imselfhas a Somasacrifice , then the priest who ofliciates
falls into all these evils. Alternat ivelythe whole refers to a Dvldaqsha as anAhina, where, although there is no proh ibitionof accept ing gifts, as above for
a Sattra, st ill all these ills accrue and
must be s toned for if the sacrifice is
carried out. The simpler solutionis toadopt the versionwh ich assumes a Sattrato bemeant, as above, but tomake thesubject throughout the priestwhoaccepts,and asya refer to the personfromwhomhe accepts a gift . The KS. does not
throw any ligh t on the passage, for it
omi ts the last sentence, but it is note
2. 14
vn. 2. 15 .
vn. 2. 16.
2. 17 .
2. 19.
1 Cf. KSAcvamodha , ii. 5 . Th is is anarith
met ica l progre ss louby ( 011111 in16 there
is 11110 by fives ; in17 by tens ; in18 bytwenties .
To sevenhail
The Horse Sa crg'
fice
(Thenas in12downto)To all hail!To ‘ four hail1To eight hail
To twelve hail!
To sixteenhail
To twenty hail!
To ninety-six hail!
To a hundred hail!To all hail !
To ’ five hail!
To tenhail
To fifteenhail
To twenty hail
To ninety-five hail!
To a hundred hail lTo all hail!
To ' tenbaill
To twenty hail
To thirty hail
To forty hail
To fifty hail!
To sixty hail!
To seventy haill
To eighty hail
To ninety hail
To a hundred hail!To all ha il!
To twenty haill
To forty hail!
To sixty hail
To eighty hail l
To a hundred hail!To all hail
To fifty hail
To a hundred hailTo two hundred hail !To three hundred hail
To four hundred hail!
1 Ci . 6 .
1 Ci . KSAcvamedha, ii. 7 .
Ci. KSA i i. 8.
1 Ci.mam , ii. 9 .
5 85 ] The Sa ttras — vii. 3. 1
To five hundred hail!To six hundred hail !To sevenhundred bail lTo eight hundred bail lTo nine hundred haillTo a thousand hail lTo all hail!
2. 20. To 1a hundred hail !
To a thousand bail lTo tenthousand hail iTo a hundred thousand hail!To tenhundred thousand baillTo tenmillionbaillTo a hundredmillionhail !To a thousandmillionbail lTo tenthousandmillionhail lTo a hundred thousandmillionhail !To tenhundred thousandmillionhail!To dawnhail!To the dawning ha il !To himthat will rise hail lTo the rising haill
To the risenbaill
To heavenhail !
To the world haill
To all hail l
PRAPATHAKA III
The Sa ttras
V11. 3. 1. They 11go swiftly in that it is the tenth day . Inthat it is the
tenth day they loosentheir sins . He who among mengoing swiftly falls
inwith a trackless way ,he who strikes a post, and he who stumbles,
are left out . So he,who onthis tenth day , the Avivakya, comes to grief,
is left out. Ifone points out (ah error)to one who comes to grief,a he seizeshold of himand comes out successfully , and then the one who pointedout (his error) is left out Therefore onthe tenth day , the Avivakya,
1 Ci'
. KSAcvamedha, 11. 10. For the end cf. Battras. See alsop B. xxi. 9. 1- 9 ( in2MS . iii. 12. 8 VS . xxii. 84 ; xi ii. 2. W e should be read, and isjoined to the1. 6 K¢ S. xv . 4. 88, 84 . For thenumbers next Sntra cf. BQS . xvi.
see Veda: Index,i. 842
,848.
1 The active is found inKB . x vii . l. The
1 Cf. AH. v. 22, 28 ; KB . mii . 1 ; PB . iv. sense is clearly general,‘come to grlef’,
8. 8 9 . 4- 12. Inthis chapter are g iven 1. e.make anerror inncitationor so on.certa in facts about the tenth day of
38
5 87 ] The Trayodapa/rdtras— vii. 3. 4
lables.
’ What by the eleventh‘
1 The Tristubh with its elevensyllables .
’ ‘What by the twelfth ?’ ‘ The Jagati with its twelve syl
lables.’
So much is there as that. So much as that he takes fromthem.
v ii. 3. 3. (The1rite) of thirteennights is a complete (rite of)twelve days,
for the opening and concluding days are the same.
11 There are three
Atiratras, three are these worlds, for the obtaining of these worlds. The
first Atiratra is the expiration, the second cross-breathing , the third in
spiration; vet ily they hnd support inexpiration, inspiration, out-breathing ,
3
and food, and reach their full life, who knowing thus perform(the rite)of thirteennights. They say ,
‘(The rite) of twelve days is the sequence
of speech. They would cleave it if they put anAtirfitra in the middle,and the speech of the householder would be liable to fail.’ They performthe Mahavrata after the Chandomas ; verily theymaintain the sequenceof speech, and the speech of the householder is not likely to fail. The
Chandomas are cattle, the Mahiivrata food ; in that they performthe
Maht‘
wrata after the Chandomas, they hnd support incattle and infood.
vii. 3. 4 . The 5 Adityas desired, May we be prosperous inboth worlds.
’
They saw this (rite) of fourteennights ; they grasped it, and sacrificed
with it. Then indeed they prospered inboth worlds,this and yonder.
Those, who knowing thus perform(the rite) of fourteennights , prosperinboth worlds, this and yonder. (The rite) is of fourteennights, thereare sevendomesticated plants and sevenwild ; (verily it serves) to win
both. Inthat the Prsthas are performed insuccession they conquer bythemyonder world. In that the Prsthas are reversed,
‘1 they conquer bythemthis world. There are two Trayastrinca Stomas in the middle ;verily they attain sovereignty . (These two) are overlords ; verily they1 Cf. PB. xxiii. 1 and 2, which ft S. x i ii. seems to be some carelessness of ex
1. 7 - 11 as usual copies. There two Tra pression.
yodacaratras are given, the first with an 1 The absence of£11renders the extent of theAtiratra , a $adaha, anAtiri tra with all quotationuncertain.
the Stomas , four Chandomas, and an 11 A similar Caturdacaratra is laid down inAtiratra. Inthe la tter the make-up is PB. n iii. 8, followed by 11s . xxiii.
anAtiratra, the tendays ofa t daclha 12 seq. It consists of anAtirt tra , two
(v iz. a Sadaha, three Chandomas and an Sadahas, the latter reversed, and anAti
Av ivakya), a Mahairrata and anAtirt tra. ri tra. So also B98 . xvi. 88.
Here both cases are contemplated, and That is , the first ismarked by the Samans,the latter only approved ; cf. EQS. xvi. Rathantara, Brhat, Vairfipa, Vairlja ,82adfln. QAkvara, and Baivata ; the latter by the
1 i. s . they are both A tiratras . Knivs ta, Qlkvara, t o. So the Stomas3 The change touddna fromvydaa is explained are Trivrt, Pahcadaca, Saptsdaca , Eka
by the comm. on the theory that the vines, Trinava, and Trayastrinca , and
latter includes all the other breaths the same reversed, the two Trayastrincaswhenpramand apdna are mentioned. thus coalescing.
Th is is ingenious,but the realexplanation
viL3. 4 mm [5 88
vn. 8. 5 . Prai ati 1went to the world oi heaven. The gode iollowed him,and the Adityas and the cattle followed them. The gods said,
‘The ca ttle
of fourteennights away for them.
1 The Adityas mounted the world
of heaven with the Prsthas ; they arranged the cattle in this wor1d
with the two'l‘ryahas. By means oi the Prethas the Adityas
Those k nowing thua periormM e rite oO iourteennights, pmperinboth worlds, inthis and inyonder ; by the Prethas they prospe1
- ia
yonder world and by the'
l‘
ryahas inthis world. The thres days are the
Jyot1s, Go, and Ayus. The Jyot1s 1s th1s (earth), the Go the atmosphere ,the hyus yonder (sky); verily they mount uponthese worlds.’ If the
Prsthss were onone side, there would be a lack ot balanee ;‘ the hss
The Prethas are iome and stnngfi ;
verily they place force and strength inthemiddle. They “proceed with
the Brhst yondee y); verily with themdo they proceed; verily alsninthemthey find support. These indeed are the quick paths oi the sacriiice ;verily by themdo they proceed to the world of heaven. They
'monntthe world of heaventurning away (fnmnearth), who performthe l’mhasinsuccession.
for support. Having prospered ineither world they cease (the rite ). The
(nighte) are iourteen. As icr tenof thmthe Virsj is tenveyllahlad,
1m0atnrda9afl tra eofl espcnds with cne ‘ M e is hmexplained hy thsma kiad ol pises cl wood ttsd with a n’s
whleh is uaed incase ol eonsidering one's at both ends ior carryin‘ mllh os ‘bea,
fitness tor a soeial ( tah ), funeral rite M , and the W - ufl u
mthmhm i WehesJ a‘ M x fl . inition. The idsa is that olmThe sehems is anAtii-t tuu’
l‘rysha inthe hd aneuh whieh wtll aot west il pat e.ons etds or the othuzlnt cab il hfl h
M ahn a’
l‘ryaha lnmemordeqaad themiddle. M is the tcr- ta l'l .
anAtirl tra. Bo alsommtfl.t w m ammmmmmm e, and W m ay an wh t a-d d ths plaak el ths
thla h r he igncs- M and renden seat cl a swing.mes hes ”‘psrteflnsd
'
. The seus. ‘ t a th t ya M ha is disflacai-ha‘ wdmahove is pc the altsmtion cl thsss two fll-ansmmm mmam w a sm ef ths uad d g thscom cl the Tryahas in his Rsthantera oeearring onths lmmhfl.senss -ast he ‘
pn-ed bert'. Ths passsg s ts nysatsd la viL t h l,“
‘ Bepsatsd inmvih t h l. Ow ummt amu
5 89] The P a iieadaea/rdtras
the Virajis food ; verily by the Viréjthey win food. As for four, thequarters are four ; verily they find support in the quarters. There are
Atiratras oneither side,for security .
v ii. 3. 6. Indra 1 was on a level with the gods, he was not distinguishedfromthem. He ranup to Prajapati ; he gave himthis (rite) of fifteennights. He grasped it, and sacrificed with it. Then indeed he becamedistinguished fromthe other gods. Those who knowing thus perform(therite) of fifteennights attaindistinction fromthe evil enemy . The three
days3are Jyotis, Go, and Ayus. The Jyotis is this (earth), the Go the
a tmosphere the Ayus yonder (sky); verily they find support intheseworlds. There 3 canbe no Sattra where there is no Chandoma ; inthatthere are Chandomas , there is the Sattra . The gods they win by the
Prsthas , the cattle by the Chandomas. The Prsthas are force and strength,the Chandomas ca ttle ; verily inforce and strength, and incattle, they
find support. (The rite) is of fifteennights ; the bolt is fifteenfold ; verilythey hurl the bolt at their enemies.
‘ There are Atirfitras oneither side,for
securing power.
vii. 3. 7 . Indra 3 was as it were loose andunfixed. He was afraid of the
Asuras . He ranup to Prajapati ; he gave himthis (rite)of fifteennightsas a bolt . With it he overcame and conquered the Asuras and attained
prosperity . By the Agnistut3 he burned away the evil, by (the rite) of
fifteen nights he placed force, might, power, and strength in himself.Those, who knowing thus perform(the rite) of fifteennights overcomeand conquer their enemies and attainprosperity . By the Agnistut theyburn away the evil by (the rite) of hitech nights they place force,might , power, and strength in themselves. These (nights) are full of
cattle. Fifteen indeed are the nights of the half-month , the year ismadeup of half-months, cattle are bornthroughout the year ; therefore (thesenights) are full of cattle. These (nights) are heavenly . Fifteen indeed
I The PB. xx iii. 5 and Apes. x iii. 1. 17,18 day ofthe Dvadacl ha and the Atiri tra.
know a th ird Caturdacaratra,but it is not 1 See T8. vii. 8. 5 . 2.
mentioned in T8. Th is chapter gives3 Repeated inT8. vii. 4. 1. 2, ao.
the first of two Paiicadacantras. Then 1 01. TE . ii. 2. 8. 1 and TS . vii. 4. 8. 8.
follow inPB . xxi1i . 6- 9 ; Apes. xxiii. 2. 0 Th is 1 the th ird of the Battras inPB. and
- vii. 3. 7
1- 10 four Paricadacaratras, ofwhich thelast corresponds to the one here cons idered, v iz. anAtiratra ; a Tryaha ; tendays of the Dvhdacl ha (i.e. a Prsthya
Sadaha, three Chandomas, and anAvivakya), and anAtiratra. But there isno similarity oflegend at all. EQS. xvi .
38 recognizes no Caturdacart tra beyondthe first two
,but has a Sodacaratramade
by adding a Mahhvrata betweenthe tenth
1998 , and consists ofanAtirt tra wh ichis anAgnistoma and ismarked by theTrivrt Stoma a Tryaha ; tendays of a
Dvadaclha, and a concluding Atirt tra.
InBQS. xvi. 88 the second last itemis
givenas a Prsthya Sadaha and a reversed
Tryaha.
That is a pra ise ofAgni, not anAgnistomain the technical sense, for it is anAtirt tra.
5 91] T he Vihpa tird’
tra and Ekaviizga tz'
rdtra — vii.
power (Brahman), among the Asuras with food. The gods desired, May
we acquire both the holy power (Brahman) and food.
’ They saw (the riteoi) these twenty nights . Then indeed they acquired both the holy power(Brahman) and food, and became resplendent and eaters of food. Those,
who knowing thus perform(the rite oi) these nights , acquire both the holypower (Brahman)and food and become resplendent and eaters of food.
They (make up) two Virajs ; verily separately in themthey find support.Manis twentyfold, tenfingers and tentoes ;
1verily obtaining
° the greatness of
manthey ceas e (the rite). There 3 are Tryahas consisting ofJyotis, Go, and
Ayus. The Jyotis is this (earth), the Go the atmosphere, the Ayus yonder(sky); verily theymountuponthese worlds. TheTryahas go inorder ;
3verily
inorder theymount the world ofheaven If1 the Prsthas were onone
side there would be a lack of balance ; the Prsthas are inthemiddle, forbalance. The Prsthas are force and strength ; verily they place force and
strength inthemiddle. They proceed with the Brhat and the Ra thantara(Samans). The Rathantara is this (earth), the Erhat yonder (sky) verily
with themdo they proceed, verily also inthemthey find support . Theseindeed are the quick paths of the sacrifice verily by themdo they proceedto the world of heaven. They mount the world of heaventurning away
(fromearth), who performthe Prsthas in succession. The Tryaha is re
versed, for the return (fromheaven), and for support . Having prosperedineither world they cease (the rite). There are Atiratras on either side,
for securing splendour and food.
vn. 3. 10. Yonder3 sunwas inthis world. The gods surrounded itwith thePrsthas and removed it to the world ofheaven. They surrounded it frombelow with the Para and placed it with the Divakirtya
(Saman)7 inthe world ofheaven. They surrounded it fromabove with
not correspond at all with the rite tra ; a Prsthya $adaha ; three Svaraslhere
,wh ich is clearly composed of an mans ; a Divlkirtya three Svarasllmans
Atirfitra ; three Tryahas ; a Prsthya a Prsthya $adaha reversed, and anAti
Sadaha a Tryaha reversed and an rhtra. B88 . xvi . 88 calls the sevendaysAtiratra so B88 . xvi. 88. The chapter the sdfiwatsm-ikaw M .
is alluded to inthe Jaimini Sfitra, iv. 8. The Para Slmanis based onRV. viii . 89 . 5
17 - 19. SV. Ars . ii. 7 ; the name Svara is also1 PB . xxiii. 14. 5 has padyalt ; ci. AA. i. 1. 2. used, see PB. iv. 5 . 1. See for the Slman
a i gult' means the phalanges onthe hands as chanted Kranya Gina, iii. 2. 9, and ci.
and feet cf. Hoernle, Ostaology, p. 28. T8. iii . 8. 6. 1- 8, and KS. xxxiii . 4, 6.
