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BIBLIO’THECGA INDICA CERLECTION OF ORIENTAL WORKS
PANCAVIMSA-BRAHMANA
THE BRAHMANA OF TWENTY FIVE CHAPTERS
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De. W. CALAND
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PANCAVIMSA-BRAHMANA
THE BRAHMANA OF TWENTY FIVE CHAPTERS
TRA ae as BY
Dr. W. CALAND
KMmeritus Professor of Sanskrit in the Wnoversity of Utrecht
PRINTED AT THE BAPTIST MISSION PRESS PUBLISHED BY THE ASIATIC SOCIETY OF BENGAL CALCUTTA 1931
INTRODUCTION. Chapter il. The Samavedic Texts,
It may be desirable to give as complete a descriptive list as possible of the books belonging to the Simaveda.
Three ^“ Schools”’ or éakha’s (*‘ branches ’’) are to be distinguished ; that of the Kauthumas, that.of, the Ranayaniyas and that of the Jaiminiyas. The last mentioned éakha will be here passed in silence, as this Introduction only regards the Brahmana of the Kauthumae Ranayaniyas /.
81. Texts of the Kauthumas.
A. The ganas.
1. The graimegeyagana(or veyagan 8) 7 17 prapa- thakas, each of which is divided in two halves; published in the great edition of the Samaveda (in 5 volumes) by Satyavrata Samasrami, Calcutta 1874, in the Bibliotheca Indica: Vol. I, page 94—-Vol. LI, page 242. A valuable and very correct edition (more correct in some respects than the edition of Calcutta) has been procured by Krsnasvimin Srautin under the title: Samavedasamhitayam Kauthumasakhaya Veyaganam, ‘Tiruvadi, 1889. This edition is printed in Grantha characters.
2. The aranyegeyagana (or @ranyagana) in 6 »rapathakas, each again divided in two halves: arkaparvan: 1. 2- 11 a; dvandvaparvan: II. 0--111. 0; vrataparvan: 1४. a—V.b; sukriya- parvan: VI. To these the mahanémni’s belong as an appendix. This gana is contained in the edition of Calcutta Vol. 11, pages 244-384, 387- 518.
3. Theta haganain7 parvans: dasaratra, samvatsara, ekaha, ahina, sattra, prayascitta and *ksudra, divided over 23 prapathakas, which again consist of two (only 9, 21 and 23 of three) halves. It 1s contained in the edition of Calcutta (spursim): Vol. I11, page 1—Vol. V, page 380, Vol. V, pages 602-673. An index is found in the Introduc- tion to Vol. V, pages t-ghgh.
1 With reference to the books of the Jaiminiyas, my Introduction to the edition of the Jaiminiya-samhita, page 17 sqq. may be consulted.
fi INTRODUCTION, CHAPTER 1, § 1.
4. The tuhyagana in 7 parvans, designated in the same manner as in the thagana, divided into 16 prapathakas, each again divided into halves; published in the edition of Calcutta, Vol. V, pages 381-600.
B. The arcikas.
1. a. The purvareika in 6 prapathakas: the collection of verses on which are composed the samans of the gramegevagana, in the edition of Calcutta Vol. J, page 1—Vol. II, page 242; edited also by Benfey : “‘ Die Hymnen des Simaveda,”’ Leipsic 1848 and by Stevenson : ‘Samhita of the Samaveda,”’ London 1843.
1. ©. The&ftranyvyakasamhit4 in 5 dasati’s, the verses on which the aranyegeyagana is (partly) composed, in the edition of Cal- cutta Vol. II, pages 244-384. Separately edited by Goldschmidt (Monatsber. der kgl. Akad. zu Berlin 1868, pages 229-248) and by Fortunatov.
2. The uttarareika, the collection of verses to which belongs the uhagana, in 9 prapathakas, each divided in two (the last four in three) halves; contained also in the editions of Benfey and Stevenson.
3. The collection of sto bhas, in 2 prapathakas, published in the edition of Calcutta Vol. IIT, pages 519-542.
C. The Brahmanas.
1. ThePaticavimsaorTandyamahabrahmansa in 25 chapters (prapathakas), published together with the commentary of Sayana (or rather Madhava), in two volumes in the Bibliotheca Indica by Anandachandra Vedintavagisa, 1870, 1874. For the text two MSS. of the University Library at Leyden were compared by me. Regarding this Brahmana see below, chapter IIT.
2. The Sadvimsabrahmanain 5 adhvayas; a kind of appendix to the preceding, reckoned as its 26th book. It has been edited uncritically by Jibananda Vidyasagara at Calcutta in 1881 under the title: ^ Daivatabramhana and Shadbingshabramhana of the Sama- veda with the commentary of Sayanacharya.” Its first prapathaka has been separately edited, translated and annotated in German by Kurt Klemm (‘‘ Das Sadvimcabrahmana mit Proben aus Siyana’s Kommentar nebst einer Ubersetzung,”’ Giitersloh, 1894). Its latest part, that which treats of Omina and Portenta (the adbhutabrihmana) has been separate-
INTRODUCTION, CHAPTER I, § l. 111
ly edited and translated by A. Weber under the title: “ Zwei Vedische Texte प्रलाः Omina and Portenta”’ (Abhandl. der Kgl, Akad. der Wiss. zu Berlin, 1858). The best edition of the complete text is ^ Sadviméa- brahmanam viynapenabhasyasahitam: het Sadvimsabriahmana van den Samaveda”’ etc., by H. I. Eelsingh, Leiden, Brill, 1908. The text clearly intends to supplement the Paficavimsabrahmana, hence its desultory character. It treats of the Subrahmanya formula, of the one- day-rites that are destined to injure (ab/icara) and other matters. This brahmana, at least partly, is presupposed by the Arseyakalpa and the Siitrakaras.
3. The Samavidhanabrahmana in 3 prapathakas, edited with the commentary of Sayana by A.C. Burnell, London, 1873: by Satyavrata Samasrami in the Journal ‘ Usa,” Calcutta, 18965. Under the title: ‘“‘ Das Samavidhanabrahmana, ein altindisches Hand- buch der Zauberei”’ this book has becn translated into German by Sten Konow, Halle’S., 1893. Its aim is to explain how by chanting various simans some end may be attained. Itis prohably older than one of the oldest dharmasastras, that of Gautama.
4. The Arsevabrahmana in 3 prapithakas, edited by A.C. Burnell: “The Arseyabrahmana of the Saimaveda, the Sanskrit text edited together with extracts from the commentary of Sayana,”’ Mangalore, 1876. A somewhat better edition is that published in the Journal ‘Usa’? by Satvavrata Simasrami together with the whole commentary of Sayana, Calcutta, 1891-1882, This quasi-brahmana is, on the whole, nothing more than an anukramanika, a mere list of the names of the samans occurring in the first two ganas.
5. The Devatiadhyayabrahmana in 3 khandas, edited by A. C. Burnell, Mangalore, 1873 and by Vidyasagara, see under No. 2; the title on the wrapper here is daivatabrahmana. It deals with the deities to which the simans are addressed.
6. The Upanisadbrahmana‘ comprising ten prapa- thakas :
(a) The first two contain the mantras for the domestic or grhya rites. This book has been published more than once. The whole of it is given by Satyavrata Simasrami under the title: ‘‘ Mantrabrah- mana,’ Calcutta 1890, with a commentary. The first prapathaka
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iv INTRODUCTION, CHAPTER I, § 1.
has been edited separately by H. Sténner, Halle/S, 1901, together with a translation in German; the second prapathaka has been edited and translated in German by प्र, Jérgensen, Darmstadt, 1911. Regarding other editions of this text see Sténner, page XV. Usually this part of the Upanisad is designated as Mantrabrahmana.
(6) The Upanisad proper: the Chandogya-upanisad edited for the first time by Roer in the Bibliotheca Indica, 1850, in the Anandasrama series 1890 and by Bohtlingk with a German translation, Leipsic, 1889. It has been translated several times.
7. The Samhitopanisadbrahmana in 5 khandas, edited by A.C. Burnell with a commentary and index of words, at Mangalore, 1877. It treats of the effects of recitation, the relation of the siman and the words on which it is chanted, the daksinas to be given to the religious teacher.
8. The Vamsabrahmana in 3 khandas, edited by A. Weber in Indische Studien, vol. [V, pages 371 sqq.; by A. C. Burnell, Mangalore, 1873; by Satyavrata Samasrami in the Journal “ Usa.” 1892. It contams the lists of teachers of the Samavedal. |
1). The Sttras 107 Srautapurpose.
1,2. The Arseyakalpa of Masaka and the Ksudra- sutra, edited by W. Caland under the title: ‘Der Arseyakalpa des Samiveda,”’ Leipsic, 1908. The Arseyakalpa or Masakakalpasutia describes in ll adhyayas the gavamayana, the ekahas, the 9171188 and the sattras, closely following the Paficavimsabrahmana. It is nothing more than « dry list of all the samans that are to be applied and the stomas that are to be adhibited. It is, then, younger than the Brahmana but older than the Sttras of Latyayana-Drahyayana. 1४ must be prior even to the ritualistic authorities as Gautama, Dhanan jayya, Sandilya and others, whose divergent opinions are often quoted in the Sutra.—The Ksudrastitra, which sometimes is quoted likewise as being composed by Masaka, treats of the kamya and prayascitta
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1 These Brahmanas are mentioned partly in an older text, viz. the Chandoga.- grhyaparisista (I. 22), known to me only by two MSS., and attributed to Drahya- yana. I cite this passage, although it is very corrupt: parcaikam (this must mean paricaviméam) sadvimsam samavidhainam arseyam daivatam samhitopanisadam catuary upanisada ekam vaméam ekam tu. tatah param siitradint....laksanani ca Sdstrant ca... .vacaytiva, etc.
INTRODUCTION, CHAPTER I, § 1. Vv
rites. Its arrangement and style are wholly different from that of the Arseyakalpa proper. Whilst it is certain that the author of the Arseyakalpa has not been acquainted with the uttararcika, this cannot as yet be affirmed with equal certainty about the Ksudrasitra.
3. The Kalpanupadasttra in 2 prapaithakas, each comprising 12 patalas. This book seems to be an appendix to the Arseyakalpa (the Kalpasiitra) and the Ksudrasiitra, which two works the author often cites without naming them; once we find mentioned the masakam. As this Sutra is known only from one single ms., and as this ms. is rather corrupt, the text is very difficult to understand.
4. The Upagranthasttra in 4 prapathakas. The text has been published in the Journal “Usa” by Satvavrata Samasrami, Calcutta, 1897. It is attributed to Katyayana, see Sayana on Paiic. br. VII. 4. 8 and cp. Weber, ^ Vorlesungen uber altind. Jiteraturge- schichte’’ 2, page 92, note. The first three prapathakas are a kind of appendix to the Ksudrasutra and to those parts of the Brahmana to which this Sutra refers. In the Upagranthasutra the Ksudrasutra is referred to as Arseyakalpa. The last prapathaka is a separate work on the pratihira parts of the sémans.
5. The Anupadasttra in 10 prapithakas, a kind of running commentary on the Paficavimsabrahmana. The text, in a rather bad state, is known to me from three MSS. _ It cites a great many Vedic authorities.
6. The Srautasitra of Latyayana in 10 prapatha- kas, edited together with the commentary of Agnisvamin, by Ananda- chandra in the Bibliotheca Indica, Calcutta, 1872.
7. The 14588 प् † 7 8 in 10 prapathakas, edited by Satya- vrata SAmasrami in the Journal “ Usa,” Calcutta, 1896. Of this text A. Weber published the part on vedic metres (I. 1—7) in ^^ Indische Studien,” Vol. VIII, pages 83-125. The author of this book appears to have been Patafijali, see Savana on Pajic. br. XIV. 5. 12: tatha niralam- bakamata bhagavata patatijalinoktam: saptame ’hany arkah krtakrto bhavaty abrahmanavihitatvad iti. This quotation is actually found (without, however, the word arkah, which may have been inserted for the sake of clearness) in the Nidanasutra (IV. 7). It is very remark-
vl INTRODUCTION, CHAPTER I, § 1.
able that of the Gautamlya pitrmedha sutra (on which see below §2.) the last chapter, beginning tad apy aparapakse prayanam parijthirsitam bhavati, is said, in a grantha edition of this text, to belong to the Patafijalanidinasutra, being the 4th khanda of its 5th prapathaka. We find, indeed, this whole chapter in our text of the Nidanasttra, not, however, in ४. 4, but in IJ. 6. From Burnell’s Catalogue of a callection of Skt. MSS. (London, 1870) we gather (on page 55) that a certain prayogamuktavali quotes among other authorities the Patafijalasakha. So the author of the Nidanastitra seems to have been Patafijali. There are in this Sitra some passages which run parallel to Latyayana- Drahvayana, without agreeing literally with these passages. Moreover, our Siitra contains one quotation from the Brihmana that is not to be traced in this text (III. 12: atha pramamhisthiye vadati: himstto "nutkseta yam icchet prasrjyamanam pratyeyad wr). So our text may have belonged originally neither to the Kauthuma nor to the Raniya- niya sakha. Could it have been originally a book of the Bhallavisakha? cp. Brhaddevata V. 25 and Vasistha Dharmasdastra I. 14.15: athapi bhallavino nidane gatham udaharanti. Or were there two different Nidanasutras ? In either case now-a-davs this Nidaina is reckoned among the Sutras of the Kauthumas.
8. The Upanidanasttra in 2 patalas, known to me only from a South Indian edition in grantha characters (the title of the little book, in which this treatise and others are contained, runs: pancanadavastavyena prayagakulatilakena krsnasvamisrautisamakhyena sirina samyak parisodhya, pancanadasthaj yotirvilasamudraksarasalayam mudrita vijanie). Even the title of this treatise is, up to now, un- known. It begins with the same words as the Nidanasiitra: athatas chandasam vicayam vyakhyasyamah, and it treats of the different metres, first in a general way, then especially for the two arcikas (purva and dranyaka); the second patala begins: atha rahasyachan- dams ; here rahasya is equal to aranyaka.
9. The Paficavidhasiutra in2 prapathakas, edited by R. Simon as 5th fasciculus of the ‘“‘Indische Forschungen,”’ Breslau, 1913. It describes in which manner a 8811870 must be divided in its parts: prastava, (udgitha, upadrava), pratihara and nidhana?.
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1 On the separate prastava-, pratihara- and nidhanastitras see R. Simon, Paficavidhasitra, Introd. page 6 and Burnell, Introd. to Ars. br. pages xxv sqq.
INTRODUCTION, CHAPTER I, § 1. Vii
10. The Rktantra in 5 prapadthakas, edited by A. € Burnell, Mangalore, 1879; it is also found in the Grantha edition of the Grimegeyagina mentioned in§ 1. & 1. It is a pratisakhya, 7.2, a grammatical treatise which is intended to show how the padas must change in order to become the real hymnical text. According to Burnell (Catalegue of a collection of Sanskrit Manuscripts, London 1870, page 41) the last two prapathakas are called Samjfaprakarana ; this is probably the same as the Samjfidlaksana mentioned in the Caranavytha.
ll. The S&amatantra in 13 prapathakas. It begins svaro nantyak and is printed (disjectts membris!) in the grantha edition of the Veyagina. On this text see Burnell, Ars. br. Introduction, page XXIV.
12. The Matralaksanasttra in 3 khandikas, publish- ed in the Grantha edition of the Veyagana and in the collection of Samavedic treatises mentioned under No. 8, on pages 43~-50; cp. also Burnell, a Catalogue, etc., page 43. It begins: athato hrasvadirghaplu- tamatrany aksarani vyakhyasyamah. It treats of the matras of the sounds,
13. The Stobhanusambhara in 3 patalas, 7) sloka metre ; printed in the collection of Samavedic treatises and beginning :
adyantadarsanastobho vidhagitesu samasu. |
pide pade ’nusamharyas sopayo nidhane bhavet || See Burnell, Introduction to Samhitopanisadbrahmana, page XVI.
14. The Gayatravidhanasutra in 3 patalas, print- ed in the same collection, pages 50-54. [ find this treatise nowhere mentioned. It treats of the way in which the gayatra chant is to be applied at the out-of-door laud, (bahispavamanastotra) etc.,
15. The Puspa or Phullasutra in 10 prapathakas, edited under the title Samaprdtisdkhya in the journal < Usa” by Satyavrata Samasrami, Calcutta, 1890 and by R. Simon with a very useful introduction and translation into German in the Abhandlungen der Bayer. Akad. der Wiss., 1“ Klasse, XXIII. Band, III. Abt., Miinchen, 1909. This book contains principally the rules for adapt- ing (wha) the samans that are given by the gramegeya- and aranye- geyaginas on other verses than those to which they belong in these ganas.
Vili INTRODUCTION, CHAPTER I, § 2.
BK. The stitras for grhya and smarta purpose.
1. The Gobhiliyagrhyasttra in 4 prapathakas, edited bv Chandrakanta Tarkalankara in the Bibliotheca Indica, Calcutta, 1890 and, together with a translation in German by F. Knauer, Dorpat, 1884. It describes the domestic rites in use amongst the Kauthumas!; the mantras are those contained in the Mantrabrahmana (see above, c 6).
2. The Karmapradipa or Katyaiyanasmrti in 3 prapathakas, edited by Jibananda Vidyasagara in his Dharmasastra- samgraha, Calcutta, 1876, vol. IT, page 603 sqq. The first prapathaka has been separately edited and translated by F. Schrader, Halle a/d. S., 1889 ; the second by A. V. Staél Holstein, Halle a‘d.8., 1900.
3. The Grhyasamgraha in 2 prapathakas, edited in the edition of Gobhila, by M. Bloomfield in the Journal of the German Or. Society, vol. XXXV and by Satyavrata Samasrami in the Journal ‘* Usa ”’, Calcutta, 1891.
4. Minor treatises astheSraddhakalpa, the Sandhya- stiitra, the Snanavidhii, all in the edition of Gobhila in the Bibliotheca Indica.
The Gobhilagrhyakarmaprakasika gives a complete survey of the texts of the Kauthumas, which is repeated in the Introduction to my edition of the Jaiminiyasamhita. page 13. Even now it is not possible to identify al] the texts enumerated there.
82. Texts of the RanfAyaniyas.
We have, as yet, no certainty about the question whether the Samhita (i.e., the ginas and the drcikas) and the Paficavimsa- and Sadvimsa-brahmanas of the Kauthumas were also in use with the Randyaniyas precisely in the same form as these books are known to us. But as it can be proved that the commentator of the Paficavimsa- brahmana was a Randyaniya, and the same may be said about Varadarija, who commented upon the Arseyakalpa, it is probable that these texts at least were common property of the two sakhas, Further, it is certain that they had a different Srautasiitra and Grhyasutra, the Srautasttra being thatof Drahyayana,
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1 It is striking, that Hemadri in his Sraddhakalpa, pages 1460, 1468, designates Gobhila as the Ranayantyasiitrakrt and his Stitra (page 1424) as the Ranayaniya- siitra. In the Tarpana of the Kauthumas it is Ranayani who comes first, see Gobhilagrhyaprakasika, page 113.
INTRODUCTION, CHAPTER II. iX
edited (only partly) by J. N. Reuter with the excellent commentary of Dhanvin : ‘The Srautasitra of Drahyayana with the commentary of Dhanvin,’”’ Part I, London 1904 (up to XI. 1, but the text was ready for printing up to XVI. 4 ; of the last unpublished part, Dr. Reuter was 80 kind as to send me the proof-pages). The Sutra of Drahyayana is nearly identical with that of Latvayana, the only difference is that Drahyayana has a few sutras more. The Réanfiyaniyas have also a different Grhyasttra, ascribed to Khadira, in 4 patalas. It has been edited (text and tnglish translation) bv H. Oldenberg in the Sacred Books of the Hast, Vol. X XTX, pages 371 sqq. An excellent edition has appeared in the Bibliotheca Samskrita No. 41 of the Mvsore collection : ‘‘ The Khadiragrhyasttra with the commentary of Rudra- skanda’’, Mysore, 1913. The text is to be found also in a South Indian edition in Grantha characters. This Grhyasttra is a mere recast and abbreviation of the Gobhiliyasutra. One more text can with some probability be assigned to the Raniyaniyas, wiz., the Drahyaivanagrhyaparisista, comprising apparently two prapathakas. [{ is known to me in one complete manuscript, whilst the other contains the first prapAthaka and a part of the second. Whether the Gautamapitrmedhasnutra, the Gautama- smrti and the Gautamadharmasastra belonged originally to a Gautamasikha of the Samaveda, is uncertain.
Chapter IJ. On the interrelation and the his- toric development of the older Samavediece texts.
The Samhita of the Samaveda, then, comprises :
1. Four song-books (gramegeya- and aranyegeyagana, uha- and uhyagana).
2. Three collections of verses: the text-books to these song- books; the verses agree on the whole with the verses of the Rksamhita.
The songs, chaunts, simans of the ganas are based or composed on the verses. From a verse (a yk) & siman is made by musical notation, by certain changes as stretching of vowels, and repetition of syllables, and by inserting different sounds and syllables, sometimes whole sentences or verses. These insertions are called siobhas.
The relation between the purvarcika (and éranyakasam- hita) and uttararcika on the one side and the first two ganas (grame- and aranyegeyas) on the other side, is clear: with each verse of the
x INTRODUCTION, CHAPTER 11
purvarcika corresponds a single chant, a single siman; each of these samans have a name, mostly derived from the name of that Rsi who is said to have ^“ seen”’ the siman and these simans are collect- ed in the first two song-books. The arrangement of the yonis, i.e., the verses on which the samans are composed, in the purvarcika, is svstematic ; first come the verses addressed to Agni, then, those address- ed to Indra, and then, those addressed to Soma pavamana. Each group is subdivided according to their metres Theuttararcika, on the other hand, rests on a wholly different principle and has a different aim. In this part of the Samhita single verses are not recorded, but its bulk consists of tristichs or pragathas (7.e. two verses : 1. either a brhati or a kakubh; 2. a satobrhati; in the praxis out of these two verses are made three, so that practically such a pragatha is equally a tristich.) We find likewise complexes of 4, 6, 7, 9 and 10 verses. The aim of this collection is purely practical: it contdins the verses on which at the occasion of the several kinds of great sacrifices the lauds are chanted : on the whole, each first verse of such a tristich occurs in the purvarcika, this means that the melody (the sdman) which belongs to this verse in the purvarcika, is to be applied on the whole tristich of the uttararcika. One example will make this clear. The first verse of the pragatha in the uttararcika 1. 1. 13 (=vs. 35 of the continuous numeration), beginning tam vo dasmam rtisaham, is found in the purvarcika: 3. 1. 5. 4. (=vs. 236 of the continuous numeration), To this verse belong, according to the gramegevagana, five melodies the last of which is the naudhasa (gram. VI. 1. 37, see Calcutta edition, Vol. I, page 487): On this melody, now, the two verses of the uttarar- cika 35 and 36 (out of which by repetition three verses are made) must be chanted in the praxis of the Soma-sacrifice: as third prstha- laud of the ordinary Agnistoma; these three verses as used in the praxis are given in the uhagana 1. 1. 6 (see Calcutta edition, Vol. IT, page 93). But it is a fact that there is a great number of verses in the uttararcika that have no correspondent verse in the purvarcika eg., the first 18 verses of the uttararcika and many more. This is explained by the fact that these verses, which all belong to the morning service (the pratahsavana), are chanted on the gayatra-melody which is composed on the well known verse addressed to Savitr: tat savitur varenyam, etc. This melody has been recorded in the deva- tadhyayabrahmana; it is given as an appendix to the editions of the
INTRODUCTION, CHAPTER 11. Xi
gramegeyagana (Ed. Calcutta, Vol. V, page 601). On the other hand, many yonis (and 88118705 composed on these) are found in the ptrvar- cika which have no correspondent verse (and chant) in the uttara- reika. This is explained by the fact, that samans are chanted not only at the great sacrifices of soma, but likewise on many other occasions: at the establishing of the sacred fires (the agnyadheya) ; at the foundation of the high altar of bricks (the agnicayana); at the pravargya ceremony and on other occasions. These sAmans were chanted as solo (parisaman), mostly by the Prastotr (Laty. 1. 5. 8 sqq., I. 6. 1 sqq., etc.).
About the ihagana and the ihyagana the following remarks may be made. Hach of these ganas is divided in 7 parvans: 1. dasaratra, 2. samvatsara, 3 ekaha, 4. ahina, 5. satira, 6. prayascitta, 7. ksudra. As to their aim, these two ganas precisely correspond with the uttara- rcika, they serve the praxis of the soma-sacrifices: the Ubagana runs parallel with the uttararcika and the graéinegcya. the thyagana with the aranyakasamhita and the aranvegeyagana The names themselves are clear: thattu means `^ 10 adapt”; the thagana contains the melodies of the gramegeva but adapting them and working them out so as they are to be chanted in the praxis; the uhvagana (which word is abbreviated from tharahasyagana, rahasva being another name for dranyaka), adapting the melodies of the aranyegeyagana to the verses on which they must be chanted in the praxis. It can be proved with certaintv that these two ganas belong to the later strata of the Samavedic literature: that they are later than the grame- and aranye- geyaganas, later than the Paficavimsabrahmana, later than the Arseva- and Ksudrakalpa, later than the sutra of Latydayana-Drahyayana, later even than the Puspastitra. That they are later than and, even in their sequence, based on the Arseyakalpa and the Ksudrasiitra, can be proved. The Arseyakalpa describes the gavamayana, the ekahas, the ahinas and the sattras; all the simans to be used on these occasions occur in the 2nd—5th parvans of the tha- and uhyaganas in precisely the same sequence as in the Arseyakalpa. For the chants of the ten- day-rite, which had been treated fully in the Brahmana. the tha- and uhyaganas lean on this text. The Ksudrasitra describes the pra- yascitta and kamya rites: with these run parallel the last two parvans of the tha and the Ghya. That both texts, Arseyakalpa and Ksudra- sitra, are prior to the tha- and tihyaganas, may be proved by one
Xil INTRODUCTION, CHAPTER II.
example from each. In the Arseyakalpa IX.: 9. b. we read ०५६८५. nasyarksu vaisvajyotisam antyam yat pra gayatetr. ^^ the closing chant 1s the vaisvajyotisa. chanted on the verses of the ausana, as indicated by the words pra gayata’’, The verses of the augana are SV. I. 523 = 11.27 (28): pra tu drava etc.; on these must be chanted the vaisvajyotisa belonging to SV I. 534 (pra gayata). But, as there are likewise vai- svajyotisa-melodies on other verses, the addition was necessary. Now, the tihagina XIX. 1. 7 (Samaveda, ed. Calcutta, Vol. ITI, page 82) gives the vaigvajyotisa on these verses pra tu drava. If the author of the Arseyakalpa had been acquainted with the thagana, his indication : ‘(the vaisvajvotisa) as indicated by the words pra gayata”” would have been wholly superfluous. To prove that the Ksudrasutra also is earlier than the thagana, the following example may suffice. Ksudrasutra 1. 6 (No. 30) we read: annadyakamasyendra yahi dhiyesita 11४ madh- yamam treasya prabhytim kriva tasu kaleyam, 1.e., ‘for one who 18 desir- ous of obtaining food, he should take the middle verse of the tristich beginning: indra yahr dhiyesitah as first and chant on these (so arrang- ed) verses the kaleva.’” The tristich here mentioned is SV. IT. 496-498, its middle verse is the one intended ; on these verses, but arranged 497, 496, 498, he should chant the kaleya (gramegeyagina VI. 2. 7, ed. Cale. Vol. T, page 491, composed on SV. I. 237). Now, we find in the 1118218 XXI. 2. 4 (ed. Calc. Vol. ४, page 638) the chant precisely as the author of the Ksudrasiitra had prescribed it. Had the author of the sutra been acquainted with the uhagana, his indication ‘‘ taking the middle verse at the beginning ’’ would have been wholly superfluous. To prove that neither was the Siitrakara acquainted with the tha- and uhyaganas, the following proof may be adduced. In the Pafi- cavimsabrahmana it is prescribed at V. 4. 5-6 that the chanters at the mahavrata-rite must chant the siman called vasisthasya nihava over the catvala, and that this saman must be chanted on a verse addressed to the ‘‘ All-gods”’. As there are many verses addressed to this deity in the collection of the Samaveda, it is uncertain which verse is to be taken. The Sitrakara (Laty. III. 9. 12, Drahy. X. I. 11) makes the following precision, visve deva itt vasisthasya nihavam ithet, i.e.: “he should adapt the vasisthasya nihava to the verse SV. 81. samh. III. 9”; the saman, composed on SV. 1. 313: asavi devam, is given by graimegeya- gina # 111. 1. 36 (ed. Cale. Vol. I, page 629); the melody on the verse addressed to the ““ All-gods” is found in the tihagana IX. 3. 12 (ed.
INTRODUCTION, CHAPTER II. Xu
Calc. Vol. V, page 602). It 18 not possible that the Sitrakara would have expressed himself as he does, if at his time the thagana existed. Dhanvin, the commentator of Drahyavana, remarks on this last men- tioned passage: “Is not the expression: ‘he should adapt’ meaningless, as its (४.९. the saman’s) reading is known (wz. from the uhagana)? That is true, but they say :—“ the tha (४.९. the uhagana) 18 made after the time of this expression (of the Sttrakara’s) ’’?!.—We have now to prove our assertion that even the Puspasitra is older than uha- and uhyaganas, an assertion not accepted by all scholars?. The aim of this text, in my opinion, is to give the rules for adapting the simans, as they are handed down in the graéme- and aranyegeyaganas, for practical use at the sacrifices. This is clearly proved by the last words of the part, which originally ended the text (VIII. 234) : evam sarvesam esa vikaravidhir, etena pradesenohyakh samaganah kalpayitavyah. Professor Simon, the learned editor and translator of the siitra, renders these words as follows:—‘‘ Hiermit sind nun die Veranderungen in allen (simans) ordnungsgemisz angefithrt, Nach dieser Darlegung ist es moglich, die Gesammtheit der zum thagana gehérenden Samans in der Praxis zu gebrauchen.”’ According to my opinion, the last sentence should be translated: ‘“ by means of this indication (this set of rules) the group of simans (as they are handed down in the grame- and aran- yegeyaganas) must be adapted (and) made ready (for practical pur- poses).”’ It is highly probable that amongst the Samavedic Brahmins in early times certain rules were established and handed down by oral tradition for the adaptation (the tha) of the samans in the grame- and aranyegeyaganas, that these rules were at last collected and arranged in a book (our Puspasttra), and that afterwards for convenience’s sake these rules were all brought mto action; in this manner the two last books of songs, the two last ganas, arose. So, when we read in the Nidanasitra (II.1): rsitkrtak suid tha 3 anrstkrta ite var khalv ahuh...
rsikyta ity aparam. and in the Jaimininyayamalavistara (LX. 2, 1—2):
uhagrantho ’pauruseyahk pauruseyo ‘tha vagrimah | vedasamasamana-tvad vidhisarthatvato ’ntymak: ||
2 Reet weet ee ~~~
वि
ee es ष 7
"+न a eee) थ] स म ~~ -=~ ->*-+ + +~ ++ +~ ~ = +~ ^
1 The text runs: nanu ca tihed iti vacanam anarthakam, tasya@dhyanasiddhatvat, satyam etad, vacanottarakalam thah krta wy Ghuh,
2 Regarding this controversy, see the author’s criticism of Simon’s Pus- pastitra in “Deutsche Literaturzeitung’’ 1909, No 30; Simon’s paper in the Journul of the German Or. Soc. vol. 63, page 731, and the author’s paper ib. vol. 64, page 347.
KiV INTRODUCTION, CHAPTER II.
the answer must be even as said in the last part of this sloka: ^" The tihagdna is made by the Rsi’s, so far as it contains the melodies “‘ setn ” by them, but, on the other hand, it is made by men, so far as it has been adapted by men.” With the fact, now, as it seems, clearly established that these last two ganas are of younger date, the Sama- vidhanabrahmana also harmonises, where 88108118 are cited from these two ganas, but only of the first two.
The names of these ginas are now all clear. The gramegeyagina contains those samans that were studied in the community, the aranye- geyagana, on the other hand, hands down those simans that, because they were so very sacred, or, what is nearly the same, from a primitive stand- point, so very dangerous, were studied in the forest, outside the com- munity (see especially the exhaustive paper of H. Oldenberg on Aranyaka in Nachrichten der kgl. Ges. der Wiss. zu Gottingen, Phil.-hist. kl. 1915, page 382 and for the Aranyaka texts of the Simaveda page 392 sqq.).
We now come to a very difficult question, and one which is of the highest importance not only for a true insight into the historic development of the older Saimavedic texts, but also of great weight for the explanation of many a passage in the Brahmana and the kindred texts. This question is: ^^ was the purvarcika or was the uttararcika the older part ?’’ Scholars are at variance. I myself maintained that the uttararcika must be regarded as prior to the piirvarcika, chiefly on the argument that a collection of verses on which the Simans had to be chanted (as 1s the uttaradrcika) must have been a priorz older than a collection of verses that served to register the melodies on which these verses had to be chanted (as is the pirvarcika). Oldenberg, on the other hand, has made it appear that the ptrvarcika (together with the adranyaka part) was the older part, because this part only is mentioned in the vratas, and, moreover, the uttardrcika is nowhere quoted in the Samavidhanabrahmana. I add to this that even so late a work as the Atharvaparisista mentions (46. 3, 6) as last verse of the Samaveda the last but one of the pirvarcika (viz. Sv. I. 584). Convinced by Oldenberg’s strong arguments, I thereupon proposed to formulate the facts thus: that from the oldest times on the chanters must have had at their disposal a certain collection of tristichs and pragathas, that served them at the soma-rites for chanting after their melodies ; that this collection might have been the fore-runner of the uttararcika as it is known to us now-a-days. Oldenberg himself,
INTRODUCTION, CHAPTER II. XV
who wrote: ‘“médglich ist es nattirlich, dasz, als das Purvarcika redigiert wurde, ein Kanon der Agnistoma-liturgien schon fixirt war,” did not materially differ from my view.
The study of the Brahmanas and the kindred texts has now suggested to me a hypothesis, that perhaps may throw light on this difficult question. To state it directly at the beginning of my argumentation, this is my hypothesis: the author of the Brahmana was 0 0 ४ acquainted with our uttararcika, it did n ० t exist at his time, but the chanters drew the verses they wanted, directly from the Rksamhita, and the uttararcika was composed in later times, in order to have at hand, in the regular order of the sacrifices, the verses that were wanted.
The facts, on which this thesis is based, are the following.
1. It is expressly stated (see the translation of Pa/ficavimsa- brahmana IV. 4. 1, sqq. with my notes) that in a certain case a great number of verses had to be taken directly from the Rksamhita. That the word used here by the three sutras: daéatayisu (Sayana periphrases dasatayyam) means ‘‘in the ten books of the Rksamhita,”’ is proved by a sentence in the Nidanasdtra (II. 11, see note 4 on Pajic. br. VIII. 8. 26) daéatayenadhyayena as contrasted with ib. II. 2: chandasenadhya- yena, which must signify: ‘‘a chapter of the Samavedasamhita.” This presupposes for the chanters the acquaintance with the Rksamhita or at least with a part of it, from which their verses were to be taken directly.
2. The expression sambharya to denote a complex of verses to be taken from different parts of the Veda occurs thrice in the Brahmana: XI. 1. 5, XVI. 5. 11 and XVIIT. 8. 8. This expression is simply incomprehensible from a Samavedistic standpoint, because in the uttararcika they are given as a whole, all after one another, but from a Rgvedistic standpoint they are truly sambharya’s.