1 Cf. TS. vi i. 8. 5 . 2.
‘1 Th is is, of course, merely the name of a
3 i. e . the_th ree Tryahas are all Jyotis, Go, 85mm,withwh ich cf. the llahldivmrtya
and Ayus . wh ich is described in998. xi . 18. 28 seq.
Cf. TS. v ii. 8. 5 . 2, 8. The editor inthe Bibi. Ind . calls attention3 PB. xx iii. 15 and 16 and fp S. x i ii. 8. 1- 9 to PB. iv. 6. 12
,where the comm. identi
describe two Ekav incatirl tras, the latter flee the Divlkirtya with th e Simansofwh ich corresponds to this, viz. Atirl W NW“Wdd! giveninUhya Gina,
vii. 8 10— 1 The Sottrae (5 92
the Para (SLmansh and with the Prsthas they descended (fromheaven).
both sides. Inthat there are Pgsthas the sacrificmgo hy themto the
Theysurround it fromabove with the Para (Samans), and descend with thePrsthas. Ifthemwemnot Pams abova they would depart away finmtheworld oi heaven; if there were none below, they wou1d burncreatnres .
There are ParaMmans onboth sides of the Divaki rtya ; verily they mround themonboth sides inthe world oi hsaven. The Divakirtya is the
sacrifice“ , the Parahsamans the year ; the Pa1-ahsimans are on hoth
sides of the Divakirtya ; vetily onboth sides [2] they find support inthe
year. The Divi kirtya is the buh the Pamhfimans the two ddes ;
the Parahebmans are on both sides of the Difi kirtya ; therefore the
sides are onboth sides of the back . (In the rite) the greatennumheroi libations are made,1 the greatest number oi Qaetras recited ; vuilyinthemiddle of the sacrifice they tie a knot not to slip. There are sevenhbations ; sevenare thebreaths inthe head ; verily they p1acebneths inthe
sacrificers. Inthat the Pnthas aminsuccessiomtheymount uponyouderworld with them.
ficers would either gomad or perish. Inthat the Prsthss are revei-sed theydescend to this worldwith them; veri1y also they find snpp01t inthis world,for sanity . Indrawasunsettled. He rannp to Prajtpati ; he gave himthis(rite) of twenty -one nights ; he grasped it, and sacrificed with it. Thenindeed he became settled.
should perform(the rite)oftwenty -one nights. There are twelvemonths.five seasona thme worlds here, and yonder sunas the twenty»finst . Se
many ane the worlds ofthe gods ; verily intheminorder they find support.Yonder sundid not shine.
’ He rannp to Prajhpati ; he gave himthis(rim) of twenty -onenights ; he gnsped it and sacrificed with it. Tha in»deed did he shine. Those, who knowing thus perionn(the rite)oi twsnty o
(Stoma) is radiance ; verily they attainudimcamd snppoxt d sq ior the
1 Perha |1s a rd smss to anaelipss as -MW y M PE miiLNJ -O ; sc l ae
doad hrd ieM pJ OO; V‘ s l
a ces.
5 93] The Horse Samfice — vii. 3. 11
vn. a Let 1 the sacrifice come forwardFromyonder 1 over tome,The sacrifice which the Bsis have brought forward.
b May the fault inthe sacrifice settle onhimwho hateth us,
1: 0 sacrifice, come tomeWith the brilliance ofthe sacrifice.I summonthe Brahmans, the priests, the gods,With the brilliance ofthee, the sacrifice, 0 oflering.
‘
11With the sacrifice I summonthe cooked food [1] to thee, O oflering .
I gather for thee good deeds, ofl'spring, and cattle.
8
Q
The call, the reply, I prepare for thee,The fore- and after-ncrificsa the istakrt, the ldl ,The prayers, I win, the light !
f DrAsni, by Indra.by Some,By Sarasvati.by Vial“.by file sods,
By the Yajya and the Anuvakya, I summonfor thee,“O oflering .
‘
I take for thee the sacrifice with the a t cry.
9 The chant, the Osstra, the response,The libation, the Ida, the prayers, I win, the light.
I take thy'oflering andmcrifleialutterance.
1 Of.memedha, iii. 1. These l antns‘ fi s hmmnstbeM M nct M andmsan
tions called nneh them udmmm. 6MNone ofthis ehapter cr also inm, is diflenlt ; the ecmm. treah
the threenext appesn inl s. 111 398. ituifitm M whieh willhardlydo. Beally it is adapted to thenext part
hntis . ofthe sentence and describes the props1 Theusua1rivalry ofsaerifleers ; e£moom rationcf the lcre- snd after-saerlless,
field, Rama d anVeda, p. 186. while itmnst be rendendncse gsnenlly‘ The vemh bw y wmmmw tom all the aetionsmeant. sewmaldsoseems to be the subjeet, gdrt-a the lfmis also doubtihl, but it is nodobject ofM and thenst ofthemtives predieative adieetives.m :nay Agni W but it may be simplywell be rendered ‘ inert ’, fer ih obvious Bvlstah
-t, i. e. Ant.etymology would be lm-slde.
“t ahly the saeriflee is the ohieet.1 The ehan¢ e te the gemis enrimfor that
alumand that this is eorreet is qnite thenelsewhere is dat ismcst psoh hle.certain. But that themmeant ssss is Hh all saefllsialvsrses the ssnse isnetno doubt the case, and the rendering m .
39 [mn is]
5 95 ] The Ofering to the All-gods— vii . 3. 16
the Udumbara strength,1 by the Gayatri themetres, by the Trivrt the
Stomas , by the Brahmana speech .
vn. 8. 15 . Hail! (To)’meditation(I offer).
To thatmeditatedupon3bail l
Hail ! (To)that which wemeditate on(I ofier).Tomind bail l Hail! (To)mind (I ofi'er).To Prajapati baill To Re bail l To Who hail l To Whoever
(katamaw a i)hail!
To Aditi hail1 To Aditi the great baill To Aditi the gentle bail lTo Sarasvati hail! To Sarasvati themighty bail l To Sarasvati the
purifying hail !To Pusanhail ! To Pusanguardianof travellers bail l To Pusan
watcher ofmen bail l
To Tvastr hail ! To Tvastr the seminal bail l To Tvastr themultiformhail !
To Visnuhail ! To Visnuthe Nikhuryapa"bail l To V1snutheNibhnyapa hail 1
vii. 3. 16. To ’ the teeth hail!
To the jaws hail !1 For th is constant comparisonsee Eggeling,
SBE. xliv . 879.
3 Ci. KSAcvamedha , iii. 5 M8. iii. 12. 5 VS .
n ii . 20. For the Brahmana see TB. iii. 8.
11. 1,2; 17 . 8 ; QB .xiii. 2—8 . The Mantras accompany this oblationto the All
gods ; ci . K¢ S . xx. 4. 8—5 ; KpQS . 6 ;
11. 11; M98 . ix. 2. 2; BGS. xv.
3 The comm. onT8. explains the first M M inany desired sense , andmakes it take theplace of the verb. OnTE . the com.
says it refers to the taking ofthe oblation,the second to the offering of it, and onth is point the comm. on T8. agrees.
They differalso inrendering adhc'mmhich
the comm. (Bhaskara and Sl yana)onT8.
takes as buddhi, the comm. on TE . as
Prajapati . The double svdhds do notoccur inV8. , andMS . has not the Mantrasdownto pmjdpatayesndhd at all. Bhui araascribes the first three Mantras to the
RAtrih omas in the consecration,and
renders either Be the intelligence fit
for learning or‘ 1 offer (to) l ah i for
learning’
. Eggeling (SBE. xliv .292)supplies
‘ we give’ineach case. The sense
is congectural.ForKs cf. Macdonell, VedicHyflwlogy, p. 119.
3 The formnaru'ffidh isa and accent alike arecurious ; ci .Wackernagel, Allied. 0mm11. i. 206
,220.
The commentators onTB . and T8 . makenoth ing better out ofM pa than quicklyreached or reaching
3 07 very uncertainsense. Slyana onT8.is doubtful in sense, for the passage iscorrupt (papa cyddt
‘
bddlmmurban“ seemsto be the correct version), but evidentlyhe takes it afterBhlsk. as
‘ those who are
to be oppressed OuTB . the com.
expla ins as horses, t a , evidently led to
this view by khan. InHS . it is notfound, but instead ptpieiega, while inV8.
the epithet 11mmoccurs here, and
gipieiga inthe next clause.3 Alsouncertain. The comm. onT8. takes it
as‘creatures suited for a low existence
through lack ofknowledge and strengthwhile the comm. on TB. is contentedwith ‘
creatures ’. Bhlsk. has kamabhir
ntbhaydlt. Eggeling (SBE.xliv.298)renders‘ the protector of what grows but suggesb condescending protector Mah i
dhara onV8. has 11114 18111 811mmM M kyM pati , but that ismerely a
dragg ing inof the Avatars.3 Cf. KSAcvamedha, iii. 6 ; see also V8. xxv.
1- 9 ; above T&v. 7 . 11seq. ; there the l antras are not givenas here but ina Brthmana. For the Brahmana see TB. iii. 8.
QB. xi ii. 8. 4. 1. The l antras accompany ol erings to the various parts ofthe
vii. The Horse Sacm'
fice [5 9 6
To the lips hail !
To themouth hail !To the nostrils hail lTo the eyes haill
To the ears hail!
The eyelashes1above the lower eyelashes— (to them)hail i
The eyelashes belcw theupper eyelashes- (to them)hai11To ths head hail l
To the brows hail l
To the forehead hail!
To the (upperpart ofthe)head hailiTo the brainhail lTo the hairs hail l
To the part that beare (the yoh )haillTo the csrvical verteh ae ’ haill
To the neck bones hail l
To the spinal columnhail l
To the flank hail l
To the sides hail! [1]To the shculders hail lTo the upper ioreieet
‘ hail l
To the lower ioreiest haill
To the lep hail l
To the hips haill
To the thighs hail!
To the knees hail!
To the lep hail l
To the buttocks hail iTo themane ‘ haill
To the tail hail i
To the tuticles hail !Te themember hail l
eserifleial ea inal “ 1110s 11 12 M fl fl fi n ‘fl d w
eeose seems to he es tahenby l ahidharathat the pafh ol the hone are cfiend to 3 Fortheee ideotileatiens new lmthe eeveral delties therementtoned, bat 1907 , pp. 2-10 ; Odd s", q ,
KQS . n. 8. 4 treats the pa-a¢ e as men 148 n.
W h o eeb ol l anhmonem 3 Aeecrdin¢ to them these apely te the
weeding with this set hemaad thismay foreleg . Thea the seflu el fur hq tahe flght. mmm mmm mm muu h mu
M M )1 This is ap’areatly thennmas tabenby the
1 flom zhut dm mvfld twhere itmeans the parh helew them
the fi hu a dw-rentnnicnzm aad that ismcrenchahly eenest hsva
5 97 ] The Parts of the Horse — vii. 3. 17
To the seed hail l
To ofi'
spring hail !To begetting hail l
To the feet bail l
To the hoofs baill
To the hairs (ofthe body)bail lTo the skinbaill
To the blood bail l
To the flesh bail l
To the sinews hail!To the bones bail l
To themarrow bail lTo the limbs bail lTo the trunk hail l
To all bail l
vn. 8. 17 . To ’ the glossy and variegated one hail!To the glossy
-thighed one bail lTo the white-footed hail l
To the white-humped one bail lTo the one with white openings baillTo the white-backed one hail lTo the white-shouldered one baillTo the flower-eared one bail l
To the white-lipped one bail l
To the white-browed one bail lTo the one with white buttocks baillTo the white shining
'one haill
To the glossy haill
To themarked"one haillTo the black-kneed hail lTo the black-speckled hail l
To the red-speckled hail l
To the ruddy-speckled hail!
1 The fiea aceording to the commq but the which is ahsurd is
trunk ismore likely. right. OLforthe aeet lninhvi. 2. 199.3 Cf. KSAcvamedha, ii i. 7 . Neither l a nor 3mm d a hcra is a enricns ideqpmb
VS. has any parallel passage . The T8 . ahly the ridge d the baek ismeant.3 Ap| 1arently a rslerenee to themarkin¢ et
prescribe the l antras fcr the ofi rlngs to the ean cl hcwsss with a brand like a
the forms ofthe horse. BoBQSJ v.
3 For these colour Dvandva compounds of. 3 Aeea 'ding to the commmflups is a part ofWackernagel, Allied. 0mm. 11. i. 170,171. Afljt
’
seems tomean ‘smooth ’
or
‘glossy
‘rather than‘ white ’
, or as the 1 ‘With white forehead ’is the rendering s!
comm. says below,
‘ white and black inbody .
’The oommglcssesm el lalb s and lsw.
5 99] The Ofién’
ng of the Trees — vii. 4.
To those that are not used haillTo those that have fallenoffhail !
To those that are lying (onthe ground)hail !To all hail
3. 20. To the trees hail!
To the roots hail !
To the panicles hail !
To the corona hail !
To the branches hail!
To the leaves hail
To the flowers hail!
To the fruits hail!To those that are used hail!To those that are not used hail !To those that have fallenofi hail !
To those that are lying (outhe ground)hail !To the one that is left hail l
To the one that is left over hail !
To the one that is left around hail !To the one that is left along hail !
To the one left out hail lTo the one deprived (ofleaves)hail!To the one not deprived hail!To the one deprived around hail l
To the one deprived along hail!To the one deprived altogether hail !
To all hail!
PRAPATHAKA IV
The Sa ttras (continued)vn. 4. l . Byhaspati
‘ desired, May the gods have faith inme, andmay Ibecome their Purohita .
’ He saw this (rite) of twenty-four nights ; he
Cf. KSAqvamedha, ii i . 10. The TB . iii.8. This chapter continues the sooount of theand KpCJS. xx . 11. 15 ascribe the Mantras Sattra . The twenty-tournigh t rite seemsto the oflering to the trees ; of. B98 . xv. tobemade up of fourTryaha , ofJyotis,20. The first part is a close imitationof Go, and I yus days respectively, of a
th e preceding section. Pg'
sthya $adaha, and of four ChmdomaThe explanations of the comm. areuseless, days, togetherwith the ordinary openingfor the fact is merely that all sorts of and elosing days. Of. above, T8. vii.
prefixes are used with the one idea. InPB.n iii . 20, followed by ZpQS .nii i.3 It is inthe text pra
'
rilddya, but inWeber’s 8. 14—16, the rite is described as anAtiex tract fromthe comm. pafiflktaya is rl tra, two Abhiplava Ssdshn, the ten
given, to correspond with the M W days, and anAtirl tra. InBOB. xvi . 84 it
above . But the B. I. reads even inthe is givenas fourTryaha snd a Dsqmtra
comm. pra'
n‘
ktaya , and so Bhlsk. preceded and followed by anAtirl tra.
vii. 4. l The Sattras [600
grmped ih and sscrifioed with it. Thenthe gods had faith inhimutd hebecame their Pm'
ohita. In those who knowing thus pertormthe twentyThen c e
the three das yotis, Go, and Eyus. The Jyotis is this (earth). the Go theatmosphea'e. and the Kyus yonder (sky) [I] ; verily theymount nponthese
they winby the Prsthsa the eottle by the Chandomas. The Prqthe-mfa ee
md sh ength the Chandmnas cattle ; verily inforoe and etreng'th , snd in
cattle they find support. They prooeed with the Brhat and the Bothmwith themdo they [2] proceed; verily also inthemthey find support . Thes eindeed are the qnick poths ofthe sacrifioe ; verily by themdo they pl'oeeedto the world ofheaven. (The rite is one)oftwenty-fom' nighmTwentyionr half-monthsmakeup the year ; the year is the world ofheaven; vecilythey find support inthe yesr, the world ofheaven. Now the Gsyntl
-i is ol
winsplendour. There are Atiratme oneither side. to secure splendour.