3. From the passage in the Brahmana IV. 2. 19, where a jarabo- dhiya-siman is mentioned, to be chanted on SV. 1. 25 (= 11. 733-735) it seems right to infer, that the uttararcika was later than the Brahmana. If this is true, the Brahmana cannot but have taken his verses directly from the Rksamhita. The compilator of the uttararcika may have inserted this triplet, because it occurred in the Brahmana.
4. See also the notes on the Brabmana XI. 7. 3, XIV. 1. 9.
There can, however, be made several objections to this hypothesis.
ड] INTRODUCTION, CHAPTER II.
In the first place, the verses as cited in the Brahmana diverge in not a few cases, more or less, from the reading presented in our Rksamhita. But it is a fact that, when the author of the Brahmana quotes from the Rksamhita in general, his citation mostly contains one or more corrup- tions (see the Brihmana 1. 2. 9, I. 7. 6, IX. 2.22, XXIV. 1. 9). In one case a change in a verse of the Rksamhita can be proved to be caused by the ritual (see the note on XI. 5.1). Elsewhere a divergence from the Rkverse may have been caused by its siman-reading (see XIV. 6. 4). So the variants may be caused hy slovenness, but in part they could be explained by the surmise that our Brahmana presupposes a recension of the Rksamhita different from the one known to us (see note 1 on VI. 10. 14). That some verses are found in the arcika but not in our Rksamhit&a might be explained by the conjecture that our Rksamhita once contained more verses than it now does in its present recension (see note 2 on VIII. 1. 1, note 1 (end) on XII. 13. 22). But Iam not able to remove all the difficulties that seem to move against my hypothesis. I draw the reader’s attention to the puzzle contained in VIII. 8. 26, SV. (1. 62 as against RS. VIII. 98. 9 (here perhaps we might guess that the compiler of the uttararcika changed the Rk- verse so as to bring it in accordance with the Brahmana.) A weighty argument against the hypothesis might be drawn from XII. 1.9, 10, XII. 7. 9, 10, XIII. 1. 10-12, XIII. 7. 8-9, where the terms pentastichs, decastichs and so on, are used. We may ask here: ‘“‘ how could we know which verses are intended, unless it were supposed that the uttara- rcika existed at the time when the Brahmana was composed ?”’ But perhaps the author of our Brihmana allowed here a free choice, whilst in later times the compiler of the uttararcika fixed these verses prob- ably in accordance with the Jaiminiyabrahmana, which, as far as I have ascertained, states by citing their opening words, which verses had to be employed. Another difficulty 1s presented by the passage XIII. 1. 1 as compared with 76. 5.
Although, then, all is far from certain, I suppose that now we may with some measure of probability propose the following development of the oldest Samavedic literature.
The chanters were acquainted with the Rksamhita, at least with certain parts of it. From this text they took their verses‘ and on these
er a 2 1 catenin man cent mmemnene mm teammate a a ene किप री at ~ किना et dete a ath -ोन =" भनक wee.
ath amen oailinndenemnen ar emmatiend
1 Cp. Oldenberg in the Journal of the German Or. Soc., Vol. XXXVIITI, page 441: ^“ ५९7 Rigveda ist zugleich der alteste Samaveda,’’ but read in the context this assertion is not equivalent to my hypothesis.
INTRODUCTION, CHAPTER II, XVil
they chanted the lauds at the sacrifices of soma. In order to facilitate the study and memorization of this material, a double registem was composed, one of the melodies and one of the verses, on which the melodies were chanted. The first register they arranged so, that each time only the first verse of a tristich or a pragatha was taken up, and this verse was considered as the bearer of the inelody. To this collection were added sdmans of a different kind, that had to be chanted by a single Chanter at other occasions. In this manner two books of songs, two gdnas, arose: the one to be studied inside the community: the gramegeyagana, and another to be studied in the forest, outside the community: the aranyegeyagina; this book com- prised those simans that were the most holy (dangerous). Besides these song-books arose at the same time the second register: the arcika (the later purvarcika) and the aranyaka. Thereupon a Brah- mana originated. Based on this Brahmana the Arseyakalpa was composed by Masaka, who described minutely the sacrifices of soma, but omitted the ten-day-rite, because its detailed description was already given in the chapters 10-15 of the Brahmana. Based again on these two books the srautasutra was composed (that of Latyayana- Drahyayana). Then only the uttararcika was compiled, which contain- ed the verses of the Rksamhita, arranged in their regular order, so as they were to be used in the sacrifices. Now, if a Chanter knew by heart his two ganas and if he knew which verses ought to be adhibited in any rite, he could bring about all the changes that were necessary for adapting a melody to a given triplet or pragatha. ‘These rules for adaptation were then fixed and systematically arranged in a special book: the Puspasttra. But, in order to have at hand for immediate use the simans so as they were to be adapted according to the rules of the Puspasiitra, two more books were composed: the adapted song- books: 1. the dhagana and 2. the tharahasyagana (called by abbrevia- tion uhyagana). The first contains ready made for sacrificial use the simans in their regular order resting on the grdmegeyagana, the second those that rest on the aranyegeyagéna. This is according to my view the history of the oldest Samavedic texts!.
teammate Ae RR Ee YY Re te Em OT EEN: वि LOM Mend
1 The material on which rest ‘for the greater part the above given considera: tions and conclusions is found in the paper of Oldenberg in the Journal of the we
German Or. Soc. (Vol. XXXVIII); in a paper: ‘‘ De Wording van den Sémaveda ” (Versl. en Meded. der. Kon. Ak. v. Wetensch. Afd, Lett. 4e R., Deel LX); in my
X Vili INTRODUCTION, CHAPTER 1, § 1.
Chapter 117, Onthe Paficavimsabra&ahmana
“1. The relation between the Paficavimsa- brahmana and the Jaiminiyabra&ahmana.
Some remarks must be made, at the beginning, about the Jaimin!- yabrihmana.
The Vedic texts themselves and their commentaries contain a great number of citations drawn from a Satyayanibrahmana or a Sa- ‘tyayanakam +, and it has been remarked that the great plurality of these citations occurs in the text known to ug as the Jaiminiyabrahmana. But all the citations from the Satyayanaka are not found literally in the Jaiminiyabrihmana, and some of these have not at all been traced in it. It is, therefore, probable, that the two Brahmanas, though, on the whole agreeing, were not wholly alike. Perhaps the original Satydyanaka, which is lost to us, was taken over by the Jaiminiyas, either a part or the whole of it and amplified with other passages.
Now, the Jaiminiya and the Tandyamahaibrahmana have much material in common, which is to be expected a priori, as they treat of the same matter: the rite of the Saéman-chanter and his assistants. They both contain the description of the Gavamayana (the sacrifice lasting a year long), the prototype (prakyiz) of a one-day-rite (ekaha), the detailed description of the ten-day-rite which has its place at the end of a sattra, the description of the various one-day-rites (6181188) and of the ahinas (sacrifices of more than one and less than twelve days). Peculiar to the Paficavimsabrahmana are the contents of the first three Chapters, for which see below, § 6. But, although the contents of the two Brahmanas are, on the whole, similar, the two books differ widely with regard to their diction: the Jaiminiyabrihmana is much more prolix, whilst the Paficavimsa gives only what is strictly necessary and often so sketchily that the myths or legends found in it are sometimes
PL व sr
Introduction to the Jaim. br. (Indische Forschungen 2. Heft, 1907, Breslau) ; in Oldenberg’s review of this work in G. G. A. 1908, No. 9; in the author’s review of Simon’s Puspasiitra (D.L.Z. 1909, No. 30); in @ short notice in the Journ. of the Germ. Or. Soe., ४०1. LXII, page 347 and in a notice in the Vienna Journal (W. Z.K.M.), Vol. XXII, page 436.
1 See on these citations my paper : “Over en uit het Jaiminiyabrahmana,”’ in Vers]. in. Meded. der K. Ak. van Wetensch. 5 ८ Reeks, Deel. I, page 5 sqq. The cofitents of this paper, which is written in Dutch and therefore inaccessible to many scholars, are here repeated in a somewhat abbreviated form.
INTRODUCTION, CHAPTER III, § l-La. X1X
hardly comprehensible. It is as if the author presupposes that these myths or legends are known to his readers. This may be caused ejther by the fact that there was current a certain cycle of legends and myths, or that the Paficavimsa borrowed them from the other Brahmana: the Satyayani- or the Jaimintyabrahmana. In the latter case, the Jaiminiya must be the older of the two. Now, are there any facts that may make this last possibility plausible ?
An investigation of this matter must rest on two considerations: (1) on the linguistic facts and (2) on the ritualistic facts, ६.९. the contents.
A. The linguistic facts.
In the Paficavimsabrahmana we find constantly the locative of stems in -n with the case sign ~£ : aimani, carmant, ahani, samant; once only diman in adiman dhaitle, at the side of adtmany adhatta IV. 1.15. In the Jaiminiya, on the other hand, the locatives in -2 are preponderant ; sporadically we find a form in -2 (rajani II. 25, varmani I]. 405, vars- man II. 376),
in the Paficavimsa we find without any exception as ending of the nom. plur. of stems in -2 the classical ending -yah, whilst the Jaiminiya in this case has mostly the vedic ending -2h; compare yavatyah.. tavatyah of PBr. 1४. 2. 7 with tavatth of JBr. 11. 377; visnumatyah -4 111. 3. 1 as against visnuvatih III. 91; pratnavatyah XI. 1. 2 against prainavatth 11. 12; purodasinyak X XI. 10. 10 as against purodasinih II. 287; apriyah XV.8. 1 against Gprih; pravatyah XI. 5.1 against pravatih 11. 16; pasthauhyo garbhinyah XVIII. 9. 21 as against pasthauhth II 203, 204?
The accusative of stems in -w is tanuim in PBr. XII. 12. 3 as against the older vedic form tanvam of JBr. III. 82, 178.
Classical is the form asthini of PBr. 1X. 8. 1, 13 as against asthani of JBr. I. 252, 345, 347.
atte ae AE ote I II payment tne om = श td a Paar tran Re Na पिपी पीवरीरिषः 1 en 1 Ae HAN WO GR Rene i or
1 No criterium of posteriority or priority is provided by the regular occurrence of the ending -yah of the gen. -abl. sing. from stems in -G, -i, in the PBr. as against the ending -ai (-yai) in JBr., see Acta Orientalia Vol. V, page 51. Nor, as far as I see, can a criterium of this kind be found in the occurrence of datives from stems in -४, such as gatyat,PBr. XI. 1. 15, aristyar XVI. 10. 10, prabhityat Al. 10. 19 as against the ending -taye which is regular in the JBr.—On anuvyam of 81. X. 3.2 as against anuyuvam of the Jaim. br. cp. my Introduction to the edition of the Kanviya Satapathabrahmana, page 51.
XX INTRODUCTION, CHAPTER गा, § 1 A-B.
In the PBr. we meet with yuvam (XXI. 1. 1), the classical nom. dual, whereas the JBr. presents throughout in such cases the older form in -am.
The vedic pronoun tva occurs several times in the JBr., and per- haps but once in 2.81. (४. 1. 2), though here it has become unrecogniz- able either through faulty sandhi or because the author of the Brahmana did not acknowledge this form, which perhaps had become obsolete in his time.
In some verbal forms the PBr. has the younger, classical forms, as against the vedic forms of the JBr.: dugdhe PBr. XII. 11. 18, duhe the JBr. more than once; duhate of PBr. is classic, duhre of JBr. (four times at least) is vedic.
The JBr. has, at least thrice, the adverb known thus far only from the Rksamhité osam, whereas the PBr. uses the common ksipra; cp. PBr. XIT. 13. 23: etabhir va indro vytram ahan ; kstpram va etabhth papmanam hantt, ksipram vastyan bhavatt, with JBr. I. 205: elabhir va indro vrtram ahan..osam eva dvisantam bhratrvyam hanty ; osam ériyam aénute ya evam veda.
From the syntax one fact must be mentioned which, according to most scholars would be apt to prove definitely the priority of the Paficavimsa to the Jaiminiyabrihmana, viz., the use of tense for narra- tions; the first mentioned text using constantly the imperfect, the Jaiminiya promiscuously the imperfect and the perfect, though here also the imperfect prevails. But I am far from convinced that the use of the imperfect is with certainty to be regarded as pointing to an older stratum of language.
ए. The ritualistic facts.
From the ritual two facts may be adduced which seem to prove that the Paficavimsa is later than the Jaiminiya. In the description of the mahfvrata-rite we meet in more than one Brahmana a barbaric rite, based on animistic views, that an inhabitant of Magadha and a courtezan should copulate. This rite is ordained in the JBr. (II. 404), but it does not occur in the Paficavimsa, whilst in the Sankhayanasrautasitra (XVII, 6. 2), which is one of the younger texts, it is expressly stated that practices of this kind are obsolete and must be disregarded. In the description of the Gosava the JBr. (II. 113, see “das Jaiminiyabrahmana in Auswahl,’ No, 135) has some prescrip-
INTRODUCTION, CHAPTER III, § 18-2. XXI
tions that are most barbaric; these are not found in the Paficavimésa (XIX. 13). Further, it is rather striking, that nowhere in the PBr. are the ekaha-rites, that may be used for abhicara, mentioned, whilst the JBr. deals fully with them. Perhaps the author of the PBr. found these rites too barbaric. In one passage of the JBr. however (II 112, see ‘Over en uit het Jaiminiyabrahmana page 26), a certain quasi- mytb is laid in the mouth of a certain Tandya, and this quasi-myth is found in the PBr. (XX. 3. 2), though in not precisely the same words. The question is: can by this Tandya be meant the author, to whom our Paficavimsabrahmana, which is called also Tandyamahabrahmana, is attributed ? To me, at least, this conclusion does not seem urgent, for in the Satapathabrahmana (VI. 1. 2 25) a Tandya likewise 18 mentioned, who is cited as an authority for a certain detail in the agnicayana, a matter alien to the department of the Chanters. More- over, in the passage of the PBr. we note a certain inconsistency : where the JBr. has téana deva, i.e. Rudra, the PBr. has instead of this deity the ४४६४८ devah, but the saman by means of which Prajapati through this deity seeks to retain the cattle, is in both texts the 1181015 ९४४, the siman that elsewhere in PBr. (XIV. 9. 12) is brought into connection with Rudra. Could it possibly be that the author of the PBr. had in his mind the passage found in our JBr. and that he took it over, replacing the god Rudra of whom he stood in awe, by another deity, but, inconsistently, retaining the 58118.) ?
The conclusion at which I arrive, not, however, without some hesitation, is that the Jaiminiyabrahmana (or the Satya yanibrahmana, which must have been so closely related to it) must be older than the Paficavimsabrihmana and that the author of the last mentioned work must have been acquainted with the Brahmana of the Jaiminiyas, However, we must always bear in mind that the whole of the JBr. has not yet been fully examined. Further proofs pro or contra could only be furnished by a thorough examination of this so bulky work, for which the time is not yet ripe.
६2. The Paficavimsabrahmana and the vedic texts outside the Samaveda.
Some passages seem to prove convincingly that the author of our Brihmana has been acquainted either with the Kathaka or with the Maitrayanisamhita or with both. See the notes on XVIII. 6.9,10,27 and especially on XXIII. 16. 12.
XXxil INTRODUCTION, CHAPTER III, § 2-3.
Whether the ritual of the Kauthumas agrees more with that of the Aitareyins or with that of the Kausitakins is still a matter to be in- vestigated.
Of the Sitras it is certain that Apastamba (with Hiranyakesin) leans on our text, as well as does Katyayana in his srautasttra. These two texts have taken from the JBr. their description of the ekahas and ahinas. The arrangement of the gavamayana, designated by Apastam- ba (XXI. 16. 5) as tandakam, agrees with that of the Kauthumas (see their Arseyakalpa).
§3. The Paficavimsabrahmana and the Sam- hitaofthe Kauthumas.
In two instances the Bréahmana deviates from the Samhita to which it is said to attach itself. We read (XI. 4. 4) the verse indram girbhir havamahe, whereas the Arcika (I. 236 = 11. 86) and the Rksamhita (VII. 76. 5) read indram girbhir navamahe. The second instance is found XV. 1.1, where we meet with the reading akrant samudrah parame vidharman as against the tradition of the Arcika (I. 529 =. 603) and he Rksamhitaé (IX. 97.40) akrant samudrah prathame vidharman. In he last instance the Arseyakalpa (see my edition, page 214) sides with he Brahmana; the first instance is uncontrollable in the Arseyakalpa, yecause the variant does not occur in the first pada. The Nidanasitra see note ॥ on XI. 4. 4) acknowledges these variants. Iam at a loss to अक्षा) this fact satisfactorily. There seem to 06 two possibilities: either the Paficavimsabrahmana refers toa Rksamhita slightly different from the one known to us, or its author substitutes arbitrarily another reading to that of the Arcika (or of the Rksamhita), in order to facili- tate his explanation.
All the chants, all the samans, mentioned in the Paficavimsabrah- mana occur in the two oldest ganas. But it is not always an easy task to identify them, because often more than one séman goes under the same name. ‘Therefore, we have to compare the iha- and the thyagana to state with certainty in such cases which siman is meant by the author of the Brahmana. But if the present reader is not able to point out in every case the siman intended by the Brahmana, this is partly his own fault, because the Brahmana (without the help of these ganas, which are proved to be later) itself contains some prescriptions that are of value to identify ४16 88118118. For instance we learn from XII. 11. 26, XIII. 5. 28, XII]. 11. 24, ete., that the pavamana-lauds must end in a nidhana (i.e.
INTRODUCTION, CHAPTER III, § 3-4. शशा
a 8810181 with a nidhana), that in other cases (see XIV. 11. 39, XV.
5. 37) these lauds must end in कद (४.९. a siman with the word ida at
the end). Another kind of criterium is that jamitvam or ^ sameness ’’
(on this see note 2 on VI. 2. 5) must be avoided. Thus for instance in
the normal Agnistoma the chants of the midday-pavamina-laud are: the Amahtyava ending in nidhana, being nidhanavat,
the raurava ending in zda, being aida,
the yaudhajaya being antarnidhana and trinidhana,
the ausana being svara.
Whenever three samans are chanted on one and the same tristich, the first must be azda, the second svara, the third nidhanavat. By noticing these and similar restrictions (as thev are given for instance X. 6-12) it must be possible to identify the samans even without the help of the last two ganas. Sometimes the comparison of the Jaiminiva- briahmana helps us to state which saman is meant, see e.g. the notes on TX. 2. 5 and [X. 2. 16.
s4. The Brahmana andthe Arseyakalpa.
Magaka, the author of the Arseyakalpa, starts his detailed des- cription of all the verses and the samans, to be used at the different rites, with the prescriptions of the Brahmana, where this authority failed him, he had a free hand and partly perhaps took notice also of the data furnished by the Jaiminiyabrahmana. As the detailed description of the ten-day-rite was already contained in the Chapters VI—IX. 2 of the Briahmana, Masaka omitted it. But, though Masaka follows in the wake of the Brahmana, there are a few discrepancies to be noted. The Brahmana (IV. 6. 6) states expressly that as opening tristich for the visuvat-day must be taken the verses beginning vayo éukro ayami te (SV. II. 978—980), but the Arseyakalpa (II. s. a) takes a different tristich, perhaps because anustubh-verses in the out-of-doors-lauds seemed to him anomalous, cp. the Brahmanal.c. 8. A second case of disagreement between the Brahmana and the Arseyakalpa is found PBr. 1४. 2. 10 (see note 2 on IV. 2. 14), where for the brahman’s ukthastotra the traikakubha is prescribed, whereas the Arseyakalpa (I. 1. 6, end) gives the’saubhara. I cdénnot account for this discrepan: cy, but it has been noted by the author of the Nidanasitra, who gives a certain reason why the traikakubha is to be replaced by the sau- bhara; he regards these sfimans as optional. The third case is PBr XXJ. 11. 3. b, where for the ahina called ^^ Vasistha’s four-day-rite” the
Xxlv INTRODUCTION, CHAPTER III, § 4-6.
two janitrasamans are ordained ; this is passed over in silence by Masa- ka (VII. 6). Here it is the Sutrakara, who remarks, that either these samans are optional, because the ArseyaKalpa does not prescribe them, or that they may be applied on the fourth day.
$ 5. The Braihmana and the Srautasiatra.
With regard to the relation between the Brahmana and the Sutra of Latyayann there is one puzzle. The Brahmana (1.4. 1) contains a certain formula: adhvanam adhvapate, etc. About this formula the Sitrakara (Laty. II. 3.1, Drahy. IV. 3.1) remarks, that in case the Chanters apply the formulas of the Raurukins, they should address the sun with this formula. Now, according to the Sitrakara this formula is the first of a whole set. Here lies the puzzle! It is not probable that the Brahmana, when it gives this mantra adhvanam adhvapate, implies equally all those other formulas given by the Sutrakara after that which begins adhvanam adhvapate. This we must infer from the Jaiminiyabrihmana, where this same formula occurs and immediately after follows the upasthana of the dhisnyas with samrad ast, etc., just as in the Paficavimsabrahmana. Dhanvin in his commentary on Drahyayana designates the upasihana with the formulas adhvanam adhvapate, etc. as belonging to another sakha: sakhantariyam upasthanam. How this is to be explained I fail to see. In Gobhilagrhs. IT]. 2.7 a passage is quoted from a Raurukibrahmana, and Ruruki is enumerated among the ten pravacanakartarah, which probably means: ^^ composers of a Brahmana.” !
$6 The composition of the Paficavimsa- brihmana.
The Brahmana proper, which begins with Chapter 4, 18 preceded by three Chapters, of which the first is certainly not a Brahmana but rather a kind of yajussamhita, a collection of formulas in prose which are muttered by the Chanters on different occasions during the sacrifice of soma. For several reasons it seems probable, that this Chapter was composed later than the Brahmana, for, if this Chapter had originally formed a part of the Brahmana, it would not have been
भ9न> न~ वि 1 भी णी नी
जा भज जम = कजिन जा a tae en eaten ener enema
1-The ten are, according to the Gobhilagrhyakarmaprakasiké page 113: ath, bhallavi, kallavi, tandya, vreanaka, ruruki, gamabahu, agastya, baskasiras, and hihti.—The exact meaning of pravacana is not wholly certain, cp. Hillebrandt in Gétt. Gel. Anz. 1903, page 948 and Winternitz in the Zeitschrift f. d. Kunde des Morgenl, vol. XVII, page 290 sqq.
INTRODUCTION, CHAPTER II, § 6. XXV
necessary to repeat these mantras without abbreviation, as is the case with PBr. VI. 5.3 as compared with I. 2.4; VI. 6.16,17 as compared with I. 2.9; VI. 7.2 which is identical with I. 3.2 and VI. 7.6 which is the same as [. 3.1. Moreover, there is one yajus (1. 2.7) that occurs in the Brahmana itself (VI. 6.7) but with a variant: punantu instead of sammyjantu. See also note 2 on VI. 6.17. Qne more fact may be adduced to prove that this yajussamhita did not originally belong to the Brahmana. It has already been observed (see note 1 on page XIX) that the Paficavimsabrahmana never uses the dative instead of the genitive-ablative form of stems ending in a, 1, %. Now, in the first Chapter (1. 5.10) we meet with the yajus: dzksayai varnena prajapatis twa yunakiu. If this mantra belonged to our sakh4, it would have
run: diksaya vagnena, etc.
The reader’s attention may be drawn to a curious reading in this first Chapter (I. 2.1) beginning: yunaymi te prthivim, etc., not yunajmt ; a verse taken from the Rksamhita (II]. 2.12) we find at 1. 7.6 cited with the words: samanam ayman paryett, not ajman. These are not misprints, as Bloonfield’s concordance would make us believe, where the citations are given with yunajmr and ajzman. That it was the original, though faulty reading of our text, is proved by the Leyden manuscript, by the citation in Laity. I. 9.11 and by Sayana’s commentary : yunaymi yakaras chandasarthah, yunajmity evam sakhantarapathahk. This other sakha is then probably that of the Ranayaniyas: the commentator of Masaka, Varadaraja, who was a Ranayaniya, cites the formula with yunajmi.
The second and third Chapter of our Brahmana describe the manner in which the various stomas are to be formed, see the intro- ductory note on the translation of these Chapters. The Jaiminiya- brahmana has nothing corresponding to this description of the vistuit’s.
The rest of the Brahmana, the Brahmana proper, agrees in the Main, as to its contents, with the Jaiminiya. In the treatment of the ten-day-period the PBr. differs from the JBr. In our Brahmana firstly the verses are explained which are applied in each part of the sacrifice (first of the bahispavamana, then of the ajyalauds, then of the midday pavamanalaud, then of the prsthalauds, then of the arbha- vapavamanalaud, then of the yajfidyajfiiya) and then the simans to be chanted on these verses are treated. The JBr., on other hand, treats firstly of the verse and, after each verse, of the siman belonging to it.
XXVI INTRODUCTION, CHAPTER III, § 7-8 a.
§7. Thename and author ofthe Brahmana.
There is in the Paficavimsabrahmana itself not the least evidence that the name of its author was Tandya. The tradition which ascribes it to this sage is corroborated by such passages as the one quoted above (in § 1. of this Chapter) from the Jaiminiyabrahmana: tad u hovaca tandyah, and such as Apastamba srs. XXI. 16.5, 14 where our Braéhmana is cited as tandyakam. That Tandya in later texts was considered as one of the composers of a Brahmana of the Samaveda has been noted above (note ] on page XXIV). Latyayana VII. 10.17 mentions a puranam tandam, ‘‘an old Tandabrahmana”’; this book, about which nothing can be said, must have been different from our Tandyabrahmana, because Latyayana, when citing this authority, simply uses the expression: ‘the Brahmana.’ Oy, Brahmana is designated by Agnisvamin on Laty. VI. 9.1, as tint pravacana, by Saiyana on RS. VII. 32.1 as tandakam. In the list given at the end of the Samavidhanabrihmana it is said that this Samavidhanabrahmana was handed down by Badarayana to Tandin and Satydyanin. Here then we have a slightly different name, which is found also in the plural landinah to designate the adherents of this sakha of the Simaveda. In the list of teachers of the Samaveda found in the Vamsabrahmana, we meet with Vicaksana Tandya.
88. Linguistic peculiarities of the Pafica- vimsabrahmana!.
a Phonologic and morphological peculiari- ties.
Of the accentuation which, according to Indian tradition, must have been of the same kind as that of the Satapathabrahmana ” there 18 no trace; the two Leyden manuscripts that have been compared by me for the constitution of the text, have no trace of any accent.
Sandhi.—We have already remarked that it is uncertain whether in tasam tvevabruvan (IV. 1. 2) we have to see a case of irregu- lar sandhi (tva(h) eva abruvan) or the words tasam tu eva abruvan, as 88.१8.118, does. Against the latter explanation the simple partitive genitive seems to plead, the first is made acceptable by the parallel passages from the other Brahmanas.
a nu pn: aga eee EE या ० 2 ET STERNER OE AY SoS IN SY mw we i SERIES i Na a en Ree ee ees pooner
sweetie ete ek १ omen
1 Cp. also Chapter III § 1. a. 2 See page 9 of my Introduction to the Kanviyabrahmana.
INTRODUCTION, CHAPTER III, § 8 ५.6. XXvii
An instance of Rgvedic sandhi is found VIII. 9. 21: viciechidivam amanyata, where the Leyden manuscript has the preferable reading vicicchidivamn. Noteworthy is the sandhi in abhy wu tu sunvantr (V. 10. 6), cp. Wackernagel, Skt. gramm. Vol. I, § 207. 6.
Noun-inflexion.—It has been remarked above (page XIX, note 1) that nowhere does the Paficavimsabraéhmana use the dative of stems in च, 2, % with a genitive-ablative function.
The dative of nouns on é is never taye, but always (with one excep- tion, oceuring in a formula, IX. 4.6), {44 : gatyar XI. 1.5, aristyar XVI. 10.10, prabhiityat XI. 10.19, avaruddhyai IT. 5.4, samastyar IT. 6.2, astrtyar II. 10.5, ete.
For the locative of nouns in 7 cp. above page XIX.
Striking is the locative jyotau XVI. 10.2.
Note the nom. paésustha (not °sthah) XVIII. 6.26.
The instrumental of ahan is nowhere ahobhth or ahabhik but throughout (XV. 2.3, XV. 5.9, XV. 7.6, XVI. 10.3) aharbhih.
Grammatically wrong is vilomanak, adjective to ratrayah XXIII. 19.11.
Verba!-forms. Remarkable aorists are adhinvit IV. 10.1, ajyasistam XXI. 1.1 (also in JBr.) and abhyartidhvam VII 8.2; Bohtlingk (Petersb. Dict. ‘‘in kiirzerer Fassung,’’ Fasc. I, page 110) would correct abhyarthidhvam ; he connects it apparently with abhyar- thayate + we seem right in deriving it from abhyrtiyate.
Conjunctives are not rare. I noted dhinvat, vrécan, jayat, stavatar, ucyatar, vyavan, rechat, dusat, pranayan (IV. 10.1, VI. 5.12, VII. 2.2, VIII. 9.21, 1X. 1.16, VII. 1.9, VII. 5.6, VITT. 2.10, VIIT. 8.1).
Infinitives other than in tum: nirmrjah IL. 23, nirdahahk 11. 17.3, pratisthapam XII 4.11, 17441540; XIV. 4.7. Probably handed down faulty is nasaknod utpatat VII. 7.17 (in stead of wtpatam १). An infinitive with a privans is found X. 4.4: asvaptum, an inf. abl. is found XIX. 9.5: apratesthatoh.
b. Syntactica! peculiarities.
Cases. Unheard of and strange is alam construed with the genitive instead of the dative: yo ‘lam prajayah san prajam na vindate XVIII. 5.9 This abnormal construction is probably to be explained in the following manner: our Braéhmana is consistent in using the genitive of a- and &- stems, where many of the other Brihmanas (especially the JBr.) use the dative. Our author seems to have a certain aversion for this
XXVill INTRODUCTION, CHAPTER III, § 8 0.
case form in °a@yat and substitutes here also the genitive. Equally striking and irregular is the dative dependent on mimamsate: tasmat jatayamimansanta XIT, 10.16, as against the usual locative which occurs XXIII. 4.2. Probably the locative in tasmin natisthetam (VII. 6.11) has the same value as the dative. The genitive with udbhinaith XVI. 16.2 is noteworthy. That an accusative of object may be governed by a noun, appears from XT. 6.5: anuripa enam; I found a similar con- struction in JBr. IT]. 111: dgamuka enam. Whilst as a rule the other Bréhmanas construe stauti, stuvantz with the locative, our Brahmana uses the instrumental. Among the numerous instances I find only once the locative (marutvaiisu stuvants, 1X. 7.2). Two instances of elliptic duals, although one of them occurs elsewhere as well, may be noted: wnau dvadasau masau 1४. 1.2 and prajapaits ca vasatkaras ca trayastrihsau VI. 2.5: “the eleventh and twelfth month,” ‘ Prajapati and the Vasat are the 32nd and 33rd.”
Tensesofthe verb. That in the Paficavimsabrahmana the imperfect tense is used for narration, has already been remarked (see Chapter III, $ 1, 8, end). Thrice the present tense seems to be used for narration [IV 10. 7, XXIII. 1. 5, XXV. 3. 6. To the perfect forms usually with strong syllable of reduplication to denote a present tense (in the manner of the Greek perfect), which are mentioned by Delbritck in his Altind. Syntax, page 297, belong anaée (seven times), didaya X 5. 2, ¬+ 111. 11. 23, XV. 2. 3, dadhara X. 5. 3, X. 3. 13, XXIT. 28. 6, bheje XX. 16. 1, upadadyrse (with the regular redupli- cation) XXV. 12. 5. Instead of the imperfect amimamsanta XII. 10. 15, we would expect the present tense. The same can be said about vyauchat XVIII. 9. 8 as contrasted with the present tense of the Maitrayanisamhitaé. On the contrary we expect instead of the present tense sambharantt of IV. 10. 7, the imperfect. A few times our author uses the aorist, which can be rendered by our present tense and which is so common in Maitr. Samh. (cp. Delbriick, Altind. Syntax, page 287), see VI. 9. 2, 3; VIII. 9.7; XVI. 11, 2; XXII. 9. 5.
The use of tévara. Finally some remarks must be made about २६४८५१८४. It is used regularly II. 2. 3: slaksneva tu va iévara pasin nirmrjah, VII. 7. 5: tévaram vat rathantaram udgatus caksuh pramathtioh and XVI. 15. 9: १६४८० yajamano pratisthatoh. But in two passages, as has already been remarked by A. Weber (Indische
INTRODUCTION, CHAPTER III, § 8 b-1v. XXix
Studien, Vol. IX, page 279) we find abnormally tévara, refering not to a femininum: sa 2évara papiyan bhavitoh IX. 10. 2; here the manuscript of Leyden reads as the printed text. The other passage 18 asvarerma bhavitoh IV. 2. 10, 1.e., zsvara (fem.!) trma (nom. pil. masc.) bhavitoh. We would be tempted to accept an irregular sandhi: tévara(h) irma bh., as the passage quoted by Sayana from the Satyayani- brahmana (which is identical with Jaim. br. II. 378) has: trma iva va esa hotranam yad acchavako, yad acchavakam anu samtisthelerma iva tustuvanah syur itt. But that in Pajfic. br. ssvara, fem. sing., may be correct, though difficult to explain, is proved by the first passage cited (IX. 10. 2).
Chapter IV. The contents of the Brahmana. General survey.
Chapter I. The collection of yajusformulae.
Chapter II and ITI. The vistutis.
Chapter IV and V. The gavéim ayana, the sacrifice lasting one year, the prakrtz of all the sattras.
Chapter VI—IX. 2. The jyotistoma, ukthya, atiratra, the prakrtis of all the ekahas and ahinas.
Chapter [IX 3—IX. 10. The somaprayascittas.
Chapters X-XV. The twelve-day-rite.
Chapters XVI-XIX. The one-day-rites.
Chapters XX-XXII. The ahinas.
Chapters XXITI-XXV. The sattras.
Detailed table of contents. a The gavaim ayana. IV. 1. Introduction and general remarks. IV.2. The ^^ proceeding’ overnight-rite (prayaniya atiratra). IV. 3,4 and 7. The brahman’s chant during the year. IV. 5. The svarasiman-days. IV. 6. The visuvat or middle day. IV. 8. 1-4. The go and ayus days. IV. 8.5—IV. 9.23. The ten-day-rite, especially its tenth day with the mental laud. IV. 10—V. 6. The mahavrata. V.7—V.8. The gaurivita and other simans during the whole year.
XXX INTRODUCTION, CHAPTER IV.
V.9. The time for the consecration (diksa) introducing the years- rite. V. 10. The years-rite with dismissed day-rites (utsarginam ayana).
b The jyotistoma, ukthya, 2६118 ६८४.
VI. 1-2. Origin of the sacrifice and its stomas.
VI. 3. The name agnistoma, jyotistoma.
VI. 4. The special functions of the udgatr: the erection of the pillar of udumbara wood.
VI. 5—VI. 7.8. Continuation: the placing of the dronakalaia, of the pressing-stones, of the strainer; the pravria oblations.
Morning service.
V1. 7.9—VI1.8. The out-of-doors laud.
V1. 9—VI. 10. The verses of this laud (kAamya-verses). VII. 1. The sAman on which this laud is chanted (gayatra). VII. 2. The ajya-lauds.