They desind.the evflofdmthmdmseh the oooolsve ol
the gods.’ They saw this twenty-fonr night (rite); they grasped it, and
sacrifioed with it. Thenthoy sh 'uck ofl themisfortnne the evflof ded h ,
and reeched the oonclave of the gods Those who knowing thns pa'fwn
is a Prethya SAQaha. The year oonsish ofsix nuomw i entefiog ih themonthmthe half-months and the seasons resehed the oomh ve ol the godl
‘ This ehsptor dealswithmother tomol the w w m w -l gfl-‘n
tw nty -fonrnight rite. s Prgthys t olwhtoh them n‘ Thst uthe Auutrq the lom-th fomol W gs M -nt fi ;
the the typical M s (see (”s h yutflAQ M flIO- ll)“Oalmd andnenryJ ’
Afl o-uqpa w”. via. a M om. two M I I ‘ a
inthe lyeds lwmol Stomugmp fios, a ue-lflthmm th
noto O. M h s ph y ontheme . M ol v hleh fome pa t ot themfltm wmm wmmm the mtddle one ot whleh h “ ;
lmmue a -msuuud onm (xc-msmpmm a gmnflh lmthe rtte hmpondulollows. 1mmm ; (C ) a J”
-uw w ; sad (to) u Amen.
601] 17mCa tumrifiga tirdtra — vii. 4. 2
three Trayastnncas behind ; verily with Trayastnncas oneither hand theystrike 03 the evil ofmisfortune and inthemiddle reach the conclave ofthe
gods for the conclave of the gods is the Pgsthas. There is uniformityin that there are three Trayastrincas in succession, and a break in theuniformity inthat there is inthemiddle one which is not defined.
l The
Prsthas go onwards , the Chandomas go onwards ;1B with both forms they go
to the world of heaven. There canbe no Sattra where there is no Chandoma ; inthat there are Chandomas, there is the Sattra. The gods theywinby the Prsthas, the cattle by the Chandomas , The Pysthas are force
and strength, the Chandomas cattle verily inforce and strength and
incattle they find support. There are three Trayastrincas before, and threeTrayastrincas behind ; inthemiddle there are the Prsthas. The Trayastrincas are the breast, the Prsthas the breath ;
3verily thus the sacrifioers
dona protectionfor the brea th, to avoid injury . They proceed with theEybat and the Rathantara .
‘ The Rathantara is this (world), the Eybat
yonder (world) verily they proceed with them; verily also in themtheyfind support. These indeed are the quick paths ofthe sacrifice ; verily by
But it is very doubtful if the scheme can place ofth e Paiicsdscs , s Trinsvs Ukthys ,be found in the Brahmans , which very Eybat 81mm, Astlvincs ; (8) inplacepossibly ran (1)Atiratra (2— 7)$sdshs ; of the Ssptadsca, anEksvincs Ukthys,(8) ananirukta Trayastrinca ; (9- 14)Pys Vairfips Samsn, Dvatrinca ; (4) inplacethae beginning and ending with s Trayas of the Eksvinqa, anEksvincs Ukthys,trinca ; (15 ) animus Traysstrincs ; (16 Vsirlu
’
a Samsn, Sattrincs ; (6) inplace of
21) a Sadaha reversed and then the Trinava, s Trinava Ukthys, Qlkvsrsand (24)as above. But no certainty Slmsn, Oatvlrincs ; (6) inplace of the
is possible . The three Traysstrincss are Traysstrinca, s Traysstrincs Ukthys ,the Chandomas referred to below . Of. Ra ivsts Simsn, Os tnoos tvlrinqa.
This308 . xvi . 84. The th ree Traysstrincss corresponds fairly exactly with the
aremade up by the last and first days of account giveninPB. and 1p. ss above.
the ‘ The sense of drained hereA Trayastrinca is nimlda if the Mantras not free fromdoubt, but it seems best towh ich are sung to it show clearly the follow the comm. inthinking that it refersdeity (spastala
’
i ga irmantra ir 96minaim]: to the Slmsns of the Stomas, followingtam) and animlda oth erwise . Cf. AA. i . the usual order Rathantara, Byhs t, ac”2. 2 Sieg , Die Sagmetqmdes Bawda , p. 8, and the Stomas ofthe Psvsmlnas ontheand Macdonell’s note onBB. 1. 20. The Chandomss being the Csturvinqa, Catacfull phrase really is
‘which has not the cs tvl t ihos , and Astlos tvl rinos .Th is
de ity defined but the brschylogy is contradicts the view ofthe I pQS.La , butobv ious. Here , however, the termrather there isnoconclusive reasonagainst that.refers not to the Traysstrincs , as taken Pouibly ardhvds i mere ly means ‘
subseby the comm., but to the whole Pnthys quent but that is not very probable. Of.Sadaha , wh ich isnot of the ordinary type. EQS. Le. as innote 8, p. 600.
Thus Bsudh . gives for it the following The sense ofM hensmust beuncertainscheme , reversing the ordinary form: (1) it may mean the trunk, but in truthIn place of the Trivg
-t a Traysstrincs neither ‘breath nor tmnk '
isns tnrsllyUkthya ,with the Rathantara Shmsn, and said to be inthemiddle of the tires.the Caturvinca for the Psvsmlnss ; (2)in See for th is above, T8. vi i. 8. 5 . 8.
40 u]
603] The Trifipadrdtmand the Dvdtrir’
zeadrdtra— vii. 4. 4
verily they burn away evil with it. Now the Trivrt is brilliance ;verily they place bri lliance inthemselves. There is a praise of Indra withthe Paficadaea ; verily they winpower (ind 'riyd) There is a Sapta
daca ,for the winning of food ; verily by it they are propagated. There is
anEkavinca ,for support verily they place radiance inthemselves . There
is a Caturvinoa . Twenty -four half-monthsmake up the year, the year isthe world of heaven; verily they find support in the year, the world of
heaven. Now there is the chief(day),1and those who knowing thus perform
(the rite oi) these (nights)become the chief. Fromthe Caturvinca they goto the Prsthas. Verily having found support inthe year [4] they atta in
the gods. Fromthe Trayastrinoa 2they go to the Trayastrinca . The gods
are three and thirty ;3verily in the gods they find support . There is a
Trinava. The Trinava is these worlds ; verily inthese worlds they find
support . There are two Ekavinoas ,‘ for support ; verily they place radiance
in themselves. There are many Sodacins, and therefore there are manymales among offspring . Inthat these Stomas are intermingled,ts thereforethis (earth)is coveredwithmingledplants and trees Thosewhoknowingthus perform(the rite of) these (nights) have both ofl
'
spring and cattle.
These go imperfect to the world of heaven, for they resort to variousStomas ; inthat the Stomas are arranged inorder, they go inorder to the
world of heaven, and there is order inboth these worlds. These (nights)are thirty innumber, the Virajhas thirty syllables ; verily by the Virajthey winfood. There are Atiratras oneither hand
, to secure food.
v ii . 4. 4 . Prajapati 5 went to the world of heaven. But with whatever
metre the gods yoked him, they achieved not him. They saw (the rite oi)these thirty
-two nights . The Anustubh has thirty - two syllables , Prajapatiis connected with the Anustubh ; verily having gained Prajapatiby his ownmetre theymounted onhimand went to the world of heaven. Those who
knowing thus perform(the rite oi)these thirty -two (nights)— the Annstnbh
has thirty-two syllables, Prajapati is connected with theAnustubh— gaining
Prajapati by his ownmetre, go to prosperity [l] , for the world of heaven
1eisacdnis the central day as the chief day . 24. while it is certainly natural to takeThe comparison is apparently with the themas 24 and 25 as does Weber. The
centralbeamofthe roofofa house, or the vague tono'
uh below prevents any oer
part ing of the hair (cf. Whitney and tainty . Baudh. has four CatnstomaBloomfield’
s notes onAV. ix. 8. 8 ; Zim Stomas inplace of(four)Sodaqiml.mer, Altindieches Laban, p. 15 1 Vedic Indus, 5 Apparently a distinction ismade betweeni i. the regular Stomas of the Sodaqindays
7 Again the Trayastrinca is the last of the and themingled Stomas ofthe precedingPrgtha days. days . The plays onwati-q are very
3 For the number, of. Macdonell, Vedic Mytho meaningless.logy, p. 19 . These are different rites inPB.m. 28
The comm. here takes the days as 28 and i pos. n iii. 5 . 8, 4.
605 ] The Traya stfi hgadrdtra and the Sagtmngadfrdtm — v11. 4. 6
seasons ; verily they rest onthe seasons, the year. Againthe Pafikti hasfive syllables, the sacrifice 18 fivefold ; verily they winthe sacrifice. Thereare three (days with the)Acvina three are these worlds ; verily 11]
these [2] worlds they find support . Againthree are the powers ofthe sacrifice ; verily they winthem. There is a Vicvajit (day), for thewinning offood.
It has all the Prsthes ,
2 for the conquest of all. The twelve—day (rite) isspeech . If they were to performthe twelve-day (rite)before (what hasalready gone), they would performspeech imperfectly , and their speechwould be likely to fail. They performthe twelve-day (rite)afterwards ;verily they performspeech perfectly , and therefore we utter speech fromabove .
8 Intermediately indeed [3] by means of a ten-nights’
(rite) didPrajapati create ofl
‘
spring . Inthat there is a ten-nights’
(rite), the sacri
ficers create offspring . Udafika Qaulbayana has declared the ten-night rite
to be the prosperity of the Sattra . Inthat there is a ten-nights’
rite, (itserves)for the prosperity of the Sattra. Verily also whatever is wronglydone inthe former days, it serves to atone. These nights formtwo rows,
the sacrifioers are the Vicvajit, the first are sixteenwith the Atiratra, the
second are sixteenwith the Atiratra. To those,who knowing thus perform(the rite)of thirty -three days, are bornchildrenintwo rows.‘ There are
Atiratras oneither side, for security .
v ii . 4. 6. The 5 Adityas desired, Let na go to the world ofheaven.
’ Theydiscerned not the world of heaven, they went not to the world ofheaven.
They saw this (rite)of thirty -six nights ; they grasped it, and sacrificedwithit. Then indeed did they discernthe world of heaven, and went to theworld of heaven. Those , who knowing thus perform(the rite)of thirtysix nights, discernthe world ofheaven
,and go to the worldofheaven. The
Atiratra is light [1] verily they put light before them, to reveal the world
of heaven. There are Sedabas ; six are the seasons ; verily inthe seasonsthey find support . There are four (Sadahas); four are the quarters ; verilyinthe quarters they find support. There“canbeno Sattra where there is noGbandoma inthat there are Chandomas, there is the Sattra. The gods they
Kylie, as the comm. says, for such Paii Inthe PB. n iv. 6 ; p S. xxiii . 6. 8. 4, is
cahas are recognized inPB. xxiii. 25 . 1, found a similar rite , consisting of (1) aand often. Jyot istomaAtiratt-a ; (2-25 )fourSadahas ;
1 That is, the three Atiratras, in themiddle (26 -85 ) a Daqarl tra (that is implied here(the Viqvajit), and at the beginning and by the reference to the Chandomss whichat the end. formthe eighth to the tenth days of a
i . e. the six Semans , Rathantara, Brhat Dacafltra) and (86) anAtiratra. B¢8 .
Va irflpa, Va iraja , Qakvara , and Ba ivata xvi. 86 adds that the $adahss ass Abhi
see TS . v i i. 4. 2; p. 601, n. 1. plavas, i.e.with alternationoftheBathan3 ndbherupariggdt says the comm. tara and Brhat Slmans.Male and female. See above, TB. vi i. 2. 6. 2; 4. 2. 8, 4.
607 ] The Year Sa ttra
with the Virijbecause it is one of forty-nine (nights). Those, who knowing thus perform(the rite)offorty -ninenights , attaintheViraj, andbecomeeaters of food. There are Atiratras oneither side, forthe securing offood.l
vii. 4. 8. Those 3who are about to consecrate themselves for the year (rite)should consecrate themselves on the Ekastaki .
’ The Ekistakl is the
wife of the year ; on that night he dwells with her; verily they consecrate themselves grasping openly the year. Those who consecratethemselves on the Ekastaki consecrate themselves in the troubledpart ofthe year, for thenare the twomonths called the end.
‘ Those who
consecrate themselves onthe Ekastaka consecrate themselves onthe tornpart ofthe year, for themare the two seasons called the end. They shouldconsecrate themselves onthe fullmoon inPhalguni.‘ The fullmooninPhalguni is the beginning of the year verily they consecrate themselves grasping the year at its beginning. To that there is this oneobjectionthat the Visiivant day falls inthe cloudy season. They shouldconsecrate themselves onthe fullmoon inCitri . The fullmoon inCitrais the beginning of the year ; verily they consecrate themselves graspingthe year at the beginning . Inthat there is no objectionat all. Theyshould consecrate themselves on the fourth day before the fullmoon.
‘
- vu. 4. 8
1 HBaudh is cormt this hss a speeialrelerence to the interlacing of the Atirl tras :very possibly be is right , and the Sodacinsare not separate but included inthe days
‘ There is a parallel passage to th is inPB.
v. 9, and some parallelisminKB. xix.
The evidence ofthese panages hssbeenrepeatedly discussed inconnexionwith the questionoftheVedie dates ; seeWeber, Na sh '
s, ii. 841 sec. Th ibaut, Ind.t c lndq hm ;
WhitneyJ Amxvx. lmvl ssg.
The eighth day ofthe dark (second)halfoflusha is the version of the comm.Bblskara and Slyana and this seemsclearly rigbt. So comm.
Tilak, Orion, p. 48, n. 1.
i. s. themonths Pausa (Taip )andmalls inthe season Qicira ; cf. Weber, op . dt.
p. 848, n. 1.
i. e. inUttara Phalgnni ; sss TB. 1. l. 8. 8 :
cd mi prathamd M M 164
dltanpbdlguat ; KB. v. 1 ;
According to the comm. if one begins withthemumoon inPhalgnnl, there are
twelve Diksl days and twelve Upasads,
so that the rite of a year’s dnrationbe
gins onthe ninth of the brlght half of
the bright halfol Amyd a,which isjuston the verge of the rainy season. If
Oitfl is takenas tbe starting-podnt the
is the touth day bstore the follmoonofthe eleventh of the bright
halfol l lgha. The twslve DIksls thenend onthe seventh of the dark half,
bright half oa its-a and the flntyl onthe fli‘th, and all the months of the
mammwnawalso hq a xilt l . 8-lo, whmmghsis dsnnitslymentionad. It was also the
vho Ignmthyy see Am wd ,
whiie Ah khana prehm attn, and so12; ef. Websr,
p M nJ. Allthe probabilitias tsllnotinfavour of l lgha (wh1eh is adopted
m4. 11— 1
twom the M kmd the t ommembmmd the M u the
Themefore (tbe dsys)iollowman. Tbere aae thne
up twenty-four days. The yesrconsists oftwmty-iour halfmonths ; verilythey follow the year.
‘ It is gua ta '
thana support.” The Brfimana of themonth is that of the year also ;
i ra them d mvua t l, and with tbe l‘reyssh'ihqamoa s asy aa‘
Bhl sk givee 4M Abhiplsva8a4ahsflLe Jmboth venioaa The answer intbe lsst M M M GQ JM ;W andsemtenee seems tobe that what ls said ol Rathantara)msee five eets mahe up lvemeachmonth being poverned by themletor one.
‘ The Sattra as here contemplated, the
GavamAyanaJs thcsmsdeupaesoflting1Pnyan1ya Atiut1-a '
l Oah fl iha hthya
month.
Brbat fllm zAtia tbya tor flfirya andvietin loe -
ya ; thismay be givenat
mrtee aeeosdtnc to eome ; theee is thel ahldivnmwa 84mm111 response tothenott br tbe fi sthamouaqasd the
Vihatna fer the Brahmsslnas . the
Bhlsa as the Agnietuna fllmao).l nversed flvaufltnsns.
t .
I M M p M aha (i. a be¢ lna iu
1
1
1De9arltra.
l l ahlmta.
1Atirat1'a.
w mmO-M 4 flma dnnssM (with AM k SAIne-s h tm“ M an thintt to them“ t w a t 16. 64 1, othsse h t
W N W Mm88 84 111 4 89. Tbe essea tialdil-‘ sss
oftt ud l yuNhieh arewbea the lyetis lomolmemdepsnd ontheuse ol them ia the
W in!