Midday service. ।
VII. 3-5. The midday pavamana laud; its verses, (VII. 4), (metres) and simans (VII. 5).
VII. 6—VIII. 3. The prstha lauds.
VII. 6-7. Rathantara and brhat (1).
VII. 8-9. Vamadevya (2).
VIT. 10. Naudhasa and syaita (3).
VIII. 1-2. Variations on these (kamya).
VIII. 3. Kaleya (4).
Afternoon and night service.
VIII. 4-5. The arbhavapavamiana laud; its verses (metres) and 85.110 2118.
VIII. 67. The agnistoma laud.
VIII. 810. The three uktha lauds and their variations.
1X. 1-2. The night-rite: ratriparyaéyas and twilight laud (sandhi- stotra).
IX. 3-10. The prayascittas (e.g. for samsava IX. 4; for somatireka IX. 7; for dtksitamarana IX. 8).
INTRODUCTION, CHAPTER IV. ९२१
८. The twelve day rite.
X. General remarks about the stomas, verses and chants;
X. 6-12: the different characteristics of the first six days.
XI—XIII. Prsthya six day period of the twelve day rite. XI. 1-5. First day. XI.1. Out-of-doors laud. XI. 2. Ajya lauds. X1.3. Midday pavamana laud. XI. 4. Prstha lauds. X1.5. Arbhavapavamana laud. XI. 6-11. Second day. XT. 6. OQOut-of-doors laud. XI 7. Ajya lauds. XI. 8 Midday pavamana laud. XI. 9. Prstha lauds. XI. 10. Arbhavapavamana laud. 1. 11. Uktha lauds. XII. 1-6. Third day. > 11. 1. Out-of-doors laud. रा. 2. Ajya lauds. XII. 3. Midday pavamana laud. XIJ. 4. Prstha lauds. XII. 5. Arbhavapavamana laud. XII. 6. Uktha lauds. XII. 7-13. Fourth day. XII. 7. Out-of-doors laud. XII. 8. Ajya lauds. XII. 9. Midday pavamana laud. XII. 10. Prstha lauds. XII. 11. ` Arbhavapavamaina laud. XIf. 12. Uktha lauds. XIJ. 13. Sodasin-laud.
XXXli
INTRODUCTION, OHAPTER IV. XIII. 1-6. Fifth day.
XIII. 1. Out-of-doors laud. XIII. 2. Ajya lauds. XIII. 3. Midday pavamana laud. XIV1. 4. Prsetha lauds. XIII. 5. Arbhavapavamana laud. XT. 6. Uktha lauds.
3111. 7-12. Sixth day. XII. 7. Out-of-doors laud. XI. 8. Ajya lauds. XIII. 9. Midday pavamana laud. XIII. 10. Prstha lauds. XIII. 11. Arbhavapavamana laud. 11. 12. Uktha lauds.
XIV. 1--XV.6. The three Chandoma days. XIV.1-6. First Chandoma day (7th day of the ten-day rite). XIV.1. Out-of-doors laud.
XIV. 2. Ajya lauds. XIV. 3. Midday pavamana laud. ‘XIV. 4. Prstha laud. XIV.5. Arbhavapavamana laud. XIV. 6. Uktha lauds. XIV. 7-12. Second Chandoma day (8th day of the ten-day rite). XIV. 7. OQOut-of-doors laud. XIV. 8. Ajya lauds. XIV. 9. Midday pavamana laud. XIV. 10. Prstha lauds. XIV. 11. Arbhavapavamana laud. XIV. 12. Uktha lauds. XV. 1-6. Third Chandoma day (9th day of the ten-day rite). XV. 1. Out-of-doors laud. XV. 2. Ajya lauds. XV. 3. Midday pavamana laud.
INTRODUCTION, OHAPTER IV.
XV. 4. Prstha lauds. XV.5. Arbhavapavamana laud. XV. 6. Uktha lauds. XV.7-12. Tenth day
XV. 7. Out-of-doors laud. XV. 8. Afjya lauds. XV. 9. Mid-day pavamana laud. XV.10. Prstha lauds. XV.11. Arbhavapavamana laud. XV.12. Agnistoma laud.
XVI—XIX. One-day rites (ekahas). XVI. 1. Jyotistoma. XVI. 2. Gostoma. XVI. 3. Ayusstoma. XVI. 4. Abhifit. XVI. 5,6. Visvafjit. XVI1. 7. Sarvajit or Mahavrata. XVI. 8. First Sahasra. XVI. 9. Second Sa&hasra. XVI. 10. Third Sahasra. XVI. 11. Fourth Sahasra. XVI. 12. First Sadyaskra. XVI. 13. Second Sadyaskra. XVI. 14. Third Sadyaskra. XVI. 15. Visvajicchilpa. XVI. 16. Ekatrika XVII. 1. First Vratyastoma. XVII. 2. Second Vratyastoma. XVII. 3. Third Vratyastoma. XVII. 4. Fourth Vratyastoma. XVII. 5,6. First Agnistut.
XVII. 7 Second Agnistut. XVII. 8. Third Agnistut. XVII. 9. Fourth Agnistut. XVII. 10. Prajaipater apiirva. XVII. 11. Brhaspatisava.
XXXlli
XXXIV INTRODUCTION, CHAPTER IV.
XVII, 12. Sarvasvara. XVII. 13, 14. Caturmasyas.
XVIII. 1. Upahavya.
XVIII. 2. Rtapeya.
XVIII. 3. Dinasa.
XVIII. 4. Vaisyastoma.
XVIII. 5. Tivrasut.
XVIII. 6,7. Vajapeya.
XVIII 8—11. Rajasiya.
XIX. 1. Raj.
XIX. 2. Viraj.
XIX. 3. Aupasada.
XIX. 4. Punastoma.
XIX. 5,6. Two Catustomas.
XIX. 7. Udbhid, Valabhid.
XIX. 8,9. Two Apacitis.
XIX. 10,11. Two Agne stomas.
XIX. 12. Rsabha.
XIX 13. Gosava.
XIX. 14. Marutstoma.
XIX. 15. Indragnyoh kulaya.
XIX. 16. Indrastoma.
XIX. 17. Indragnyo stoma.
XIX. 18,19. Two Vighanas. XX—XXIT. Ahsnas.
XX. 1. Jyotistoma-atiraitra.
XX. 2. Sarvastoma-atiratra
XX. 3. Aptorydma.
XX. 4. Navasaptadasa-atiratra.
XX. 5. Visuvat-atiratra.
XX. 6,7. Go- and Ayus-atiratra.
XX. 8,9. Visvajit and Abhifit as atiratras
XX. 10. Four Ekastomas.
XX. 11. Angirasim two day rite.
XX. 12. Caitraratha’s two day rite
XX. 13. Kapivana’s two day rite.
XX.
XXI. X XI. XXI. XXI. X XI. XX. X XI. XXI. XXI. XXI. ९1. -९ ¬९ 1. XXI.
XXII. XXII. XXII. XXII. AXIT. XXIT. XXII. XXII. XXIT. XXII. XXIT. XXII. XXII. XXII. XXII. XXII. XXII. XXIT.
INTRODUCTION, CHAPTER IV. XXXV
14—X XI. 2 Garga’s three day rite. 3. Sabalt sacrifice. 4. Three day rite of Horse sacrifice. 5. Baida’s three day rite. 6. Chandomapavamana three day rite. 7. Antarvasu three day rite. 8. Paraka three day rite. 9. Atri’s four day rite.
10. Jamadagni’s four day rite.
11. Vasistha’s four day rite.
12. Visvamitra’s four day rite.
13. Abhydasanga five day rite.
14. Paficasaradiya five day rite.
15. Vratamadhya five day rite. 1. Six day rite of the Rtus. 2. Six day rite for ayuskama. 3. Prsthyavalamba six day rite. 4. Seven day rite of the Rsis. 5. Seven day rite of Prajaipati. 6. Seven day rite for pasukama. 7. Seven day rite of Jamadagni. 8. Seven day rite of Indra. 9, Seven day rite of Janaka. 10. Prsthyastoma seven day rite. ll. Hight day rite.
12. Nine day rite of the Gods. 13. Nine day rite for pasukama. 14. Trikakubh ten day rite.
15. Kusurabinda ten day rite. 16. Chandomavat ten day rite. 17. Devapth ten day rite.
18. Paundarika eleven day rite.
XXIJI—XXV. Sattras.
XXII. 1,.2. Two thirteen day sattras. XXIII. 3-5. Three fourteen day sattras. XXIII. 6-9. Four fifteen day sattras.
~+ ~ 111. 10. Sixteen day sattra.
XXXVI
XXII. 11. XXIII. 12-13. XXII. 14. XXIII. 15, 16. XXIII. 17, 18. XX. 19. XXII. 20-28. XXIV. 1-3. XXIV. 4-10. XXIV. 11-17, XXIV. 18. XXIV 19. XXIV. 20. XXV. 1. XXV. 2. XXV. 3. XXV. 4 XXV. 6. XXV. 6. XXV. 7. XXV. 8. XXV. 9. XXV. 10-12. XXV. 13. XXV. 14. XXV. 15. XXV. 16. XXV. 17. XXV. 18.
INTRODUCTION, CHAPTER IV.
Seventeen day sattra.
Two eighteen day sattras. Twenty day sattra.
Two twenty-one day sattras. Twenty-two and twenty-three day sattra Twenty-four day sattras. Twenty-four—thirty-two dav sattras. Three thirty-three day sattras. Thirty-four—forty day sattras.
Seven forty-nine day sattra. Sixty-one day sattra.
Hundred day sattra.
One year’s sattra.
The ayana of the Adityas.
The ayana of the Angiras.
The years sattra of Drti and Vatavat. The years sattra of the Kundapayins. The years sattra of the Tapascits. Twelve years sattra.
Sixty-six years sattra.
Hundred years sattra.
Agni's sahasrasarya.
Three saérasvata ayanas
Darsadvata ayana.
Tura yana.
Sattra of the Serpents.
Three years sattra.
Thousand years sattra of Prajapati. Thousand vears sattra of the Visvasr]s.
THE BRAHMANA OF TWENTY FIVE CHAPTERS. First CHAPTER.
(The Yajussamhitéa.) 1. 1.
1. ‘A great thing thou hast announced unto me, (a thing of) splendour thou hast announced unto me, (a thing of) glory thou hast announced unto me, (a thing of) honour thou hast announced unto me, enjoyment thou hast announced unto me, all thou hast announced unto me, let it succour me, let it enter into me, may I enjoy it’ ?.
1 Ap. §8. X. 1. 4, except the words kiptim me ’vocah, is identical; still more extensive is the formula according to Baudh. 4rs. IT. 9: 38 15-19. The formula of the Jaiminiyas is different, see Jaim. 4rs. I. 1: 1.2. This Yajus is muttered by the chosen priest, the Udgatr,,when the Somapravaka, the person who announces the Soma-feast to the priests who are to function, has made his announcement, see Laty. I. 1. 19, Drahy. T. 1. 10, Caland- Henry, 1' Agnistoma, § 6.
2. ‘Let the God go unto the God, let Soma &0 unto Soma, along the path of right’ ?.
1 Cp. Ap 1. ५. 6, Baudh. 1. ५, According to Laty. I. 1. 20, 21, Drahy. I. 1. 22, 23 these words are spoken by the Udgatr either on the day on which the Soma is brought or on the day which immediately precedes the Soma-feast proper, when he goes to the place of sacrifice, making, on leaving his home, first a few paces in northern direction, even if the place of sacrifice might be situated in any other direction than the north of his dwelling, cp. C (aland)-H (enry), § 318. ‘The God goes unto the God’is said, because the Udgiatr is the earthly representant of the God Parjanya.’
3. Leaving behind what is amiss’ ?.
1 According to Laty. I. 1. 22, Drahy. I. 1. 24 he has to mutter these words after he has gone far (dtiram vrajitva), २.९. after he has gone over a certain longer distance from his dwelling, because in this case it is possible that he might tread on some inauspicious place: tadanim aprayatadesabhikramanady avarjaniyam syat, thus the commentator Dhanvin.
4. ‘ Badvan by name art thou, the way along which Soma goes; may I come unto Soma’ 1.
1 According to Laty. I. 1. 24 and Drahy. I. 1. 25, he has to mutter these words after he has taken the path which leads to the sacrificial ground. The meaning of
2 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
badvan is unknown. Ap. ( ॐ. 1. 5) has padva and thus also one MS. of the text of Drahy&ayana and the commentator on it. According to Saéyana it is to be derived from the root bad: sthairye and means ‘ solid, firm’.
5. “0 ye Fathers, bhuh! O ye Fathers, bhuh! O ye Fathers, bhith ° 1.
1 According to Laty. I. 1, 24, Drahy. I. 1. ९. this formula is to be muttered by the Udgatr when, being about to enter the mahavedi, he treads on its northern border, whilst looking southward (towards the region of the deceased, the Fathers). Equally Ap.l.c.7. The yajus is repeated thrice because the Fathers are threefold : father, grand-father and great-grand-father (Commentary).
6. ‘Qmanly minded one! may I, lifting on high, look on thee that art lifting on high ' +.
1 According to the Siitrakaras (Laty. I. 8.1, Drahy. II. 4, 1) the Chanters have to mutter this formula whilst the Adhvaryu erects the sacrificial post destined for
the binding, of the animal victim, cp. Schwab, das altindische Tieropfer § 43, C. H. $ 106 f.
t
7. “Through elay soft (art thou), the ford of the Gods, the vedi art thou; do not hurt me” ध
1 The 8४8 (Laty. I. 9.2, Drahy. III 1.2) ordain that, when the Hotr has finished his morning litany, the three Chanters have to enter the mahavedi whilst muttering thig formula, cp. C. H.§ 124. Sayana seems to take mrd@ as an adjective of clay.’
8. “The head of Visnu art thou, bestowing glory, bestow glory upon me”’?,
1 Laty. [. 9.8,9 and Drahy. III. 1.8,9 prescribe that after the Adhvaryu who enters the havirdhana-shed with the vasativari-water, the Chanters enter this shed, having touched (with their right hand) the raratya. The raratya@ or rarafi is a kind of ornament made of grass, and fixed above the entrance of the havirdhana (cp. C. H. § 125.0).
9. ‘For sap, for pith, for long life and for health ” ?. 1 This yajus they mutter (Laty. Ic. 10, Drahy. 1.९. 10) whilst entering the havirdhana-shed, cp. C. H. 1.९.
I. 2.
1. ‘I yoke on thy behalf the earth together with Agni. I yoke the voice together with Siirya. Yoked on thy behalf is the wind together with the intermediate region. Yoked are the three disunited ones of Siirya’’?.
1. 2. l.—r. 2. 6. 3
1 Cp. TS. III. 1, 6. b: yunajmi te prthwim jyotiea saha, yunajmi vayum antariksena te saha, yunajmi vacam saha siiryena te, yuaajmi tisro viprcah stiryasya te. The meaning of vimrj and viprc is unknown. Séyana (on TS.) refers to the three offering spoons juhi, upabhrt, sruva. Sdyana (on PB.) seems to read vibhrjak (6harjane). On the curious yunaymi cp. Introduction, Chapter III § 6.—According to Laty. I. 9. 14 sqq., Drahy. IIT. 1. 10 sqq. the Chanters extend, repeating this formula, their arms between the two shafts of the Soma cart and, without lifting their heals (४.९. standing on their level soles) touch with their hands the quantity of Some which has been meted out for the morning pressing or, in case the Soma has not yet been divided, over the whole quantity of it. If they cannot reach the Soma, they must extend their hands only over the place and mutter the formula.
2. ‘On the seat of righteousness I sit down”’?.
1 According to the Siitrakaéras (Laity. I. 9. 14-17, Drahy. IIT. 1. 18-15 the Chanters should then pass on and sit down behind the right (the southern) havirdhana-cart, muttering this formula. Here they should mutter the verses, on which afterwards the out-of-doors laud (the bahispavamanastotra) will be chanted, cep. C. H. § 125. 0.
3. ‘The vessel of righteousness art thou” ?.
1 Muttering this formula the Chanters (Laty. 1. c. 20, Drahy. 1. c. 18) should lay hold of the dronakalaéa, cp. C. H. § 130.
4. ‘* Of the lord of the forest (४.९. of wood) art thou, of Brhaspati art thou, of Prajapati art thou, the head of Prajapati art thou, the ‘‘gurviving ’’ vessel! art thou; here J push myself forward for the sake of glory and spiritual lustre ”’ *.
1 See VI. 5.1, hers it is said that Prajapati survived the cutting off of his head :
the dronakalaga. 2 Muttering this formula, the Chanters push the dronakalasa forward, in an easterly direction.
5. ‘Yechildren of Marut?, dwellings of the Waters, summits of the mountains, swift falcons, through your voice lead Indra hither, through your noise expel disease. Yoked (as horses-joined) are ye, draw!”’?
1 maruto napatah, TBr. III. 7.9.1 (ep. Ap. XII. 3. 2) has prayuto, napatarah, which may be a corruption of prayuto naptadrah, cp. Jaim-br. 1. 79: prayuto napatah: prayutah seems to be the genitive of a substantive prayut. * The Sutra-. karas (Laty. I. 10.4, Drahy. IIT. 2. 5) prescribe (following probably the ritual of the Jaiminiyas: sammukhan gravnah krivabhimréati, JBr. 1. 79) that the Chanters, with this formula, touch the pressing stones after they have been put in order on the leather, cp. below note 3 on VI 6. 5.
6. ‘*Here I push this! sacrificer on cattle (४.९. I make this sacri- ficer a possessor of cattle) and myself on cattle and spiritual lustre.” ?
4 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 With regard to the text of Laty. and Drahy., where we read imam instead of amum, and Saéyana’s remark : imam ttt kesGm cit pathah, I presume that our text is to be read, idam aham imam yajamanam. 2 The Chanters, muttering this formula, push the dronakalasa forward on the pressing stones (Laty. I. 10. 6, Drahy. LIT. 2. 7).
7 ‘Let the Vasus wipe thee off with the Gayatri metre, let the Rudras wipe thee off with the Tristubh metre, let the Adityas wipe thee off with the Jagati metre’ 1.
1 Cp. VI. 6.7 and Introduction Chapter III § 6.—According to Laty. 1. 10.18, Drahy. IT. 2.22 the Udgatr has to wipe off by means of the daéapavitra, whilst
muttering these formulas, the dronakalasa, first its lower part, then its middle and, lastly, its upper part.
8. ‘The strainer, 0 Brahmanaspati, is stretched out; surpassing its members thou goest around it on all sides. No creature whose body has not been heated and who is raw, reaches it, but the cooked ones, who draw, have reached it’ }. *
1 On the meaning of the verse (cp. Rs. IX. 83.1), which is not entirely clear, cp.
C.H. § 180. 5.-The verse accompanies the act of the Chanters, when they stretch the strainer on the dronakalaga, cp. C.H. § 130.
9. ‘Let the clear Goddess Prayer go forward from us as a chariot well carpentered and swift; for my long life become thou strained, for my glory become thou strained. Of Earth and Sky the origin they know, let hear the waters that flow down. Sing thou, O Soma, here as Chanter, for my long life, for my spiritual lustre, for the weal of the sacrificer, for the reign of so and 80 › 1.
1 In this quasi-yajus are contained two Rkverses VII. 34.1 and 2. The ablative janitrat which is incomprehensible has been rendered as if (as in the Rs.) it were janitram.—These words are to be muttered by the Udgitr when the Soma is flowing in a continuous jet through the pavitra. (Laty. I. 10.21, Drahy. III. 2.29) ep. ~. H. § 13).
1. 3.
1. ‘ Bekuraé by name art thou, acceptable to the Gods. Obeisance to the voice, obeisance to the Lord of the Voice! O Goddess Voice, what from thy voice is the most sweet, therein place me. To Sarasvatyf, svaha\’
2. ‘Let the Sun protect me from calamities from the side of ‘heaven, the Wind from the side of the intermediate region, the Fire from the side of the earth, svaha!’!.
1.3. 2.—1. 3. 8. 5
1 These two formulas accompany the oblations (Laty. 1. 11:9, Drahy. IIT. 3. 17) which are offered by each of the Chanters successively as their pravrtahomas, cp. C.H. $ 134 c, page 170, and cp. VI. 7. 1-6.
3. ‘What Soma-weapon of malignant ones shall go up to-day, let Varuna blow them away by means of the bow of Vistikuha”!.
1 Cp. Aégv. srs. V. 3.22, Ath. Samh. J. 20. 2.---The Siitrakaras (Laty. J. 11. 17, Drahy. II]. 3.26, and cp. C. ति. § 134. ९. end) prescribe that the Chanters on their way to the 2 8४2९८ (the place, where the out-of-doors laud is about to be chanted) throw away, whilst muttering this formula, in a southerly direction from their left hand some blades of grass that they have previously taken.
4. ‘With myself, with my progeny, with my cattle, thereby I pacify thought (and) speech 7. 1 The pun is in the word prasidami which means also: ‘I take my seat.’ - ~
Muttering this formula the Chanters take their seat on the dstava, Laty. I. 11. 18, Drahy. IIT. 3. 27, C.H. § 134. d, page 173.
5: ‘With Agni’s brilliancy, with Indra’s vigour, with Strya’s splendour let Brhaspati yoke thee for the Gods, for out-breathing. Let Agni yoke the stoma with fervour, in order to convey the sacrifice, let Indra put vigour (into it). Let the wishes of the Sacrificer be efficacious ' 1.
1 Muttering this formula the Udgatr, having received from the Prastotr a bundle of grass (the prastara) and stroking the calf of his right leg with it, ` yokes” (brings into action) the laud, the stotra, Laty 1. 12. 1 2, Drahy. III. 4. 16-17, ep. C.H. § 134. f., page 175.
6. ‘Food J shall make, food there will be!, food J will create ’ ^. 1 Read annam bhavisyatt instead of annam pravisyami, cp. § 7. The yajus is much longer in JBr. J. 88.
2 Immediately afterwards the Udgitr mutters this formula, Laty. |. ९. 3, Drahy. 1. c. 3, C. H. 1. ९.
|
7. ‘I have made food, food has come into existence, 1 have created food ’?. 1 This formula is to be muttered after the completion of the stotra, Laty. 1. ©. 12, Drahy. 1. ९. 26, C. H. § 134 h,, page 18}. 8. ‘A falcon art thou with the Gayatri for metre. 1 hold on to thee, bring me safely across. May the laud of the laud come unto me. Joined with Indra may we win, may we enjoy progeny and life-sap’?.
1 This yajus the Udgatr should cause the Sacrificer to mutter over the bundle of grass, Laty. 1. ९. 13, Drahy. 1. ९. 27.
6 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
9. ‘With splendour, with milk, with heat have we united’ ourselves, with propitious thought, with insight, and with the true (essences) of mind, in order that I may speak to you what is most wel- come. May I be Indra to your view, Strya to your eye, Vata (wind) to your breathing, Soma to your smell, priesthood to your nobility ”.
1 With this formula are addressed, by the Udgatr, the persons who 8.8 specta- tors or assistant-chanters have attended to the laud, Laty. 1. ९. 15, Drahy. 1. ९. 29, €. H. 1. c.—The last words must mean: may I become a purohita to you as far as you are keatriyas.
10. ‘Qbeisance to the Gandharva, whose words go in all direc- tions. Lustre bestowing art thou, bring me unto lustre 1. |
1 These words he addresses to the sun, Laty. 1. c. 16, Drahy. 1. c. 30, €. H. 1, ©,
se
1. ‘Q Lord of the paths, may well-being fall to my share on this path, that leadeth unto the &०५8 "1.
+ According to the Sitrakaras (Laty. IT. 3. 1, Drahy. IV. 3. 1) this formula 18 to be addressed to Aditya, the Sun.—On this yajus see the remarks in the introduct- ion, Chapter ITT § 5.
2-14. ‘ All-ruling Krsanu art thou.—Tutha art thou, nourishing the people.—The cloud art thou hurrying forward.—The intangible art thou, preparing the sacrificial gift.—The penetrating, forward bearing art thou.—The vehicle art thou, conveying the sacrificial gift.—The pleasant, the wise one art thou.—Tutha art thou, the omniscient.— Usij art thou, the wise one.—Anghari art thou, Bambhari.—The one affording protection and worship art thou.—The clean one, the purifier art thou.—Thou art the one, whose law is the holy order, whose light is the Heaven.—The ocean art thou, encompassing all.—Ahi, Budhnya art thou.—The one-footed Aja art thou.—Sagaras the Budhnya art thou.—The Kavya art thou, conveying the Kavya’!.
1 These formulas are addressed by the Chanters resp. to the adhavaniya- fire, the astava, the citvala, the samitra-fire, the agnidhriya, the dhisnya of the Hotr, of the Maitravaruna, of the Brahmanacchamsm, of the Potr, of the Nestr, of the Acchavaka, to the marjalfya, the pillar of udumbara wood, the seat of the Brahman, the old garhapatya, the salamukhiya, the daksinagni and the sou- therm border of the mahavedi, see Laty. II. 2. 12—25, Drahy. IV. 2, 3—16. and ep. C. H. § 142 (i), k, 1, pages 193, 194.
1, 4. 15.—1. 5. 6. 7
15. ‘Protect me, Fires, by means of your terrible edge, convey me! 00618866 to you! Do not hurt me”.
1 According to the Siitrakaras (Laty. II. 2. 26, Drahy. IV. 2. 17 and ep. C. H. page 194) the Chanters address with this formula all the localities (fires and hearths), that have been addressed already separately. I take piprta as imprt. to pipartt; anika reminds us of Agni as compared to a part of the arrow (at the upasad’s).
I, 5. 1, ‘The doors of the divine Order ye are, do not pinch me’).
1 With the first half of this formula they touch the two western cloor-posts of the sadas and with the second half they enter the sadas, Laty. 11. 3.9, Drahy. IV. 3. 10, cp. C. H. page 194.
2. ‘QObeisance to the easterly seated friends, obeisance to the westerly seated ones 7.
1 Muttering this formula the Chanters take their seat to the north of the pillar of udumbara wood, Laty. If. 3. 10, Drahy. IV.3. 11. cp. C. H. page 194.
3. ‘A men-beholding falcon (art thou), with the eve of Agni 1 look at upon thee ’!.
1 This formula is addressed to the Soma in the cup (camasa) by the Chanters, when looking upon it before drinking of it, Laty. II. 5. 5, Drahy. V.1. 5, ep. C. H. § 147. d, page 219.
4. ‘Of thee, o Soma, that art drunk by Indra, of thee that containest vigour, that hast the Gayatri for metre, that art accom- panied by thy whole troop, that art invited, I partake, being accom- panied by my whole troop and having been invited ’!.
1 This formula is destined for the drinking of the Soma during the morning service, Laty. Drahy. ll. cc., ep. C. H. 1. ५,
5. ‘Standing upright go up to the seven seers. Drunk by Indra, o Lord of the Word, mount to the seven Priests. Keep thy place, do. not descend downward ’!.
1 An exaggerated way of expressing the wish, that the Soma may not cause diarrhoea! The formula is muttered by the Chanters whilst. after having partaken of the Soma, they wipe their mouths, Laty. 1. ९. 6, Drahy. 1. ९. 6 and cp. C. H. 1, ९.
6. ‘O Soma, enjoy thyself in my heart; our father art thou, o august one! Do not hurt me”. । As so often, ‘heart’ is equal to ‘stomach’.
2 Muttering this formula they touch their ‘ heart, Laty. 1. ९ , Drahy 1. c. 7, ep. C. H. 1, ९.
8 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
7. ‘By our praises, 0 Soma, we strengthen thee, we that know the (right) words. Enter into us and be merciful’.
1 The Chanters with this verse (Rs. 1. 91. 11) touch their navel, Laty. 1, c., Drahy. l.c. 8, ep. C. H. 1.९.
8. ‘Swell thou! Let manly power gather in thee from all sides, o Soma. Be thou in the gathering of strength 71.
1 With this verse (Rs. 1. 91. 16) the Pratihartrp performs the so-called a@pyayana rite, Laty. 1. ९, 9, Drahy. 1. ९. 10, ep. C. पि. ई 147. ¢.
9. ‘Of thee, O Soma, that art drunk by the nearest, by the Urva (and) the Kavya-fathers, of thee that art sweet, that art Narasamsa, that art accompanied by thy whole troop, that art invited, [ partake, being accompanied by my whole troop and having been invited '1.
1 With this formula the Chanters partake of the Naragamsa-cups, twice during the morning service, with the word: ‘nearest’, twice at the midday service with the word ‘ Urva’, once at the afternoon service with the word ‘ Kavya’, 866 Liaty. 11. 5.14, Drahy. V. 1. 18 and ep. C. H. $$ 153, 197, 236; cp. also Vaitanasitra ALIX. 20 with the note of the German translation of the author (page 53). —trva is the designation of the Pitaras at the midday service in the PBr. (but Sayana has aurva) and the Jaiminiva texts, aurva in Laty. and Drahyayana. Difference of Sakha ?
10. ‘With the colour of consecration, the form of ascetism, the greatness of mind, the power of speech, let Prajapati yoke thee, for offspring and in-breathing’?.
1 According to Laty. 11. 5. 20, Drahy. V. 1. 25 this yajus contains four formu- 188 (1. dikeG@yar varnena prajyapatis tva yunaktu prajabhyo ’pandya; 2. tapaso riipe- nap. ८. y. prajabhyo ’panaya; 3. manaso mahimn€, etc. ; 4. vaco vibhiitya. .’panaya), each of which serves for ^ yoking’ ( ४.९. ‘setting into action’) the four dvart: lauds (viz. the four ajyas, the four prsthas and the yajfayajfiiya stotra): all the stotras with the exception of the first in each savana: the* pavamanastotras (bahispa- vamana, méaédhyandinapavamana and arbhavapavamana). For the first of these three is destined the formula PBr, I. 3. 5, for the second PBr. I. 5. 11, for the third PBr. I. 5. 14.—Cp. ^. प्र. § 155 page 237.
11. ‘Let Vayu yoke the stoma with the mind, in order to convey the sacrifice, let Indra put vigour (into it); let the wishes of the Sacri- ficer be efficacious ’}.
1 This is the formula (a variant of I.-3. 5) which is used for ^ yoking’ the
midday-pavamana laud, Laty. 11. 1, 2, Drahy. 1V. 1. 1, ep. C. H. §178 a, page 219,
1. 6. 12.—1. 5. 17. 9
12. ‘A male art thou with the Tristubh for metre. I hold on to thee, bring me safely across. May the laud of the laud come unto me. Joined with Indra may we win. May we enjoy progeny and life- sap}.
1 This formula, a variant of I. 3. 8 is destined to be muttered at the same
occasion as the cited yajus, but during the midday-service, Laty. IL. 1. 5, Drahy. IV. 1. 6, ep. C. प. $ 178. ९.
13. ‘Of thee, o Soma, that art drunk by Indra, of thee that containest vigour, that hast the Tristubh for metre, that art accom- panied by thy whole troop, that art invited, I partake, being accom- panied by my whole troop and having been invited ’!.
1 This formula, a variant of I. 5. 4, 18 used at the midday-service at the same occasion, Laty. Il. 5. 5, Drahy. V. 1. 5, ep. C. H. § 189. a.
14. ‘Let Surya yoke the stoma with the word in order to convey the sacrifice; let Indra put vigour (into it); let the wishes of the Sacri- ficer be efficacious ’?.”
1 This formula, a variant again of [. 3. 5. b (cp. I. 5. 11), is used at the ‘ yoking’ of the arbhavapavamanalaud, Laty. IJ. 1. 1, Drahy. 1४. 1. 1, ep. C. त. § 221. a.
15. ‘Svara art thou, Gaya art thou, with the Jagatifor metre. I hold on to thee, bring me safely across. May the laud of the laud come unto me. Joined with Indra may we win, may we enjoy progeny and life-sap `+.
1 This formula, a variant of [. 3. 8 (cp. I. 5. 12), serves at the evening-service, Laty. II. 1. 5, Drahy. IV. 1. 6, ep. C. H. § 221. ९.
16. “^ 0 thee, o Soma, that art drunk by Indra, of thee that con- tainest vigour, that hast the Jagati for metre, that art accompanied by thy whole troop, that art invited, I partake, being aecompanied by my whole troop and having been invited 71.
1 A variant tol. 5.4 (cp. 1. 6. 13), used as bhaksanamantra during the third service.
17. ‘Long life (hath been put) into my breath, breath into my mind, into the Rk verse that bestoweth long life’.—My mind that hath gone unto Yama or hath not fled away, that, through King Soma we put again into ourselves ”*.
1 Instead of the incomprehensible Gyupatnyam rc: we ought to read (cp. Jaim. br. I, 167 and Jaim. drs. 19: 23. 11: @yuamatya rco ma chaitsi) Gyusmatyam rev.
10 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2 Muttering this formula the Chanters, one after another, look down upon the mess of boiled rice destined for Soma, Laty. II. 10. 7, 8, Drahy. VI. 2. 6, 7, op. C. प. § 267. b, page 385.
18. ‘My mind that hath gone far away unto Yama Vivasvat’s son, make thou return it again unto me, that 1 may live and not die, and that I may be unhurt’?.
1 The tenth day of the twelve day rite being ananustubha (Baudh. srs. XVI. 6: 252. 10), and PBr. I. 5. 17 being an Anusgtubh, the verse cited under 1. 5. 17 18
replaced on this day by the one given under 1. 5. 18 (identical with Rs. X. 60. 10), which is a Pankti, thus according to the eke of Laty. II. 10. 9, Drahy. VI. 2. 9.
19. ‘The endless (sharpness of) sight through which, forsooth, having spied around, he won the race, through which (he overcame) the falcon, the well-winged bird of prey’, the (sharpness of) sight which they say is in Aditi, let the men-beholding Soma put that into me’”?.
1 yenahyajim may be yenad hy ajim=yena hy G@jim or yena ठ hi... .ajayad. Jaim.: yena hy @jim.— About a race won by Soma through his farsightedness nothing is known, in the other Vedic texts it is Soma who is stolen by the cagle, no eagle is overcome by Soma.
2 The formula accompanies the act of the Chanters when they smear on their eyes the butter from the Soma caru, Laty. 17. 10. 11, ep. C. H. § 237, b.
I. 6.
1. ‘Let loose is the might of Indra. Of thee, ० Soma, that hast been drunk by Indra, that containest vigour, that hast the Anustubh for metre, that art accompanied by the fallow (steeds), that art accompanied by thy whole tro op, that hast been invited, I partake, being accompanied by my whole troop, having been invited ` 1.
1 According to Laty. ITI. 1. 18. & and Drahy. VII. 1. 17, this is the formula which is muttered by the Chanters before partaking of the sodasin-graha at a sattra,
2. ‘ Of thee, o Soma, that hast been drunk by Indra, that contain- est vigour, that hast the Anustubh for metre, that art accompanied by thy whole troop, that hast been invited, I partake, being accom- panied by my whole troop, having been invited 71.
1 This formula they mutter before partaking of the sodasin-graha, in case the
stotra 1188 been sung on verses in which no mention is made of the bay (steeds), Laty. 1. o. b, Drahy. 1. o. 18. |
3. ‘Thou art the siuta, (४.९. the stotra completed) of the stuta, filled with strength, with milk. May the laud of the laud come unto
1. 6. 3.—1. 6. 8. li
me, joined with Indra may we win, may we enjoy progeny and 116-88 ` 1.
1 According to Laty. II. 6. 12, Dra&hy. V. 2. 19 (and ep. eg. €. H. §155 8. f.) the Udgatr causes the Sacrificer to mutter this formula after each Gvarti-stotra (1.¢.) after all the lauds exc. the pavamana lauds.
4. ‘Of thou, o divine Soma, to whom has been offered with formulas, who hast been chanted in lauds, who hast been praised in verses, who hast been standing over the day, of the Soma-draught that giveth horses and cows, after thou hast been invited, 1 partake, having been invited ’}.
1 This is the formula for partaking of the Soma after a twilight laud (sandhistotra), Laty. TIT. 1. 27, Drahy. VIT. 1. 28.
5. ‘On the place of sacred order, ० divine Stoma, in the home of Visnu I unyoke thee. O divine Stoma, thou hast reached this (moment of the sacrifice) without spilling’, may we reach. a firm support ’ ~.
1 If anavakaram may be taking as a gerund of avakirati with a privativum.
2 According to the Siitrakaras (Laty. IJ. 11. 1, Drahy. VI. 3. 4, ep. C. H. § 245) the Chanters ‘unyoke’ the Stoma whilst muttering this formula, at the end of the third service, after all the lauds have been chanted.
6. ‘O Soma, come hither; follow me, ० Soma, out of the sadas together with vigour ’?. 1 Muttering this formula the Chanters, after the completion of the hariyo-
jana-oblations, leave the sadas by the western gate, Laty. II. 11. 6, Drahy. VI. 3.12, ep. ^. H. § 247. ९.
7. ‘Well thriving art thou, the best ray of light, the meeting place of the Gods, the sorcerer of the Gods!; by which manifestation thou quickenest the brahman, thereby quicken me, thereby generate me; make me shine out ’ 2.
1 devanam yatuh. Kath. XX XVII. 14: 94. 13 it is narrated how the Gods saw the devayatu and the brahmayatu, who freed them from the Asuras.
2 Immediately after the action mentioned in the note on the preceding §, the Chanters address with this formula the gun, or, if the sun has set, the garhapatya- fire (४.९. the salamukhiya), Laty. II. 11. 8, Drahy. VI. 3. 14, ep. C.H le. |
3 8. ‘The flower of the Waters art thou, the sap of the plants, the offering most beloved to Indra, svaha’?.
12 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Immediately after this they make two offerings into the agnidhriya-fire, the first with this formula, the second with simple svaha, Laty. 1. c. 9, Drahy. 1, ०, 15, cp. C. H. 1. ©,
9. ‘Of thee, o divine Soma, that art destined for the two fallow (steeds of Indra), of thee to whom has been offered with formulas, of thee that hast been chanted in lauds, that hast been praised in verses, of the Soma-draught that giveth horses and cows, after thou hast been invited, I partake, having been invited ’?.
1 This is the formula with which the Chanters smell at the grains of which a
part has been offered to Indra accompanied by the two fallow steeds, Laty. IT. 11, 12, Drahy. VI. 3. 18, ep. C. H. § 247. d.
10. ‘Of the guilt incurred by the Gods art thou the annulment. Of the guilt incurred by the Fathers art thou the annulment. Of the guilt incurred by men art thou the annulment. Of the guilt incurred by us art thou the annulment. Of the guilt we have incurred either by day or night thou art the annulment. Of the guilt we have incurred either sleeping or waking thou art the annulment. Of the guilt we have incurred either knowingly or unknowingly thou art the annulment. Of guilt after guilt thou art the annulment ’!?.
1 These formulas accompany the offering into the a&havaniya-fire of the eight
chips of wood by the Chanters, Laty. II. 11. 14, Drahy. VI. 3. 20, ep. C. त. § 248. b.
11,12. ‘Of thee, o divine Soma, that hast been washed in water and pressed out by men—I take a draught full of sweetness’ 1.
1 The first half of this formula the Chanters mutter after having seated themselves around their cups, which have been filled with water and into which some stalks of dirva grass have been deposited, and after they have touched the contents of the cup. With the second half they smell at their hands, Laty. IL. 11.16-18, Drahy. VI. 3.22-25, cp. C.H. § 249.
13. ^ Hail to the waters, to the plants’ 1. 1 With this formula they pour the contents of each cup out in a northernly direction, Laty. 1.९. 19, Drahy. l.c. 26, ep. C.H. 1.९.
14. ‘O Desire, turn the desire towards me’ >.
1 This formula accompanies the act of turning the cup towards themselves, Laty. l.c. 20, Drahy. 1.6. 27, ep. C.H. Le.
15. ‘Vigour art thou, vigour put into 106 ` +.
1. 6. 16.—1. 7. 4. 13
1 With this formula they put their right hand on their breast, Laty. 1.९, 20 Drahy. 1.9. 28, cp. C.H. Lc.
16. ‘O Breath, be awake in my Soma-draught’!.
1 They touch their eyes, ears and mouths muttering this formula, Laty. }.c, 22 Drahy. 1.९. 29, ep. C.H. 1.५.
17. ‘Dadhikravan has been praised by me, the victorious, swift horse, that he may make our mouth fragrant, that he may prolong our life "1.
1 This verse is muttered by the Chanters immediately before they partake of the draught of the sour coagulated milk, the dadhi, Laty. l.c. 23, Drahy. 1.6. 30, ep. C.H. § 250.
Le Te
1. ‘A horse thou art, a courser thou art, a charger thou art, a steed thou art, a prize-winner thou art, a runner thou art, a racer thou art, a stallion thou art ”!.
1 If a chariot with horses should be given as sacrificial fee to the Udgatr or 000 of the other Chanters they should pronounce these names of the horse over the four or three or two horses; in case of four, first two over the right, then two over the left of the two horses that are put to the chariot proper, then two over the right side-horse, then two over the left side-horse, Laty. If. 7. 20-27, Dréhy. V. 3. 23-31.
2. ‘Follow the way of the Adityas. Obeisance to you! Do not hurt me’?.
1 This formula he mutters (in the same case) whilst touching the forepart of the chariot, Laty. IT. 8. 1, Drahy. V. 4. 1.
3. ‘With the energy of Vayu I accept thee, with the beauty of the stars I accept thee, with the lustre of Surya I accept thee ’?.
1 With the first of these three formulas he accepts (he touches) those parts of the chariot that are made of leather, with the second those that are made of ebony, with the last those that are made of iron, copper or gold, Laty. II. 8. 2-5, Drahy. V. 4, 2.
4. ‘The rathantara thou art; the vimadevya thou art; the brhat thou art’?.
1 With the first formula he touches the right wheel, with the second the standing-place (the seat), with the third, the left wheel, Laty. l. c. 6-8, Drahy.
1. C. 3-5.
14 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
5. ‘The two curves, the two bows! on both sides of the chariot, which move forward along with the rushing wind, the far-darting one with keen senses, the winged one, may these fires, the promoters, bring us across’ ^.
1 Reading anka nyankau instead of anka nyankii; but the significance of these words seems early to have been lost.
2 According to Laty. Il. 8.9, Drahy. V. 4.6 he touches again the two wheels with this formula,
6. ‘ Vaisvanara, as of old, ascended the firmament, on the ridge of heaven enjoying himself with the cheerful (Gods); producing, as of old, wealth for the creatures, watchful he accomplishes his course which is (day after day) the same’?.
1 Cp. Rs. III. 2. 12 which, however, differs slightly. Note ayman, on which cp. Introduction, Chapter III § 6.—According to Laty. II. 8. 10, Drahy. V.
4. 7 the Udgatr, to whom the chariot has been given, mounts it, muttering this for- mula.
7. ‘O Gida, this is your chariot, this is, o Asvins, your chariot, the unharmed, all-healing one’ +.
1 When he has ascended the chariot, he mutters this formula, Laty. 1, c. 11, Drahy. 1. c. 10.
8. ‘O Krsanu, draw on the left (reins) 1.
1 With this formula he draws on the left reins, Laty 1. ९. 12, Drahy. |. ९, 12.
9. ‘O Dasanu, ease off the right (ones) ’?.
1 With this formula he eases off the right reins, Laty. 1. c 13, Dra&hy. 1. c. 19. —It 18 remarkable that the Siitrakaras take as pratika of these formulae kréa (not kréGno) and dasa (not dasano.)
1. 8. 1. ‘At the impulse of the God Savitr I accept thee with the arms of the Asvins, with the hands of ए पऽ ` +.
1 The formula of acceptance of each fee should be preceded by these words, Laty. II. 7, 13, Drahy. V. 3. 14.
2. ‘Let Varuna lead thee, ० divine Daksina: the horse to Varuna. Thereby may I obtain immortality, may life fall to the share of the giver, joy to me, the receiver ’ 1.
1 These and the following formulas he mutters, when accepting the object indicated in the formula, Laty. IT. 7. 14, Drahy. V. 3. 15.
I. 8. 3.—1. 8. 15. 15
3. ‘Let Varuna lead thee, ० divine Daksina : the cow to Rudra. Thereby may I obtain immortality ; may life’, etc. as above.
4. ‘Let Varuna lead thee, ० divine Daksini: the he-goat to Agni. Thereby’, ete.
9. ‘Let Varuna lead thee, ० divine Daksina: the gold to Agni. Thereby ’, etc.
6. ‘Let Varuna lead thee, o divine Daksina: the she-goat to Agni and Soma. Thereby’, etc.
7. ‘The Lord of the food hath given of his food, of the pain-allay-
ing, of the strengthening. Obeisance to the scorcher! of all people! O thou enjoying one, do not hurt me.
1 Uncertain. Is the meaning of ksGma ‘digestion’? There 18 an agni ksamavat.
8. ‘Let Varuna lead thee, o divine Daksina: the ram to Tvastr. Thereby may I obtain,’ etc. as above.
9. ‘The women have cut thee (viz., the fleece for the cloth), the in- dustrious ones (viz., the fingers of the women) have stretched (thee on the loom), the weaving females have woven (thee) ’?}.
+ This is the formula for the acceptance of a woven cloth, Laty. IT. 8. 23, Drahy. V. 4. 23.
10. ‘Let Varuna lead thee, o divine Daksina: the garment to Brhaspati. Thereby may I obtain,’ etc. 11. ‘Let Varuna lead thee, o divine Daksina : the non-living thing
to the Angirasa Uttaéna. Thereby’, etc.
12. ‘Let Varuna lead thee, o divine 4161108 : the camel to Pusan. Thereby’, etc.
13. ‘ Let Varuna lead thee, ० divine Daksina: the deer to Vayu. Thereby ’, etc.
14, ‘Let Varuna lead thee, ० divine Daksinaé: the man to Praja- pati, the elephant to Prajapati, the boar to Prajapati, the rice and barley to Prajapati. Thereby’, etc.
15. ‘Let Varuna lead thee, o divine Daksina: the sesamum and beans to Ksetrapati. Thereby’, etc.
16 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
16. ‘Let Varuna lead thee, o divine Daksinaé: the mule or the she-mule to Savitr. Thereby ’, etc
17. ‘Who hath given here to whom? Desire hath given to Desire. Desire is the giver, Desire is the receiver. Desire hath pene- trated the Ocean. Through the mediation of Desire I accept thee. This to thee, 0 Desire! ’?.
1 This formula, according to Laty. II. 7. 18, Drahy. V. 3. 19 is to be muttered after each formula of acceptance.
I. 9, 10.
The next two paragraphs of this first Chapter contain the so called Stomabhaga-formulas, 7.e., the formulas that are to be muttered by the Brahman priest if he be a Chandoga, a Samavedin. This priest (see Laity. I. 12. 1, Drahy. III. 4. 16), having been asked permission by the Prastotr with the words: ‘O Brahman! we are going to chant, O Prasastr?’ gives his solemn permission (prasava) before each Stotra with a different formula. As a Soma feast comprises in its largest extension 33 stotras (cp. Dhanvin on Drahy. XI. 3. 10), there are 33 Stomabhaga-formulas: 1. bahispavamana, 2-5. ajyas, 6. madhyandina- pavamana, 7-10. prsthastotras, 11. arbhavapavamana, 12. yajnaya- jfilya stotra, 13-15. ukthastotras, 16. sodasistotra, 17-20. ratriprathama- paryaya, 21-24. ritrimadhyamaparyaya, 25-28. ratryuttamaparyaya, 29. sandhistotra, 30-33. atiriktastotras. For 1. serves the formula I. 9. 1; for 2—5 serve the formulas I. 9. 2-5; for 6. serves the formula 1. 9.6; for 7-10 serve the formulas 1. 9. 7-10; for 11. serves the formula I. 9. 11; for 12. the formula I. 9. 12; for 13-15 serve the formulas I. 10. 1-3; for 16. serves the formula I. 10. 4; for 17-20. serve the for- mulas J. 10. 5-8; for 21-24. serves the formula I. 10. 9; for 25-28. the formula I. 10. 10; for 29. the formula I. 10. 11; for 30-33. serves the formula 1. 10. 12
1. ‘A rein art thou, for the dominion thee; quicken the domi- nion; incited by Savitr chant ye for Brhaspati.’
2. ‘The beginning art thou; for the law thee; quicken the law; incited by Savitr chant ye for Brhaspati.’
3. ‘The following art thou, for the sky thee; quicken the sky; incited by Savitr chant ye for Brhaspati.’
1. 9, 10. 4.—1. 10. 6. 17
4. ‘The junction art thou; for the intermediate region thee ; quicken the intermediate region; incited by Savitr chant ve for Brhaspati.
5. ‘The Pratidhi art thou; forthe earth thee; quicken the earth ; incited by Savitr chant ye for Brhaspati.
6. ‘The support art thou; for the rain thee; quicken the rain incited by Savitr chant ye for Brhaspati.’
7. ‘The Prava art thou; for the day thee; quicken the day ; incited by Savitr chant ye for Brhaspati.’
8. ‘The Anva art thou; for the night thee; quicken the mght ;
incited by Savitr chant ye for Brhaspati.’ 9. ‘The Usij art thou; for the Vasus thee; quicken the Vasus;
incited by Savitr chant ye for Brhaspati.’
10. ‘The Knowing one art thou; for the Rudras thee ; quicken the Rudras ; incited by Savitr chant ye for Brhaspati.’
11. ‘The Flaming one art thou; for the Adityas thee; quicken the Adityas; incited by Savitr chant ye for Brhaspati.’
12. ‘The force art thou; for the Fathers thee; quicken the Fathers; incited by Savitr chant ye for Brhaspati.’
1. 10. 1. ‘The thread art thou; for progeniture thee; quicken the progeniture; incited by Savitr chant ye for Brhaspati.’ 2. ‘The rich one art thou; for the plants thee; quicken the plants; incited by Savitr chant ye for Brhaspati.’
3. ‘The battle-winning art thou; for cattle thee; quicken the cattle; incited by Savitr chant ye for Brhaspati.’
4. ‘The victorious one art thou, whose pressing-stones are yoked ; for Indra thee; quicken Indra; incited by Savitr chant ye to Brhas- pati.’
5. ° Qver-lord art thou; for out-breathing thee; quicken the out- breathing ; incited by Savitr chant ye for Brhaspati
6. ‘Bearer art thou; for in-breathing thee; quicken the in- breathing ; incited by Savitr chant ye for Brhaspati.’
6) 1
18 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
7. ‘Samsarpa art thou, for sight thee; quicken the sight; incited by Savitr chant ye for Brhaspati.’
8. ‘The strong one art thou; for the hearing thee; quicken the hearing ; incited by Savitr chant ye for Brhaspati.’
9. ‘The trivrt art thou; for the trivrt thee.—The savrt are thou, for the savrt thee.—The pravrt art thou; for the pravrt thee.—The anuvrt art thou; for the anuvrt thee. Incited by Savitr chant ye for Brhaspati’ 1.
1 Cp. Laty. V. 11. 3, Drahy. XV. 3. 3.
10. ‘The niroka art thou; for the niroka thee.—The samroha art thou; for the samroha thee.—-The praroha art thou; for the praroha thee.—The anuroha art thou; for the anuroha thee. Incited by Savitr chant ye for Brhaspati.’
11. ‘Vasuka art thou; (for Vasuka thee).—Vasyasti art thou.— Vesasri art thou.—Incited by Savitr chant ye for Brhaspati.’
12. ‘ Akrama art thou; for Akrama thee.—Samkrama art thou ; for Samkrama thee.—Utkrama art thou; for Utkrama thee.—Utkranti art thou ; for Utkranti thee. Incited by Savitr chant ye for Brhaspati.’
SECOND AND THIRD CHAPTER. (The Vistuti’s.)
Introductory remarks. A stotra or “laud” is the chant of a cer- tain number of stanzas (rk’s), put to melody, ४.९. chanted on or accord- ing to one of the numerous melodies or ways of chanting (saman’s), which are recorded in the grimegeyagana or in the aranyegeyagana of the Samavedic texts. For instance, the yajfidyajiilyastotra is chanted on SV. II. 59, 54 according to the melody of grimegeyagina 1. 2. 25, which is based on the verse SV. I. 35.
A stoma, on the contrary, designates the number of the chanted verses either during a whole day of the Soma-sacrifice or during a part of 16.1 The regular stomas are the trivrt, the pancadasa, the saptadasa, the ekaviméa, the pajicavimésa, the trinava, the trayastrimésa, the catuscat- variméa and the astacatvariméa, ४.९. the nine-versed, the fifteen-versed, the seventeen-versed stoma, etc.
क 2 Erne tet ed +~ ~~~ ~~ a eee ५ ~= भ ० न~
व क ^ कः [वि मो ee -- ~न eer te कल्य १ कनि ~ 1
1 Sometimes the word stoma denotes simply: yajvia: a sacrifice of Soma, as e.g. Marutstoma, Sunaskarnastoma (elsewhere called éunaskarnayajna), see XIX, 3. 2, XIX. 12. 2 ete. ; see note on IV. 5, 7.
ए.-77. 1. 1. 10
For the three pavamana-lauds (the out-of-doors-laud, the midday- pavamana-laud and the arbhavaipavamana-laud), which are the first ones of each savana (morning- midday- and afternoon-service) the Samavedic texts give each time the stanzas in full on which they are to be chanted, for instance the bahispavamana or out-of doors-laud of the normal catustoma agnistoma is chanted on SV. II. 1-9 (Caland- Henry, l’Agnistoma, § 134. £), the midday-pavam4ana-laud on SV. II. 22-29 (C. H. § 178. b), the arbhavapavamana-laud on SV. 11. 39-52 (C H. § 221. b).
For all the other lauds only trcas (४.९. complexes of three stan- zas) or pragathas (1.e,, complexes of two stanzas) are recorded in the Samavedic texts. A pragatha is turned into a tristich in the manner described in C. H. § 199. b, page 307. By repetition of these three stanzas the required number of stotra-verses is obtained. In which manner this repetition is to be made (7.e., how a stoma is to be formed out of the three stanzas of a hymn) is explained in the two following Chapters of the Brahmana, which treat of the visfuti’s: the different modes of getting out of a tvca the number of verses required for the Jaud.
A vistutt comprises always three rounds, three sections: paryaya’s. each of which should contain each stanza in different or equal numbers ; the first part (vist@va) of a paryaya is called trcabhaga, the second Gvapa (sthana), the third paricara (sc. rk). In the second pary4ya this order is changed and again in the third. Each of these ‘ rounds,” 15 introduced by the syllable him (hum in the chant). So, for example, of the first vistuti (the udyati, II. 1) the first paryaya consists of the thrice chanted first stanza introduced by the syllable him, the second paryaya consists of the thrice repeated second stanza equally intro- duced by him, and the third paryaya of the thrice chanted third stanza of the tristich, introduced by him So the schema is: hum 1.1.1; hum 2.2.2; hum 3. 3.3. In which manner the Prastotr has to mark and control the stanzas chanted, is explained in C. H. § 155, page 237 and cp. § 142. ०, page 195.
१
1. For three (verses) he! makes him, he (chants) the first (verse of the tristich thrice); for three (verses) he makes him, he (chants) the middle (one thrice); for three (verses) he makes him, he (chants) the last (one thrice). This is the ‘ascending’ vistuti (or manner of getting
20 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
at the required number of verses for the laud) belonging to the nine-versed (laud).
1 Properly the himkara is chanted unisono by all the chanters, here the singular seems to be used to indicate only the section.—The Chanters must pre- viously agree as to the vistuti they are going to use. The schema is hum 1. 1. 1 ; hum 2. 2.2; hum 3. 3. 3. To the words sa prathamaya the verb 5८८४९ or stuvita 18 to he supplied ; on the construction, see introduction, Chapter III, $ 8.9.
2. It should be practised in chanting by an oldest son born of the oldest wife ?.
1 Such a Yajamana should cause the Chanters to use this vistuti.
3. From the top he rises to the top!: it is a ‘stepping-on vistuti, used in order that he may step on (his younger brothers, 1.e., gain the ascendency over them), for by that (form) of the sacrifice which is ‘stepping on’ he prospers. Therefore this (vistuti) is to be practised in chanting: for prospering.
1 He rises higher than high, cp. the expression bahor bhiiyah.
4. It (this vistuti) is a separation of good and bad (prosperity and adversity): with bad lot he parts who in chanting practises this (vistuti). No one (no friendly power) that has returned (after having been expelled) is held off (is expelled); no one (no hostile power) that has been expelled, returns (in his realm) No bad one attains ascen- dency over him, who is better (more prosperous). No (hostile) tribe assails his tribe, they do not take the progeny (children or cattle) from each other; they content themselves with their own landed state. But Parjanya does not rain (on his lands), for the tristich is (equal to) these worlds (४४६. earth, intermediate region, sky) and he separates these (worlds, being the tristich) by the him-sound.
5. This is the firmly supported vistuti belonging to the nine- versed (laud); firm support gets he who in chanting practises this vistutl.
1. 2.
1. For three (verses) he makes him, he chants them right off!; for three (verses) he makes Aim, he chants them right off; for three (verses) he makes him, he chants them right off. This is the ‘ returning’ vistuti belonging to the nine-versed laud.
I. £. l.—u1. 3. 3. 9]
1 १.९. all three after another; paractbhih means properly : ‘moving thitherward, turning their back, going away, not returning.’ The schema is hum 1. 2.3; hum 12.3; hum 1. 2. 3.
2. A return! is reached by him who in chanting practises this (vistuti). It is the uninterrupted vistuti. The out-breathing, the in- breathing, the intermediate breathing are (equal to) the tristich*, these (breathings, being the tristich) he makes continuous by the him-sound; he who practises this (vistuti) lives his whole term of life and finds no premature death. Parjanya rains (on his lands), for the tristich is (equal to) these worlds, by means of the him-sound he unites them.
1 parwarta must be a substantive, not a gerund as Séyana and Boéhtl.-Roth takeit, cp. § 4 intra; it is probably the same word as parivarta from which pariva- rtunt of § 1 is derived; its precise meaning here and § 4 is not clear to me.
3. But being, as it were, slippery, this (vistuti) could exterminate (his) cattle. This (vistuti) is going hither and away’. He will be either better off or (at least) the same as he was (before), but he will not decline in welfare.
1 Gcaparaca, I fail to see the precise meaning of this expression.
4. The Bhallavi’s use to practise this (vistuti). Therefore, when accepting, they do not fall forth from return }.
+ They obtain or retain ‘return’, whatever may be the meaning.
IT. 3.
1 For three (verses) he makes ham: he (chants) them right off; for three (verses) he makes him: the middle one (comes) first, the last one (comes) second, the first one (comes) last; for three (verses) he makes him: the last one (comes) first, the first one (comes) second, the middle one (comes) last’. This is the nest-like vistuti belonging to the nine- versed laud.
1 The schema is hum 1. 2.3; hum 2. 3. 1; hum 3. 1. 2.
2. He who wishes for children or cattle should in chanting practise this (vistuti) ; a nest (means) children, a nest (means) cattle, a nest even (comes into being). .
3. This same (vistuti) he should use for one born (long) after (his brothers), he comes at the head of these (other) children who come at the head (2.e. who by birth are the first).
22 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4. This same (vistuti) he should use for more Sacrificers!; in that all (the verses) occupy the first place, all the middle, all the last, he makes them (viz. the Sacrificers) all of equal participation, they do not push away each other, all become of equal mental strength.
1 Probably at a sattra.
5. Parjanya will rain (on his lands), for the tristich is (equal) to these worlds (viz. earth, intermediate region, sky), these words (being the three verses of the tristich) he interlinks by means of the him- sound.
6. There is, however, a confusion of things (a mixture of good and bad, for one who uses this vistuti).
7. There is a turning of things upside down: held off is the one who' is returned (who seeks to return into his dominion from which he had been expelled), but he who has been held off, returns; the bad one obtains ascendancy over his better, a (hostile) tribe assails his tribe, they take away the offspring (the children, the cattle) from each other, they do not content themselves with their landed or state condition 1.
1 Cp. If. 1. 4.
Il. 4.
1. For five (verses) he makes him: he (chants) three (verses, 2.९. thrice the first verse), then one (the second), then one (the third) ; for five (verses) he makes him: he (chants) one (viz. the first), then three (४.९. thrice the second verse), then one (the third verse) ; for five (verses) he makes him: he chants one (the first), then one (the second), then three (vz. thrice the third verse). This is the vistuti belonging to the fifteen-versed laud containing five (verses) in each turn?.
1 The word pafca immediately before pavcadagsasya must be cancelled. The achema is hum). 1.1.2.3; hum 1.2.2.2. 3 ; hum 1. 2. 3. 3. 3.
2. Fivefold is man}, fivefold is cattle*; by means of this (vistuti, which in each round comprises five verses) he obtains man and cattle. The fifteen-versed chant is a thunderbolt®. In that he divides (the verses) each in groups of five, he thereby divides (splits up, deranges) the thunderbolt: for the absence of evil result. This is the firmly supported vistuti belonging to the fifteen-versed chant; firm support gets he who in chanting practises it.
1 As consisting of hair, skin, flesh, bones and mark, Ait. br. II. 14.
171. 4. 2.—11. 6. 1. 23
2 There are five pasus or animal victims: man, horse, bullock, ram, he-goat, Ath. S. XJ. 2. 9.
3 According to the Commentary because the paficadasa stoma and Indra are sprung forth from the breast of Prajapati (see VI. 1. 8.) and the thunderbolt is connected with Indra.
IT. 5.
1. For five (verses) he makes him: he (chants) three (i.e. the first verse thrice), then one (the second verse), then one (the third verse) ; for three (verses) he makes him: he (chants) them (these three verses) right off (in their order, without repetition); for seven (verses) he makes him : he (chants) one (the first), then three (४.९. thrice the second verse), then three (thrice the third verse) 1.
1 The schemais hum 1.1.1.2. 3; hum 1. 4.3; hum. 2.2.2 3.3. 3.
2. (This is) the (vistuti) which is brought in accordance with three Stomas!. One desirous of spiritual lustre should in chanting practise it.
1 Cp. IT. 11. 2.
3. By the five (verses of the first round it is brought in accord- ance with) the fifteen-versed Stoma, by the three (verses of the second round, with) the nine-versed (Stoma), by the seven (verses of the third round, with) the seventeen-versed (Stoma).
4. The Stomas are strength, strength he thereby brings together (in bringing the three Stomas from different parts unto one point together), for the obtaining of spiritual lustre. In the possession of sharpness and spiritual lustre gets he who in chanting practises this (vistuti). IT. 6.
1. for three (verses) he makes him: he (chants) the (verses of the whole tristich) right off (without any repetition); for five (verses) he makes him: he (chants) one (the first verse), then three (viz. thrice the second verse), then one (the third verse); for seven (verses) he makes him: he (chants) three (verses, ४.९. thrice the first), then one (the second verse), then three (४.९. thrice the third verse). This is the ascending vistuti belonging to the fifteenversed (chant)!.
1 The schema 18 hum 1. 2.3; hum 1. 2. 2. 2.3; hum 1. 1. 1. 2. 3. 3.3.
24 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. By means of this (vistuti) the Gods went to the world of heaven; one who wishes for the world of heaven should practise it, for reaching the world of heaven. After having practised it he does not fall forth from the world of heaven.
3. It is the ‘stepping-on’ vistuti (used) in order that he may step on (his adversaries); by that (form) of the sacrifice which steps on, he prospers. Therefore this (vistuti) is to be practised in chanting: for prospering.
I. 7.
1. For five (verses) he makes him: he (chants) three (verses, 2.९. thrice the first verse), then one (the second), then one (the third); for five (verses) he makes him: he(chants) one (the first verse), then three (४.८. thrice the second verse), then one (the third verse); for seven (verses) he makes him: he (chants) one (the first verse), then three (४.९. thrice the second), then three (६.९. thrice the third verse). This is the vistuti belonging to the seventeen-versed (chant), which contains ten (verses in the first two rounds taken together) and seven (in the last round)?.
1 Schema: hum 1. 1. 1.2.3; hum 1. 2. 2.2.3; hum 1. 2. 2. 2. 3. 3. 3.
2. By means of this (vistuti) the Gods overcame the Asuras. He who in chanting practises this (vistuti) overcomes his wicked rival.
3. 1४18 the stepping on (vistuti), (used) in order that he may step on (his adversaries) ; by means of that (form) of the sacrifice which steps on, he prospers ; therefore this (vistuti) is to be practised in chanting: for prospering.
4. It is the pregnant vistuti!; children and cattle will be born unto him, who in chanting practises this (vistuti).
1 Tho pregnancy of this vistuti is declared by the Commentator in the following manner. The first (read prathamesu instead of madhyamesu) vistivas (a vistiva apparently is the designation of the verse of the tristich sung in different rounds) of this vistuti contain three verses (viz. the first and each following wistava con- tains, read ८९८८ instead of ४९८६) one verse; this makes five (111, 1, 1). The last vistavas contain each (the first and the second) one, and the last contains three verses (3, 3, 333): equally five together. Between these two sets of five are enclosed seven verses (in each round) of the second verse (2, 222, 222). In that a greater number (of seven) in this manner is enclosed, this vistuti is pregnant and, the middle of a pregnant woman being bigger, this vigtuti 18 designated as pregnant. But the same observation might be made equally about many other vistutis.
i. 7. 5.—1r. 8. 1. 25
5. ‘The seventeen-versed (Stoma) is the peasantry', its embryo is the king; he thereby makes the king the embryo of the peasantry 2. 1 The Vaidya is connected with the saptadaéga stoma, cp. VI. 1. 10.
2 By using this vistuti the king (or Ksatriya) will be surrounded by peasantry.
6. Noone who has returned (into his realm) is expelled, no one who has been expelled, returns?. 1 So this vistuti may conveniently be practised by a king who wishes to establish his reign and to keep away his rival, because he will be surrounded by his subjects.
7. The seventeenversed (Stoma) is food!. In that seven verses (the seven second verses) are in the middle and five (of the two others) around, food (being equal to the seventeenversed Stoma)? is put into the middle (४.९. into the stomach). Neither the Sacrificer nor his children (or his subjects) will suffer from hunger.
1 Food is connected with the seventeenversed Stoma also SBr. VIIT. 4. 4. 7
2 According to the Commentator the stress 18 to be laid on ‘ seven,’ because there are seven kinds of domesticated and seven kinds of wild plunts.—Food (=seven) is brought mto the middle of man (who 15 fivefold, II. 4. 2.) by the arrangement of the vestava’s, see note on IT. 7. 4.
8 Man is viraj-like!, there are seven kinds of domestic animals ^. In that the first verses (in the first two rounds) are ten in number and the last are seven (४४६, in the third round), he makes the Sacrificer obtain firm footing among cattle.
1 The viraéj metre having verse-quarters of ten syllables (Ind. Studien Vol. VITT, page 58) and man possessing ten pranas ( SBr. XI. 6.3. 7.) or, according to othors (TBr. I. 3. 7. 4.) nine pranas, to which tho contral one, the outlet of which is the navel, comes as tenth.
2 Cow, horse, goat, sheep, man, donkey and camel (Baudh.).
9. This is the firmly supported vistuti belonging to the seventeen- versed (Stoma). Firm footing obtains he who in chanting practises this (vistuti).
IT. 8.
1. This same vistuti with transposition is the saptarkamadhya (vistuti) +.
1 Viz. the (daga)sapta vistuti, which has in its last round one single verse in the middle. The vistuti described in the preceding paragraph has in its last round
26 . THE BRAHMANA OF TWENTY FIVE CHAPTERS.
(paryaya): 1. 2. 2. 2. 3. 3. 3, the variant now mentioned has only one in the middle 1.1.1. 2. 3. 3. 3, the first and second paryaya’s are the same in both.
2. The first (verse) is the place of priesthood, the middle one that of nobility, the last one that of peasantry; in that he gives the largest share (of stotriya-verses) to the first (verse)?, thereby he brings strength and might in the priesthood and makes the nobility and peasantry subject to priesthood. A shining-out among the nobility as it were, falls to the share of him’, who in chanting practises this (vistuti).
1 The first verse 18 used thrice in the first, once in the second, thrice in the
last round, together seven times, whereas the second and third verses, that represent the ksatra and the vis, are used in the three rounds only five times each.
2 The same expression ITI. 9. 2.
3. This (vistuti) is practised by the Trikharvas, therefore they, in contending for superiority, are not worsted.
Il. 9.
1. For seven (verses) he makes him: he (chants) three (verses, 2.e. thrice the first), then three (thrice the second), then one (the third verse) ; for three (verses) he makes Aim: he (chants) the (three verses) right off (४.९. without any repetition, in their regular order); for seven (verses) he makes him: he (chants) one (the first), then three (४.९. thrice the second verse), then three (४.९. thrice the third). This is the vistuti that reposes on seven (viz. on the seven verses of the first round) 1.
1 Schema: hum l. 1.1. 2. 2. 2.3; hum 1. 4.3; hum 1. 2. 2. 2. 3. 3. 3.
2. One who has a rival (whom he wishes to destroy) should practise it: just as one harrows with a harrow reposing on seven sharp- pointed (pins)1, so he breaks to pieces his wicked rival.
1 ‘Or drawn by seven oxen’ according to the Commentary.
3. This same (vistuti) he should apply for a plurality of 88610668 1. The first him-making (regards) the first (verse); in that he makes him with regard to this one for seven (verses), thereby it (this first verse) obtains seven (stotriya-verses); in that seven (verses) again (४.९. seven times the second verse in the three rounds, counted together) occur in the middle, thereby this one equally obtains seven (stotriya-verses) ; the last him-making (regards) the last verse; in that he makes him
7. 9. 3.—r. 10. 4. 27
with regard to this one for seven (verses), thereby it (this last verse) obtains seven (stotriya-verses)*. He makes them (the Sacrificers) equallv participated, they do not push away each other, all become of equal strength.
1 In case of a sattra.
2 This paragraph, especially the accusative in tam saptabhyo hiwnkaroti, is obscure to me.
4. This vistuti is practised by the Abhipratarina’s, therefore they are the mightiest of all their relations.
{ 10.
1. The same vistuti with transposition is the middleless ubhaya- saptatkamadhya vistuti?.
1 The vistuti which in both, viz. in the first and last rounds has only one, single verse in the middle, in contrast to the vistuti described in II. 8, where only one round is saptaikamadhya. As each paryadya has the second verse only once. this vistuti is called ‘middleless,’ which means, according to the Commentator ‘with thin middle.” The schema is: hum1.1 1. 2.3. 3.3; hum 1. 2. 3; hum. 1. 1. 2.3. ४. 3.
2. This (vistuti} should be practised by one born (long) after (his brothers). There is no room left for one born after; in that seven (verses) come first, seven last and three in the middle, man (viz. the word purusa) comprising three svllables, he thereby makes room for him in the middle and in this room he gets firm support.
3. This same (vistuti) he should apply for one who is desirous of offspring ; kept away! from the middle? is he who does not obtain offspring, he thereby > makes room for him in the middle and in accord- ance with this room (now occupied by him) children and cattle will be born unto him.