The Horse Sacrifice — m. 4. 13
The Horse Sacmfice (continued)vn. 4. 12. a Let ‘ the ramaid thee with cooked food, the dark-necked with goats,
the cotton-treewith increase, theParna-treewith theholypower (Brahman),the fig
-tree with the sacrifice, the banyanwith the beakers, the Udumbarawith strength, the Gayatri with themetres, the Trivrt with the Stomas .
b Ye are helpers ; let the helpers help thee. Dear among dear things,best among things to be sought, treasure lord of treasures, thee wehail
,Omy ’
radiant one.
4. 13. To 3(the waters of)wells hail !
To those ofthe pools hail l
To those ofthe clefts hail!
To those ofholes hail !
To those which are dug for hail!To those oflakes hail !
To those ofmorasses hail !To those ofponds hail !
To those oftanks hail !
To those ofmarshes hail!To those ofrainhail !
To those without rainhailTo those ofhail hail!
To those ofrime ‘ hail !
To those which glide hail1
To those which are stagnant hail !To those ofthe streams hail !To those ofthe rivers hail !
To those ofthe ocean“hail!
To all hail !
Cf. KSAcvamedha, iv. 1, and for the htat utters theMantra only VS . xxiii. 18. According to
TE . iii. a. 17 . 5 and Apes. xx. 11. 16 ;
17 . 4 (cf. xii i. 2. 7 . 8 KGS . xx. 6. 7)the first Mantra is the apdvyahomamantm,apdvya be ing explained as apa -aoya need
ing no help It is used at the goinground the victims with tire ; of. DOS.
xv . 28. The second Mantra is used as
the w ives ofthe king go round the horseTE . 111. 9. c. 1 andKpos. xx. 17 . 1s.
Possibly EQS. gives a better idea of
apdeya as it follows the carry ing roundofthe fire by the sending away of the two
sheep mentioned inT8 . v . 6. 21 ; of. Heremudramust be the oceanas opposed
Apes. xx . 17 . 5 . to a river (um). or. Vedic 1am,
mama isunaccented as going with em, and ii. 481-488.
same Mantra.Of. KSAcvamedha, iv. 2; VS. xxii. 25 .
This and the next chapter ans devoted tothe Mantras accompanying oflerings tothe waters ; see TB. iii . a. Kpos.
xx. 11. 17 ; amopdsimm,» autamatit ca , 398. xv. 20.mamis apparently so to be underodwith the comm. Cf. von Schroeder,VOL .xx. 401 In K8. pmetabhyah is
read ; cL Vlrtt l onPlnini , ii i. 1. .17
Weber, Ind. Stud. xiii . 97 , suggests here
Vlle 4s 17
e Here is support , bail l
f Here is keeping apart, hail l
9 Here is joy, hail !It Here is delight, hail !
i The great.’
k The protecting .
vn. 4. 18.a What ’ was the ht at conception?What was the great ageWhat was the tawny one
What was the smooth one
b The sky was the first conception.
The horse was the g reat age.
The night was the tawny one.
The sheep was the smooth one.
5
0 Whomoveth alone
Who too is bornagain
What is a remedy for the cold
What is the great enveloper?1 For those of. above , TS v ii . l . 12c ; 18. i-m.
800 T8 . i. 5 . 11 s and t ; inI’t alika also at
vii. l. 18 g and h .
Cf. KSAcvamc-dha . iv . 7 ; MS . i ii . 12. 19 ;
VS. xx iii. 9 — 1" 5 3, 5 4, 61, 62. The
Bn‘
thmana explanat ions are g iveninTB.
i ii. 9 . 5 . 1- 5 ; QB. xi i i. 2. 6. lo— l7 ; 5 . 2.
12—22. In the ritua l the riddle (hmhmodya ) is spoken by tho Hut ; who a sks
the questions and the Brahman pries twho repli e s, the forme r lw im; at the
north , the latte r at the south of tho
Agnistha , the sacrific ialptmi inth emiddleof the twenty -unc such posts sec h pQS .
xx. 19. 6 ,7 . and of. B(TS . xv . 238 , 29 ;
HQS . ix . 2. 3 ; KCS . xx. 5 . 20 -22; 7 . 10
15 ; xv i. 5 . 14 3; AQS . x. 9 . 1- 3;
LQS . ix . lU. 8 - l4. Fur lllt ' brahmwlyucf.Bloomfie ld ,
Itt hgumnj .‘hc l
’
ulu. pp. 216 seq.
MS . and VS . xx il i. 9 1 and clitfvr inhavmg kri end w it h thn ft ‘ llllnlllt ' suh
s tantw vs . KS . hmbrhmlmyuh. pruhahly
ll 1111-11. c-rrur. Mnh i t llmrzi nuY“. xmii.l l tukc-s mya h a s lurcl ', hut t h zs hi imprulml'lmand lla riwuuninnufit. xui.
o
6. I5 rende rs it 1 -tm. lung: llfv'
;
soc l-Igge lmg , S lll-I xln'
. 315 . n. l.
KS . , MS nul VS . ttg rm' in inva rtmg tho
ortlv r of the la s t two i’mlauuf t h i s human.«11121 14 «liflicult to inte rpre t . TB. ii i. 9 .
5 . 3 and x iii. 2. 6 . 16 n-mlvr it as
grill, and tho comm. onT8 . explains italso as {ribbecause it ‘ helps (and ) all
living cre s tuma '
. t slt. has analbumt ive rygtih. Mah idhara, onV8 . xx ii i. 12,
th inks that aeih, gentle is anepithet ofthe earth
, and interprets cribinth e QB.
as referring to the earth andfl ip s“ho
interpre ts as slippery’
, as apply ing to
the earth after ra in (perhaps fromt ip ,
Ii arisvlminalso th inks an)and ;c apply to the earth, while M110 c ons iders onomatopoet ic ( hmranmabvla ) inthe sense of beautiful or
sh ining’
. Cf. Egge ling. S BE. xliv. 318;
papa iig ilci is e xpla ined by Hahldhmp ipmh gold beauty doVonring butp ipai p ,
ruddy brown suggests the real sense.The comm. hornand unTll. prefer to see
init the sense uf‘ ve ry ln-ttut iful bea ns
1'
tlumuunand the Naksatm! Dhlsk.
lms rmmufmrupvi . QB.mi. 2. 6 . 17 takes111 and clay a s the two 1119 1111115 ,
wh ivh is t' llriuth .
KS MS and VS . ag ree 111 e xchang ing tho
ph wmuf thv I’mias b uncl (1. VS . and
Q It. Juli . 2. 6 . 13 haw Ann11 and MS . hmamuqnmum. wh ich prulmhly s tands forMmu ( Bluntll ill-it i i
'
c dtc ( Emmanuel ,p. s ay s fur Aim,
but t h is ll notlilw l_V_.
615 ] The Brahmodya — V11. 4. 19
d The sunmoveth alone
Themoonis bornagain.
Fire is the remedy for the cold.
Earth is the great enveloper.
l
e I ask thee ofthe furthest end ofthe earth.
I ask thee ofthe navel ofthe world.
I ask thee ofthe seed ofthe strong horse .
I ask thee ofspeech’
s highest realm.
’
f They call the altar-ground the furthest end of the earth.
They call the sacrifice the navel of the world.
They call Soma the seed ofthe strong horse.
(They call)the Brahmanthe highest realmofspeech.
’
4. l9 . a O Amba !‘ O Amball l O Ambika l"b No one leadestme .
The wicked horse is sleeping .
c 0 fair one, clad infair raiment ‘ in the world ofheaven ye two
covered.
7
1 This is without variant inKS . , MS. , and
VS . ,show ing that inthe preceding verse
the interchange ofPi das is a slip.
1 Th is is RV . i . 164. 84 AV. ix . 10. 18, with
sligh tvariations inPads b,where RV. has
ydtra bhtioanasya mibhih, and AV. vipoasya
bhdvanasya ndbhim,wh ile AV. inverts the
order ofb and o, and spoils themetre byomittingmi before vfgno. VS. xxi ii . 61
agrees w ith RV., and KS . with TS. M8.
has not the verse . It is found inLQS. ix.
10. 18 with the curious change pg'cMmo.1 TS. and KS . here difl
'
er fromthe other
texts, wh ile MS . has nothing corresponding. RV. i. 164. 85 has iva
'
n’
zcease.pdrmpdntmh prthivydh ambit yqifld bhtiraaasya
ndbhih | ayd1h sdmo efaw a'
pvawa fetal;
brahmdydth vc‘
ioa'
h parmcivii oybma. ll VS.
xxiii. 62 and LQS . ix. 10. 14 agree,
wh ile AV . ix . 10. 14 inverts b and o, andinthe latter has vim , omitting M 6.
1 Cf. KSAcvamedha, iv . 8 ; MS . iii . 12. 20;
18. 1 VS . xx iii. 18—82. For the Brah
manas see TE . ii i . 9. 6. 8- 7 . 5 ; QB. xii i .
2. 8. 8—9. 9 . The Mantras are used to
accompany the ri te inwh ich the king’sh t at wife lies downbes ide the horse as
a spell for fert ility ; see KpQS. xx. 17 .
12seq. BCS . xv . 29, 80; M98. ix. 2. 4
KCS . xx. 6. 12- 21 QQS . xvi. 8. 84—4 . 6 ;
Res. 1 . 8. 9- 13; LQS . ix. 10. 1-4. The
divis ionof the verses is uncertain; Ap.
ascribes a to the wife (b included); e toher ; c (with d ?) to the priest ;/ to him;thena and h to th e queen. For Bsudh .
see below.
5 V8. xxiii. 18 has dmbe «imbibe ’mbaliks ; 318 .
iii . 12. 20 dmby a'mbike dmbalike. The
formula is said while the Unnetr or
Pratiprasthatg'
(KQS . xx. 6. 12; KpQS.
xx. 17 . 12) or Adhvaryu(B98. xv. 29)leads the wife of the king up to fantheslainhorse, and she lies down. If th is
is so th e wordsmeannomore than‘lady’
(literally Ehlek. takes s and5 as said to herselfby the wife. But thenumber three is curious and there seemsforce inWeber
’s view (Ind. Stud. 1. 188)
that the three minor queens are so ad
dressed by the Mah isl. The next wordsmay thenrefer to the queenas willing togo, no one leadsme (againstmy will)and this is inharmony with the commonview that a victimshould ofler itself
willingly . Cf. Eggeling , SBE. xliv . 822.
But the later verses with yabbab'
suggestthat itmerelymeans no one is takingme (as a bride). The verse is not said
by the Adhvaryu; Caland’
s punctuationin398 . is wrong.
5 The V8 . and MS. have quite a differentreading ,eubhadrikasitMmptlavasintm,whichmust go with the preceding verse , and
can only be rendered ‘ Subhadrihli ,
vn. T he HmmSacrificee Here is support , hail!
f Here is keeping apart, hail l
9 Here is joy , hail '
71 Here is delight, hail !
i The great.’
It The protecting .
vn. 4. What ’ was the first conceptionWhat was the g reat ag eWhat was the tawny one
What was the smooth one
bThe sky was the first conception.
The horse was the g reat age.
The night was the tawny one.
The sheep was the smooth one.
“
0 Whomoveth alone
Who too is bornagain
What is a remedy for the coldWhat is the great enveloper?
1 For those of. above,TS . vii. l . 12c ; 18. i-m.
800 T8 . 1. 5 . 11 s and t ; in I’t alika also at
v ii. l . 18 g and h .
3 Cf. KSAt i li iedlia. iv . 7 ; MS . i ii . 12. 19 ;
VS . xxiii. 9 — 1" 53, 5 4, 61, 62. The
Brahmana explana t ions are giveninTB.
iii. 9 . 5 . 1—5 ; QB. x iii. 2. 6 . 10- 17 ; 5 . 2.
12- 22. In the ritual the riddle (hmhmodya) is sp okenby the llntr who asksthe quest ions and the Brahman priestwho replie s. the femur be ing: at the
north , the latter at the south of tho
Agnis tha , th e sac rific ialpo s t inth emiddleOf the twenty -nne such pe s ts see
xx. 19. 6 ,7 uni vi . BCS . xv. 28 . 29 ;
M98 . ix. 2. 3 ; HQS . xx . 5 . 2 -22; 7 . 10
15 ; QQ‘
S . xv i . 5 . 1- 6 ; AQS . x . 9 . 1-3 ;
ix . 8— 11. Fur the brahmwlyucf.
Birmmiie lt l,Itchyumvy the Va let , pp.
MS . and VS . xx i ii. 9 1 and d itl'
e r in
hav ing kti end w ith the feminine suh
stant ive s . R ‘ i. hmt rhmlmy-ch . prulmbly1me re c-rrur. Ma In-lha ra un xx lii.
l l takcmw yuh 111» l-1rul'
,lmt t h : e I3 im
pruha l-le , aml lla rh h uniuun(l
'
li . xui . 2.
6. 15 renclen i t 1 lung: li te'
;
see limge lmu. h liE 1 11V . 315 , n. l .
5 KS ., MS and VS . ag re e 111 inw ri ing the
orde r of the la s t t l’iulas h f th i s s tanza .
(11120 Is ( llflll' lllt tuInte rpre t. TB. in. 9.
5 . 3 and x i i i. 2. 6 . 16 rende r it as
crib, and the comm. onT8 . explains italso as cribbecause it ‘ helps (aux) allliv ing creatures
'
. Bhi slt. has analtar!“
t ive wattle. Mahidhara, onV8 . B ill. 12,thinks that avih, gentle is anepithst oft he earth , and interprets inthe QRas referring to the ea rth and paw he
interpre ts as slippery’
, as apply ing to
the earth after ra in (perhaps fromlip,
liarisvlminalso th inks me)and grit.apply to the earth, wh ile Mh e cons iders onomatopoet ic (nipdl lshra gingabda ) inthe sense of benutifnl or
sh ining Cf. Eggeling, SBB. xliv . 816;
pafuriyi loi i s expla ined by Mahldhara I
pagarh-
y tbi ,=auty tlevour1ng
'
,butpupadgs,
‘ruddy brown sugges ts the real sense.The comm. here and «mTU. pre fer to see
111 it the sense ui ‘ ve ry be aut iful been!“of themenuaml the Naikgia tm! Bhl l k.
ha s nmmcgmrup-i . (;li . x1ii . 2. 6. 17 takes
nig h t and «la v as the two mmw h ic h is euriulh .
5 KS MS 11111! V8 . acne ine xchang ing the
pLu-e s of the Pink“ b and (1. VS . and
Q". XIII. 2. ti. 13 h tw e lamuand MS . h as
a tunqunmh, wh ich pruhably stands for1: ( lilnnmfie l-l ( l
'
o sh e (M ilena ,
p. 32031 x ty s for Mm. hut th is i s notllht 'ly .
.
lWhenthe deer eateth p ain,He doemeth not his floch fat.Whenthe Qndrawomanis the loved ofthe Asym,
She eeeketh not wealtbDadhikravanhsve l sung ,The swift stromg horee.lisy hemake ourmouths fragrantMay he leng theneur days.”
r Ye wstes's are healing ;
t To himmay we eome wit-h satisfaotion,Towhose dwelling ye quickenas,
m4.20. a Bhubi”Bhuvahl Svar ldwelling inW la
’
, as Weber takesu; dmrmmhm;mmboth vereions. Thousding o‘mie also
W mmwm nfl d
gament witbwhieh theqoeea is eovemdas the ritual intlieates ttsma); et hantels. The l sntrs is aesdwhile the priestcoventbe qaeea and the houe. With dthe queentaho onher lap tbemmmsn j is eaid by the Adhvu-yuas is t ramam mmssa ‘
lh s
alson h hg the qneenfl by the eaerh
hy the l’artfltflwfi ndm”l'he aemt versesmhardly transiatabie. Bee whomplaine ormhles at fi s h-n
mop iss the ohseea ity ot the pasna hes. Oa the otbc hud h asc fi ss gthe queenieuluetant and eom’laiaa
‘ Tbe eom evideefly dcee aot undentandthis pa-agn the eease nsd be that i! ”M W B M M W ~a wild dees eats the eorn, the floeks or Suh uu t.
heads an aot tattsned. The sabjeet ol mma nmmmt zaesod is‘ tem i.e. the atteadaat e is eledstl.mmmnehw owmmm "tt h the dnr M h mxfimw).bst itmybe the ewaer. p flh aw ioes 7. Bee fec tha mmk l l. M
the eeaee is perhaps eea tenmsos ; d . M a na gu a
um biettoasrywmandabeve, 11«M mema aua iaugmv. 1. 5 , ne w sc a sts”M iam i the sabjestmsy be yh s aueas uemfl t t t-O zmafl.
‘ehe
‘
as tehea by the m she ls la the fluai l eatsaa ses.
The Ritual of the Horse while Living
b Let the Vasas anoint thee with the Gayatrlmetre. Let the Rudrasanoint thee with the Tristubhmetre. Let the Adityas anoint thee with
the Jagat!metre.
0 As the wind hath gone to the waters,Indra’
s dear body,
By that path, 0 praiser,
Bring back to us the horse.‘
(1 O thouthat hast barley, that hast grain, (bring)renownformee For barley , for milk, this food eat, 0 ye gods ; this food eat,
0 Prajapati.7
f They yoke the tawny ruddy one,Which goeth round themthat stand ;The lights shine inthe sky .
’
9 They yoke his dear steedsOneither side ofthe chariot,
Dark,strong , bearing heroes.
‘
— V11. 4. 20
11 Making a banner for that which hath none,Formfor the formless , O yemen,Thouwert bornwith the dawns. l
panies the fastening ofmag ic of gold,
silver, and samudra , onthe horse by theMabiel, Vavate, and Parivrktl respec
tively , the places being before the place
where the yoke rests, below th at and
the buttocks, and below the buttocks.Mantra b is said to accompany the
anointing ofthe horse wi th substances ofbdellium, ofkaedmbu(of. AV. xviii. 4. 87
,
wh ich is partly explained by this), andofmustakrta (unknownsense). Mantrac accompanies the leading round of the
horse after it has testedwater. Mantrasd and e are used when the wives cast
down the remains of the food ofleringsto the horse . Mantra J accompanies theyoking of the horse , 9 of two side horses,
and h the fixing of the flag of the car ;
see ft S. xx. 15 . 6- 18 ; 16. 19, 20; 16.
1- 8, and of. M98 . ix . 2. 8 ; KGS . xx. 5 .
10- 18 ; EQS . xv . 24 (c,/- h), 26 (d, e).1 MS . and VS . agree in reading W 190”,
pn’
ycimindrasya, and um inplace ofthetext of TS. and KS. doomat is not satisfactory , for the sense is really past rather
thanproximate past.Here againTS . and KS . difler from118.
and VS .,wh ich omitmicamamd8mand
have ya'
rye 961118 and transpose decal} andcinnam. Mah idhara is content to see in
42 19]
the words wi ts and pacts accusatives, andso QB. xiii. 2. 6. 8, but here at any rate
they are vooatives with the double accentof Pluti see Whitney, JAOS . ix. 828,824. MS . invonSchroeder’s cd. has 14718and cda 8, wh ich seemrather to be slips
for 1471811 and M 8». Ehl ek. has 11101114
4111. The forms yawdyat and yawmay , of course, have ablative sense as
well as dative, and this would suit thecontext quite adequately .
5 The exact sense ofthis verse, RV. i. 6. l, is
very obscure. See Oldenberg , BandaNoten, i . 4 seq., who diflers considerablyfromMax Hillier, SBE. xxx ii. 14 seq.
The formM M is clearly aecus. , notnom. or abl. ; cf. Macdonell, Ved. Gram.
pp. 285 , n. 20 ; 286, n. 7 ; Wh itney ,PAOS . May , 1876, pp. xxi , ni i.Th is is RV. i . 6. 2. The view ofApQS . xx .
16. l , 2, is that there are four steeds, thehorse be ing onthe righ t side ofthe pole.
But th ree seems amore likely number inevery way . EQS. xv. 24 and xi. 6 seemsto regard the first horse as the damsamm, the other two as the uttamyogya,M ‘ whieh (M atch) the Prasti is
placed. Th is assures that the Praeti wasnot a ‘
spike horse inthis case cf. Veda:
Index, ii . 5 15 .
me. 1
half-months verily as tbey go onthey find support inthe year. These
are three hnndred and sixty Stotriyls ;1somany are tbe nights of the
year; verily they attainboth iorms ofthe year.Thmare
six-day periods. The year has six seasons ; vsrily they find snpport intheseasona the year. The Go and the hyus fitomas)are the S tomas inthemiddle ; verily they place a pair inthemiddle of the year [4] tor psmtion. Oneither side there is the Jyotistmna.
11 It is the releaang ; vd lythemetree are released ; verily also they go to the wocld of heavenwiththe six The tbeolog ians
a should reply ,
‘ By the path
that leads to the gods. The path that leads to the gods ie themehu the
the Oostommthe Jagati the l yustoma. Inths t themamthme Stmnaa ndo they go by the path that leads to the gods [5 ] . There is used the sameSaman.
5 The Saman is the woxid of the gods ; verily they leave not theworld oi the gods . There are used various verses. The verses are the
world ofman; verily they keepmounting one world of gods aita anothcfromthe world ofmen. There is the Brahman's Samanas the Abhivas-ta ‘to winthe world of heaven. There is the Abhijit (day)
7 ior the gainingof the world of heaven. There is the Vicvajit (day)
1 for the gaining ot
all. Month by month they perfomthe Prsthaamonth by month the
Atigfi hyas are drawn; veriiy ineachmonth they place strength , tor&e
support of themomths. They pertormthe Prsthas inthe latter part oi themonth. Therefore it is onthe toy that the plants bear h
'nit.’
obtainhorns. For tenmonths they pa fomed ih and tbemhorns eppeared.
1 Tbe Prlyaaiya day is the dsy aftsr the ‘ The other veniens heve hbhtvarta as thsm m mmmm name ol themman. i t is mnily ubecame it preeedes themoaths ot the styled and coms naay vartstiq bam
- 860.1 The nut and lad days ol the dx are ' The h y is that yaseedin¢ the three 8nu
‘ This is not a cass ol the omi-lonel the ‘ The day ie that tollowtng the thns flmM muthem h inelined to tahe Benandays loflewh g thew m.
‘ Thts ls prohahly the senee olmwhat do tbey p
’
, but lt ehows the way “ fl “ mflt h l’fi tmh l Theminwhich easse tiheu ih 6 (wh¢ e sss el this chaptee is nenly that am
nay oeee py tea or twelvenoaths. 8.1 1nessh 6sa there is the eame 84naa in cattle ettaised hens by tea u ths'
the Pntha Btotra the Brhat os Rathano
M M M va-eesmaeed ta the at d h bet stmtheymm The
theefin ol -sd oa thh
621] The Leng th of the Sa ttra — vi1. 5 . 4
They said, We have gained (them), let us cease (the rite) for we haveattained the desire for the sake ofwhich we began(the rite). But others1
said,either halfofthemor asmany asmight be the case
,Let na perform
(the rite)for thesemonths, the eleventh and the twelfth ,
7andwhenwe have
made up the year, let us cease Intheir case their horns grew inthe
twelfthmonth. Whether by faith ,or by lack offaith
— that is,those which
have no horns— both indeed were prosperous, those which gained hornsand those which wonstrength. He who ceases after tenmonths 3 is prosperous, and he who ceases after twelve also
,ifhe knows thus. They go by
their feet, and he who goes by his foot attains (what he seeks). The
Ayana is successful, and therefore is it productive ofcows.
vii. 5 . 3. They1 performthe Prsthas inthe firstmonth, they performthem
inthemiddlemonth , they performtheminthe lastmonth . They say , In
the case ofa cow which theymilk thrice a day , she yields sparingly at the
latter twomilkings ;5 how thencanshe bemilked who is twelve timesmilked ? Havingmade up the year, they should performthe Prsthas oncein the last month verily the sacrificers winthe sacrifice and cattle. It is
anocean[1] without a near or a further shore that they enter uponwhoperformthe year (rite). If they employ the Brhat and the Rathantara
Samans, it would be as if they were to provide a boat inthemiddle of theocean. Going continuously with the Brhat and the Rathantara they
obtain support. The union'1 is milked for all desires ; thus the sacrificers
obtainall desires .
vii. 5 . 4 . The 7 Res are the same. The Ros are the world ofmen; verilythey leave not the world ofman. There are different Samans ; the Samanis the world of the gods ; verily they descend fromthe world of the gods
and otherchapters (see h is GaodmAyaaa), case the othermonths have the Abhimay be disregarded as wholly groundless. plava $adaha not the Prsthya Sadaha.
1 Weber conjectures for teat, teal}, i. s. re Cf. Ap(}S. ui. 16. 19, 20 ; B(}S. xvi . 16.
moving the accent of the Sanh ita ted 5 Cf. Geldner, Ved. S tud. iii . 112. If the
explained in the Pads as at mi (TPr. Prsthya were performed each month ,v . it is perhaps so, but not neces there would be twelvemilkings .
sarily ; cf. Ind. Stud. xii i . 97 . KS. has 5sa habi means
,according to the comm., a
tea, but th e passage isunaccented. cow wh ich yieldsmilk evenfor a strange
7 Th isusage is illustratedbyWeber(Ind. Stud. calf, or a cow, eakyddohya. There is also
xi ii . 118, n. 2)fromKS.miii . 8 (;B. iv. the reference to the Sandh i Stott s of
5 . 7 . 2; xi . 6. 8. 5 ; xiv. 6. 9. 8 ; xii. 8. 2. 2; which the Erhat and Rathantara formPB . v i. 2. 5 , as well as fromthe parallel the parts. Cf. Eggeling, SBE.m. xviii ,
passages KS.miii . 1; PB . iv. 1. 2. xix ,12.
1mdmimust be equivalent tomalted read in 7 In th e second half of the year the wholethe parallel KS. ,
which probably should order of the sacrifice is reversed. The
be restored inthe text. Jagatimetrebegins instead oftheGayatri ,1 Cf. KS . xxx iii. 5 . The Prsthyas can be the Kgrayana commences, instead of
performed on three months, or onthe ending ; the Rathantara yields to the
last in the Dvadacaha only , inwhich Erhat, t o. See 398. xvi . 17, 18.
m5 . 1
half-months verily as they go onthey find eupport inthe year. D en
year; verily they attainboth iorms ofthe ysar.There sa
's
seasona the year. The Go and the lyus (Stomas)are the Stomss int-hemiddle ; verily they place a pair inthemiddle of the year [4] tormtion. Oneither side there is the ilyotistoma.
1 It is the releasing verilythemetres are released ; verily also they go to the world of heamwith
the six The theologisas
One shonld reply ,‘ By the path
that leads to the gods. The path that leadsto the gods is themeh ea the
do they go by the path that leads to the gods [5 ] . There is used the ssneSaman.
5 The SLmanis the wm'ld of tbe gods ; ve1-ily they leave not the
world of the gods . There are used various verses. The vemes are tbe
frtnnthe world ofmen. There is the Brahman’s SAmanas the Ahhivuts ‘to winthe world ofheaven. There is the Abhijit (day)7 for the gainingof the world oi heaveh . There is the Vicvajit (day)
' for the gaining ot
all. Momth by month they pertosmthe h sthaa month by month the
support of themmths. They periormthe Prsthae inthe latter part of themonth. Themfore it is omthe top that the planh bear fruit '
obta inhorns. For tenmonths they pa fomed ih and thcnhoms appsu‘ d,
1 The 1‘rtyaniya day is the dsy d ter the 1 The other veraious hsve Abhivans as the
M m mmmm name d the euaan. 11 1-u nybeuase tt pceesdes themoaths ol the styled and eoveremany varleth ,“
1 La 15 8totras oi 243es esch -no.1 ‘tbe flnt and last days ol the six an ' Tbe day is that pseeedlag the thus 8m1m m
1 Tbie is aot a eaee ol the otaid onol tbe ‘ The day is that tollowing the thses flnnreiafimuthe ecmmis ts ellned to tahe M andsye tollowtag thew m.
5 M is prebahly tbe aeaee otmwhat do tbey go
’, but it ebows the way ”mmmliL h mtmh t . Them
inwhleh eases lihe AL iL6 (wheee see
may oeenpy tenortwelve taoatha B- e
5 Iti ueh tlay thec'e ts tbe eeme fllnmia mm m wmw
themh t he Brhst m-M as ud leam by twd vqaad eone ae t
vn. 5 . 4— 1
to one wmld aiter another ofmen. They first use the JaM and the
M a dm d fiomthe Jagatlme wpe fiomthe hgraymthe ae
fiomthe Brhah the Stomas tromthe Tr-ayastrihoa. Themfore the ywducends betore auelder. The Vicvaksrmancup1 is drawn; vesily by it
the escrifioemwinall rites. Aditi is thb
for pairing , for propagation. Ot old Prajapati created ofi pring by means
to be the prosperity oi the Sattmand the tcn-h ight rite serves tot fi e
prosperity of the Sattra . Vem'ily also whatever is done 'mog iy in the
earher daya this serves to atme ior it.
tormthe early litany inthe advanced part ofthe night. He who douitThe stnophe
theirmoming pressing . Ormther they say .
‘ The drophe at the bep'
-hoi eech pressing should be ofthis kind '
; verily he takes lndra awq tneach of their preesings.
ofthe JagatLot the Anustuo i the Pahkti, hailt
theirmetres. One should recite the Sajaniya hymn;5 one should reeits ths
Vihavya hymn;° one should nacite the Kayacubhiya hymnofW 7
This indeed is somuch as that ; verily he takes away somach as is thsisaIf at the early preming the bowl is broken, tbey should sing vessss
addmssed to Visnuand cositaining the epithet QipivistL‘ Whatevet inthe
name (so K8” P8 .) is mien. The
the Aditi Grabs. comm. , however, admits ss anatm
aad eee also QQB. xitl. 5 . 1
K&m. 14. 81 1nthe 1’rahrti the 1’rstipad ie be ra sl )
M NM RV. L 80. 12.
m. t ul et themeke'alya Qastram. tm1 ol the Valw-
adevam1 Is the plaee ot RV. x. 78. 1 inthe l arotva
these is ao other l ayacubhtya thsn
mnot tnplsee ot thosew h s
thst esch oae ehould he reetted inbutot the ouiinsry Qastu at the w .et eaeh aet ol Qaetres.
“b e epithet ls ol unknow se-ss ; ( h
w w w -mzw mM llh 81 11.) tb1ahs el the VI-assM (d . “ si l k s“
PP 0 6-0 W 51! M
W W WM V. 7 .
623] Variant Forms of the GwvdmAyana, — v11. 5 . 6
sacrifice is redundant, is redundant with regard to VisnuQipivista ; verilyVisnuQipivista places the redundant in the redundant . Verily havingobtained the redundant by the redundant
,they winit. If it is brokenat
the midday pressing , they should make the Samanhave the Vasatkara as
its finale. The support of the sacrifice is the Vasatkara ; verily they makethe Samanobtain support . If it breaks at the third pressing , the samething (should be done).vii. 5 . 6. Having
1made up the month with the six-day periods,11 theyleave out a day ,
for they behold the months by the six-day periods .