1 If we are not justified in reading samruddho instead of samriidho, at least it 18 here used in this sense.
2 Because one who has praja@ is surrounded by it.
3 tam madhyatah must stand for tan (=tat) ma’.
4. This same (vistuti) he should apply for a noble, who is kept away by the people (his subjects, from his dominion). The seventeen- versed (Stoma) is the peasantry 7, its embryo is the king (=the noble) (he ought to be surrounded by his people); he thereby drives away the king
28 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
from his people”; kept off is the one who is returned (viz. who seeks to return to his dominion), but he who has been held off, returns.
1 Cp. note 1 on II. 7. 5.
2 We expect rather the contrary : he thereby forces the king amid his subjects (the king, a purusa, being tryaksara and the middle round comprising three verses).
5. This same (vistuti) he should apply for one against whom witchcraft is being exercised. The seventeenversed (Stoma) is Prajapati’: he enters into the middle of Prajapati, in order not to be struck down.
1 For Prajapati 18 seventeonfold; according to Ait. br. I. 1. 14 Prajapati is the year, which is seventeenfold as consisting of twelve months and five seasons; T. S. I. 6. 11. 1 has a different explanation.
11. 11.
1. For five (verses) he makes him: he (chants) three verses (i.e. thrice the first verse), then one (the second), then one (the third); for three (verses) he makes him: he (chants) them right off; for nine (verses) he makes him: he (chants) three (verses: thrice the first), then three (thrice the second), then three (thrice the third) ?.
1 Schema: hum 1. 1. 1. 2.3; hum. 2.3; hum. 1. 1. 2. 2. 2. 3. 3. 3.
2. (This is) the (vistuti) which is brought in accordance with four Stomas?. One desirous of spiritual lustre should practise it in chanting ; by the five verses (of the first round it is brought in accordance with) the fifteeenversed (chant), by the three (of the second round it is brought in accordance with) the nineversed (chant), by the nine (of the third round it is brought in accordance with) the thrice-nineversed 60118110), by itself it is the seventeenversed (chant). The chants are strength, strength he thereby brings together from different sides into one point, in order that he may obtain spiritual lustre; in the possession of sharpness and spiritual lustre gets he who in chanting practises this (vistuti).
1 Cp. IL. 5. 2.
11. 12,
1. For three (verses) he makes him: he (chants) them right oft ; for five (verses) he makes him: he (chants) one (7.e. the first verse), then three (thrice the second verse), then one (the third verse); for nine (verses) he makes him: he (chants) three (verses, viz. thrice the first
71. 12. 1.-- 7, 14. 1. 29
verse), then three (thrice the second verse), then three (thrice the third verse), This is the ascending vistuti belonging to the seventeen-versed (chant) 1.
1 Schema: hum 1. 2.3; hum 1. 2. 2.2.3; huml. 1. 1. 2, 2. 2. 3. 3. 3.
2. By means of this (vistuti) the Gods went to the 'world of heaven; one who is desirous of getting to the world of heaven should in chanting practise it, so as to reach the world of heaven, He who has practised it in chanting falls not from the world of heaven. Itis the getting-higher vistuti, (used) in order that he may get higher. For by that (form) of the sacrifice which gets higher he prospers. Therefore this (vistuti) 1s, in chanting, to be practised, in order that he may prosper.
Il, 13.
1. For seven (verses) makes him: he (chants) three (verses : thrice the first), then three (thrice the second), then one (the third) ; for five (verses) he makes him: he (chants) one (the first), then three (thrice the second), then one (the third); for five (verses) he makes him : he (chants) one (the first verse), then one (the second), then three (thrice the third)'. (This is the vistuti called:) ‘the pair of bellows with its mouth directed downward.’
1 Schema: hum. 1. 1. 2. 2. 2.3; hum 1. 2. 2.2.3; hum 1. 2. 3. 3. 3.
2. He should apply this (vistuti) (in the soma-sacrifice) of one whom he hates, Just as he (the blacksmith) would blow away with a pair of bellows, whose mouth is directed downward, so he blows away the cattle of the Sacrificer. (It is) the stepping-away vistuti, by means of it the cattle of the Sacrificer steps away; he who in chanting practises this (vistuti), fares worse.
11. 14,
1. For seven (verses) he makes him: he (chants) three (verses: thrice the first), then three (thrice the second), then one (the third); for seven (verse) he makes him: he (chants) one (the first verse), then three (thrice the second verse), then three (thrice the third verse); for seven (verses) he makes him: he (chants) three (verses: thrice the first verse), then one (the second), then three (thrice the third verse). (This is the vistuti) belonging to the twenty-one-versed (chant), containing seven verses in each (turn).
30 THE BRAHMANA OF TWENTY FIVE CHAPTERS. 1 Schema; hum 1. 1. 1. 2.2. 2. 3; hum. 2.2. 2.3.3.3; hum. 1. 1. 2. 3. 3.3.
2, There are seven kinds of domestic animals 1, these he gains by this (vistuti), there are seven ‘ breaths’ in the head 2, the organs of sense are the breaths, these he obtains by this (vistuti).
1 Cp. note 2 on 11. 7. 8.
2 Mouth, nose (dual), eyes, ears.
3. This is the firmly supported vistuti belonging to the twenty- one-versed (stoma); he who in chanting practises it, gains a firm support. |
If. 15.
1. For five (verses) he makes him: he (chants) three (verses: thrice the first verse), then one (the second), then one (the third) ; for seven (verses) he makes him: he (chants) one (the first), then three (thrice the second), then three (thrice the third); for nine (verses) he makes him: he (chants) three (verses: thrice the first verse), then three (thrice the second), then three (thrice the third verse). This is the ascending vistuti belonging to the twenty-one-versed chant}.
1 Schema: hum 1. 1. 1. 2. 3; hum 1. 2. 2. 2. 3. 3. 3; hum 1. 1. 1. 2. 2. 2. 3. 3. 3.
2. By means of this (vistuti) the Gods went to the world of heaven ; one who is desirous of the world of heaven, should in chanting practise it, in order to obtain the world of heaven; he who in chanting has practised this (vistuti) falls not from the world of heaven. It is the on- stepping vistuti, (used) in order to step on; by that (form) of the sacrifice which steps on, he prospers; therefore this (vistuti) should in chanting he practised, for prospering.
3. This (vistuti) is of ninefold beginning (and) of ninefold termina- tion, in that, (regarding the first point) the out-of-doors laud is nine- fold! (1.९. nine-versed) and (regarding the second point) these nine (stotriya verses) are the last ones of the twenty-one-versed (chant) ~. Ninefold are the vital airs (the pranas), it is the vital airs he thereby lays on both sides ° ; therefore that downward directed vital air has half the share of the upper vital airs. The whole (normal) term of life he reaches, he dies not before the (full term of) life, who in chanting practises this (vistuti).
1 According to the Commentary this vigtuti is usually applied on the last
(yajfidyajiiya) laud of the regular agnistoma sacrifice, which begins with the trivrt or nine-versed out-of-doors laud (of 3x3 verses).
171. 15. 3.-ा. 16. 4. 31
2 The last round (parydya) of this vistuti contains nine verses,
3 Viz. on both sides, above and below the nawel, cp. Sat. Br. IX. 4. 3. 6: nava vat pranah sapta sirsann ८४८7८2५५ dvau and above, note ॥ on IT. 7.8. The function of the two downward directed prana’s (elsewhere taken as one single: apana as opposed to prana) is, to discharge the urine and the faeces ; thorefore, when this prana is deficient, one dies of stangurine or constipation (udavarta- Khyena rogena).
4. This (vigtuti) 1s practised in chanting by the Karadvis’s, therefore these attain the full term of life.
11. 16.
1. For nine (verse) he makes him: he (chants) three (verses : thrice the first verse), then three (thrice the second), then three (thrice the third) ; for five (verses) he makes him: he (chants) one (verse, the first), then three (thrice the second), then one (the third) ; for seven (verses) he makes him: he (chants) three (verses: thrice the first), then one (the second), then three (thrice the third verse)*. (This vistuti is called) ‘the matching chant’ ”.
1 Schema hum 1. 1. 1. 2. 2. 2.3.3. 3; hum 1. 2. 2.2.3; hum 1. 1. 1, 2. 3. 3. 3.
2 pratistutt, because, as it is set forth in the next §, it matches the other stomas.
2. By chanting the nine (verses of the 7787 round) he matches the nine-versed (chant), by the five (of the second round he matches) the fifteen-versed (chant), by the seven of the third round he matches the seventeen-versed (chant); the twenty-one-versed chant is by itself present.
3. The chants that convey the sacrifice! are gratified by him in the last (agnistoma) laud; just as he would gratify (7.e. quench the thirst of) the oxen or horses or mules that have carried (their burden), so he thereby gratifies in the last laud the chants. He who in chanting practises this (vistuti) is gratified by (४.९. comes in possession of abundant) children and cattle.
1 Vz. the normal ¢ ai u stoma agnistoma, commonly designated after its last stotra simply as agnistoma, The four manners of chanting (stomas), mentioned in
$ 1, are used in this simplest form of Soma-feast, cp. C. H. page 503, last two lines,
4. This same (vistuti) he should apply for one who is desirous of (obtaining) an office of house-chaplain (to a king or noble). The
32 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
nine-versed (chant) is priesthood?, the twenty-one-versed one is nobility in that the twenty-one-versed (chant) begins with the nine-versed | he sets down the priest hood before the nobility, he gets an office as chaplain and falls not from this office, who in chanting practises this (vistuti).
1 Because (see VI. 1. 6.) the trivrt stoma and priesthood are both sprung from the mouth of Prajapati.
2 Why? According to VI. 1. 8 the ksatra is equal to the pavicadasa stoma.
8 The out-of-doors laud is trivrt.
5. This (vistuti) is practised in chanting by the Pravahani’s ; therefore they remain in the possession of the office of chaplain.
11. 17.
1. For nine (verses) he makes him: he (chants) three (verses : thrice the first verse), then three (thrice the second), then three (thrice the third) ; [or three (verses) he makes him: he (chants) them right off ; for nine (verses) he makes him: he (chants) three (verses: thrice the first verse), then three (thrice the second verse), then three (thrice the third verse)'. (This vistuti is called) ‘ the lamp lighted on both sides’ ^.
1 Schema: hum 1. 1. 1. 2. 2. 2. 3.3.3; hum 1. 2. 3; hum. 1. 1.2. 2. 2. 3. 3. 3.
2 siirmi ‘a metal tube (?)’ jvalantt lohamay? sthtinad ; on both sides of the lamp (the middle round) lights (the first and third rounds) are supplied. These surrounding paryayas are trivrt and Agni is often called trivrt, e.g. 7.8. V. 4. 7. 3; on siurmi c.p. also note 4 on XV. 5. 20.
2. Qne desirous of spiritual lustre should in chanting practise it ; the nine versed (trivrt, thrice-threefold chant) is gleaming splendour’, man (४.९. the word purusa) is trisyllabic ; in that two nine-versed chants (४.९. two rounds, each of nine verses) are on both sides (४.९. before and after) and three (verses) are in the middle, the two ninefold ones heat him, just as he would heat gold, for (obtaining) gleaming splendour and spiritual lustre.
1 Or ‘fire,’ Agni being equated with trivrt and called trivrt, cp. note 2 on pre- ceding §. '
ॐ. Not conducive to cattle, however (is this vistuti); it could burn
up his cattle, and there is fear of leprosy, for, too much these two (nine- fold rounds, which are equated to brightness) heat (or ‘ burn ’).
17. 17. 4.—111. 1. 3. 33
4. This same (vistuti) he should apply for one who is calumniat- ed; suffering from blemish (stain) is he who, suffers from ugly report ; this ugly report, now, which is spread about him, is burnt up by the two ninefold (stomas): he who in chanting practises this (vistuti) becomes of gleaming splendour.
THIRD CHAPTER. (The vistutis, continued.) III. 1.
1. For nine (verses) he makes him: he (chants) three (verses ; thrice the first verse), then five (five times the second verse), then one (the third); for nine (verses) he makes him : he (chants) one (verse, the first), then three (thrice the second verse), then five (five times the third verse); for nine (verses) he makes him: he (chants) five (verses: five times the first verse), then one (the second), then three (thrice the third verse) 1.
1 Schema: hum 1. 1. 1. 2. 2. 2. 2. 2. 3 ; hum 1. 2. 2. 2. 3. 3. 3. 3.3; hum 1. 1. 1. 1. 1. 2, 3. 3. 3.
2. The thrice-ninefold (or twenty-seven-versed) (chant) is a thunderbolt: he thereby splits up the thunderbolt’, for the absence of evil result.
1 Viz., he splits up the weapon of his adversary, cp. 11. 4 2.
3. Fixed? by five (verses) is this (vistuti) ; the circulating = (verse) is one single, cattle is fivefold, the circulating (verse) is (equal to) the Sacrificer : in that he fixes} (this vistuti) by five (verses) and in that there is one single circulating (verse), he thereby gives the Sacrificer firm support among cattle. This is the firmly supported vistuti belonging to the thrice-nine-versed (chant). Firm support gets he who in chanting practises this (vistuti).
1 pancabhir vihita, pancabhir vidadhate (similarly III. 3. 2, III. 4. 3, fIl. 8. 3, III. 12. 3, III. 13. 3) seems to imply that over each round 5 verses are distributed.
2 To paricaré the subst. rk must be supplied.—In this kind of stomas the vistava, which consists of the thrice chanted verse, is called the trcabhaga, the vistéva, which consists of the five times chanted verse, is called the Gvapasthana (‘ place of insertion,’ because here are to be inserted the verses required for getting a higher number of verses, than indicated by any vistuti of the Brahmana, or than
3
34 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
contained in the vistutis which have been described in Chapter IT of the Brahmana, these being considered as normal and prakrti (?) ); the vistava, which consists of one verse only, is called the paricara. In the first round we have: treabhaga, avapasthana, paricara + in the second: paricara, trcabhaga, avapasthana; in the third: dvapasthina, paricara, treabhaga. The paricara (=Sacrificer) and the dvapasthina (=cattle) are found in each round, and so it can be said yajamanam eva tat pasusu pratisthapayatt. ({s this the right interpretation? cp. also Laty. VI. 5, 1. sqq.).
III. 2.
1. For seven (verses) he makes him: he (chants) three (verses: thrice the first verse), then three (thrice the second), then one (the third) ; for nine (verses) he makes ham: he (chants) one (verse: the first), then three (thrice the second), then five (five times the third) ; for eleven (verses) he makes him: he (chants) five (verses: five times -the first verse), then three (thrice the second verse), then three (thrice the third verse)’. (This is) the ascending vistuti belonging to the thrice-nine- versed (chant).
1 Schema: hum 1. 1. 1. 2. 2.2.3; hum. 2. 2. 2. 3.3.3. 3.3; hum [. 1. 1. 1.1. 2. 2. 2.3. 3. 3.
2. By means of this (vistuti) the Gods went to the world of heaven ; one who wishes for the world of heaven should in chanting practise it, so as to reach the world of heaven: having practised it, he does not fall from the world of heaven. It is the ‘stepping-on’ vistuti, (used) in order to step on (his adversaries), for by that (form) of the sacrifice which steps on, he prospers. Therefore this (vistuti) is in chanting to be practised ; for prospering.
Ill. 3.
1. For eleven (verses) he makes him: he (chants) three (verses: thrice the first verse), then seven (seven times the second verse), then one (the third); for eleven (verses) he makes him: he (chants) one (verse : the first), then three (thrice the second verse), then seven (seven times the third verse); for eleven (verses) he makes him: he (chants) seven (verses: seven times the first verse), then one (the second), then three (thrice the third verse) ?.
1 Schema: hum 1. 1. 1. 2. 2. 2. 2.९. 2. 2. 3; hum 1. 2. 2. 2. 3. 3.3. 3.3.3. 3; hum 1. 1. 1. 1. 1. 1. 1. 2. 3. 3. 3.
2. The thirty-three-versed (chant) is the end!, the thirty-three- versed one forsooth is the highest of the chants. Fixed by seven (verses) *
ur. 3. 2.—tni1. 5. 1. 35
is (this vistuti), the circulating verse is one single; seven are the kinds of domestic animals, the circulating (verse) + is (equal to) the Sacrificer, In that he fixes (this vistuti) by seven verses, and in that there is one single circulating (verse), he thereby gives finally (once for all) to the Sacrificer firm support among cattle. This is the firmly supported (vistuti) belonging to the thirty-three-versed (chant); firm support gets he who in chanting practises this (vistuti).
1 Viz., of the six-day sacrificial period : the saduha
2 Cp. note 1 on ITI. 1. 3.
III. 4.
1. For cleven (verses) he makes him: he (chants) three (verses : thrice the first verse), then five (five times the second verse), then three (thrice the third verse); for eleven (verses) he makes him: he (chants) three (verses: thrice the first verse), then three (thrice the second verse), then five (five times the third verse); for eleven (verses) he makes him: he (chants) five (verses: five times the first verse), then three (thrice the second verse), then three (thrice the third verse)!. (It is the vistuti) ‘of nearer stair’ *.
1 Schoma: hwnl.l. 1. 2. 2. 2. 2.2. 3.3.3; hum 1. 1. 1. 2. 2. 2. 4. 3. 3.3.3; hum 1. 1. 1. 1. 1. 2. 2. 2. 3. 3. 3. (3. 6. 3, 3. 3. 5, 5. 3. 3).
2 The samo expression ITT. 13. 1. The transition from 3 to 5 and from 5 to 3 in the different vistavas is ‘nearer’ (‘less’) than in the preceding vistuti (of ITI. 3), where the samkrama is from 3 to 7 and from 7 to 1,
2. The thirty-three versed (chant) 18 the end. Just as one, who has climbed to the top of a hig tree, advances from a ‘nearer’ stair, so he hereby, by the (vistuti) of ‘nearer’ stair, advances from the ‘nearer ` stair.
3. Fixed’ by five (verses) is (this vistuti), the circulating (verses) are three in number, fivefold is cattle, man comprises his self (atman), his children, bis wife (and so makes up threc, #z., as much as in the number of the circulating verses). In that the circulating (verses) are three in number, he thereby gives to the Sacrificer firm support among cattle. Rich in cattle is he who in chanting practises this (vistuti).
1 Cp. note 1 on IIL 1. 3. Til. 5.
1. For nine (verses) he makes him: he (chants) three (verses : thrice the first verse), then five (five times the second verse), then one
36 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
(the third); for eleven (verses) he makes him: he (chants) one (the first verse), then three (thrice the second verse), then seven (seven times the third verse); for thirteen (verses) he makes him: he (chants) seven (verses: seven times the first verse), then three (thrice the second verse), then three (thrice the third verse)*. (It is) the ascending vistuti belonging to the thirty-three-versed (chant).
1 Schema: hum 1. 1.1. 2. 2. 2.2.2.3; hum. 2. 2.2. ३. 3. 3. 3.3.3.3: hum 1. be be Ve de 1.102.220 92.11.31. 022),
2. By means of this (vistuti) the Gods went to the world of heaven; one desirous of (obtaining) the world of heaven, should in chanting practise it: in order to obtain the world of heaven. He who has practised it falls not from the world of heaven. From the top he ascends ta the top’. (It is) the on-stepping vistuti (used) in order to step on (his adversaries) ; by that (form) of the sacrifice which steps on, he prospers. Therefore this (vistuti) should in chanting be practised, for prospering.
1 Cp. note 1 on TI. 1. 3.
111. 6.
1. For thirteen (verses) he makes him : he (chants) three (verses: the first verse thrice), then five (five times the second verse), then five (five times the third verse); for eleven (verses) he makes him: he (chants) five (verses: five times the first verse), then three (thrice the second verse), then three (thrice the third verse); for nine (verses) he makes fim: he (chants) three (verses: thrice the first}, then three (thrice the second), then three (thrice the third verse). (This is) the descending vistuti belonging to the thirty-three-versed (chant).
Schema: hum 1. 1. 1. 2. 2. 2. 2. 2. 3. 3. 3. 3. 3. hum 1, 1. 1. 1. 1. 2.2. 2. 3.3. 3; hum 1. 1. 1. 2. 2. 2. 3. 3. 8. (3. 5. 5. =13 ; 5. 3. 3 = 11 ; 3. 3. 3=9.)
2. Just as one, having climbed up to the top of a big tree, would get down by taking hold of branch after branch, so he gets down into this world (viz., the earth) by means of this (vistuti), in order that he may get a firm support.
3. He begins with the nine-versed (chant) * and concludes! with
the nine-versed (chant)*. The breath is threefold (‘the nine-versed chant is breath’), by breath he begins, turning again to breath he
7171. 6. 3.—111. 8. 1. 37
concludes ; his whole term of normal life lives he, he does not die before his natural term of life, who in chanting practises this (vistuti).
॥ praite and udeti used as praéyana and udayana of TI. 15. 3.
2 According to the commentary on the first day of the six-day-sacrificial period, the sadaha.
$ The nine stotriya-verses of the last round in this stoma on the last, the sixth day of that period.
4. This (vistuti) is practised in chanting by the Karadvis’s,
therefore they obtain the whole term of normal life.
WI. 7.
1. For fifteen (verses) he makes him: he (chants) three (verses : thrice the first verse), then seven (seven times the second verse), then five (five times the third verse); for eleven (verses) he makes him: he (chants) five (verses: five times the first verse), then three (thrice the second verse), then three (thrice the third verse) ; for seven (verses) he makes him: he (chants) three (verses: thrice the first verse), then one (the second), then three (three times the third verse) +.
1 Schema: hum 1. 1. 1. 2. 2. 2. 2. 2. 2. 2. 3. 3.3.3.3: hum 1. 1.1. 1. 1. 2. 2. 2. 3.3.3; hum. 1. 1. 2. 3.3.3 (3. 7. 5; 5. 3. 3; 3. 1. 3).
2. He who knows the thirty-three-versed (chant) as firmly established in the twenty-one-versed, gets a firm support. The twenty- one-versed (chant) is the firm support of the chants 1, in that these seven (stotriya-verses) are the last of the thirty-three-versed (chant) 2 and in that the vistuti of the twenty-one-versed (chant) is divided in a sevenfold way, thereby he places the thirty-three-versed (chant) firmly into the twenty-one-versed. Firm support gets he who in chanting practises this (vistuti).
1 Because it is the stoma of the agnistomastotra, which is sarvaprakrti (Comm.).
2 Just as the ekaviméu is the last chant of the normal catustoma-agnistoma {the last round of the vistuti here mentioned is 3. 1. 3).
3 Cp. “IT. 14. 1. III. 8.
(Now follow the stomas of the Chandoma-days: the 7th, 8th and Sth of the ten-day sacrificial period).
1. For eight (verses) he makes him: he (chants) three (verses:
38 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
thrice the first verse), then four (four times the second verse), then one (the third verse); for eight (verses) he makes him: he (chants) one (verse, the first), then three (thrice the second verse), then four (four times the third verse); for eight (verses) he makes him: he (chants) four (verses: four times the first verse), then one (the second verse), then three (thrice the third verse) !.
1 Schema: hum 1. 1. 1. 2.2.2.2 3; hum 1. 2. 2. 2. 3.3.3 3; hum. 1.21. 1. 2. 3.3.3 (8. 4.1; 1.3.43 4.1.35).
2. The Chandoma (days) are cattle’; in that he makes him each time for eight (verses), cattle being eight-hoofed, he gains cattle hoof by hoof.
1 Simply because of the greater number of verses.
3. Fixed! by four (verses) is (this vistuti) ; the circulating (verse) is one single, cattle is four-footed, the circulating (verse) is the Sacrificer ; in that he fixes (this vistuti) by four (verses) and in that the circulat- ing (verse) is one in number, he thereby gives to the Sacrificer a firm support among cattle. This isthe firmly supported vistuti belonging to the twenty-four-versed (chant); firmly supported is he who in chanting practises this (vistuti).
1 Cp. note 1 on III. 1. 3. IIT. 9.
1. For fifteen (verses) he makes him: he (chants) three (verses : thrice the first verse), then eleven (eleven times the second verse), then one (the third verse) ; for fourteen (verses) he makes him: he (chants) one (verse, the first), then three (thrice the second verse), then ten (ten times the third verse) ; for fifteen (verses) he makes him: he (chants) eleven (verses, eleven times the first verse), then one (the second). then three (thrice the third verse) 1.
1 Schema: hum 1. 1. 1. 2. 2. 2. 2. 2. 2 2. 3. 3.3.3.3; hum. 1. 1. 1.1. 1. 1.1. 1 11. 1 3= 15, together 44).
2.९. 2.2. 2.3; hum. 2. 2. 2. 3. 3. 3. 3. 1. 1. 2. 9.3. 9 (9. 11. 1=15; 1. 3. 10== 14.
2. The first (verse of the tristich) is the place of priesthood, the second of nobility, the third of peasantry ; in that the first two (verses) occur each fifteen times, but the last (the third verse) fourteen times ?, he thereby brings vigour and strength in priesthood as well as nobility, he thereby makes peasantry subject to priesthood as well as nobility.
111. 9. 2.—1rr. 10. 2. 39
A shining-out among nobility, as it were °, falls to the share of him, who in chanting practises this (vistuti). 1 The first verse occurs thrice, once and eleven times in the first vistava of
each round, the secon:| verse occurs eleven times, thrice and once in the second vistava of each round.
2 The third verse occurs once, ten times and thrice in the third eistava of each round.
3 The same expression 11. 8. 2.
3. The Chandoma (chants) (77z., the chants of the Chandoma-days, of 24, 44 and 48 verses) are not really chants, for the chants (proper) are uneven (7.e., of an uneven number of verses) 1, the metres are even (2 e., of an even number of syllables, gayatri of 24, tristubh of 44, jagati of 48, anustubh of 32, panktiof 40 syllables). In that this vistuti of the forty-four-versed (chant) contains an uneven number? (of verses), they (the Chandoma-chants) become chants.
1 The trivrt, parcadasu, saptadagsa, ekavimesa. 2 Viz, in the firat and third round. Combine yad esdyujin? instead of yad esa 2/ (८) ५7८४.
4. This is the firmly supported vistuti belonging to the forty- four-versed (chant). He who in chanting practises this (vistuti) gets a firm support.
III. 10.
1. For fourteen (verses) he makes him: he (chants) three (verses : thrice the first verse), then ten (ten times the second verse), then one (the third) ; for fifteen (verses) he makes ham: he (chants) one (the first verse), then three (thrice the second verse), then eleven (eleven times the third verse) ; for fifteen (verses) he makes him: he (chants) eleven verses (eleven times the first verse), then one (the second), then three (thrice the third verse)!. (This is) the middleless (vistuti) *.
1 Schema: hum 1.1.1. 2. 2. 2.22.2.2.2.2.2.3; hum. 2. 2. 2. 3. 3.3. 3. ५. ५.3. 9. 3.3.3; hum: 1.1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 2.3.3.3 (8. 10. 1,1. 3, 11, Ld. 3. together 44).
2 nirmaahya ‘ devoid of middle,’ i.e. ‘ with smaller middle’: the first and third verses of the tristich occur in all the rounds in the first and third vistava together
each fifteen times (3. 1. 11 and 1. 11. 3), the middle verse only fourteen times (10. 3. 1)
2. This world (the earth) can be said to exist and yonder world (the sky) can be said to exist, but the intermediate region is a hollow, as
40 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
it were. In that this vistuti 18 middleless, he progenerates himself after (४.९. in accordance with) these worlds, children and cattle will multiply unto him who in chanting practises this (vistuti.) 1.
1 The three verses of the tristich are said to be in accordance with the nature of the three worlds: earth and sky are equal, in so far as they are visible,
the first and the last verse (earth and sky) are also equal in number, but the second verse (the intermediate region) has & void.
11. 11.
1. 701" fifteen (verses) he makes him: he (chants) three (verses : thrice the first verse), then eleven (eleven times the second verse), then one (the third); for fifteen (verses) he makes him: he (chants) one (verse, the first), then three (thrice the second verse), then eleven (eleven times the third verse); for fourteen (verses) he makes him : he (chants) ten (verses : ten times the first verse), then one (the second), then three (thrice the third verse) }
1 Schema: hum 1.1.1. 2.2. 2.2. 2.2.2 2.2.2.2.3; hum 1, 2. 2. 2. 3. 3.
3,3. 9. 3.3.3.3.3.3; 72001 1. 1. 1. 1. 1.1.1.1.).1. 2.3.3.3. (3. 11. tsb: 1. 3. 11=15; 10. 1. 3=14).
2. For the Ajya-lauds (of the Chandomadays) the first (vistuti belonging to the forty-four-versed chant is destined, viz. TII. 9), for the prstha-lauds the second (viz. III. 10), for the uktha-lauds the third (viz. TIT. 11).
3a. The one destined for the Ajya-lauds (the one described under III. 9) (is meant for the ajya-laud) of the Hotr (or first ajya- stotra); the one destined for the prstha-lauds (wz. 111. 10) (is meant for the ajya-laud) of the Maitraévaruna (or second ajyastotra), the one destined for the uktha-lauds (vz. ITI. 11) (is meant for the Ajyastotra) of the Brahmanacchamsin (or third Ajyastotra); (for the a4jya-laud) of the Acchavaka (or fourth ajyastotra), the same (vistuti is to be applied) as (for the afya-laud) of the Hotr (vz III. 9).
3b. The one destined for the prstha-lauds (vz. III. 10) (is meant for the uktha-laud) of the Hotr; the one destined for the uktha-lauds (viz. III. 11) (is meant for the prstha-laud) of the Maitravaruna ; the one destined for the ajya-lauds (111. 9) (is meant for the prstha-laud) of the Brahmanacchamsin; (for the prstha-laud) of the Acchavaka the same (vistuti is to be applied) as (for the prstha-laud) of the Hotr (IIT. 10).
III. 11. 3c.—111. 12. 3. 4}
3c. The one destined for the uktha-lauds (III. 11) (is intended for the uktha-laud) of the Hotr'; the one destined for the ajya-lauds (ITI. 9) (is intended for the uktha-laud) of the Maitravaruna, the one destined for the prstha-lauds (III. 10) (is intended for the uktha-laud) of the Brahmanacchamsin ; (for the uktha-laud) of the Acchavaka the same (vistuti is to be applied) as (for the uktha-laud) of the Hotr (III. 11).
3d. (In this manner) all (the vistutis) are applied at the Ajya-, at the prstha- and at the uktha-lauds 1.
1 Properly, there is no uktha for the Hotr, but obviously the author here means the agnistomastotra. The expressions hotur djyam, maitravarunasyajyam, etc. refer to those lauds to be chanted by the Chanters, which correspond with the successive recitations (६९८15) of the Hotr, the Maitravaruna, the Brahmanacchams- in and the Acchévéka. An analogous case occurs in the Vaitanasiitra (XX. 13), where the expression pra-ugastotra 13 found (cp. the note of the author's translation into German).
4. The ‘joining’ 1 (vistuti) is (equal to) cattle. In that this vistuti follows along after a 1 1 the services (savanas), he makes him prosper in regard to cattle after each savana; possessed of cattle becomes he who in chanting practises this (vistuti).
1 samisanti cp. Laty VI. 2. 22.
111 12.
1. For sixteen (verses) he makes him: he (chants) three (verses: thrice the first verse), then twelve (twelve times the second verse), then one (the third); for sixteen (verses) he makes him: ‘he (chants) one (the first verse), then three (thrice the second verse), then twelve (twelve times the third verse) ; for sixteen (verses) he makes him: he (chants) twelve (verses: twelve times the first verse), then one (the second), then three (thrice the third verse) ¬.
1 Schema: hum 1. 1. 1. 2.2.2. 2. 2. 2. 2.2 2. 2, 2. 2. 3; hum, 2. 2. 2.3. 3. 3.
3.3.3.3.3.3.3.3.3; hum 1. 1. 1. 1. 1. 1.1. 1. 1. 1. 1. 1. 2.3. 3.3 (3, 12, 1; 1, 3, 12; 12,1, 3, together 48).
2. The forty-eight-versed (chant) is the end. The Chandoma- (chants) are cattle; in that he makes him each time for sixteen verses, cattle consisting of sixteen parts’, he gains the cattle part by part (‘in sixteens ’).
1 Four hoofs, four feet, head, neck, body and tail.
3. Fixed! by twelve (verses) is this (vistuti); the circulating
42 THE BRAHMANA OF TWENTY FIVE CHAPTERS
(verse) 18 one single, the year has twelve months; the circulating (verse) 18 the Sacrificer; in that he fixes (this vistuti) by twelve (verses) and in that the circulating verse 18 one in number, he thereby gives to the Sacti- ficer finally? (for good) a firm support in the year (‘in the time’), in cattle. (This is) the firmly supported (vistuti) belonging to the forty- eight-versed (chant). Firmly supported is he who in chanting practises this (vistuti). 1 Cp, 10४6 1 on IIT, 1. 3.
2 See the first words of the proceeding §.
III. 13.
1. For sixteen (verses) he makes him: he (chants) three (verses: thrice the first verse), then ten (ten times the second verse), then three (thrice the third verse); for sixteen (verses) he makes him: he (chants) three (verses: thrice the first verse), then three (thrice the second verse), then ten (ten times the third verse); for sixteen (\ .rses) he makes him: he (chants) ten (verses: ten times the first verse), then three (thrice the second), then three (thrice the third)!. (This is the vistuti) ‘of nearer stair’ ?.
4 Schema: 140} 1. 1. } 2.2. 2.2.2.2. 2.2. 2.2.9.3.3; hum. 1. 1. 2. 2. 2.
3.3 3.3.3.3.3.3.3.3; Aum 1. 1. 1. 1. 1. 1. 1. 1. 1. 1. 2.2. 2.3. 3.3 (3, 10, 3; 3, 3, 10; 10, 3, 3, together 48).
2 Cp. ITT. 4. 1.
2. The forty-eight-versed (chant) is the end of all (the chants). Just as one, having climbed up to the top of a big tree, steps on from nearer stair, so he thereby by the (vistuti) ‘of nearer stair’ steps on from the nearer stair}.
1 Cp. TI. 4. 2.
3. Fixed " by ten (verses) is (this vistuti); the circulating (verses) are three in number, the viraj (metre) is tensyllabic; man comprises his self, his children, his wife; in that he fixes (this vistuti) by ten (verses) and in that the circulating (verses) are three in number, he thereby gives to the Sacrificer finally a firm support in the viraj: the food. An eater of food becomes he who in chanting practises this (vistuti).
1 Cp. note 1 on TIT. 1. 3.
Iv.—iv. 1. 2. 43
FOURTH AND FirtH CHAPTER. (The gavaém ayana.)
Introductory remark. The two next following chapters describe the gavam ayana, 1.¢., the Soma-feast lasting a year of 360 days. The Jaim. br. describes it 11. 372-442. For the precise schema cp. below XXIV. 20; see also the survey in the Introduction to the Arseyakalpa, pages XXIV, XXV.
On the precise meaning of ayana we may remark that the transla- tion of gavam ayana: ‘the course’ or ‘ the walk of the cows’ suggests an idea that is not inherent in this word ayana; yanti with instr. and accusative of time denotes a continuous occupation with any sacrifice : etabhir istibhih saptahani yanti, ta etam sadbhir 2145477 yanti, gavam ayanena yanir, etc.
IV. 1.
1. The cows (once upon a time) held?’ that sacrificial session. In the course of ten months they obtained horns. They said: ‘We have been successful, let us arise*, horns have come to us’. They arose.
1 Properly the root sad with sattram as object, is the regular expression to denote the participation in a Soma-feast of longer duration than twelve days.