Having made up themonths with the half-months, they leave out a day ,
for they behold the months by the half-months . Having made up the
months by the newmoonnight,3 they leave out a day ,for they behold the
months by the newmoonnight . Havingmade up themonths by the fullmoonnight, they leave out a day ,
for they behold themonth by the fullmoonnight . He who pours (liquid) into a full (vessel)wastes the liquid ;he who pours out froma full (vessel)[1] places breath init . Inthat , havingmade up themonths with the fullmoonnight, they leave out a day , theyplace breath inthe year, and the performers of the Sattra breathe along it.If they did not leave out a day ,
thenthe year would fall asunder, as fallsasunder a skinbag tied tight,
1and they would be ruined. In that ,
havingmade up themonths with the fullmoonnight, they leave out a day ,
they place out-breathing inthe year, and the performers ofthe Sattrabreatheout along it and are not ruined. At the fullmoon(the Soma)of thegods is pressed. In that
,havingmadeup themonths with the fullmoon
night, they leave out a day , with the sacrifice to the gods they go to
another sacrifice. They cleave asunder the sacrifice, inthat (after performing it) as a series of six -day rites they leave out a day . They offer ananimal for Prajapati. Prajapati is all the gods ; verily with the gods do
they offer the sacrifice. They leave the pressing who leave out the day .
The Samnayya is the fourth pressing . Because there is the Satimayya ,they do not leave the pressing . They partake of it afteruttering the invocation, for they have this thenas their Soma drink. The deities who share
inthe pressings ofthose who leave out the day go to their places ; they offerthe sacrificial cakes in each of the pressings ; verily they winthe deitieswho share inthe pressing fromtheir several places.
5(They offer the cakes)
1 Cf. 908 . xiii. 20. 1-20; KGB. xxiv . moonor the fullmoonas alternatives ,Th is chaptergives theUtsarginamAyana. showing that neither the parsimta nor
1 i. e. five periods ofsix days each (Abhiplava themanta reckonings was in exclusiveSadaha) or four Abhiplava Sadaha and use. Cl. Vedic Index, ii. 15 7 , 5 16.a Prsthya Sadaha.
1 The point is presumably that the bag is1 Th is sectionseems to contemplate the end tied so tight that it bursts.
ing of the month either with the new 1 Cf. Wachemagel, Allied. 0mm. 11. i. 825 .
The GavémAymoa eight potshmfls at the early pmessing omelevenpoh ha ds at themiddayM and ontwelve potsherds at the third pressing ; verily they ohtainand winthe metres. They oii
‘
er aa obiationto the Anods at the third
pressing. The third pressing belongs to the Alle gods ; verily they leavsnot
m5 . 7 . The 1 theologians conside1 day)be le&out, or shouidit not be left out i ’ They say ,
‘ It should be left out.’ They say ,
‘ It
should be ieft out at the newmooh aad at the fullmwmior thess twoguide the sacrifiee.
’
two deteu'mine tbe dependent 1 sacrifice.
’ ‘
(The day) should be left out onthe fimt Vyastaki ,"they h eyshould not leave out a day which is appointed
‘D] . li they should leave
out omwhich is appoinwd they should ieave it out onthe seveath day
remi t positionwhich it oecupies intbe course ofthe six-day period.
5 ‘Diey
should thenofler to Ag ni, with the Vasua a cahe onsight potshesda to
l ahavuta orVieavaatwhieh hae e’eeh lrites appointed i
’or it. The seus .“
md her vmioa el the bzh nafi a the
1 “ K&nxiih h there is a vaguely similarchapter inPB. iv. 10(eL4 s ep eds sees .vii. 11), wheee the oui-ioa ts decided
omby the aaaiogy ol a biadder which ieteo tlghtly dieteaded. OLBQBJ ViiJ hlmxxij g fi
1 Them aad the iulimoonare impostae t“ M y tor the p eat eaa -ifiees aamedtromthem, but also tor the sacrifices ‘ flie wm c plslns thism tem
mutflsted by onittiag sueh a daynheyshould not dembut thie gtves aoml
Ayma aad so eaanot he lelt ent , aoeordiag to this view. N the importanee efthe new aad tulimoonetmih a t k
1 The Vyaeten is deflned by the comm. “
the 61st day of the dark half of the
month terwhich he eitesmt a io j,
inthemuma tmiddle ot thsmperiodmot the Vieovaat er I shami t ie impo-ihle to get saymntis{actory ssnse out ol thia Hh MQ - yhmheea that il the dsy to he hfl ee t
is a Jyetie day M nc the fiut ot r-M
ineach case fromthe begins“ el ths
are eootreeted g et hpw sviil n i t
the darh halt ot themeath eomes lnt,
account ;1 La aeea dta¢ te tlsyap saeh a dsy n the
nextmonth , sad so presumably il aayotha day wmh M tbe-nedq wealdbe onitted. lmmus-ew t
the cutssiea ot ave lyetis dmbeh se the
Vieavaag aad aih s it cflmmdays (being the beginning of reversal
W )aad a Jyotis la the twelfl es
m5 . s The Ga vémAyamdeparted. They wonthemagainby the c a (Siman),1 and that is whythe Kroca hss thename. Inthat they sing the c a at the endofthepih theywinpower and strength at the end ot the sacriiice. They sing the SGttra
syarddhi (Saman)1 at the end ofthe hhavaniys ; verily ,making Agni a wit .
ness, they advance to prosperity . They sing the Prajapatez-Hrdaya
1 within
verily fame is their pos'tionatthemd of the sscrifice. The Adhirary
'u5 sings nine (verses). Nincmthe
breaths inman; verily he plaoss bmaths in the sacrificemAlld thesn
members (ofthe body)except the head, but the head not. TheBathanta l-a
(Shman)7 has the Pahcadaca (Stoma); verily they winpower. The M at ‘
gatedby it.
vsrses, £or support.
pagation.
over them.
’
He obtained the kingshipw er themby the Bajmam "and that is why the s eaa has the name. Inthat there is thenijana the
to winPrajapati [8] . They sing five (verses)standing ; verily they wintheworld ofthe gods ;five sitting ; varily they winthe worldofmen. Theseeometo tem; tht ijis oi wnsynal the VirLjis food ; vedly they wintoodby the Viraj. In five places they sing sitting down; thm are five
they place glory in thesnselvee. Thmfms onem'eathmotects all the
limbs. Thereiormjust as a bird about tofly upwauis raisss its head alolt .
so the sacrificers are highest among people. TheUdgl trmounte a throne ;“
t h mm umma s ; 8V. i. 5 70;1 8ee 1’B. ii. 7-18 ; sv. chy-eu
iL 868. -a. ttt.
(W M Lw hieh is a td d el-aua
M ml w.
st i ngye eesq ima ts .
The M ieRVJ Jnuflhy-M1 That ia cnittis ¢ themal teurth yart ol
them mh atihara ; eee flille
1 8se PB. ii . 4 1;”Beemmlq t flfll.
627] The M ahd vfra ta Day— vu. 5 . 9
verily they attainrule. The Hot; (mounts) a swing ; verily they mountthe back of the firmament. The Adhvaryu(mounts)twomats ; verily theyreach the surface of the ruddy one. Somany indeed are the worlds, andin themin order they find support . Then the sacrificers make thusa bridge tomount, 1 for the gaining of the world of heaven.
vii. 5 . 9. By2means of the At kya (Saman)3 Prajapati created offspring in
thousands. From thembymeans of the Ilarhda (Saman)5 he took awaythe food they had gathered. In that there is the At kya, the sacrificers
crea te offspring ; in that there is the Ilarhda , they take away fromtheoffspring which has beencreated the food they have gathered. Therefore,inwhatever year the Sattra is performed,
the offspring are hungry in
that year, for they take their food and strength ; inwhatever year the
Sattra is imperfect, the offspring are not hungry inthat year for theytake not their food and strength. They raise a loud noise. Asmenbeingfreed frombonds cry aloud, so the sacrificers freed fromthe bonds of
the gods cry aloud, placing food and strength in themselves. The lutehas a hundred strings. Man is of a hundred (years) of age,
7and of a
hundredfold strength ; verily they find support inage and streng th. Theyrun a race,
8 to winwhat has not yet beenwon. They beat dmms ;° thevoice of the drumis the highest (formoi) speech ; verily they win thehighest (formoi) speech . They beat the earth-drum; verily theythat speech which has entered this (earth); verily also they conquer theearth. All (forms oi) speech they utter, to gain all (forms of speech).Two strive ona dry hide, to gain strength. One reviles, another extols.
He who reviles purifies them,he who extols places food in themafter
they are purified. They winby the first months what is done by the
Rsis and by the gods ; in that the Bhfitechad Samans 1° are used, bothare gained. Those who performthe year rite lose their virility . There
‘ Cf. M asai);‘steps
’
, in TUB. i. 8. 2. p. 884 ; Weber, 1mm. xvii . 500
Its use is , however, predominantly Vedi: 1M “. 175 , 176.
metaphorical. This use should be compared with that2 For the parallel n. 5 . which lies at the bottomof the Vfispeya
The text is RV. ix. 101. 7 ; SV. Annys ritual ; see Weber, Ubsr don 7mGuns, i. 2. 8. pp. 5 seq. ; Eggeling, SBE. m xxiv ;
The comm. renders th is as dat. ‘ for their Hillebrandt, Vad. Myth. i. 247 .
sake But the result is that he finds it For all the following of. Hillebnndt, Rom.necessary to supply below the ides that Em. v. 299 seq., and Keith,M mth e people (prajas) starv ing come to the Emsyuka, pp. 72-85 ;note s onAA . v. 1. 6
sacrifioers and get food, wh ich is quite JRAS. 1909. p. 2o6.
illegi timate. Bhfiteehsd is the name of AV. xx. 185 .5 See PB. v. 8 ; SV. Krenye Gina, v. 1. 2. 11- 18. For these Simsns of. AB. vi . 86.
The Stotriya is RV. x. 140. l. l, 2; KB .m. 5 ; GA. i . 4 (with FriedFor th is of. AIL v . 1. 4 with Keith '
s note. linder’s note, p. 87, n. l).7 See especially Lsnmsn, Sanskrit Reader,
The Placing of the Enclosing-sticks — vu.
To that which hathmarrow hail!To themarrowless hail !To that which hath limbs hail !To the limbless hail !To the trunk ha il !
To the trunkless hail!13. Who yoketh thee Let himyoke thee. Let Visnuyoke thee, forthe prosperity ofthis sacrifice, formypre eminence, forN.N.
's pleasure ; for
life thee, for expirationthee, for inspirationthee, for cross-breathing thee,for dawning thee, for wealth thee, for prosperity thee, for sound thee,fornourishing thee, for calling fromafar thee, for falling thee (I yoke).
vn. 5 . 14. To 5 Agni, of the Gayatri (metre), the Trivrt (Stoma), theRathantara (Saman), the spring (season), (offering is made) on eight
potsherds. To Indra , of the Tristubh (metre), the Pancadaca (Stoma),the Bihat (Saman), the summer (season), (offering is made) on elevenpotsherds. To the All-gods of the Jagati (metre), the Saptadaca (Stoma),the Vairfipa (Saman) the rainy (season), (offering is made) on twelve
potsherd8. To M itra and Varuna , of the Anustubh (metre), the Ekavinca(Stoma), the Vairaja (Saman), the autumn(season), curds.
“ To Brhaspati,
of the Pafikti (metre), the Trinava (Stoma), the Qakvara (Saman), thewinter (season), an oblation (is made). To Savitr, of the Atichandas
(metre), the Trayastrinca (Stoma), the Raivata (Saman), the cool (season),
(offering is made) on twelve potsherds. To Aditi, as Visnu’
s consort , anoblation (is made). To Agni Vaicvanara (offering is made) on twelvepotsherds. To Anumati anoblation (is made). To Ka (offering ismade)onone potsherd.
vii. Now 7 for the fire which is produced on the fire-altar and for
Soma, the king , the beast forAgni and Soma is the guest-ofl'
ering . Again
the fire which is piled up is cruel, and if one were not to castuponthefire which has beenpiled up these oblations, the cruel fire would spring
M anis as usual (100t insense, but the take the pa ngs thus .
‘ tmnk ’is the naturalmeaning ss part
‘ m duw sccordtng to the comm.
of the body and contrasted with the Cf. KSAqvamedha, v. 10 118 . iii. 15 . 10 ;
asgas. V8. xxix. 00. For the Brlhmana ass
This chapter conta ins the Mantras accom T8. vii. 5 . 15 ;QB . ix. 4. 8. 11; the verses
pany ing the placing of the Paridhis. accompany a set of tenoblations to theCi. KSAqvamedha, v. 9 ; TE . iii. 8. various deities ; 000 A908 . xx. 9. 2. Of.
also KB . QQS M iL W I
The comm. takes Ks as Praihpati, and ‘pcyccyd is accordihg to the comm.mat
makes the three sentences apply to the blood amilqd.three Paridh is . Bnt clearly one Mantra
7 The tenoblations in chapter 14 are here
alone ismeant and ApQS. l c. seems to explained, andjustified.
635 ] — m. 5 . 24
Vaicvanara ontwelve potsherds ; to heavenand earth, saviours fromevil, ontwo potsherds.
5 . 23. To ‘ Agni hemade obeisance to the earth hemade obeisance ; asAgni with the earth made harmony , so forme my favourable har
monies bemade.
To Vayuhemade obeisance, to the atmosphere hemade obeisance ;as Vayuwith the atmosphere (made harmony , so
To Surya hemade obeisance, to the sky hemade obeisance ; as Suryawith the sky (made harmony , so
To themoonhemade obeisance, to the Naksatras hemade obeisanceas themoonwith the Naksatras (made harmony , so
To Varuna hemade obeisance, to the waters hemade obeisance [l ]as Varuna with the waters (made harmony , so
To the Samanhemade obeisance, to the Be hemade obeisance as
the Samanwith the Be (made harmony , soTo the Brahman(caste)hemade obeisance, to the Ksatriya (caste)he
made obeisance ; as the Brahmanwith the Ksatriya (made harmony ,so
To the king he made obeisance , to the people hemade obeisanceas the king with the people (made harmony , so
To the chariot hemade obeisance, to the horses hemade obeisance ;
as the chariot with the horses (made harmony, soTo Prajapati he made obeisance, to creatures hemade obeisance ; as
Prajapati with creatures made harmony , so formemay favourable harmonies bemade.
5 . 24. a Thine ancient paths, 0 Savits,That are extended dustless through the atmosphere,
Cf. KSAcvamedha, v . 20. These Mantrasaccompany the Samnatihomas, or obe i
sance ofl'
erings, towh ich others are added
inthe TE . iii. 8. 18. 5 andAWS. xx. 12. 8.
the sense produced by the change incase i
'
romdat. to instr. canhardly bereproduced inEnglish without a changeof expressionfromobeisanoe to har
BQS . xv . 87 places them, teninnumber, mony Inthe parallel, LV. iv. 89, there
before the paguSvistakg't oflering . Cf. is no such alterationof the construction
Bloomfield, A tharvaoeda , p. 78. and sense.
The word san’mamdoes not permit hens of Cf. KSAcvamedha, i. 1. These words are
any really adequate rendering. The
sense is according to the comm.,inthe
cases where the instr is used, ‘aooom
panied by Agni , &c benefited the sacri
ficer.
’ But th is is hardly the case : the
idea is ratherofthe agreementorharmonybetween the various th ings mentioned ,
such harmony be ing desired by the
utterer of the Mantras. The change in
said by the sacrificer at the bidding of
the Adhvaryu, see TE . iii . 9. 4. 8 ;
p 8. xx. 18. 15 . ms. xx . the first
Mantra is used when entering the hall
(W aco)by the easternor front door.
The second Mantra is rubricated in
q s. xx . 2. 1 for reverence to the sun.In398 . xv. 2 he enters the hall with a
and sdones the Glrhapatya with b.
vi1. 5 . 24— 1
With these to—dsy, with thy psths essy to tuve1,Ga rdna M O Goi speak fm-ns.’
bRevummtoAgnd enermw thmaker of roomf gnnt mto this thy sscrifioer. Reverence toVsmdwsller intho atmosph-e.mahor of room;' grant roomto this thy sacsificer. Reverenee to
Surya dweller inthe sky ,maker of room;‘ gnat roomto this thysscxificer.
m 5 . 25 . He ‘ who knows the hesd of the sacrificial horse hsoosnes
pomemed of a hesd and fit tor mcrifiee. The hed of the sw ifieial
horse is the dawn,the eye the sun, the breath the wind, the ear the
mwmthe feet the qnarters , the 1ibs the intermediate qnarters, the
winking the daymd night the joints the halfmontha the joimnp ‘ the
mon the hmbs the seamna the trunk the yearwhe hair the rays h lthe snn), the formthe Naksatl-as, the bomes the stam. the flesh the mistthe hair th
ahont there is thnndering ; whenitmakes water. there is rain; its spesehis speech. Tt ahiman(cup) indeed is bombefmthe birth of the ha neas the day.
mThe Mshiman (cup) is homsftem
mmmmma nm umovamsdhg t l. Bot ta Bt M ‘ a qnasi-enpplmsa t te themis M and tor M M snd dm ‘ M hss pmbabiy nonry teoh l ieal
M mmmw with kv.
smespt inthe ilnt pointmndmw ' The efls0mflie ion¢ hain of ths hn,with fi sncept in having dns ausr and so the trq ths short body lfl a
‘ Th is portion of the l antrs oocnn in 'mcs.md sa11. 1unmm um1
statemea t that the openmlh tsuVaiqflnan, which h um , “
read , 1nl U cally tho same insenss as the tsct.m M M h the m ol
“ The l sh imanonps m two usd d th e
h I U. withw
W uW um d
‘
sfiu ly to taks ths neanis‘ ol the BAUJ s be
‘ Ths homis heudsseribedas s con is fm w w wsnsuu. Contaithe ssnse olmto be as in ths n.
whsn the ssass is einrly that lhs l l.
1.1, inthe l 1dhysmmnensionmhieh I ahlnants bornbeton the het sa inW h i ch “. h rthsr spssnlations ths l anbusumvfi k uand fl.
637 ] The Horse as the Universe — vi 1. 5 . 25
two Mahiman(cups)surround on either side the horse. As Hays (steed)it carried the gods , as Arvan (courser) the Asuras , as Vajin (racer) theGandharvas , as Acva (horse)men. The birthplace of the horse, indeed, is
the sea , its kindred1 is the sea.
2
Curiously enough the essential ba'
ndhuh
(found inQB . and BAU. and clearly to
be read) is lost inall text 3188 . used byWeber and probably by the other editors.
It is found, however, inthe comm. and isnecessary tomake up the twelve wordsafter avahat postulated by the text MSSand is also found inthe comm. onTPr.
xviii. l , where see Wh itney ’s note
(JAOS . ix . 85 4, Cf. Weber,Ind.
S tud. xi ii. 97—99 (the Kdthaka numbers he
refers to inthe note are cases where the
number of lines of the M88. are given,the elokaeanikhya of th e scribes). The
word occurs indeed inthe editionof the
text with Bhaskara'
s commentary , but itadmittedly heremerely follows Bl ynnsand has no independent value. Cf.
above, p.mvi .
‘ For the sea cfH TS AA . ii . 2. 8
with Keith ’s note.
General Index
Atharvaveda, and Tsitt iriya Sahh itl , clxii.Atichandasmetre , 405 , 426, 498, n. 1.
Atigri hya cups, 285 , n. 5 , 882, 5 5 8.
Atlmoksa Mantras, 280, n. 2.
Atirl tra, formof Soma sacrifice, cxvi, 280
880, 5 5 8, 5 7 7—5 80, 808.
fi tmestakss , lmiv, 447 , n. 2.
t Am,45 9.
Ktrevaksh , cxiKtreyas, xxix,miii
, xn ix, xcu.
Ktreyi (;akha, cln iv.
Atri,5 84, 5 65 .
Attraction, 85 , n. 1, 185 , n. 1, 879, n. 7 .
Atyagnistoma, formofSoma sacrifice, cxvi.Auddalaki, 5 78.
Ankheyas, xciii, n. 1.
Aukhiyas , xc.
Aupanuvhkya, xliii.Aupaveci Amna, 497 , 5 81.
Aupoditi, 99.
Anna, 0, 288, 5 64.
Anoija, 45 9 .
Avabhrtha ,-cxv , cxxxv .
Avabhrthayajfu’isi, xli ii, 5 49.
Ankh, 481.
Avata , 5 18, n. 4.
Avatana offerings, 85 8, n. 8.
Avivakya, day ofa Sattra , cxvi, 5 85 .
Axle, creaking oi,405 , 5 10: greasing of,”8.
Ayavas or Ayhvans, 888, 847 , 45 7 , n. 5 .
Kyu, 48.
Aynsyh bricks, 427 , n. 1.
Kyus formof Stoma, cxviii , 5 75 , 5 88, 5 89,
600,802, n. 2, 604, 808 , n. 8, 810, n. 8.
Babara Pri vl hani , 5 65 .
Bt bhravya , xxx.Bacchants, cxiii.Bldabh ikara ,mix.
Bag ,metaphor fromskin, 828.
Bah ispavamana Stotts , cviii, cxv, cxviii , 288,n. 1
,286
,n. 7
,5 14
,5 85 .
Balbaja grass , 15 5 .
Bamba, 5 5 4.
Bambhhri, 28, 88.
Bhrhaspatya , 288.
Bark, used to curdlemilk, 192.
Barley, inhot season, 581.Battle spell, 272.
Baudhlyana Qrauta Sfitra, xli- xlvi, clxxi,
clxxi i, 18, n. 5 .
Beans,inwinter, 5 81.
Beard, as characte ristic ofman, 184.
Bhadra Shman, 828.
Bhaga, 109, 125 , 144, 286, 45 1.
45 [no.s. i s]
641
Bharadvtja, 828, 415 .
Bhl radvlua, school ofYajurveda, xcii.Bharata, cxxxiii.
Bharata, 199, n. 1.
Bharatas, 49, 121, 124, 811.
Bhlrati , 801, 402.
Bhatta Bhut anmiora, clxxiv.
Bhava, 881.
Bhavasvamin, Vivarana onOlmmlsyg lnix.
Bhrgu, legend of, cxxix.
Bhrgus, 7 , 78, 222, 820, 871.Bhnja , 28, 499.
Bh iih, 85 .
Bhfitechad Siman, 827 , n. 10.
Bhfitestaus, lxx, 456, n. 2.
Bhuvah, 85 .
Bhfiyaskrt bricks, 847 , n. 2, 427, n. 1.Bird formofM alta , envi, 448.
Birds, strength lies inwin3s, 408 ; donotnestonearth at night, 458.
Blood,use ofinsacrifice, cvi.Boar, incarnationofVisnu, 505 .
BoghazKioi, clxv.
Bowstring, whisper of, 878, n. 5 .
Brhsspati , 28, 25 , 42, 80,and often.
Brhat Slman, cxvi, 58, 124, 170and often.
Brhati bricks, 881, n. 4, 419, n. 1.
Brahmacl rinand hetaira, cnxi.
Brahmamedha, lnviii , n. 1, cxxv ,n. 1.Brahman, priest, 72, 82, 110, 120, and often,a Vi dstha, 279.
Brahman, holy power, 72, 84, 85 , 90,98
, 98, 99, and often.Bnliman’s Siman, 809, n. 2, 825 , n. 8.
Br-hmm06.4s.os.u.69.77.98.101.m.
124, 199, 458, 5 88 ; immuni ties ot,208, n. 2; loss ol Soma-drinking by , 189.
Brlhmana, a text, 202,n. 8.
Brlhmsna and Mantra, relationof, cmxiii.
Bricks,mode ofdepositing, 827 , n. 4.Bnrglars, 804, n. 8.
0.15 1”n 498
Cakrsvlka , 45 1.
M uss ol inmilking cow, 189.
General Index 645
KecinDarbhya , 207 .
KecinShty akhmi, 207 .
Keta , 71.
Khadira wood, 284.
Khanglikiyas , xc.Khara, 180, n. l .
Kharjfira, 182, n. 4.
Khila book ofMaitrhyanl Sanhita, lmi 1.
Kikasa, 480, n. 8.
Killing ofv ictim,manner of, 521, n. 8.
Kirch , 45 8.
Kotani s, 25 8.
Krei nu,Krahala, 165 .
Krta , throw ofdice ,
Krttika bricks, 848, n. l .
Krttikas, 428.
Krama Paths, xxx i.Kratujit Janaki , 170.
Krauiica note , 201.
Kroca Saman, 828.
Krumuka wood , 400.
Ksatradhrt i, cxi1.
Keatriya, 9, 128.
Keviiika, 45 2.
Kuhn,479 , n. 6.
Kuhu,119
,278
,485 .
Kulikaya, 45 1.
Kumbhestakas, 45 4 n.
Kundrnaci , 45 2.
Kuru-Paficalas,xc11i, 121, n. 6.
Kurus, xcii i, 121, n. 8 ; theirVajapeya , cx .
Kficmas, 481.
Kusminda Homa, lnvii i.
Kusurubinda Auddhlaki, 5 78.
Kutaru, 45 2.
Kvayi , 45 2.
Lacuna, possible occurrence oi , 488, n. 5 .
Land ownersh ip, 188, n. 1.
Landholding inseveralty , 147, n. 1.
Lelia, 7 1.
Length ofGavnmAyana, 820, 821.Leper, 15 8.
Leprosy , or other sk indisease, 187 .
Ligh tning , animals killed by , 22, n. 1.
Lines onbricks, 414, n. 8, 47 7, n. 1.
Lion, strength oi, 419.
Lioness , 81.
Loca tive of stems in1, 0117 11.Locat ive, uses of, cliii ofoccasion, 112,w ith cad
,143
,n. 5 .
Lokarhprna bricks, 445 , n. 2.
Lotus, connex ionofAgni w ith , 894, 895 .
Lotus leaf, birthplace offire, 410.
Lute , speech in, 489.
mnava Qrauta sum,xli, xlvi, clxxi, clxxii.
Manon, 5 25 .
Manth incup, 5 4, 828, 848, 5 88, 5 45 , 5 78.l antra, relationof to the Brahmana partsofsmmu, ln iv, lxxiv, cmi ii.
Mantrspl tha, n ix.
Mann, 8, 88, 74, 98, 218, 282, 25 6, 268, 880,882.
e jallya flre-altar, 88, 888, n. 4, 489, 5 14,
828.
Marks ,Marriage, preference for a suitor who cansing , 498 ; restri ctions on, ci , 5 08.
Maruts, 15 , 45 , 48, 5 7 , 58, 88, 88, 110, 114, andoften.
l arutvatiya Castra, cxv, 841.
M494klya, x xix.
Hasculine stemin1, cxlviiil l tariqvan, 8, 294, 85 8, 895 , 482.
Medicalmetaphors, 211, n. 1, 5 28, n. 1.
113metre , 881.Madhay a, amonth , 5 6, 85 1.
Mhdhava and St yena , cln iv, n. 2.
Madhu,amonth, 5 8, 85 1.
Madhuha or l andhuka tree, 272.Madhyadeca, xciii .
MM hyarhdinapavamlna Stott s , cviii , cxv,
cxviii , 288, n. 7 .
Madhyamikl , clxv iu, n. 7 .
Mhdhyamikas, clxviii.Maghhs , a Naksatra, 849.
Magic inritual, cxx.
Mahabhlsya, xci.
Mahi deva , 82.
Mahi divaklrtya Blman, 5 91 n. 7 .
Hahaduktha , cmi .
Mahlgni rite , cxxv , n. 1.
Kat amni verses, cxvii , 418, 489, 1111. 1, 4.
Mahhpitryajiia , cxi.MahAprsthyas, x xvi.
Mahl vira pot, cn iv , 96, n. 1.
Mahhmta , cxxx, cxxxi, 5 86, 5 74 , 5 87 , 628
828.
Mahendra, 5 5 , 86, 87 , 95 , 198, 5 41.
Mahendra Graha , 5 8, n. 2.
Mahi , 5 68.
Mah idasa ,mix .
Mah imancup, 682.
Mah isi , 816, n. 8.
Maitravaruna, 489, 5 80.
Maitri yani 8ahh itl , izuv - zeyn.
Makha, cxxiv, n. 8, 8, 14, 242, 296, 897 .
General Index 649
Ca ityAyana,mix .
Qaka, 45 1.
QhkaIya, xxx, clxx11, clxxi ii.Qi kvara Siman, cxv11, 125 , 170, 828, 841, 5 78,
11. 2, 5 87 n. 6,681.
Gakvari verses , 110, 25 1, 269 , n. 8, 85 2, 882,489.
Qfilimukhiya, 5 15 , n. 4.
Qambara , 25 4.93m! wood, 400, 484.
Qamitr, 525 .
98mmBi rhaspatya, 213.
gm M 216 2.
Gang: 5 4, 5 88.
,n
Sacrifloer, identificationof with Visnu, 89 ;W dflya books of Qatapatha Brahmans, mystic identification of with universe,111111.
mv iii,xxxix.
5 30125 0541. post , 5 50- 5 5 2.
QuikhAyana Crauta St‘
i tra, xlvi.
Qara grass , used for strew,189, 488.
Sadssya, 5 39 : 5611n. 6
Carabha, 325 .
Sadhya gods.465 , 5 90, 641.
Saha amonth, 58 85 0.
981ml ul1ar1t1es of MSS . mm 78, pecSahajanya, anApsaras, 841.n. 1.
ameasure,232
,273.
M W “, 3month »35°
9fir3a , 45 2.
summing , civ cv, 115 n.
Qarirahoma , 629 , n. 2. Si kamprasthi yiya rite , 192, n9mm62, 35 7 , 35 1. Saketa. 71.Qfiryfita, 5 7 .
Saketa, attack on, clxviii.Qatabhisaj, a Naksatra, 849.
Qatakratu, 98, 118,(,3s tanika Sstriijita , cxxxiii .
Qatapatha Brahmans, lxxii i, lxxvii, c11,cxx ix .
Qatarudriya, 85 8 , n. 8, 480, 449.
QatyAyanas, school ofYajurveda , xcii .Qauoeya Sarvaseni 5 85 .
Caulbhyana, patronymic ofUdafika, 822.
Gaunaka, xxxix, clxxii i.Q ipivista, 162, 194, 848, 85 7 , 622.
Qitimans , 481. Salimatihoma, 685 , n. 1.
Qravisthu, a Naksatra, 849. W , 199
Qrfiyantiya Saman, 129. Salim“: hymns, 581, n. l .
484. Sempraisa, 818, n. 8.
Qrifigeri Math Library , clxxiv. Samrlj, 87 .
Qronh, a Naksatra, 849 . t qravas, 99.amonth , 5 6, 850.
15,200. 888, 5 84. Samsarpa, 5 7 , 840.
Cadre, as paramour clArya, 816. Sathsrpl th Havmsi, cxii.Quh a cup, 54, 828, 5 86, 5 45 , 5 78, 5 79.
Cub a, 11month , 5 6, 85 0. Saxhtati bricks, lnvi i, 45 4n.
Qah fiya Vrata , xlii. Bathtatihoma, 618, n. 2.
Qukriyani , xliii.Quna, 818. Bazhylna hymns , 501Qunahcepa Rjigarti, ex] , 127 , n. 2, 404. M yt h !brim111 7 , 848,n 5 . 427
Qunasira, 119 .
Qunasiriya , cv cxi Sani tam, a 891, 829.
46
(ivetaketu, xcv, eluii .a ita Saman, cxvi , 447 .
Sadfl tra, 5 72, n. 6.
Sodacin, formof Soma sacrifice, cyw , cxvi ,
82, 68.
$ociacincup, 5 5 5 , 5 5 6, 5 80, 808.
Sabhs, as house, 278, n. 2, 5 84, n. 4.
Sacramentalcommunioninthe sacrifice, cvu,cvii i.
Sacrifice, inthe breaths, 490, n. 2 substitu
Balet ha, 71.
Semi , 5 68, 11. 2.Shmans, limited, 5 86.
Samans and Stomas inMahhvrata, cmi.
Sa thgraha , by M m clxviii.
Shmidhenis, 196, n. 1,197 addi tional set,
298, n. 4.
Ssmistayajus, xli ii , 84, n. 4, 217 , 5 48.
Genera l Index 65 3
Vyasa Qiksa, xxxv, xxxvi, nxv u.Vyusti bricks , 884 , n. 1
,421, n. 8.