2 utthana ‘araising’ is the term which designates the breaking off, the finishing of such a ‘session.’
2. Some of them! said: ‘ Let us continue the session during these two (remaining: the eleventh and the) twelfth months, let us complete the year’. Their horns in the course of the twelve months got curved (‘crumpled’) >, they obtained, however, all {0५ 3. These are the hornless ones, these start forth all the twelve months‘, for they had obtained all food °.
1 On tasam tvevabruvan see Introduction, Chapter ITI § 8 (under Sandhi).
2 pravarlanta 18 usually taken in the sense of: ‘ they fell off’. Itis not clear to me how pravartate can have this meaning and I am inclined to take it in the sense of: ‘to get curved’ (at the top), or ‘round’, ‘circular’, cp. pravarta ‘a circular ornament,’ pravrita ‘round’. The cows all obtained horns during the ten months, but those who continued the sacrifice, of them these horns got curved at the top; a tupara animal, therefore, is, if I am right, not only a hornless animal, but also one with small, inward bent horns.
8 Hither because they had undertaken the sattra in order to obtain food (as the Jaim. br. has it) or because they had continued their session also during the two months, the vedic names of one of these being dr; (cp. Ait. br. IV. 17: adrjam
44 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
tv asanvan). These two months seem to form the rainy season (tasmat tipara varstkau masau prartva.[so my conjecture, cp, Acta Orientalia, Vol. V, page 252]. caranti, TS. VII. 6. 1. 2) and seem here to be taken as the last two months of the year
4 Probably the meaning is, that the hornless cows remain during the whole year in the meadows, which the other kind, the horned ones, are not equal to (tasmad dvadasa masanhs tuparah prertvarié caranti dasa &rnginih, Kath. XX XIII. 1; tasmad utah (sc. tiparah) sarvan rtiin praptvotiaram uttisthanti, Ait. br. IV. 17).
? For this legend cp. TS. VII. 6. 2 and VII. 5. 1.1-2, Kath. XX XIII. 1, Ait br. IV. 17. 2-3, Jaim. br. IT. 374.
3. All food obtains he who knows this.
4. Prajapati (at the beginning) was here alone, he desired; ‘‘ May I multiply, may I beget progeny.’ He saw this overnight-rite!, he practised it, by means of it he begat day and night.
1 The first day of the year’s sattra.
6. In that this (day) in an overnight-rite, they ' procreate day and night, they get a firm support in day and night. The year comprises the day and the night only; by the day and the night they thereby reach the year.
1 The performers of a sattra, who all are Yajaméanas.
6. In that it 18 a jyotistoma’, they thereby complete the beginning of the sacrifice; that it is an प) ई ~, is for preventing discontinuity of the Soma-feast; that it is a night (-rite) °, is for obtaining the whole.
1 A sacrifice of 12 stotra-d4astras. 2 A sacrifice of 16 stotra-sastras.
५ An ukthya followed by the ratriparyayas and the sandhistotra.
7. He saw these 8001088 7 : the light, cow- and life-stomas; these stomas are the worlds, the “light ` ` (jyotts) is this world, the “cow ”’ (go) is the middle one, the “‘life’’ (ayus) is the highest.
| Here the word stoma denotes the days called jyotistoma, gogtoma, &yustoma; cp. Introd. remarks on chapters II, ITT.
8. In that there are (in the year’s sattra) these stomas, they generate these worlds, they get firm support in these worlds.
9. He (Prajapati) applied again this three-day-period; by this six-day-period (sadaha) he procreated the seasons.
tv. 1. 10.—trv. 2. 8. 45
10. In that there is this six-day-period, thev generate the seasons, they get firm support in the seasons.
11. He applied again this six-day-period; by means of these two six-day-periods he procreated the twelve months. __
12. In that there are these two six-day-periods, they generate the months, they get firm support in the months.
13. He applied again these two six-day-periods; by means of these four six-day-periods he procreated the twenty-four half-months.
14. In that there are these four six-day-periods, they generate the half-months, thev get firm support in the half months.
15. Having procreated this world, he brought strength into him- self by means of the six-day-period with the prsthasaimans.
16. In that there is this six-day-period with the prsthasamans, they finally establish themselves firmly in strength.
17. By means of this (month) he procreated the (other) months, the vear. In that there is this month, thev generate the year, they get firm support in the vear.
IV. 2. (The ‘proceeding’ day: prayaniya-atiratra .)
1. There is this proceeding day (the opening day of the year’s sacrifice, the second of the whole sattra).
2. By means of the proceeding day the gods proceeded to the world of heaven: because they proceeded, therefore it is called the proceeding day.
3. Therefore one’ must become an officiating priest of (2.e. at) the proceeding day; for this (day) is nearest to the world of heaven; he who is not an officiating priest of this (day), is left out of the world of heaven (४.९. does not reach it).
1 All the priests at a sattra are at the same time Yajamana. 4. It is (a) twenty-four-versed (day) 1. 1 A day of which all the lauds are twenty-four- versed, cp. II. 14-17. 5. The gayatri consists of twenty-four syllables; the gayatri is
gleaming splendour and spiritual lustre. Having laid hands on gleam- ing splendour and spiritual lustre, they proceed.
46 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
6. It is (a) twenty-four-versed (day); twenty-four-fold is the year’: manifestly they lay hold on the year.
1 As consisting of 24 half-months (J.Br. II. 377).
7. As many stotriya-verses as are contained in the twenty-four- versed day with uktha lauds!, so many days there are in the year: by means of the stotriya-verses they thus reach the year.
1 Again as so often uktha is equal to (or faulty instead of) ukthya.—-The ukthya has 15 lauds each of 24 verses=360 in all.
8. There are fifteen lauds, the half-month has fifteen days, half- month by half-month they thus reach the year.
9. There are fifteen lauds and fifteen recitations (4astras); that makes a month, month by month they reach the year.
10. Regarding this they say: ‘ A wound as it were, is the hotra? of the Achavaka; if it (the sacrifice, the Soma-feast) closes after the (laud of the Chanters and the corresponding recitation of the) Achavaka they are likely to become wounds*. If it is to be an ukthya, the traikakubha ® and the udvamsiya?® are to be fixed at the end; these two samans are strength : in strength thev finally are firmly supported.
' The office of a hotraka (Hotr, Maitravaruna, Brahmanacchamsin, Accha-
vaka).
“ On isvarerma see Introduction, Chapter § 8, end.—Possibly the function of the Acchavaka is called a wound, because he enters the service some time after the sacrifice has begun, leaving, so to say, an open space (as a wound may be a gaping 11) the flesh),
3 See note on XV. 6. 4 and 6.--The traikakubha should in this case be taken as the Brahman’s, the udvamsSiya as the Acchavaka’s saman.
11. Now, however, they say: ‘it must be made an agnistoma; the agnis toma, indeed, is a sacrifice conducting to the world of heaven ; for it rises upward after the (laud of the Chanters and the corresponding recitation of the )Hotr.
12. The agnistoma is (contaims) twelve lauds and the year is (contains) twelve months, thereby it (the sacrifice) is of equal measure with the year. There are twelve lauds and twelve recitations, that makes twenty-four: the year is (contains) twenty-four half-months, thereby it (the sacrifice) 18 of equa] measure with the year.
Iv, 2. 13.—1v. 2. 19. 47
13. Now, however, they say: it mast be made an ukthya: for the obtainment of the day.
14. All the characteristics! are brought about. for all is reached by this day *.
1 Viz. of the ten day period, the dagaratra, as it seems, cp. the long passage Nid. stitra IV. 13: sarvant stoman sarvani prsathani sarva vibhaktir dasaratrarn-
panits vibhaktumairenaiva kalpayante--This § as it seems must be connected with the following, where the riipa@nz are described.
2 It is remarkable that the praxis of the Arseyakalpa (1. 1. s. £.): agnim vo vrdhantam ९८४ satrasahiyam saubharam udvamsiyam does not 8168 with the Brah- mana, cp Nidanasitra 1४. 13: uddharanty Gcaryds traikakubham saménodarka- yony aparipam prayanarthe, tatrattat saubharam prsthanuitam wikalpo vasmiad brahmanacoditatvat. The meaning of this passage 18 not wholly clear to me.
15. (The verse beginning): ‘The Soma (draughts) possessing a thousandfold vigour are being strained for the obtainment of booty’! in which occurs the word ‘a thousand’, is to be taken as opening (verse for the out-of-doors-laud).
PS.V. IT. 539=RS. 1X. 13. 3.
16. It (this verse) is the characteristic of the year!; he (wz. the Chanter) purifies them all? (६.९. all the partakers of the sattra) by means of this (opening-verse), he addresses them all.
1 The year having so many days and the verse containing the word, * thousand ’ {Comm ).
“ Note the plural pavante of the verse.
17. Now, however, they say: ‘(the verse beginning) ‘ be strained as the first of speech ’? should rather be taken (as opening verse of the out-of- doors-laud). The beginning of speech verily is the opening of the year: at the opening they thereby lay hold on the year’.
1 This tristich (SV. I]. 125-127=RS. IX. 62. 25-27) 1s preseribed in accordance with this Brahmana by Masaka in his Arseyakalpa I. |b.
18. <A copulation, ax it were, is this utterance: the words: ` be strained’ represent the male, and ‘of speech’, the temale; ‘of Soma’ the male and ‘with bright’ the female. A copulation he produces on their behalf at the opening of the sacrifice for the purpose of pro- generation.
19. The jarabodhiya-melody (sung on the tristich beginning: )
48 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
O Agni, harness those steeds of thine ’ 1 is to be taken as agnistoma-chant. With the harnessed year they proceed (or begin). It is (composed) on (verses) of twenty-four syllables: the characteristic of the twenty-four- versed (chant).
1 SV. 1. 25 = 11. 733-735=RS VI. 16, 43-45 (with variants). On SV. 11, 733-735 the thagiina gives no jarabodhiya, neither does the Arseyakalpa record this siman. The tristich SV. II. 733-735 has no viniyoga in our ritual, only in the Brahmana (in this passage). We seem to be right in supposing that the uttarar- cika (SV. II) was compiled later than the time of the Brahmana and that the
author of the Bréahmana refers in this passage to the Rgvedic texts. The tristich agne yunksva 18 not found in the arcika of the Jaiminiyas.
20. Now, however, they say: ‘the vajfiayajfilya-chant only is to be taken’ (as agnistomaséman) 1.
1 And so does Masaka.
21. The yajfidyajniya is the way: in this manner thev do not leave the way.
IV. 3. (The Brahman’s chant during the vear.)
1 The chant (sdman) of the Brahman (४.९. the prstha-laud corresponding with the sastra of the Brahman or the Brahmana- cchamsin, the third laud (stotra) at the mid-day service, of all the abhiplava-six-day-periods and the three svarasaman days during the first half of the year) is the abhivarta (saman)?.
1 See note on § 3.
2. By means of the abhivarta the Gods turned themselves to (abhyavartania) the world of heaven. (The reason) why the Brahman’s chant is the abhivarta, is, that they may turn themselves to the world of heaven ?.
1 Cp. Jaim. br. I. 378, Journ. of the Amer. Or. Soc., Vol. XVIII page 45.
3. It has a finale (nadhana) of one syllable!; of one syllable
consists (the word) ‘speech’; by means of speech thereby having taken hold of the world of heaven they reach it.
1 The abhivarta (Gramegeyagana VI. 1. 34 on SV. I. 236, finishing words: t 2
2 A 8 ¥ 1 3 indram girbhir navamahe ) closes: amdraém g@’ 1 ir 612 h | nava’3 ma 2345 | ha. 1111
23454)|
Iv. 3. 4.—1v. 3. 10. 49
4. By means of a saman (or ‘with a saman’) they go hence, by means of a re (or ‘ with a verse’) they return 1.
1 The saman 18 the abhivarta-saman used in the first half of the year; in the abhiplava-six-day periods of the second half of the year the pragatha SV. II. 806- 807 is used to chant on it each day a different melody (paurumidha, ménava, janitra, bharadvaja, Syaita and naudhasa), cp. Arseyakalpa II. 7 (and IT, 5.6). In
this manner during the first half of the year the saman is the same, the rc different, in the second half the re is the same, but the saman different.
5. Yonder world (the sky) is the siman, this world (the earth) is the verse!; in that they go hence with a siman, they go, after taking hold of the world of heaven; in that they return with a verse, they get a firm support on this world.
1 We are reminded of the well-known formula: @mno?’ham asmi 8a team sama- ham asmy rk tvam dyaur aham prthivi tvam, ete.
6. If they were to abandon the siman (i.e. if during the first half of the year they did not use continually the saman, the abhivarta), they would fall from the world of heaven; if they were to quit their hold of the verse (during the second half of the year), they would vanish from this world (४.९. they would not reach again the earth).
7. The siman is the same, the pragatha (on which it is chanted) is varied: to various bright (things) surely comes he who undertakes a journey.
8. The abhivarta, forsooth, isa male, a seed-placer; he places the seed continually into the pragathas; in that from here (४.६. in the first half of the year) the 38.181) is the same, but the pragatha different, they therehy place the seed. In that afterwards (2.९. in the second half of the year) the pragatha is the same, but the siman different, they thereby cause the placed seed to spring.
9. By means of the saman he milks from here (in the first half of the year) the pragathas! (४.९. he gets the good out of them), by means of the pragatha he afterwards (in the second half) milks the samans: for the sake of congruency.
1 Read pragathan instead of pragatham.
10. They who undertake a journey, each time returning, these do not perform their journey; they who undertake a journey without returning, these arrive}.
A
50 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 And in this manner the performers of a sattra, who during the first half of the year use other samans than during the second half, reach the world of heaven —Read: punar nivartam yanti.
11. 11 they repeat a chant’, it would be as if one would seat him- self near a cow (in order to milk it), that has (already) been milked.
1 See note on next §
12. If they (do) not (repeat) a chant’, they reach the fulfilment of all the desires they wish to see fulfilled.
1 The precise meaning of Gstutam is not clear to me. The meaning of these two sentences seems to be a recommendation not to repeat the brahmasamans ; these must be different in each half year.
13. The theologues argue: ‘is the year used up’, or 18 it not used up’? ‘In this way it is not used प) ^, it should be answered: the other lauds return again, but the Brahman’s sAman (alone) goes upward २.
1 Read: yatayainG (nomin. from yatayaman) mstead of yatuyamah
2 Read: tenayatayameti.
3 A repetition causes ‘using-up*>; as the other prsthasfimans in the २५८) 81१२8 areday after day the brhat, rathantara, vamadovya and kaleya, there isa fear of yatayamatva: but the brahmasamans, which are during the first half of the
year chanted on different verses and in the second half of the year are chanted on different melodies, take away the fear of ‘ using-up >
IV. 4. (The Brahman’s chant; continued.)
1. In the (first) five months (of the year) the barhata pragathas * are used up® (for the brahmas&mans).
LA pragatha is a combination of two verses: either a brhati (of S+384+!24+R8 syllables) and a satobrhati (of 12+8+1248 syllables), or a kakubh (of 8+12+8 syllables) and a satobrhati. By repetition, out of these two verses are made three When the brhati precedes, the pragétha is called a barhata prugatha, when the kakubh precedes, it 1s called a kakubha pragi&tha, cp. Vaitainastitra AXAILL 8. 9, XXV. 4. 5
2 For this translation of Gpyante ep. XTV. 1, 1. Perhaps we might equally well translate here: ‘are obtained’ (viz. out of the Rksamhita). According to Laty. X. 6. 5, Nidanasitra V. 3, and Kalpanupadasiitra I. 7, the Rksamhita con- tains 104 barhata pragéthas addressed to Indra (I count 106 of them, but am not sure about this). .Four of these are destined for the brhat, the rathantura, the kaleya and that séman on which during the second halt of the vear the
iv. 4. 1.—1v. 4. 7. 51.
brahmasaman is chanted (४४2. andra kratum na Gbhara RS. VII. 32. 16, 17=SV. 1}. 806, 807); moreover one is destined for the brahmasaman of the caturvimsa opening day. The remaining 99 are.~to be used at the abhiplava-sadahas of the first five months for the brahmasamans. These five months contain each four abhi- plavas: together 120 days; as there are only 99 pragathas left over for these 120 days (cp. Jaim. br. II. 381: ‘before the fifth month the barhata pragathas are used up’) the remainder are taken from the 29 satobarhata trcas contained in the Rksamhita (I am unable to point out which Rk-verses are meant). These satobar- hata pragathas are used on the third day of each abhiplava sadaha. The exact reckoning is not clear to me
2. These having been used up, they should proceed (during the remaining days) uniting two metres?.
1 For the brahmasaman during the sixth month, cp. Laty. X. 6. 9 and Jam.
br. Tl. 381 ; ‘having umited two metres: the usnih and the trstubh, they should
finish (with these) the five months; having united two inetros: the anustubh and the pankti, they should finish the six months’.
3. They should be three usnihs (and) one gavatri: these make three brhatis!. 1 Usnih : 83+8+412 syllables, gayatri: $+8+8. Three usnihs ad 2४ = + 0116 gayatri ad 24=108=3 brhatis ad 36 syllables. In this manner the want of barhata pragathas in the Rksarmhita is supplied.
4. Regarding this they say (however): ‘this uniting of the two metres, forsooth, is, as it were, a splitting up of the metres’.
5. They should (rather) apply the metres, which increase by four (syllables) +.
1 These metres are: the gayatri, usnih, anustubh, brhati, pankti, tristubh, jagati.—In order to make up the want of barhata pragathas, verses in gayatri metre are, according to Laty. X. 6. 12, to be taken for the brahmasaman on the
caturviméa day, in usnih on the first abhiplava-day, in anustubh on the second day, in brhati on all the other days; cp. below, § 7.
6 The metres, which increase by four (syllables), are the ( 0 प r - footed) cattle; thus by means of the cattle they afford a (means of) ap- proaching the world of heaven’.
1 The accusative svargam lokam seems to be governed by dkramam
po
71. They should apply one gayatri during one day (vz. the catur- vimsa-prayaniya-day), one usnih during one day’, one anustubh during one day 2; with the brhati they should proceed during five months + ; the pankti they should apply during one day*; with the tristubh they
62 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
should proceed during the sixth month, and on the dav immediately before the visuvat-day (i.e. on the third svarasaman-day) thev should apply the jagatl.
1 The first day of the first abhiplava of the first month.
2 The second day of the first abhiplava of the first month.
3 The third day of the first abhiplava of the first month and during the rest of the first month and the following five months.
4 The sixth day of the second abhiplava of the sixth month.
8. Regarding this they say (however): ‘unsuitable for the mid- day-service are these metres!; they should apply the brhati and the tristubh (only) ’.
1 As at the midday-service only gfyatri, brhati and tristubh are regularly
१, sed. ¢
9, These two metres?, forsooth, are powerful”, they are plainly the characteristic mark of the midday-service. 1 The brhati and tristubh.
2 Cp. Sat. br. V. 3. 1.2: viryam tristup and Pafic. br. XV. 10. 11 : fasmad brhati chandasam viryavatiama.
10. On a rathantara-day! the brhati is to be taken (for the brahmasaman); the brhati, forsooth, is the special place of the rathan- tara (siman)?; he thereby gives firm support to the rathantara in its own place. On a brhat-day > the tristubh is to be taken: the tristubh, forsooth, is the special place of the brhat (saman)‘; thereby the rathan- tara and the brhat find continually firm support in their own place.
1 Viz. on a day, on which the rathantara 8811810 is taken for the first (or Hotr’s) prsthalaud.
2 They both are the typical Hotr-chants for the first prsthalaud.
3. Viz. on a day, on which the brhatséman is taken for the first prsthalaud.
4 [ do not see the reason for this assertion.
11. They should apply (for the brahmasaman at the prsthalauds) thirty-three pragathas; thirty-three in number are the deities; in the deities even they have (in this manner) continually a firm support. They should apply twenty-four: the year consists of twenty-four half- months; in the year even they have continually a firm support. They should apply twelve: the year consists of twelve months; in the year
Iv. 4. 11 .—1v. 5. 3. 53
even they have continually a firm support. They should applv six: six in number are the seasons; in the seasons they have continually a firm support. They should apply four: four-footed is cattle; in the cattle they have continually a firm support. Thev should apply three: three are these worlds; in these worlds they have continually a firm support. They should apply two: two-footed is the Sacrificer, for treading on the world of heaven; for, in walking, man stands firmly now on this, now on that foot ?.
1 The exact of purport of what 1s said in this § is not clear to me. Probably the author permits for the brahmas aman in the first half of the year 33, or 24 or 12 etc. pragathas; when these are used up they apply them again as long as need be. It seems that the Arseyakalpa takes no notice of all the possibilities treated in IV. 4. On the whole ep. Laty. X. 6-8, Nidénasutra ४. 3-4; the Jaiminiya brahmana (TI. 382) agrees closely with PBr.
IV. 5. (The svarasaman-days.) 1 There are the svarasiman (days) 1.
1 The six days (three in the first half of the year preceding the wmddle or visuvat-day, three in the second half, following immediately on the visuvat-day), on which the samans called svara are chanted at the arbhava-laud. The svarasa- mans are four in number, composed on the verse yaj jayatha apireya (Ar. arcika TI. 17, they are registered in the aranyegeyagana III. 2. 9-12, ep. Arsevakalpu, page 18, note 1, page 20, note 1, page 21, note 2). On these days these samans are chanted: on the first day on SV. II. 736-738, on the second day on II. 168-170, on the third day on 11. 222-224. Besides 5४८१८ these siimans are called also spara (§2)
and para (ई 3).
2. The demoniac Svarbhanu struck the sun with darkness: by means of the svara (samans)+ thé Gods delivered (asprnvan) it; that there are the svarasaman (days), is for delivering the sun (from darkness).
1 According to the tradition of Kath. XXXII}. 6: 32. 3 and TBr. 1.2. 4. 4 we expect spara (in harmony with asprnvan and sprit), but ep. Kaus. br. >+ 1४. 3: tad yad asprnvata tasmat svarasamanah and Jaim. br. 11. 16: yad aspruvams tat
svaranam svaratvam.
3. By means of the para (simans) (thereupon) the Gods conveyed the sun to the world of heaven; because they conveyed (aparayan), therefore are they called the para (88108118) ’.
1 Cp. TBr. |. c. Kath. J. ९. line 5.
54 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4. Him who knows this, him convey the para (88 78.08). 5. They are seventeen-versed +.
1 Each laud of these days is made tu consist of seventeen stotriya-verses.
6. Prajapatiis seventeenfold:; it is Prajapatithey reach (thereby). 1 Cp. note 1 on IT. 10. 5.
7 They! have the anustubh for their metre, Prajapati is of anu stubh-nature*; they (thereby) actually take hold of Prajapati. 1 Viz. the verses on which the svara’s are chanted; these are in anustubh
metre.
= Cp. below, IV. 8. 9 and Ait. br. ILL. 13. 2: as Prajapati divided the metres
among the gods, he retained the anustubh for himself, athasya yat svam chanda asid anustuyp, ete.
8. Three are before (the visuvat-day), three after.
¢. The Gods were afraid lest the sun should fall down from the world of heaven ; they fastened it (there) by means of these seventeen- versed stomas; that there are these stomas, is for the sake of propping up the sun?
1 Cp. Kath, XXXII. 6: 31. 8, TBr. [. 2. 4. 2.
160 They are thirty-four-fold (stomas)'. The thirty-four-versed (stoma) is the highest goal; by means of the highest goal even do they fix it (vic. the sun, the visuvat-day)
1 Taken together two and two.
11,12. They feared lest it (viz. the sun) might fall across, to the farther side; they propped! it all round (४.८. above and below) by means of all the stomas: the two Abhijit and Visvajit (days) *; these two stomas are strength, by strength even they thus prop’ the sun all round: for the sake of holding (it), in order that it may not fall down nor fall across.
1 Read paryarsun and paryrsanty.
2 The Abhijit and Viévajit days are sarvastoma (cp. notes on Arsevakalpa 11. 1 and LI. 6. pages 17 and 25) and below, note 2 on XX. 2. 1.-0प the whole cp. Kath. XXXIIL. 6: 31.9, TBr. 1 2. 4. 2.
13. Regarding this they say (however): ‘it is similar to falling into a pit, when after ६ thirty-three-versed (stoma) they undertake a
Iv. 5. 13.—tv. 5. 18. 59
seventeen-versed (016) ` † A _ prsthya (six-day period) is to be put between.
1 Viz. when after an Abhijit, the last stotra of which is thirty-three-versed (cp. <Arscyakalpa, page 17, note lL), follow the svarasiman-days, which are seventeen-versed (IV. 5. 5). This transition ts similar to falling into a pit, because the transition of the stomas is abrupt.—Instead of trayastrimhéat read trayastruhsat.
14. (In this case) the seventeen-versed-day of it (of the prsthya- sadaha) ix to be put at the end, for the sake of congruencv’!.
1 If the third day of the prsthya sadaha (which sadaha, on the whole, agrees with the first six days of the dasaratra), being seventeen-versed, precedes the svarasaman days, which also are seventeen-versed. there ix no such abruptness The purport of § 13 and 14 is expressed more clearly in the Jaim. br. 11. 386 (see Siyana's citation of the Satyayanaka a. h.l.): ‘having performed the Abhijit before the prathya-sadaha, they should bring round the middle day of the prsthya sudaha, that of seventeon-versed stoma, after (the last day of this sadaha)- tho thirty-three-versod one; in this way they undertake after a seventeen-versed day (viz. the one of the sadaha) « seventeen-versed clay (7.e. the first svarasiman Cay)
15. Regarding this they say (however): ‘the seventeen-versecl (stoma) is the belly of the stomas!?. If they removed the seventeen- versed (stoma) from the middle, the offspring would suffer from hunger, the participants of the sattra would suffer from hunger.
1 Probably because (cp. VI. 1. 10) it came forth trom the middle ot the hody of Prajapati.
16. The seventeen-versed (stoma) must be undertaken after the thirty-three-versed one; the thirty-three-versed stoma is the high- est goal and the seventeen-versed one (also) is the highest goal: from the highest goal thereby they step over unto the highest goal’.
1 Thev get us high as posstble,
17. Regarding them (these svarasitman-davs) they sav~ ` are they to be made ukthyas oragnistomas’? If they are ukthyas—
18. the uktha-lauds are the cattle’, cattle is a means of quench. ing*, by means of a quenched (ceremony) they undertake the visuvat (day) °.
1 Simply because of the plurality 7? ८ As the cattle yields milk, butter, etc.
3 So that the visuvat, which is equal to the sun, be not overheated, sanét signifying also: ‘the extinguishing of fire, the removal of heat -
56 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
19. Regarding this they say (however): ‘there would be no equilibrium ?!, as it were, if the visuvat day as well as the Abhijit and Visvajit days were to be agnistomas, but the others (viz. the svarasa- man-days) ukthyas’.
1 wvivadham ‘not being vivadha’, a vivadha being the shoulder yoke from each 81(1€ of which depend two heavy objects (buckets, e.g.). Jf the visuvat and the Abhijit before it, and the Viévajit after it, were made agnistomas, but the svarasa- man-days ukthyas, the weight on each side would be unequal, on each side would
be a heavier and lighter load (?). Instead of vivivadham the Jaim br. (IT. 387) has ciloma yaynah, which is more logical.
20. All (the svarasiman days) are (therefore) to be made agni- stomas.
21. The agnistoma is strength; in strength they obtain even in the middle (of the year) firm support. Nine (days) are of equal number of stomas!: nine in number are the breaths?; in the breaths they (in this manner) obtain firm support.
1 When all the svarasimans are also agnistomas, we obtain together with Abhijit and Visvajit and viguvat, nine of them. Sfayana seems to comprehend these words in a different way.
2 Cp. note on IT. 7. 8,
IV. 6. (The visuvat or middle day.)
1. There is that visuvat(-dav).
2. The visuvat(-day) is the world of the Gods; they thereby climb unto the world of the Gods.
3. It is (a) twenty-one-versed (day); the sun, forsooth is the twenty-first of this universe!; unto the world of the sun they thereby climb.
1 See next §
4. Twelve in number are the months, five the seasons, three the worlds, yonder sun is the twenty-first 1. 1 The same statement is often met with, for instance Sat. br. XT. 2. 8. 11. 5. In the middle of the sacrifice even they get firm support. 6. (The tristich beginning:) ‘O Vayu, the bright (Soma) hath been offerded unto thee’? is the opening (tristich) (of the out-of-doors Jaud) containing the word ‘ bright’: the characteristic of the sun £.
iv. 6. 6.—Iv. 6. 12. 57
1 SV. LI. 978-9%0=RS. IV. 47. 1-3 (anustubh). 2 It is striking that the Arseyakalpa prescribes a different trea as pratipa’ : perhaps this rests on the contents of § 8.
f md
i. Of the Gods it is Vayu, forsooth, that reaches him (7 ९. the sun), of the metres it is the anustubh; if the opening (tristich) were a different one, he (the sun) would burn down (the Sacrificers) 1.
! Cp. Jaim. br. II 339: ‘an anustubh-verse addressed to Vayu (the Wind) 1४ the opening tristich: the Voice (‘Word’), forsooth, and the Wind of the Gods reach
him’.
8. ‘They are severed from breath’, they say, ‘ who depart from the opening tristich in giyatri-metre’*. Jn that, however, this tristich is addressed * to Vayu, thereby they are not severed from breath, for Vayu is breath.
1 Viz. who take as opening tristich for the pavamana-lauds any other than a pratipad in gayatri-metre.
2 Read bhavatt instead of bhavanti.
9. And they also appease’ him by means of this (opening tristich), for Vayu (Wind) is a (means of) appeasing 1.
L On samayati and é6anti ep. note ion LV. 5. 18. The visuvat-day 15 again identi fied with the sun, whose too excessive heat thus is removed by the wind. Jaim Ir
LLL. 389: * प the wind did not blow, yonder (sun) would burn this (world) by tts heat and Agni vaisvanara would clestroy the creatures -.
10. (This verse, containing the words:) ‘Come along for the drink- ing of Soma’ is addressed to Soma who is being clarified (to Soma pava- mana) 1.
1 And thus espccially adapted for a pavamana-laud: the hahispavamana- stotra.-—-The words are SV. IIL. 978. ९.
11. Itis a (verse) containing the word ‘team’?’; for the teams are cattle, the cattle is a (means of) quenching’, by means of a quenched (ceremony) even they thereby go unto the sun (2.e. undertake the visuvat-rite).
1 50/70 deva niyutvata : ‘desirable, O God, by (Vayu), who drives with a team of horses’, SV. II. 978. d.
2 Cp. note 2 on IV. 5. 18.
12. It (viz. the visuvat-day) has the divakirtya (8818118) । for its chants.
58 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Under the name divakirtya are comprised the five aditvasya vrata éukriyani: bhraja, abhraja, vikarna, bhasa, mahadivakirtya (the divakirtya par excellence). Of these the bhrajasaman (aranyegeyagana V1. 1. 5.) is composed on agna Gyumhsi pavase (ar. arc. V. 1); the a&bhraja (ar. gina VI. 1. 6.) on agnir murdha (ar. arc. I. 27); the vikarna (ar. gana VI. 1.7) on vtbhrad brhat (ar. are. V. 2): the bhasa (ar. gana VI. 1. 8.) on praksasya vrenah (ar. are. ITI. 8); the mahadivakirtya (ar. gana VI. 1. 9-18) on different stobhas and ar. arc. V. 2 (vibhrad brhat).
13. The demoniac Svarbhanu struck the sun with darkness: from it (from the sun) the Gods drove away the darkness by means of the divakirtyas ; in that there are the divakirtyas, they drive away even the darkness from it. The divakirtyas are the rays of the sun, by means of the rays even they thereby plainly take hold of the sun 4.
1 Cp. TBr. 1. 2. 4. 2, Kath. XXXIJI. 6: 31. 21.
14. The bhraja (‘ shine ’-siman)? and the abhraja (‘ flame ’-sdman) 1 are chanted at the beginning (‘mouth’, ‘upper part’) of the two pavamana-lauds; from its (the sun’s) very mouth (‘ upper-part `) they by means of these two remove the darkness.
1 The bhraja is the second saman (the gfiyatra not being taken into account)
ot the midday-pavamana-laud, the abhraja of the arbhava-pavamana-laud, sce Arseyakalpa 11. 5.
15. The mahadivakirtya’ and the vikarna? are in the middle: from its (the sun’s) middle part they by means of these two (simans) remove the darkness. The bhasa is at the end?; from its (the sun’s) feet (lower part) they by means of this (saman) remove the darkness.
1 As hotuh prstha, Jaim. br. 11. 390.
2 As brahmasaman (Jaim. br. |. ९.) १.९. as third prstha.
3 As agnistomasaman.
16. It (viz. the bhasasaman) has ten stobhas!, ten syHables con- tains the viraj; in the viraj* they get firm support. 1 rtam me, bhadram, sreyah, vamam etc., see SAamaveda samhita ed. Cale., Vol Jl, page 508 and cp. the Stobha-book 11. 9 (ib. page 540).
2 Viz. *in food’: wrad va annam.
17. Now, regarding the saying of the theologians: ‘bv means of six months they go hence on their way, by means of six they return
—where, then, is the world of heaven, for reaching which thev hold the sattra’ ए
Iv 6. 18.—Iv. 7. 1. 59
18. (It should be answered :) ‘by (the tristich beginning:) ‘ the crest of heaven’! they take hold of the world of heaven.
1 SV. 11. 490-492=R8. VI. 7. 1, 4, 2; note that the Black Yajurveda (e.g.
TS. I. 4. 13) has equally the verses RS. VJ. 7. 1, 4.—On these verses the bhasa is chanted.
19. By (the words): ‘the disposer of the earth’ they gain firm support on this world (the earth).
20. By (the words): ‘Agni vaisvanara, born in the sacred rite’ the characteristic mark of the visuvat (day, १.८. the sun) is brought about.
21. By (the words): ‘the wise universal-sovereign, the guest of men’ they reach food.
22. By (the words): ‘him the Gods have begotten as a vessel for their mouth’! they are born (in their offspring).
1 Reading with the RS. adsanna@ instead of the Samnavedic tradition Gsannah.
23. 1४1 is (performed) on jagati- and tristubh (metres)? ; jagati- and tristubh-like, forsooth, is the sun®; if it were (performed) on (metres) different from these, they would fall from the world of heaven (they would not reach the world of heaven)
1 Viz. the visuvat-day as to its first prstha-stotra and its agnistoma-stotra.
= The verse vibhrad brhat is jagati, mirdhanam divah is tristubh.—CUp. Nidana- sutra V. 9: atha khalvaha: trostubjagatisu bhavatits ; kasyedam brahmanam syad ti ” prathagnistomasamnor ity ahuh ete. According to Saéyana the assertion that the visuvat-day is performed ¢tristubjagatisu refers only to the bhasasiman (chanted on miirdhanam diah), which being by itself tratstubha, is hv the words ya devyG also jagata. This statement 18 to me incomprchensible.
3 Because the earth is gayatri-like, the intermediate region tristubh-like, the sky jJagati-like and the sun moves between intermediate region and sky, cp. Kaus. br. XXV. 3.6: tristubjagatyor ha va esa Ghita Gdityah pratisthitas tapati.
24. It (viz. the bhasasaman) is (chanted) on (verses) containing the words: ‘ universal sovereign’ !; the world of heaven is universal sovereignty. In the world of heaven even they get firm support.