Warrior, g irt w ith arms inMahamta, cxxx i.
Wate rs,as foes ofAgni, 45 8.
Wergeld, 69, 11. 6, 217 , n. 1.
West,Rahsases
’
quarter, 408.
Wife of the sacrificer, her share inthe ritual,288, n. 1
,5 44.
Wild sesame,480.
Winter solstice, Mahavrata at , cxxxi.
Wiping 03,ofsin, 15 2.
Wives ofgods, 5 52.
Writtentext, possibility ofearly , 1, n. 8.
Wrong division of words, 888 , n. 8, 470,
n. 4.
Yaji‘
iasena Caitriyayana , 426.
Yajiiatam'
i bricks, 848, n. 4, 428, n. 2.
Yajiiavalkya books of Qatapatha Brahmans , Zaotar, cxix, n. 8.
lxxiii . Zoroaster, dislike ofSoma, on .
Yajiifiyajniya Saman, 805 , 487 , 447 .
Yajiiiki Upanisad , nviii.
Yajus , 70, 88.
Yajus verses, limi ted, 5 86.
Yajyas, x vi i, xliii, 89, 91, 94.
Yaksma , varieties of, 188.
Yama, 117 , 119, 128, 270, 812, 885 ,878, 406, 449, 45 1, 484, 481.
Yami , 481.Yacodii bricks, cnvn, 848, n. 8.
Yaska , author ofNirukta, xl, clxix, clxxi.Yi ska Paifigi , xci, xcii.
Yatia,destroyed by Indra, 260, 509 , n. 2.
Yavanas, clxix.
Yavanani , clxvm, clxix.
Yi vas, 888, 847 .
Years, difl'erent names of, 469, n. 5 .
Yfipa, 5 18, n. 4.
SANSKRIT INDEX
a’
kami , 2.
W rap , cli.
agmbhim, 1-xl11.
agriya , xciv .
akga, 480, 11.
2
aglmy d, 9 , n. l.
a i kasdm, 107 . 11.afigciprirfuisi, cli.ai guh
‘
,5 91, n. l.
ajatui, xcvi .
qja yit, cxlii.
afijc’mta , cxlii .
cijnuE, 869, n. 7 .
“1711771 or 15 3177711771,aflja ritakci , 452, 11. 4. abhcsan
'
i -bh 'i, w ith acc li lat ive ,
a iji , 5 97 n. 8. 190, n. 2
,5 20
, n. 8.
“N‘Y 5 48, n, 2, a'c dnizflm, 79 , n. l .
a ticdda, 5 82, n. 1. abhym'
z'ta
, 848, n. 11. M 827, n. 1.
a tikdm, 484, n. l . abhyufs fiduy dmaka r,xciii. W 353,n. 10.
afiroknih, 481, n. l. mnainm,623
, n. 3. dhhu,“T n. v8.
a taunibh ib. w hanibhih,
M W ‘.287 , n.4.
addya , 870, n. 1.
( idm'
,
adgnifrdf, cli.
adkila thakdma , 465 , 11. 8 .
M a ydlohalm‘ma, 4671,M ini , 5 7 n. 3.
6715 18t 346 , 11. o
'
)
adh l-br-l , 203, n
adlusumqui , 5 , 11. 5
a rlhyuw‘ha ,134
,11. I.
alliammkalpa , 15 7 , 11. l
muqniw'flmm, 102. ll.
a rmpmmya nmh , 314,
ana grci . 27 . n. 6 .
amrnMa,601, 11. l.
(mu. 11. 4.
anmhmla . 434, ll . 1. anmh 131. n. 4, 1132, 11
am: 1. 168 . 11. I. 40 . 11. 5 .
unuU -n-uy . 19 1, 11. l .urs '
-h. 229 . n. 5 .
anai. 179 . 11. 1, 5 97 . 11. 6 . n ulmh, 479 . 11
1171 csjuhh , gut tura l in fo rms fi ' a h uwlu. 479 , n
oi , xxxvi ii. cm-tg, 498, n. 4.
amarloma,xciv . araddsa, 5 28.
andhas,cxvii. ara-dyati, 5 25 , n. 8 .
annridya , 148, n. 2. amvdh, 115 , n. 2, 249 , n.
anyo’
71mm, xcvi, 5 86, n. 4. 878, n. 2.
“Pa“ ;6; n. 4. awn. cluu.
apw riya'
lc, 508, n, l ,
“Mar,39
,n. 18.
0PM ,5 16
,n. 5 .
apratitam, 260n.
dpraydvam, 804, n. 2. ell.
dbda,847 n. 4. ( ifmddkayd , xcvi i i.
dbni lummokta , 216, 11. 8. ageanira, xciv .
ablukhyri , cxl. dud , 5 9, n. 1.
abhigaw xyan, 169 . a'
samartw i,mi.
abh idadc, 5 5 8 , n. l. asdith ita, xxx ii.
aside, 8.
fisrd, xnvifl, n. 7 .
M s , 281 n. 1.
w , “34.n. 8 .
amflu, 118 , 11. 3. M 711, clii.
ambai . ambilui , 1177151110511, 815 , dn a. 13, n. 5 , 208, n. 1.
11. 5 . ci ‘maw. 5 28.n. 1, 881, n. l .
u'mbha s, 612, n. 6. M iya
'
,370, n. 1.
ay 4. 111 Sandh i , 2, n. 5 . awasta . 624, n. 4.
ayan’
ancim. 97 , 11. 2.oidhmm. 37 1, n. 4.
a yummi , 80 11. vina iija , 264, n. 1.
a yus . 41. 11. 2. (map , cli ii.
aquhl. 35 1, n. l. 0117 .
a ru'm. 5 17 , n. 5 . (1111115 , e tymology Of, 464.
um‘na 4 AT. 197 , n. 3. "pwciyana . cx ix.
uruh/au, 4, 11. 4 . 237 , n. 6 .
a h . 219 . 3.unmg-lh , W ith gem, 5 7 5 , n.
«rim. 109 , n ocmilui . 121.
mk ruun‘
. 15 4, n. 1. uyu'a . 484, 11
ur 1'Jmh . as future , 686 , mupun.
‘1
°
. J1n.
23. (inunu 5 4 11. a .
urrhclf.
ury-ckrru7 12V".
13nfqul im495 , 11. 8. D. 2.
5 Ixxi1i , cli1i, 189 , n. 4 ,49 1, n. 1.
fivamg, xciv.
fihvarafam, cxliii.jah ii , 10, n. 2, 12, 18, 214
n. 8.
jyota tam, 385 , n. 6.
jhaga , 45 1, n. 6.
lamip dui , cxxviii.tamikft, 5 15 , n. 6.
tamikfdbhwb, 89 , n. 12.
kinlaoe, 74, n. 2, 78, n. 2.
tapafcimmayanam, 458 , n. 1.
ta lp u, ci.1nd“: 5 629 no 4° dband gh confused ,
11.
502, n. 2. re gdn, 48, n. 6 .
timipnirzmmdui, cli . dhcimu, 12.Hr, 5 . dhdr, 484, n. 4.
lim1mll,
.
5 76,
4° dh firuyulum,xxxvii
,n. 4.
ltirilm,
5 90 ,n. 0. rlhurng cihmt , xxxvii, n. 4.
.
‘urnm, 303, n. 7 . (wy , w ith infin. , xcvii.Mm,
484, n. 1. mm y xciv.”M arrow 5 . akrani, 33, n. 4
talc, 3, 1. dhruvu
M rovirdma mii. 11. 8, 284.
tmdnyti , 403, n. 3. (Ihromny if, 879, n. 6.
tmam, 49 6, n. 5 .
lrripn, xxx.
fridhfi fu, 188, n. 1.
triggubh , uuttural informxxxv iu.
fut . C111] , 9 5 , ll. 1.
h dm. clv i .
tugur, rxlii .
( rm,vlv i.
”NU T, XCV .
thurum, 363, n. 7 .
«inh g ,cxi ii.
duhugtuqmlva , 617 , n. 4 .
d-u'
sma,
aulvorhiully
n. 3, 433,
1143, 11.
0
du' unmh u‘fl , xc
' iv.
fl, 1232, n
cl-HUH . fromh i, 192.
clu ,1'
\ 1Il
dumw hiul . 137 , 11. 1.
( lup'hufurub. 5 75 , n. 6.
dm. 411, ll . 2.
“Wm,502, n. 8.
M iyajani , 9, n. 1.
dcmydnib, 281, n. 2.
deuwunirit ha rmgi, 45 6, n. 2.
dmimnt. xci, n. 9.
dcu'
kti , 2
nummrifll ui cnku, 488 , n. 4.
mul'
r, etymology Of, 45 4.
wnulu‘hu, 481, n. 4.
"nhlmc. 612. n 6.
mlhhni 131 1 11 .
murmiulh tgu. 5 95 , n. 5 .
nurdubutlu, 263.
nmachud l. 5 12 n. 2.
widqu, 5 94, n. 8 .
mimi . 111 (10111111111 801180.
11. 2.
nml , 121.
miyam. 219, n. 1.
ul
111 11. 1.
mmm. I l' iv .
p tr-nMa . (101, n. 1.
mrhullui. 401.
mrnuury i. 15 3, 11. 1.
r downfa . 011.
n-reg ygu'
n. 85 9 . u. 7 .
nigmgpidkl' , 35 5 , n. 1.
my t i gr'n, 85 6, n. 1.
pdmgu, 242, n. 1.
pupil 5 15 .n. 2.
M arat. 829, II. II. 11.
pagan“. 129 , n. 4.
p di kta . epithet of “ed i ct .
484. n. 5 .
,ui lish‘u. 45 2, n. 8.
prifunl, 481, n. 8.
16, n. 2, 226 , n. C.
W M y th, xli.
M M M 488.n. 4.
pmay uh l . 11. ll . 5 .
pma ymh kuryfi'. Kell i.pmgulu. 3.
pull“. D . 6
pdqqn'ol. 614 ,
n. 5 .
;ugung llci . 614 , n. 5 .
,s-ny lolrnvnm. Xt
‘
V i.
purulivlhl. 633. n. 2.
y ard. 69. n. f).
pulika yo. 45 1, n. 6.
pulimya, 45 1, n. 6.
Sanskrit Index 65 7
park a ,210,11. n. bahirloma , xciv. 1161421, 41, n. 8.
pfimimdnta , 628, n. 8. bidoa,45 2
,n. 6. ydtra w ith ya
'
tha, 97 , 11. 1.
pfirtin, 4. brdhmagui , 415 , 11. 1. yathdyatamim, cli.mine, w ith present indica brahmodya , 614, n. 8. yathdyatandt, xcv i , cli.tive, 2. yantd, 48, 11. 2.
pythivitvd, xcvi. bhakgarhkdra . xciv. udva , 86, 87 , 41.
pythim‘gdd, xcvi . bhafigurdvant, 76, n. 1. yaocuo, xciv.mgaddjya , 246. bham’ggm, xciv. yavvddhab, 862, n. 4.
prgva , 611, n. 4. bha'
sman, 480, 11. 6. Miami , clvi.
pan}, 161, n. 8. bhaamasd,304, 11. 7 . ydtavyd, 174, 11. 2.
prakdgd, 479 , n. 4. bhinda , 5 49, n. 7 . ydyaoard, 404, n. 2.
pmkhya, 525 , 11. 4, bhimdr, cxlii. yup , 5 19, n. 8.
pragraha , xxxiii. blaita’
r, cxlii. yuvdyolc, cxli.
praghdta , 484, n. l . bhfitdndmaugayab, 124, n. 8. M a,cxli .
pracaldkd , 628, n. 5 . bhamna'n';ma ithuna, cxxxi . ye
'
ydjdmahc, 94, n. 8.
prdcikita lc, 220. bhaydea, 187 , 11. 1. M M.236, n. 1,
pmjdnana , 78, 11. 4. bhnigzahan, 5 45 , n. 5 .
prajanaydmakar, xciii . rakgolui , 5 49, n. 8.
pragsitd , 7 , n. 5 . mmisa tai , 612, n. 9 . raymd, 878, n. 5 .
prdti- tih , 5 88, n. 2. mam,5 53, n. 3. ramd, 462, n. 1.
pra tti , 484, 11. 2. madam, 7 , 11. 5 . rdthantafi , 196, 1111. 2and 4 .
pratyaya ,xl. madhyamepd, 011, 164 rdyalt, 25 0, n. 1.
prdtyd-bhfi,w ith acc., 99, mandv'
i , xciii e d, 93, 11. 3.
praddvya , 261, n. 1. marydb. 618.n. 1. ragtram'
, 15 4,
pradivah, 5 8, u. 1.M M
, 134: n. 3 mj, with genitive, cliii, 5 87 ,prudk
'
i,609 , 11. 6.
masdra, 881.n 7 n. 3.
prdyukti , lxxiv. M M .304.n. 7 rdhigya i, 46, 11. 1.
prayuta'
, 1."15 408: 612, n. 6 rauk, 860, 11. 4.
prayoktdse, c1iv 207 , n. 4.
prarikta , 5 99, n. 8. mdhigl, 18, n. 4. lapmdin, 465 , n. 9.
pra-h’
kh,189 , n. 4.
M.with interrogative in tow, 8.
pra'
gastigu, 104, 11. 4. junctive , 5 44, n. 6. Iafin, 617 , n. 2
prag ioahin, 119, n. 4. mmpadre, 46 n ma, 462, 11. 4.
pm-aad, trans.,
811, 11. 5 . M nthlldva , 452, n. 8. M , 636, n. 2,
praciddham, 5 40, 11. 2. M ndhukdb, 272, 11. 4. lope , definitionof,x1.
prad ara , 12, n. 2. mdlaiiga, 466, n. 2. W .85 9, n. 8.
prastotm'
atihartfbhydm, cli. W , 621, n. 8.
pra-slhd’
,179, n. 3. M 1190, 483, n. 2.
m2. mm520.no 8 mac, 1.
prdgdpdnoddnegu, xcvi. mumlame. xcviii.cliii mod, clvi, 142, n. 5 .
prdp‘
traharagia , 10, n. 2. mmak’m‘d. 5 34. 11. 5 . ood , with locativo, 148, n. 5 .
prdsaca , 628, n. 5 .mygdraaaktdni, 0111 mm,
281, n. 1.
M G, 611, 11. 4.mydhraodc, 01 7
prokgagzi , 12.n. 2.M M 476
1 n' 6°
play, xciv. W M 476.n. 6
ma itmaruguita, luil.
phalgunipfimamdaa’, cli. W WW “: 616, n. 6
phdgtga , 484, n. 2.
yaka'
n, 482, n. 1.
bafihiyafis, xciv. 70k”; 1.
11. 1.
Bambavigvavaya’
sau, xcvi, yqjamdnamugi, 4.
bdrm,479, 11. 2. yqjflakmhi, 280, 11. 2.
barbigi , 5 5 7 , n. 6. M ama punaralaubha, 247 , M M xovi, 528,n. 4.M ia , host, 124 n. 5 . n. l. m “, 144, n. 6.
47
A 44 f a,“ 3 71,
338 fax”
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-Miora : translated fromthe orig inal Sanskrit by JAM ES HAUGHTONWoons, Professor of Philosophy at Harvard University. 1914. Pages, 422.
Volumes 18 and 19 . Th e V eda of the Black Yajus School. enti tled Taittiriya
Babbi tt . Translated fromthe orig inal Sanskrit prose and verse, with a runningcommentary . By ARTHU R BBRBIEDALE KEITH ,
D.C.L. (Oxford),ofthe InnerTemple,Barrister-at-law, and of His Majesty’s Colonial Omoe, sometime Acting Professor ofSanskrit at the University of Oxford, Author of ‘ Responsible Government in theDominions Volume 18, k indas I—III ; volume 19, hindas IV—VII.
Volume 20. R ig-V eda R epetitions. A statistical and critical and historical account
of the repeated verses and distichs and stanzas of the Rig-Veda. By MAURICE
BLooxmD. (Inpress.)