1 Cp. IV. 6. 21.
IV. 7. (The Brahman’s chant.)
1. The visuvat (day) is the body (the trunk) of the year; on both sides of it (६.९. before and after) are the two halves (of the year) ;
60 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
the abhivarta!, by means of which they depart hence, and the pra- gatha 2, which comes afterwards (7.e. in the second half), these both are brought into practice on the visuvat-dav*. They thereby bring the halves into the body of the sacrifice: in order to reach the world of heaven.
1 The brahmasaman, on which different verses are chanted during the first half of the vear.
“ The pragatha indra kratum na adbhara, which is chanted on different melodies, Hee ई 2. ।
५
४ The abhivarta falls (at the visuvat-day) on the midday-pavamana-laud and the vikarnaséman is chanted on tndra kratum na Gbhara.
2. It 18 the pragitha (beginning): ‘O Indra, bring us ability °* 1 SV. IL. 806-807=RS. VII. 32. 26-27.
3. This (pragitha) has been ‘seen’ by Vasistha, after his son had been slain'; he then became rich in progeny and cattle. That it is this pragatha, is for the sake of obtaining progeny.
1 putrahata as Kath. > 11. 10: 172. 12 against the regular hatdputra of TS. IT. 5. 2. 1 and Jaim. br. [. 150, 111. 26. According to the Anukramanika on RS. VII. 32. 26 (which is the pragétha here mentioned): saud@sair agnau praksip- yamanah saktir (the son of Vasistha) antyam pragatham Glebhe (began to recite the first half), so ‘rdharca ukte ’dahyata ; tam putroktam vasisthah samapayateti satydyanakam ; vasisthasyaivarsam itt tandakam. On this legend cp. below VIII. 2.3, XIX. 3. 8 and Jaim. br. IT. 390, 392 in Journal of the Amer. Or. Soc., Vol. XVIII, page 47; op. alsoSaéyana on TS. VIL 4. 7. 1: wisvamitrasapena hatesu putresu...vasisthah... saudasan abhyabhavat, and Kaus. br. LV. 8.
4. (The quoted pragatha contains the words): ‘ may we, living, attain to light’. They, forsooth, who happily traverse the year, attain, living, to the light.
5. ‘Let no unknown, evil-minded tribes, let no unfriendly ones tread us down’. The evil-minded ones are the thiefs, the impostors. These they thereby overcome.
6. ‘ By thine help, o Hero, we will traverse the streams, the ever- flowing waters’. The streams, the ever-flowing waters, forsooth, are the year. This they thereby traverse.
7. (The pragaéthas beginning :) ‘to-day and to-morrow conti nually ’*, ‘thee to-day and to-morrow the men ’?, ‘h 1 m to-day and to- morrow ’* are the linking pragadthas; one of these is to be taken (as
iv. 7. 7.—Iv. 8. 3. 6]
the Brahman’s chant during the second half of the vear), for the sake of congruency. They link (the religious performances) of each follow- ing day (with those of the preceding one).
1 SV. II, 808-809=RS. VIII. 61. 17-18.
2 SV. IT. 163-164=RS. VITI. 99. 1-2.
3 SV. IT. 1041-1042=RS. VII. 66. 7-8.
8. Now they say, however: (the pragatha beginning:) ‘O Indra, bring us ability’ is to be taken’, for the sake of prospering.
1 And so does the author of the Arseyakalpa IT. 7, page 20.
9. Descending are the months?.
1 In the second half of the year the course followed in the first half is reversed, cp. Arseyakalpa, Einleitung p. XXV.
10. In the manner as they climb from here (४.९. from the ground) on a tree, in the same manner they descend from it: having ascended unto the world of heaven, they thereby regain firm support in this world.
IV. 8.
(The go-and ayus-days.) 1. There are the go- and the ayus-stoma (days) 1. 1 In the last month, after the three abhiplava six-day periods, follows an ayus
und a go-day. Why runs the text: gauwé céyué ca (as XXIV 14.1) instead of ayus ca 0144 ८८ ० Jaim. br. has the same.
2. Two-footed is the Sacrificer: (these t wo must be performed) for obtaining firm support.
3. They have a plus and a minus!: after the plus and the minus, forsooth, the children are born >.
1 The gostoma contains 15 stotriya verses in the bahispavamana, 36 in the four ajyastotras, 85 in the madhyandinasavana, and 105 in the trtiyasavana: to- gether 241; here 18 a plus of one stctriya verse above the decimal number (the vira)) ; the ayustoma, on the other side, has 9 stotriya verses in the bahispavamana, 60 in the four ajyastotras, 85 in the madhyandinasavana, and 105 in the trtiyasavana : together 259; here is a minus of one (cp. Arseyakalpa page 7, note 2 and page 8, note 2.)
2 The male has a plus: the member, the female has a minus: the vulva; in accordance with this plus and minus, ८.९. out of it are born the young ones.—Cp. Kath. XX XIII. 2: 27. 16: ekaya@ gaur atirikta ekayayur unah and TS. VII. 4. 11. 1-2.
62 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4. They are viraj-like!; the viraj is food: in food even they obtain firm support.
1 The number of stotriya werses of the two stomas, together being 500. is dividable by ten, cp. Kath. 1. c. te samhstuta virajam abhi sampadyante and TS. 1. ९,
(The ten-day rite.) 9. There are the ten days of the twelve day-period 1.
1 The dvadassha without the opening- and the closing day (prayaniya and udayantya).
6. The ten days are an accomplished viraj; in accomplished णात (in perfect food) they obtain firm support.
7. There are (in this ten day period) the (six) prsthas!; the prsthas, foorsooth, are strength ; in strength even they get firm support. There are the Chandomas”; the Chandomas are cattle: in cattle even they gain a firm support. Then there is that tenth day of used up Stomas)*, of used up metres, of used up cases‘, which is unexpressed ° and Prajapati-like °.
1 The six prsthya days, on which successively the prathasémans (rathantara, brhat, etc.) are the hotrsamans, ४.९. serve for the first prsthalaud.
2 The 7th, 8th and 9th day of the daSaratra.
8 Gptastoma aptacchandas, in so far this day is the final clause (of the nine days), on which all the stomas, all the metres are again used in due order.
4 Gptavibhakttka. The rule is that the 2] $ 88०६788, at least one of them, contain a certain definite vibhaktt (one of the seven case-forms of declension, the vocative being reckoned as eighth) of the name of the God invoked (agni or indra) see below X. 7-9 and Nidanasiitra III 9: athawtah sapta nama vibhaktayah ~ sa tam tena tasmar tasmat tasya tasminn ity Gmantritastami + sa khalu vibhaktim amantritam (‘the vocative’) prathame ’hani karoti (cp. the first ajyastotra: agna 2 yahi) :..tam iti dvitiyG, tam dvitiye (agnim dutam..) ; tenet. trtiya, tam trtiye (agnindgnth samidhyate) + sa iti prathama, tam caturthe ’hant 470८ (janasya gopa ... agnrh) etc.
5 aniruktam prajapatyam; in the words of the prsthastotra kaya nas catra Gbhuvad...kay& sacisthaya . . kas tva (SV. Il. 32-34) instead of the name of the deity invoked, the pronoun kah is used, which, as is well-known, represents Prajapati.
(The tenthday.) 8. What they reveal, that they overdo ; therefore no revealing should be made?.
Iv. 8. 8.- 171४. 8. ll. 63
1 Read with the Leyden MS. yad vyahur (instead of yad adhyahur), ep. below XV. 7. 3 and Kaus. br. XXVIII. 1: sa yo vyaha so ’tirecayatt ; vyahur is ex- plained by Sayana as vibruvantz (so to be read instead of vikravantt). The mean- ing is: ‘what is recited too much (or too less).’ The tenth day is avivakyam ४.९. if any mantra or any act has been forgotten during the service, or if any mantra or any act has been practised, that does not belong to it, no one should draw the attention to this fact, no one should express his opinion about it. Usually, if such be the case, a prayascitta should take place.
9. Cryptically they bring into practice the anustubh'; the anu- stubh, forsooth, is Prajapati?; if they perceptibly brought into practice the anustubh, they would go unto Prajapati’®.
1 For the chants of the arbhava-pavaména-laud at a certain moment (cp. Einl. on Argeyakalpa page XXIV) anustubh verses are to be taken, usually for the 4yivasva and andhigava, which in the prakrti are chanted on anustubh’s (SV. I. 545, 546). At this occasion, on this tenth day, however, they are chanted on a peculiar kind of anustubh, viz. the pipilikamadhya, of 12 + 8 + 12 syllables, ४१२. SV. II. 714-716, cp. below XV. 11. 8, and especially XV. 7. 2, 5. According to Baudhayana XVI. 6: 252. 10-253.7 this tenth day is ananustubham, cp. Aévalayana VIII. 12. 2-7, Kaus. br. XXVIII. 1 : utsrjyate dasgame’ hany anustup.
~ See note 2 on [V 5. 7.
3 They would attain the prajapateh sadyujyyam, in other words they would die in the middle (before the end) of the sattra, and, as Sayana remarks, the partici- pants of a sattra, it is true, wish to attain this union with Prajapati, but only after they have lived long and die at the normal end of life.
10. He, verily, who knows the pith of the sacrificial -session, becomes (himself) the pith; of the chants (the stmans) the vamadevya is the pith, of the deities it is Agni, of the metres it is the viraj, of the stomas it is the thirty-three-versed one’. Having united all of this into one whole, they rise”.
1 Cp. below XV. 12. 2.
2 This refers to the last laud of the last day but two of the gavim ayana, the tenth day of the daSaratra, after which they ‘rise from the session’ (sattrad uttesthantt) 2.e. they finish the sacrificial ‘ session.’
11. The theologians say: ‘have ye risen from a going-on, or from a still-standing session ?’ ‡ 1 udasthata3 can only be the pluti-form of udasthata, 2nd p. plural aor. act.
The tense and person in the question are remarkable. Cp. with this and the next §§ XV. 12. 30%
64 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
12. They who rise after chanting the rathantara (8810810), these rise from a going-on (session). Regarding these he should say: ‘ thev will be devoid of a firm support.” They who rise after chanting the brhat (siman), these rise from a still-standing (session). Regarding these he should say: ‘still-standing (not increasing) will be their prosperity: they will not be better off ’?.
1 And for this reason neither the rathantara nor the hrhat are to be chosen as the last saman.
13. They (on the contrary), who rise after chanting the vamadevya, these rise from pith’ to pith, from fullness to fullness, from support to support, for the young ones have the intermediate region as their support ^.
1 Op. IV. 8. 10.
2 Séyana: avakasam antarena samcarananupapattes tasadm tadayatanatvam, cp. Sat. br. 1V. 5. 2.13: antariksGyatana vai garbhah. For the rest, the vamadevya being identificd with the intermediate region, they reach the antariksa and thereby praja, which is antartkeayatana ; cp. also VII. 9. 6.
14. It is on (verses) of thirty-three syllables!: after gaining firm support among the thirty-three deities *, they rise.
1 The vamadevya is chanted on the thirty-three-syllabic viraj: agnim naro didhi’, SV. I. 72=RS8. VIL 1. 1-3.=SV. 11. 723-726.
2 Cp. IV. 4. 11.
15 The vamadevya is Prajapati-like!: after gaining firm support in Prajapati they rise. The vamadevya is cattle: after gaining firm support in cattle they rise.
1 This siman being composed on SV. 1, 69: haya naé citra abhuvad + ka 18 the quasi-mystic name of Prajapati.
IV. 9.
(The tenth day, continued; the mental laud, etc.)
1. Having performed the patnisamyajas’, they (viz. the Chanters) ८0 up (out of the pracinavamsa Sala, where these oblations have taken place) in easterly direction and address the (verse) of redundant metre (beginning): ‘this one of thousand men’? to the ahavaniya-fire (standing before it, directed to the east) °.
iv. 9. 1.—Iv. 9. 9. 65
1 Cp. C. H. इ 252; the day closes with the patnisamydjas, cp. Apastamba XXI. 9. 14,15. The Chanters also have to perform those oblations with a special mantra, Drahy. IX. 3. 23.
2 8. ४. I. 458.
3 According to Drahy. 1X. 4. 1-2 the Udgatr only chants the s&éman (thrice), all three join in the nidhana.
2. The (verse) of redundant metre is (equal to) these worlds!; in these worlds they obtain firm support.
1 This equation is not known from any other source.
3. The finale (nidhana) is goh!; the cow (go), verily, is the characteristic mark of the viraj”: in the viraj even they obtain firm support.
1 The saman (the first one of the two attributed to Gaur dngirasa), griime- » + 5 + 11] geyagana XII. 1. 28, begins ayamh saho ha 2, and closes: go’2345h. Cp Drahy. IX. 4. ]
2 Probably because vira} is equal to food (milk).
4. Having entered with their face westward (into the sadas), they hold the (mental) laud with the verses! of Sarparaj ii
1 Ar, arcika V. 4-6=SV. Il. 726-728=RS. LX. 189. 1-8. They are chanted on the gayatra-saman. Cp. Kaus. br. XX XVIL. 6: te sumprasrpya sarparajnya rksu stuvate and TS. VII. 3 1. 3.
5. By means of these (verses) the Serpent Arbuda removed his dead skin; their dead skin even they remove by means of these (verses).
6. Sarparajfii is the earth; on the earth even they obtain firm support.
7. They chant three (verses); three in number are these worlds ; on these worlds they obtain firm support.
8. Mentally he causes them to return‘,
1 For all lauds with the exception of the three pavamiana-lauds the Adhvaryu holds the upikarana saying: upavartadhvam : ‘return ye’, indicating thereby that the tristichs of these lauds are to be repeated, cp. Ap. XII. 17. 9, C. H. $ 155, page 236. For the mental laud these words are not pronounced loudly, but only said mente. The conclusion of the stotra is indicated to the Hotr not by the word ‘this (18 the last verse)’, but by looking at him.
9. Mentally he (the Udgatr) makes him; mentally he (the Prastotr) sings the prastava, mentally he (the Udgatr) sings the ud- 5
66 THE BRAHMANA OF TWENTY FIVE CHAPTERS
githa, mentally he (the Pratihartr) sings the pratihara, mentally they (the three Chanters together) sing the finale’: for the sake of reaching the unreached.
1 Cp. Baudh. XVI. 7: 254, 7 sqq., Ap. XXI. 10. 4.
10. What they (the participants of the sattra) do not reach by means of the voice, that they (the Chanters) make them reach by means of the mind.
11. On an enclosed space! they hold the laud: in order that they may encompass the brahman ?”,
1 Probably the two doors of the sadas are covered up.
2 In this way will not go forth from them the mantras, the sacred texts.
12. They hold a colloquy on (the nature of) brahman!: in spiritual lustre even they gain firm support.
1 brahmodya, brahmavadya or brahmavadya. According to Draéhy. TX. 4. 12- 15 the Theologians of the Samaveda give different explications regarding the nature of this brahmodya. According to Sankhiyana XVI. 4. 8 sqq. it is a dialogue in question and answer between Hotr and Adhvaryu, Brahman and Udgatr, Brahman and Sacrificer, according to Ap. XXI. 10. 13-11. 10 between, on the one side, Adhvaryu, Brahman, Hotr, Hotrakas, and Udgiatr, and on the other side the Yajamana, who answers the questions. These three texts give the questions which are addressed and the answers which are given, cp. also Aév. X. 9, 2 and Ait. br. V. 25. 22.
13. The Hotr recites loudly the Four-hotr-formulas; he thereby holds the recitation following on the laud'; for that is no laud which is not followed by a recitation.
1 When the Hotr mentally has repeated the verses of the laud, he recites by way of Sastra (each stotra must be followed by a corresponding 8९8११६४) the Catur-
hotr-formulas. In the manuals of the Hoty these are given Sankh. X. 14. 4 and Ait. br. V. 25, 3-18, Asv VII. 13. 9-10.
14. They abuse! Prajapati; now that they have got hold of him, this (fact) is now : proclaimed by them (as they think:) ‘ we have got hold of him.’
1 The abusing of Prajapati consists according to Drahya&yana (IX. 4. 17-18) either in mentioning the evil deeds of Prajaépati or in repeating the evil facts done by Prajépati as recorded by the Adhvaryus and the Rgevedins. Of the Rgvedins 18 known the tale of the incest of Prajapati (Ait. br. I1I. 33, cp. below VIII. 2. 10 and Sat. br. I. 7. 4). Apastamba (XXTI. 12. 3) cites several prajapatiparivada-
Iv. 9. 14.—1Vv. 9. 21. 67
mantras, e.g. yat stenan yad vrkan damésan maésakan yad aghayavah | tad u te vrginam ty etad vraiam etun na me matam.,
2 Probably (note the place occupied in the sentence by enam) tavad belongs to the preceding, not to Gpamainam.
15. The householder (Grhapati) holds the pillar of udumbara- wood ; the householder, forsooth, 18 the reacher of food!, food even he reaches to them.
1 Cp. प va udumbarah, passim in all the Brahmanas.—The Grhapati and all
the Chanters after the completion of the mental laud must take hold of the pillar until the stars become visible, ep. Drahy. IX. 4. 21, 23.
16. They restrain their speech 1.
1 Until the stars become visible, Drahy. 1.९., Ap. X XI. 12. 7.
17. Milked out, as it were, are now the metres, used up, and gone to end ; these they thereby invigorate with juice,
18. and they also link the (religious performances) of the next (day) with (those of this day).
19. Ata sattra the sacrificial fee is the (person) self 1.
1 At a sattra no cows are given as daksina; a sacrifice devoid of daksina is inauspicious; by the conception here given, the inauspiciousness is removed. The Brahmana is identical with TS. VII. 4. 9. 1.
20. When one cuts off! from himself, he reaches the fulfilment of whatever wish he has.
1 avadyati is the technical term for the cutting off from the havis, the sacri - ficial substance, such as a purodaésa.—The TS. 1. c. has: Gmanam ९४८ daksinam nitva suvargam lokam yanti, the Jaim. br. (II. 374) uses the expression sprnvate ‘they free themselves ' (?).
21 During two (months!: the first two) he cuts of his hair, during two (the two following months) his skin, during two his flesh, during two his bones, during two his mark, during two his fat and blood ~.
1 Thus Sayana, but it seems preferable to understand with the Jaim. br. (11. 374) upasadbhyam; if we accept this interpretation, the participants of the sattra begin their Soma-feast in a spiritual state, as it were. The gavam ayana 18 preceded by 12 dikg&- and 12 upasad-days, see e.g. Baudh. XVI. 13: 261. 1. If the Jaim. br. (II, 373) states that there are three upasads, this must be an error.
68 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2 Cp. TS. 1. ९. and Ap. X. 14. 10: piva diksate kréo yajati ; yad asyanganam miyate juhoty eva tad itt vijnayate.
22. Their top-knots they one after anotber cause to be shaved: mishap even they thereby remove from themselves (as they think) : ‘let us go lighter to the world of heaven’?.
1 Cp. TS. VII. 4. 9. 1s. f. éikhGm anu pravapanta rddhya, atha raghiyamnsah suvargam lokam ayameti ; Ap. XXI. 13. 4: sattram ced, vananakale sasikhani (pra) vapante. Ordinarily this shaving takes place after the offering of the vasa maitra- 01091412 2, ep. €. H. § 256a, page 407, according to Laty. IV. 4. 18, Drahy. AI. 4. 19 the shaving takes place at the end of the gavém ayana and with this statement the Jaim. br. (II. 374) agrees: ‘ therefore (४.९. because the cows got curved horns or lost their horns, cp. above IV. 1.2) the participants of a sattra shave even their top-knots: they then become equal] to the cows (who got all the food) `
23. And they also become similar to the cows: in order to get all food +,
1 This refers to IV. 1. 2; cp. the quotation from Jaim. br. m the preceding note (on IV. 9. 22).
IV. 10. (The mahavrata.)
1. Prajapati created (lit. let 10086 out of himself) the creatures ; he was emptied out and fell down. To him the Gods altogether came up; they said: ‘let us bring together a mighty (fast-)food (mahad vratam) that will restore him.’! For him they brought together what food ripens during a year; that they reached him, that he partook of *; that restored him. ‘Mighty (mahad), forsooth®, is that food (vrata) that has braced him.’ Thence the name ‘ mahavrata’.
1Cp TBr. I 2.6.1: prajapatih prajah srs tva vrtio ’sayat ; tam deva bhiitanam rasam tejah sambhrtya tenainam abhisajyan, etc. According to the Jaiminiyas the mahavrata has its name from the words of the deities, who having brought to
Prajapati the pith of the regions, of the waters and of the food, exclaimed: ‘We bring food (vratam) to the great one’ (mahate), Jaim br. 11. 409.
2 Read avratayat instead of avrajayat. 8 On marya (kh) as an interjection or particle cp. Pischel, Vedische Studien I,
page 81.
2. Prajapati, forsooth, is great (mahan), his food even is this
vrata (-11४6) 1.
Iv. 10. 2.—v. 1. 1. 69
1 According to the explanation of § 1 the word mahavrata is a karmadharaya compound, according to the second explanation it is a bahuvrihi.
3. Regarding this (mahavrata-rite) they say: ‘in the middle of the year it is to be undertaken: in the middle (of the body: in the stomach) the food which has been eaten, restores.
4. . Regarding this (however), they (other theologians) say : ‘ if they undertake (it) in the middle of the year, they reach the (one) half of the food, but lose! the other.’ At the end of the year even it is to be undertaken ; for in the (course of the) year all food ripens.
1 Read here and V. 9. 13 chambatkurvanti instead of samvatkurvantt.
5. This (a) twenty-four-versed (day); the year is twenty-four fold, food is the twenty-fifth ?.
1 In thig manner the mahavrata is a paficaviméa-day, cp. TBr. 1. 2. 6. 1-2: parcaviméastomo bhavati, caturvihéatyardhamasah samvatsuro, yad va etasmint samvatsare *dhiprajayata tad annam pancavimsam abhavat.
6. The twenty-four-versed opening day (the first but one of the year’s sattra) is (the same as) this finishing day '.
1 By this fact the beginning and the end of the year are the same. The purport of this sentence in this context (in the midst of the description of the mahfivrata) 18 not very clear. Perhaps this fact, which ought to be mentioned at the end of the description of the gavam ayana, is mentioned here by anticipation. before the Jengthy treatment of the mahavrata.
7. Because they bring! together the food after a year, this twenty-fifth (stotriya-verse) comes into existence.
1 We expect the imperf., ‘ because they (the Gods) had brought together’, cp. $1. Perhaps the imperfect is intended ; a few times also in the Sat. br. the present is used instead of the imperfect, see Introduction to the edition of the Kianviya Sut. br. chapter IT], § 29.—The author of our Brahmana implies in § 7, that properly
the 10818 ५78४8 is a caturviméa day; ई 7 seems to continue $ 5.
FIFTH CHAPTER. (The gavam ayana, continued.) (The mahavrata, continued.) V.1.
1. The vamadevya is to be taken for the mahavrata (laud)’. 1 2.९, that part of the first prstha-laud, which 1s designated as the Gtoman, ‘the trunk,’ ep. V. 2.1, Jaim. br. II. 411: vamadevyam evattasyahnah pretham kar-
yam ९४४.
10 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. The ‘ head’ is nine-versed 1.
1 Literally ‘thrice three fold.’ The so-called ‘head’ of the mahavrata laud (८.९. always of the first prstha-laud of the midday service) is chanted in géyatra melody on three tristrichs, ४४८. SV. JI. 146-148=RS. I. 7. 1. 2. 43; SV. IT. 263- 265=RS I. 84. 13-15; SV. 11. 800-802=RS. VIII. 93. 1-3.
ॐ. For threefold is the head: hair, skin, 000९ 1. 1 Cp. TBr. 1. 2. 6. 2-3: tridhavihitanh hi Siro loma chavir asthi.
4. Fivefold (or five-versed) is the other! trunk: hair, skin, flesh, bone and mark.
1 ~tara used as aAdos, cp. § 7.
5. Having made once the him-sound they chant ‘the head’ (४.६. the stotriya-tristichs composing this part of the vratasiman) right off ¦ (without repeating any of the nine verses, in their order as given above).
1 Cp. (एए. L. ५.
6. Therefore when the limbs grow fat, the head does not also grow fat, (and) when they grow lean, it does not also grow lean 1. 1 medyant: and kréyanti accus. पा. neutr. Cp. TBr. I. 2. 6. 3: tasmat tat
sadrg eva na medyato ’numedyati, na kréyato ’nukrsyatt and Jaim. br. If. 408: tasmad idam giro na medyato ’numedyati, na krsyato ’nukréyatr.
7. Again and again returning + they chant the (tristichs constitut- ing the) other trunk; therefore the other trunk (५.९. the parts except the head) grows fat and lean (but not 80 the head).
1 ६.९. repeating (cp. note | on IV. 9, 8.): forthe other parts of the vratasaman are the paficadasa, saptadasga, etc. stomas, the required number of verses for which is got by repetition after the rules laid down in Chapter 2 and 3. Cp. Jaim. br. 11.
407: ‘he makes (by repetition) fifteen verses out of the three; therefore the arm grows fat and lean with the trunk.
8. The ‘ head’ is (chanted) on gayatri-verses containing the word arka?.
1 SV. 11. 146 (cp. §2 note 1): indram td gathino brhad indram arkebhir arkinah ; according to the Jaim. br. (II. 9) on Jaim. Samh. IV. 5. 2-4=RS8. VIII. 16. 9-11; tam arkebhis tam samabhth.
9. ‘Arka, forsooth, is food, the gayatri is spiritual lustre: food even and spiritual lustre he puts at the beginning (ready for them)’.
1 Or: ‘he brings in (their) mouth.’
v. 1. 10.—v. 1. 15. प
10. The ‘wings’ are fifteen-versed and seventeen-versed; by means of the wings the Sacrificer, having become a bird, goes to the world of heaven.
11. Regarding these two they say: ‘they are to be made equal: either both fifteen-versed or both seventeen-versed: for the sake of equilibrium.’
12. Regarding this, however, they (other theologians) say: ‘ if they are equal, then they are of equal strength. They are to be made fifteen-versed (the one) and seventeen-versed (the other): the bird, forsooth, when holding his wings aslant 1, so to say, flies swifter.
1 sG@civa.. krtvG@, probably tmesis for sactkrtva (cp. pradaksini... kurvate,
Baudh. X. 2: 2. 10), otherwise ‘ instead of sac? a dual. masc. would be required : but cp. RS. X. 142. 2.
13. On the right side (४.९. as right wing) the brhat (saman) is to be taken: the right side of the trunk is the more powerful.
14. But they (४.९. others) say : ‘it is to be taken on the left side: at the side of the Brahmanacchamsin!; tristubh-like is the brhat >. tristubh-like is the Brahmanacchamsin’, tristubh-like is the fifteen-versed (chant)‘.
1 Who has his seat in the sadas to the left side of the Hotr.
2 Being chanted on tristubh-verses: SV. 11. 159 160=RS. VI. 46. 1-2.
3 The Brahmanaécchamsin is the second of the Hotrakas, just as the tristubh is the second metre of the caturuttarani (Ind. Studien, Vol. VIII, page 16).
4 Cp. V1. 1. 8.
15. At the right side the rathantara (saiman) is to be taken (072. for the right wing); at the side of the Maitravaruna’ ; gavatri-like is the rathantara?, gayatri-like is the Maitrévaruna १, gayatri-like is the seventeen-versed (chant)‘.
1 Who has his seat to the right side of the Hotr.
2 Because the rathantara sprang from the mouth of Prajapati along with the gayatri.
8 Because the Maitraévaruna is the first of the Hotrakas, just as the géyatri 18 the first metre of the caturuttarant.
4 The rathantara (chanted on SV. IT. 30-31 =RS. VIL. 32. 22-23) is on jagati, and the jagati contains twice the number of syllables of the gayatri, thus Sayana,
72 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
16. The ‘tail’ is (a) twenty-one-versed (chant).
17. The twenty-one-versed (stoma) is the support of the stomas, therefore a bird, having supported itself on its tail, flies up, and, having supported itself on its tail, sits down 1.
1 Cp. Ait. br. I. 4. 3: atho ekavimso vat stomainam pratistha, and: tasmat ०219४ vayamst pucchena pratitrsthants pucchenaiva pratisthayotpatantr.
18. The yajfayajiiiya (siaman) is to be taken for the tail, for the yajnayajfiiya (88008911) is the tail of the mahavrata ’.
1 Probably because the last laud, the agnistomastotra, of the mahavrata-day is chanted on the yajiiayajfilya.
19. But they (४.९ other theologians) say: ‘excessive for two- footed (creatures) is the yajiiayajfiiya!; the bhadra (siman) ~ is to be taken, for the sake of prosperity °.
1 Because the yajfayajfitya on SV. LL. 53, 54=RS. VI. 48. 1, 2 is on verses with four padas, but the bhadra (‘ good’ ‘auspicious’) is on dvipad @ ६1 stubhs (SV. IT. 460-462=RS. X. 157. 1-3.)
2 Aranyegeyagana IIT. 1. 21, composed on SV. I. 452.
3 And so the Arseyakalpa prescribes the bhadra for the * tail.’
V. 2. (The mahavrata, continued.)
1. The vamadevya is to be taken for the mahavrata (laud)! ; its head is the gayatra, its wings are the rathantara and the brhat, its tail is the yajfiayajiiya.
1 Probably here also (cp. ४. 1. 1) the Gtman-part is intended; to this assertion the prescript of V. 2. 6 is a wikalpa.
2. Who knows the thousand 1 that are hitched in the mahavrata, he obtains a thousand head of cattle.
1 According to Ait. ar. 11. 3. 4 the stotra has thousand verses, see the trausla- tion of Keith, page 219.
3. Its head is the eastern region, this is thousandfold through the metres; the one of its wings is yonder (world: the sky), this is thousandfold through the stars; its other wing is this (world: the earth), this is thousandfold through the plants and trees; its trunk is the intermediate region (the air), this is thousandfold through the birds ; its tail is the western region, this is thousandfold through the
v. 2. 3.—v. 2. 10. 73
fires’ and the rays (of the sun)®. He who knows thus, obtains a thousand head of cattle.
1 Because, according to the Commentary, the garhapatya and other fires, as the salamukhiya are in the western part of the sacrifical ground.
2 Because the rays of the rising sun go all to the west (Comm.). 4. Regarding this they say (however): ‘the vamadevya is unfit- ting for the prstha (laud) 1, for it is devoid of finale ४. 1 2.९. for the pratha stotra of the hotr; the usual prsthasamans for the hotuh prstha are rathantara and brhat, which are nidhanavat, provided with a nidhana. 2 reo bahirbhittam nidhanam yato ’sya nasti, cp. C. H. § 204, page 315.— For the
anidhana samans cp. below, VII. 3. 5.
5. Without support is the chant that is devoid of finale.
6. The rajana (chant)! should be taken for the mahavrata (laud).
1 The melody of SV. I. 318 (aranyagana [V. 2. 19) chanted on 8.४. II. 833-335 =RS. X. 120. 1-3.
7. The rajana (siman) is plainly (equal to) food: it is fivefold’, for food is fivefold *.
1 The rajana is fivefold either by the fact that all the five parts of it are to be repeated five times (Ait. ar. IT. 3. 4.), or on account of the five times repeated stobha : hum hum hum hum hum, or on account of the five finales vag, ५22, suvo, brhad, bha.
2 Eating (asyam), chewing (khadyam), sucking (cosyam), licking (lehyam), drinking (peyam). 8. It is provided with the him-sound: thereby there is (that) characteristic of the vamadevya 1. 1 The vamadevya has also (as the rajana, cp. note | to § 7) humma in its pratihara. 9. Itis provided with a finale: thereby there is (that) characteristic of the prstha (laud) ’. 1 Which should have a finale, cp. V. 2. 5. 10. The vamadevya! of five finales*, (chanted) on (verses) of redundant metre 3, is to be taken as the (prstha) saman of the Brahman 1 The melody of kay& naé citra Gbhuvad: aranyagana II. 1. 30. 2 tha prajam tha rayim rarano + rayasposdya sukrtaya bhiyase + aganma vamam idam brhat ; idam vamam idam brhat + caracaraya brhata idam vamam idam brhat.
3 SV. II 836-8388=RS. II. 22. 1. 3. 2.
74 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
11. The (verse) of redundant metre exceeds the other metres: the mahavrata (day) thereby exceeds the other days.
12. By means of the Brahman’s séman thereby it (viz. the maha- vrata-day) makes the other days exceedinglv thriving 1.
1 Differently the commentary : atumedayatt Gtmanam vardhayati svatovrddham apt punah rajanena samna vardhata ity arthah.
13. It has five finales}, for food is fivefold 2. 1 Cp. note ॥ on § 10.
2 Cp. note 2 on ३ 7. V. 3.
(The mahavrata, continued.)
1. The ilanda! is to be taken as agnistomasaman.
1 The melody of ar. arcika ITI. 12 (agnir asmi janman4), registered in the aranyagana V. 1, 2 (Samav. ed. Calc. Vol. 11, page 307), chanted on SV. IT. 1166-1171 (ep. Laty. X. 9. 6)=RS. X. 140. 1-6; thyagana IT. 2. 14 (SV. ed. Cale. Vol. V, page 452). Cp. Sankh. XVIII. 23. 6,7: yady u sarvasmin salrce stuviran ete.
2. The ilanda in a visible way is (equal to) food: it (the ilanda) is refreshing drink (2ra) and food ( anna ); in refreshing drink even and food they finally ! are supported.
1 Viz. at the end of the gavam ayana.
3. Its (viz. the ilanda’s) metre is the sea', waving and bristling ?; a sea, as it were ऽ, waving, as it were, bristling, as it were. becomes he who is successful +. 1 The verses are compared with the ocean on account of their great number of syllables; two of them form a stotriya of 80 syllables. 2 Properly ‘hairy’, on account of the numberless hairs of 1080 (१). On this
passage cp. Weber in Indische Studien Vol. VIII, page 108 sqq.
8 Cp. Ait. br. II. 3.3: sa era purusah samudrah sarvam lokam ati; the sea 13 typical of the endless.
#
+ yo bhavati, cp. XXV. 4.3. The Jaim. br. IT. 413 has: samudra ivakeutas tustu- vuna asametr,
4. Therefore it is to be applied on these (verses), for the sake of prosperity. 9. The finale 18 vratam'; thereby the characteristic mark of the
mahavrata is brought about; it is svar}, for reaching the world of.
v. 3. 5.—v. 3. 12. 16
heaven; it is éakuna (‘bird’)'; as a ई८८0॥18 the Sacrificer, having become a bird, goes to the world of heaven.
1 Stobha II. 4, see SV. ed. Cale. Vol. II, page 536 and cp. thagana IT. 2. 14, ed. Calc. Vol. V, page 453.
6. The yajfidyajiiiya is to be taken as agnistomasaman 1.
1 And so does the Arsgeyakalpa 11. 10. a (end). Both cases are known to the Bahvreas: cyaveta ced yajnayajniyam, agne tava srayo vaya itt sat stotriyanuriipau yad tlandam, Ait. ar. V. 3. 2, and Sankh. as cited under note 1 to § 1.
7. That (8510181) is to be taken as agnistomasiman, which is hot overreached (‘overtuned’) by another voice ; the voice (of one person), surely, cannot overreach (‘overtune’) the voice (itself); the vajfiaya- jfilya is the ०1९6 1, in the voice they finally find a firm support.
1 This saman has vG(g) for its finale.
8. The varavantiya ! is to be taken as agnistomasiman.
1 Varavantiyasamans are gramegeyagana 1. 1. 30; VIII. 2.17; XV. 2. 12, 13. Probably the first of these is meant, cp. notes on XVII. 5. 7 and XVIII. 6. 16.
9. Agni vaisvanara, forsooth, went burning this (world); of him the Gods were afraid; they warded him off by means of a varana branch ; because they warded him off (avarayania), therefore it is called varavantiya
1 Cp. the well-known legend of Agni vaiévanara burning the land, Sat. br. 1. 4. 1. 10 sqq.
10. Therefore the varana is endowed with healing power!?, for by it the gods defended themselves.
1 See ९.4. Ath. S. VI. 86. 1. varano varayata ayam devo vanaspatith | yaksamo yo asminn avistas tam u deva avivaran || and cp the remark of Bloomfield in his commentary on this siikta, Sacred Books of the East, Vol. XLII, page 505.
11. Therefore a Brahmin should not use for drinking a vessel of varana (wood). lest he may extinguish Vaisvanara 1.
1 If he drank from such a vessel, he would suffer from indigestion. Vaisva- nara is the inner fire, whereby food is digested: ayam agnir vatsvanaro yo ’yant antah puruse yenedam annam pacyate yad idam adyate, Sat. br. XIV. 8. 10.
12. The varavantiya is cattle; cattle is a means of quenching’; from the year that has been quieted * they thereby rise.
1 Cp. note 3 on IV. 5. 1}.
2 Or: ‘come to rest’ (santad.)
16 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
V. 4. (The mahavrata, continued.
1. With the prana (siman)! they* address? the ahavaniya ४ (standing) to the east (of it, directed to the west); the prana (or out- breathing) they thereby gain.
1 The melody of aranyagana IT. 2. 1, composed on SV, I. 318.
2 The Udgatr chants the siman, the two other Chanters join in the finale.
3 Of a cityagni, ahigh-altar built of bricks, because a gavém ayana sattra 18 always connected with the ‘piling of agni.’” The parigana mentioned Jaim. §rs. 4, Ap. XVII. 12. 10, 11, Baudh. X. 49: 15, 15, Laty. I. 5. 11 sqq., Drahy. IT. 1. 8.
sqq., seems to be different from the practice here described, but cp. Laty. IIT. 9. 4 sqq., Drahy. X. 1. 4 sqq.
2. With the apana (s&aman)' they address the tail (of the bird-shaped high-altar), (standmg) to the west (of it, with their face directed to the east); the apana (or in-breathing) they thereby gain.
1 The séman (composed on the same verses as the prana) recorded aranya- gana IT. 2. 2.
3. With the two vratapaksas! (‘ wings of the [11818 ] vrata) they address the two wings® (of the bird-shaped high-altar); the regions they thereby gain.
1 The two sémans Gr. gana II. 2. 5, 6 (cp. Ed. Cale. Vol. II. page 438), com- posed on the same verse.
2 With the first the right wing, with the second the left one. 4. With the ‘heart of Prajapati’! they address the armpit?®: excellence ® they thereby gain.
1 The siman aranyagana V. 2. 15 (cp. Ed. Cale. Vol. II, page 499) composed on stobhas.
2 The left one according to Drahy. X. 1. 10: the seat of the heart. 3 Because Prajapati is jyestha 5. With ‘the invoking of Vasistha’ (vasisthasya nihava)’ they address the catvala; heaving reached thereby the world of heaven, they announce their welfare.” 1 Gramegeya VIII. 1. 36 composed on SV. I. 313, cp. also § 6.
2 ériyam vadante; they do this probably by the words of the verse (see next ऽ), on which the saman is chanted, sumneav id vo antama madema.
ए. 4. l.—v. 4. 13. 77
6. Itis (chanted) on a verse addressed to the All-gods'; to possess all forms is the peculiar mark of cattle; cattle they thereby gain.
1 This melody (of gramegeyagana VIII. 1. 36) is adapted to the verse of ar. arcika III. 9, see Introduction, Chapter II (page XIT.).
7. With ‘the success of the session’’ (sattrasyarddhi) they address the 32110118 ; in success even they are supported.
1 Tho sfman ar. gana IV. 1. 4 (SV. ed. Calc. Vol. Il, page 465) on stobha: aganma jyotir | 27002८2 abhiima | antariksam prthivya adhyaruhima | divam antarik- sad adhyaruhama | avidama devan | sam u devatr aganmahi, cp. RS. VIII. 48. 3.
8. It has a four-syllabic finale!: four-footed is cattle; in cattle even they are firmly supported.
1 suvar jyotth.
9. They repeat the finale until the breath fails them: the whole (normal time of) life they (by doing thus) reach. 10. With the gloka! and anusloka? they address the two havir- dhana (carts) *; glory* they thereby gain. 1 The saman gramegeya XII. 11. 1 (SV. ed. Cale. Vol. I, page 887) composed on SV. I. 439. 2 Grameg. XII. 11. 3 (ed. Cale. 1. c. p. 889) composed on SV. I. 440.
3 The first they chant over the havirdhana carts standing in front of them, directed to the west, the second standing behind them, directed to the east.
4 Because they are $loka and anu Sloka.
11. With the yama(séiman)' they address the marfaliya; the world of the Fathers ° even they thereby gain. 1 Ar. gana III. 2. 3 composed on SV. I. 320 (cp. ed. Cale. Vol. II, page 461).
2 Both, marjaliya and pitrloka are in the south.
12. With the ayus- and the navastobhasiman?’ they address the sadas*; priesthood and nobility they thereby gain. 1 Ar. gana ITT. 1. 13 and 14, composed on SV. 1. 437.
2 The first they chant over the sadas, standing in front of it, directed towards the west, the second standing behind it, directed towards the east, Drahy. xX. 1. ।
13. With the chant of Rsya! they address the garhapatya ®. 1 Ar, gina ए, 1. 22, composed on ar. arcika IV. 9 (ed. Calc, Vol. II, page 324).
718 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
2 This siman they chant over the old &havaniya: the salaémukhiya-fire, according ४० Dhanamjayya standing on the inside of the mah&vedi with the face turned to the west; according to Sandilya behind it, outside the mahavedi with the face turned to the east, Drahy. X. 1. 18, 19.
14. All beings (once upon a time) praised Indra with a chant; Résya noted that one? of his (viz. Indra’s) members’ had been omitted in (these) chants; that member of him he praised with this (chant), thereby he reached the place dear to Indra. Through this (chant) they reach the place dear to Indra.
1 ar.ga, guhyartipa, Comm., probably ‘secret part.’ According to Sayana this bhogasddanam guhyariupam is indicated by the words of the stobha: réyasa indra bhun, maghavann indra bhun, prabhun and indras tasarapiiteh (Stobhagrantha IT. 6, SV. ed. Cale. Vol. II, page 538); the word thun reminding us of the verb bhuj ‘to enjoy.’ Probably the membrum virile is meant.
15. If they undertook (1.e. chanted) the finale behind his back}, they would fasten timidity upon themselves ; they undertake (४.९. chant) the finale to his face!: timidity even they (thereby) put aside.
1 paroksam: cryptically, here rather: behind the back (of the God), who is addressed in the verse: Indra; pratyaksam: overtly, here rather: to the face of the God addressed. The meaning is that nought is to be spoken about Indra but that the God himself is to be addressed. This is partly the case in the finale, which contains the vocative indra. Perhaps these vocatives only are intended by the author of the Brihmana If one does not address a God (in vocative ), he speaks about him, and this can be a sign of timidity, of a want of confidence in the power of the God. According to Laty. III. 9. 22, Drahy. X. 1. 20 the pratyaksavada is to commence after the word indra (because this is already a vocative), in this case only tndra tasarapiitah 18 to be changed into tndra tasa- raputa (voc.). The commentary of Dhanvin on siitra 10is to be emended: tena indras tasarapita ii prathamantam (‘the case sign of the nominative’) apohya tndra tasarapiteti sambuddhyantam (‘in the vocative’) prayojyam yatha réyasa, | andra, maghavan indreti trint sambuddhyantant tadvad iti. And somewhat later, instead of Reuter’s conjecture pragalbho hi bhrantam sambodhayitum ksamah, we ought to read pragalbho hrimantam s. k. In the following words, which give an example for pratyakeavada: ‘thou art able, o King, to rule the world’, paripalana is to be substituted for Reuter’s paripalanam. As an example of paroksavida Dhanvin says: ‘but the non-confident says in his own home: ‘ this king is able (to rule the world).’—Finally I subjoin the passage of the Nidénasiitra (VI. 7), which refers to our Bréhmana, although I am not able to translate it: réyasya samni kim pratyaksam kim paroksam itt. hrasvam pratyak- sam, draghitam paroksam; apt vendreti pratyakeam indra ttt paroksam; apt vi yath@ grama etad angam त... tat pratyakeam, tasyaisé stutth syat: tatearam
v. 4. 14.—v. 4. 719
(ste /) tva te payur rjur anGskandha ttt; yathasamamnayam evoneyur, evam hi brah- manam bhavati. yad vai manusyanam pratyaksam tad devanam paroksam, atha yan manusyanam paroksam tad devanam pratyaksam itt. tat kusalam yad asminn ahani devapratyaksam kuryuh.
Excursus on 020. br. V. 4.
The preceding khanda treats of the parimad’s, i.e. the thirteen ६३108118 to be chanted over the different ports of the birdshaped high- altar and of the devayajana. According to the Sitrakaras (see Drahy. X. 1. 1, sqq.) these simans are chanted (by the Udgatr alone, the two assistant Chanters joining in the finale) immediately before the maha- vrata laud ४.९. the first prsthastotra at the midday-service of the maha- vrataday. These chants, although being parisamans (Drahy. I. 5. 1), are to be considered as forming part of the mahavratastotra ; this is apparent from the fact that Masaka in his Arseyakalpa mentions them as belong- ing to the vrata (vratam prstham: trayodasa parimado brahmanakipta undram 1d gathino brhad etc. IL 10. a); the Upagranthasutra (I. 2) confirms this surmise: vrate dvisastuh sirahpaksapucchanam parimadbhis trayak pancavimsah, ९ €. : ‘the vrata (=mahavratastotra) contains sixty-two verses from the head (9). the two wings (15 + 17) and the tail (21); together with the parzmad’s (13) this makes three twenty-five- fold (stomas)’ (62+13=75=3 + 25), cp. Varadaraja on Masaka 1 © etesam prsthangatvam prsthasya pancammsasampatsiddhyartham uktam, the whole mahavrataday -being a paficavimsastoma, in which each laud consists of twenty-five stotriya verses.—As to the parimads, it is only in the texts of the Jaiminiyas and the ritual of Sankhayana that they are also (as in PBr.) indicated by their name (TBr. I. 2. 6. 5 mentions the word only), viz. Sankb. ar. I. 43, srs. XVII. 12. 4, where it is prescribed that the Hotr should mutter (as he usually does before holding his sastra ; equally do the chanters) the verses on which the simans (parimads) are built up. In Sankhayana as well as in the Taittirlyasamhita the chants differ from those given by the Paficavim- sabrahmana; according to Sankh. (ar. 1. ९.) they are 1. nidhanam angirasam. 2. bhitecchadam or bhutechandasim sima*. The Jaimi-
1 The word parimada given in the Dictionary of St. Petersburgh does not exist; in stead of athaitan parimadGn japan japait Sankh. ar. 1. c., drs. 1. c.) read parimadam j. 2. : ‘he mutters the texts of the parimdads.’
2 I here observe that the words following in the Sankh. ar. are to be read, not pratisthayattad riipam, but pratisthayat tad rupam.
80 THE BRAHMANA OF TWENTY FIVE CHAPTERS
niyas give this name (in the last form) as another name for the rsyasya vratam (or rsyasya sama), cp. Jaim Samh., Hinl. page 25. The artha- vada following in Sankh. immediately after this siman ; priyam indrasya dhamopajagamett must refer to this siman, not, as Keith in his trans- lation of the text (the Sankhayana aranyaka with an appendix on the mahavrata, London 1908, page 4 note 2) deems more natural, to the next following 016 +. A comparison of PBr. V. 4. 14 makes this clear. 3, 4. krosanukrose (these simans occur in the gramegeya). 5. payah (occurs in the aranyegeya). 6, 7. arka and arkapuspa (both occur ib.). The Taitt. Samh. (VII. 5. 8. 1—2) enumerates 1. krosa, 2. sattrasyarddhi (cp. PBr. V. 4. 7), 3 prajapater hrdaya (1. ९. 4), 4, 5. sloka and anusloka (PBr. V. 4.7). Both traditions differ considerably from the Paijic. br. ; the Taittirlyas stand nearer to the Kauthumas, whilst the tradition of Sankhayana stands nearer to that of the Jaiminiyas than to that of the Kauthumas. The Jaiminiyas (JBr. 11. 398-403) enumerate: 1. visvesiam devanaim vratam, 2. 3. krosanukrosau, 4. sattrasyarddhi, 5. 6. vratapaksau, 7. 8. pranapanau, 9. 10. slokanuslokau, 11. 12. nihnava- bhinihnavau, 13. angirasim sadvimsatyaksaranidhanam, 14. bhute- cchandasdm vratam ; here we have one too many, as also appears from II. 404, where thirteen partmads are mentioned.
1 jagama 18 probably 3rd ps., not Ist.
Ve 2:
1. Having mounted a throne-seat the Udgatr chants (the rajana chant 1 of the vratalaud) ; under the eyes even of the Gods? he thereby gains a seat above (others) 3.
1 That only this part of the stotra is meant, appears from V. 6, 7.
2 devasaksya eva tad uparisadyam jayati, cp. Sat. br. ए. 2. 1. 22: athGema Gsandim Gharanty, uparisadyam va esa jayati yo jayaty antariksasadyam, tad enam upary Gsinam adhastad imah praja upasate; TBr. 1. 2. 6. 5: yasya talpasadyam anabhijitam syat sa devanim samyakse (cp. note 2 on XII. 13. 26) talpasadyam abhijayanitt talpam (=Gsandim) Gruhyodgayet, talpasadyam evabhyayati, and Kath. XXXIV. 5: 38. 23 (almost verbally agreeing with PBr.) atho devasakaya evopartsadyam jayanti,
8 Because he has been placed higher, nearer to the Gods.
v. 5. l.—v. 5. 9. 81
2. It is (made) of udumbara (wood); the udumbara 18 food; food he thereby retains for himself. 3. Its measure! is a span: that he may not leave this world ®. 1 The heighth of ita feet, Drahy. X. 3. 4. 2 Therefore the feet are no more than a span high.
4. With the metres! he mounts: to the world of heaven even he mounts.
1 With the formulas vasavas (४८ gayatrena chandasGrohantu tan anv adhi- rohami etc., Drahy. X. 4. 9.
5. With the metres! he descends: on this world (the earth) he gains a firm support.
1 With the same formulas (changing Grohantu and adhirohami in avarohantu and avarohamz) but in reversed order, Drahy. XK. 4. 9 (where aparuhya is to be corrected into avaruhya).
6. The whole ‘ trunk’! is to be chanted by the Udgatr after he has taken up (certain verses) from all (the other parts of the vratalaud) *, in order that he may not be disjoined in these worlds १.
1 Here &@tman again designates the rajanasaman. 2 The explanation of the words is given below, V. 6. 2-5.
8 In order that the adtman (६.९. his réjanasaman) may not be severed from its head, wings and tail; see V. 6. 5.
7. When one stotriya (verse) (viz. the last) is not (wholly) chanted 1, he brings down his feet (from the seat) *.
1 Viz. whilst the prastava is being chanted.
2 And at the moment when the finale is chanted, he places them on the ground (Driahy. XI. 4. 7-8), as 18 implied in the next following §.
8. Simultaneously with the finale! they? reach a firm support ^ : on these worlds even they firmly stand.
1 Of the last verse.
2 All the Chanters; the Prastotr and Pratihartr have been sitting on kdrcas, see § 12.
3 They put their feet on the ground. 9. The Hotr holds his recitation having mounted a swing’; there- by a characteristic mark of merriment? is brought about.
1 Cp. Ait. dr. 1. 2. 4, Sankh. ar. 1. 7, 78. XVII. 15. 10. sqq. 6
82 ` THE BRAHMANA OF TWENTY FIVE OHAPTERS.
2 mahas according to Sayana means here tejzas, which does not suit the context. Cp. TBr, I. 2. 6. 6: maho vat plenkho mahasa evanndadyasyavaruddhyai.
10. When merriness seizes children, then they mount swings.
11. The Adhvaryu holds his responsorium having mounted a plank (of udumbara-wood)!. 1 Cp. eg. Ap. KXI. 17. 14.
12. The others! take their seat on bundles (of kusa-grass) ; they thereby keep ascending upwards >.
1 The Hotrakas, the two other Chanters, the Brahman and the Grhapati.
2 Cp. Kath. XXXIV. 5: 38. 23: svargam u lokam Gkramamana yanti.
13. There are the Abhigara (‘praiser’)' and the Apagara (‘reviler’)!; the one finds fault with them, the other eulogizes them. He who finds fault with them, drives away their evil lot, he who eulogizes them, praises what by them has heen well-chanted and well-recited.
1 From abhigrnati and apagrnaii: ‘to praise,’ ‘to revile’. Outside the S&maveda literature these two performers are given by Katy. (XIII. 3. 4-5), who has taken them over from the Samavedic literature and in Kath. XXXIV. 5; 39. 1 (almost verbally agreeing with PBr.): abhigarapagarau bhavatah ; pra va anyah sattrinah gamsati, nindaty anyo; yah pragamsati yad ९४८११17) sustutarh susastam tat sa praéameaty, atha yo nindati yad evaiamh sustutamh suéastam tat so ’pahanti. The name of at least one of these officials occurs in Baudh. 11. 3: 37. 1-2: abhigaro dhruvagopah samérava itt sadasyasya (sc. purusGh) In the texts of the Taittiriyakas (TBr. I. 2. 6. 7) the praising and reviling are combined with the ritual recorded in Pajic. br. V. 5. 14-17. According to the Taittiriyakas namely the Brahmin gays: ‘these have succeeded, they havo brought about welfare,’ the Siidra says: ‘ these are taking away ( ? udvasakarinah), these have brought about mishap’,
14. An Arya! and a Sidra fight for the hide®; of these two they cause to win the (member of the) Arya-caste.
1 According to the Commentators on the siitras: a Vaisya.-—It is impossible to decide whether the author of the Bréahmana means arya or drya; the Kath. points to drya. According to the well-known rule of Panini (II. 2. 34) the compound éiidraryau means: ‘an Ariya and a Sadra.’
2 The Arya stands inside the mahavedi with his face directed to the south, south of the Marjaliya (how is this possible ?), the Sidra stands outside the mahavedi with his face to the north; they tug at a round, white hide, striving to obtain it; first the Sidra pulls; the Arya must win, Drahy, XI. 3. 4-7 ; ep. Kath. 1, ०, (३9. 3): éudraryau carma vyayacehete.. .Gryam varnam ujjapayatt.. .antarvedy Gryah syad bahtrved: sidrah ; évetam carma parimandalarh syad Gdityasya riipam, cp. also TBr, 1. c., Ap. XXI. 18. 4, 19. 9-12.
` ४. 5. 10.—v. 5. 21. 83:
15. The Gods and the Asuras fought about the sun!; the Gods got possession of it. Thereupon the Gods throve, the Asuras came to nought. He thrives himself, his rival comes to naught who knows this.
1 By tugging at it. Read vya&yacchania instead of °cchantas. Oecrtel defends the reading with participle (‘The disjunct use of cases,’ page 39), but cp. Kath.
1. ०. devas ca शद asuras caditye vyayacchanta, tam devi abhyajayan and TBr. 1. 2. 6. 6,
16. Inthat they cause the (member of the) Arya-caste to win, they thereby cause themselves! even to win.
! On the singular Gémanam ep. Oertel, The disjunct use of cases, page 184.
17. Itis a circular hide; thereby the characteristic mark of the sun 18 brought about 1.
1 Cp. Kath. as cited under § 14 (note 1).
18. At all the corners (of the mahdavedi) the drums sound (४.९. are beaten)'; they thereby gain the voice that is in the trees ”.
1 Draéhy. XI. 3. 20, TS. VII. 5. 9. 2-3, Kath. XXXIV. 5: 39. 6: sarvasu srak- tisu dundubhayo vadanti y@ diksu vak tam tenavarundhate ; Ap. X XI. 18. 1, 19. 8.
2 Cp. below, VI. 5. 12, 13. The drums are made of wood.
19. There is the earth-drum?; they thereby gain the voice that is in the earth ^.
1 Behind the agnidhra-shed a hole is made in the ground, half inside, half out- side the mahavedi; over this hole an ox-hide with the hairy side above, 18 stretched, Drahy. X. 3. 1-3, eo TS. VIT 5. 9. 3. Kath. 1. ९. (39. 7), Ap. XXII. 18. 2-3.
2 J am unable to trace a passage in the PBr. where it is said that ४2८ entered the earth. Maitr. Samh., IL. 5. 9: 60. 2: yasuri vag avadat semam pravisat.
20. All (manner of) voices (7.e. music) resound!; thev thereby gain that voice that is in these worlds.
1 TS. VII. 5. 9. 3: sarva vaco vadanti: sarvasim ४८८7५ avaruddhyat, Drahy. XI. 3. 21, 22, Sankh. 678. XVII. 14. 12: kurvanti ghosam ghosakrtah.
21. Accoutred, clad in armour they! go around’; thereby the characteristic mark of courage is brought about, and they also pay honour to the mahavrata.
1 The companions of the king, who, according to the Siitrakaras, also fulfil a 016 at the feast (Drahy. X. 2. 1. sqq).
84 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2 Having accoutred themselves with shields etc. to the east of the sacrificial ground, they go around to the south of it; Kath. XXXIV. 5: 39. 15: samnaddha- kavacah pariyanti, mahavratam eva mahayanty atho sendrataya@ eva.
V. 6. (The mah&avrata, continued.) 1. All the officiating priests together should chant the mahavrata (laud) +.
1 The head, wings, tail and trunk, cp. TBr. I. 2. 6. 4: sarvena saha stuvanti.
2. The Adhvaryu should chant ‘ the head ’!, the Maitravaruna ‘ the right wing’*, the Brahmanacchamsin ‘the left wing’ >, the Grhapati ‘the tail’ +, the Udgatr ‘ the trunk’ °.
The nine verses, see ए. 1. 2 and Ap. XXTI. 17, 3. The rathantara.
The brhat.
The bhadra.
The rajana.
aon #> © Ww ~
3. When they act in this way, they should each of them leave for the Udgatr! one of the stotriya verses (of the chant which he has to perform), after this (verse) has not (yet wholly) been chanted 2.
1 Literally: ‘they should, all of them, go near the Udgatr with’ etce., cp. कि, 1. 2. 6. 4: ekatkam ucchitheants.
2 Cp. note 1 on V. 5. 7.
4. Having chanted three (verses) of ‘the trunk’, the Udgatr should put in the (last) stotriya (verse) of ‘the head’ (left over by the Adhvaryu); having chanted the next three (verses of ‘ the trunk’), he should put in the (last) stotriya (verse) of ‘ the right wing’ (left over by the Maitravaruna); having chanted the next three (verses of ‘the trunk’), he should put in the (last) stotriya (verse) of ‘the left wing ’ (left over by the Brahmanacchamsin) ; when the last but three or the last but one stotriya (verse) (of ‘the trunk’) has been chanted, he should put in the (last) stotriva (verse) of ‘the tail’ (left over bv the Grhapati)'.
1 In the same way the Jaiminiyas (Jaim. br. II. 408): ta ekaikaydstutayo- dgaiaram upasamayant ; tdbhir udgatodgayaty ; atmann eva tad anganr pratidadhats ; tasmad Gimann angant pratthitany ; aGtmanottamayodgayat: (‘he himself [ = 21114005]
chants this last verse left over by each of the others’): tasmad idam Gtmana ud wa sete,
v. 6. l.—v. 6. 7. 85
5. They thereby put the limbs on ‘the trunk’?, for the obtain- ment of the world of heaven 2.
1 Cp. JBr. (in note on § 4) and TBr. I. 2. 6. 4: Gtman hy angani baddhani.
2 The method here (in V. 6. 1. 5) set forth is one of the two (for the other see below, § 7) that may be practised in chanting the vrata laud. It has already been alluded to above (V. 5. 6). It is remarkable that of all the other vedic texts (besides the Jaim. br.) it is only the Taittiriya-samhitaé that accepts this order of things. The passage of TS. can only be understood in the light of our Brahmana; Sayana appears to have no notion of its purport. We read then (TS. VIT 5. 8. 2): navabhir adhvaryur udgayati...sarva aindriyo bhavanti...apratihrtabhir udgayati, whereupon follows the mention of the rathantara, brhat, bhadra and rajana; these nine verses have nothing to do with the anugloka sy&man (mentioned before), as Séyana believes, but they are the trivrt siras gayatram, all the verses of which are indeed addressed to Indra. That they should chant them without pratihara 18 new in the Taitt. Samh. Even Apastamba (९ 5 1. 17. 3 ) seems to have misunder- stood his own Samhita, as he joins the words navabhir aindribhir apratchrtabhir adhvaryur udgayati na va immediately after anudslokam stuvate. Besides, in TS. 1. ९. 4, the two sentences ekatkayastutaya samayant: and tabhir udg@todyayats agree, one of them nearly verbatim, with Jaim. br. II. 408 (see note 1 on § 4) and. as to the matter, wholly with Pajic. br. VJ. 6. 3, but these words seem here (in TS.) to be out of the context, as they follow after paficadha vinisadya stuvanti, on which sce below, note 1 on VI 6. 7.
6. Now thev say. however: ‘how could an Adhvaryu or a Bahvrea! (४.९. a Rgvedin) chant a saman’? No other than the Udgatr should chant the whole (mahavrata laud); that is (something) com- plete; in completeness thev gain a firm support.
1 Asthe Maitravaruna and, properly speaking, also the Brahmanacchamsin.—- This sentence alludes to V. 6. 2.
7. Having chanted in the havirdhanashed ‘the head,’ they should, taking hold of each other, go in a westerly direction ; then, having gone round the dhisnyas, to the south of them, and having taken their seat behind the dhisnya of the Maitravaru na. they should chant therathantara {88 718 1) } of fifteenfold stoma; then they should go together in a northerly direction behind the dhisnya of the Hotr and, having seated themselves behind the dhisnya of the Brahmanacchamsin, they should chant the brhat of seventeenfold stoma; then, having again gone out (of the sadas) along the same way by which they had entered (it), they should go round the agnidhra, to the north of it, and, having taken their seat behind the
86 THE BRAHMANA OF TWENTY FIVE CHAPTEBS.
garhapatya (४.९. the salamukhiya), they should chant ‘the tail’ of twenty-one-fold stoma ; then. having again entered (the sadas) along the same way, by which they had left it, they should seat them- selves each on his own place, and the Udgatr, having mounted the throne-seat, should chant ‘the trunk’?.
1 This, then, is the ritual recommended in contrast to the one formerly (V. 6. 1 -6) described, by the author of the Braéahmana. In this way there is stil a connection between the saman and those of the rtvij’s, by whom, according to the formerly described, but now rejected ritual, it should be chanted. The ritual of ६ 7 enjoins the chanting of the whole mahavrata to the Udgatr alone. The plural is due to the fact, that the Prastotr and Pratihartr also take part in the chanting. The words at the end: fe... upavisya. ...udgatatmanodgayati contain an anacoluthon caused by the desire to indicate here the seat of the Udgatr. Strictly speaking, the text ought to run: te..upavisya ... Gitmana stuviran, Gsandim aruhyodgata atuvita.—To the ritual here described refers the author of Taitt. Samh VII. 5. 8. 4: pancadhad vinisadya stuvanti: ‘having taken their seat on five different places.’ Which are these places, 18 now apparent from ए. br. V. 6. 7. The commentary of Séyana here is utterly insufficient. Unknown to the Samagas is the prescription of TS. VII. 5. 8. 4 that the Chanters should perform the first five stotriyas standing, the-following five sitting. Practically this seems impossible, since the vis/uti 18 to be marked on the garment by means of the little wooden pegs. The expression of TS. |. ©. 4 ekatkayastutaya saméyanti (cp. note on V. 6. 5 ६. f.) ssems to be in contradiction to the preceding words. Here we have a mixing-up of the two possibilities proposed by the Pafic. br.--We see from this § 7. that the essential part of the mahavrata laud is the dtman, ‘the trunk’; it 18 only for the chant of this piece that the Udgatr takes his seat on the asandz?.
8. The wives (of the Sacrificers, ४.९. of the partakers of the session) accompany the (chant of the rajana) by (playing on)” apaghatilas **; the wives thereby fulfil the office of priests (whilst they think): ‘let us vo simultaneously to the world of heaven’.
1 Behind the Choristers (on them cp. €. H. § 134. d, page 1738) the wives of the Yajaménas take their seat ; each of them has two instruments, a kandavina and a picchora ; on these they play all together alternately, first on the kandavind, then on the picchora. The kandavina 18 a flute of bamboo, the picchora a guitar, which is beaten by means of a plectrum, Laty. LV. 2. 5-7, Drahy. X1. 2. 6-8. The Jaim. br. (cp. ‘Das Jaiminiyabrahmana in Auswahl’ No. 165) enumerates the following instruments; karkari, alaébu, vakra, kapisirsni aisiki, apaghatalika (ep. Ap., below), vind kaéyapi (cp. Ath. 8. IV. 37. 4 : aghatah karkaryah ‘ cymbels and lutes,’ Whitney). Ap. X XI. 17. 6, 19 names three instruments : apaghatalika, tambalavina and picchola : the second is according to R, Garbe (see his Introduction to Ap. vol. 111, page VIIT) a tamil guitar. Baudh. XVI. 20: 266. 9-10; 267. 9-10 names also three instruments : Gghati, picchola and karkarika, on whch ep. the Karmantasiitra (Baudh. XXVI.
Vs 6. 8.—V. 6 11. 87
17, 8.1.) ; Séokh. XVII. 3. 12has: gha@takarkarir avaghatarikah kandavinadh picchora itt, read perhaps agha@tarir avaghata’, etc.; but the following passage (stitra 15-17) is rather uncertain.
9. In every house (of all the Sacrificers) food is being prepared 1. Now, if they should ask: ‘ wherefore do they prepare this ?’* thev should answer: ‘ these Sacrificers will eat food.’ °
1 During the other days of the year Brahmins are to be fed in the house of the Grhapati (?), but on t his dav this should take place in the house of all the par-
takers of the session. 2 Or: ‘ What are thoy doing there ? `
3 Voz. in yonder world.
10. Who speaks evil of those that have been initiated’, takes a third part of their evil (on himself), who eats their food, a third part, the ants a third part 2.
1 Viz of those who have undergone the diksd-rite=the partakers of the sattra.
2 ‘The stress 18 to be laid evidently on the second third, as this
$ must be connected with the preceding one.
11. They perform with the parimads ; the parimads are the skin and the hair of the mahavrata; having thereby gained the skin and the hair of the mahavrata, they retain it (viz. skin and hair)’.
1 The éruts quoted by Sayana: yad etan ha (read: yadrg aha) vat puruso devebhyah karott tadrg asmai devah kurvant is Jaim. br. Ll. 386. On our passage ep. Jaim. br. [1]. 403: ‘as man’s hairs, nails, hairs on the body, beard, thus are they (viz. the parimads) of it’ (viz. of the mahavrata) and TBr 1. 2 6. 4-5: sarvena saha stuvanti, survena hy dtmandtmanvi, sahotpatanty + ekarkam ucehtrhhaanty atman hy angant baddham ; na va& elena sarvah puruso ; yad tia 2८0 lomani dato 11/1८/1228 parimddah kriyante, tany eva tena pratyupyante, 1e. ‘they chant together the whole (mahavrata laud), for through the whole ‘trunk’ he becomes possessed of 1 trunk; together they fly (as birds) upward; they each leave over one (of his stotriya-verses, cp. supra ४. 6. 4), for on the trunk the limbs are fastened. Man, 10Wever, is not complete thereby (१.९. by the possession of solely limbs and unk ) ; that he gets here and here (४.९. on his 1170108 and trunk) hairs, tecth, nails thereby he now [०९०06५4 complete); the parimads are practised, thereby these hairs, teeth, nails) are fixed on (his body)’. I suppose the text has not been 1anded down correctly, as the accusatives loma@ni dato nakhan hang m the air. ?erhaps we should read kurvanti instead of kriyante > ‘in that the parimads bring bout here and here hair, teeth, nails,’ etc. For the rest, the Jaiminiyabrahmana ‘aises the surmise, that in this context the word parwnadah may have a meaning lifferent from the usual one (cp. excursus on V. 4) and that it indicates the music iccompanying the chant: after the description of the lute the Jaim. br. LI 46. has:
88 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
८2111८2 anyah parvmadah kriyanie, and II. 404: athaita vacah pravadanti kaudrah parimadah, whereupon followe the description of the musical instruments.
12. They string the lute; the lute is the end! and the mahavrata is the end’; thereby they salute by its music® the end by means of the end.
1 As it is the last or most perfect of all the instruments, 2 The end of the year, the last day (but one).
3 abhivadayanti ‘they salute:’ and also: ‘they play, make resound.’
13. It 18 provided with a hundred strings, man, forsooth, has a life of a hundred years, has a hundred powers?.
1 Cp. Jaim. br. II. 45, 418, Kath. XXXIV. 5: 39.10, TS. णा. 5. 9. 2.—The vana is an instrument of wood, according to Saunkh. consisting of a kind of crate and a handle (cross-bar?); it is covered with the skin of a red ox, hairs on the outside, it has ten holes at its back side, over each of which ten strings are fastened ; these strings are manufactured of mu7ija or darbha grass. The strings are touched by the Udgatr by means of a reed or a piece of bamboo (with its leaves), that is bent of itself (not by the hand of man): indrenataya (var. indrana ` } vsikaya, Jaim. br., and from this text the word is taken over by L&aty.-Drahy. (On this word cp. note 3 on XV. 5. 21). The Udgatr does not properly play on this instrument, having touched the strings (see § 14) with the plectrum he orders a Brahmin to play on it, Drahy XI. 1. 1-10, ep. Ap. XXI. 18. 9, Sankh. KVIT. 3. 1-11.
14. He should grate on it! in upward direction muttering the formulas: ‘for out-breathing (I grate on thee); for in-breathing (I grate on) thee; for through-breathing (I grate on) thee.’ Having obtained thereby the out-breathing, the in-breathing and the through-breathing they retain these.
1 He should touch the strings with the plectrum $ probably this must be done
thrice, each time with one of the formulas. The Jaim. br. prescribes the formulas : ma no jyotth, vak satyam, ma no bhadrah.
15. Females}, bearing water-jars go around the marfaliya’, (calling out:) ‘here is honey, here 18 honey.’* Accompanied by Joud_ noise they thereby, having become birds, go simultaneously to the world of heaven.
1 Female slaves, at least five, at highest fifty or twenty five.
2 ‹ Dance,’ according to Baudh. Ap.
9 Sunwise they go round according to Drahy.-Laty.; first thrice withershins (apradaksinam), afterwards silently sunwise, according to Sankh.
4 According to Baudh. and Ap. this call: haimaha, idam madhu is the refrain of a longer chant, the text of which is given by the Sfitrakaras of the Yajurveda.
v 6. 12.—v.7. 4 89
V. 7.
(The gavam ayana, continued: the gaurivita and other samans during the year.)
1. The Gods divided (distributed) the Voice, what pith of it was left over, that became the gaurivita (siman)’. This (pith, ४.९. this siman) revolves along with the anustubh?; the anustubh is Voice, the gaurivita is the pith of Voice.
1 Gramegeya V. 1. 22, composed on SV. 1. 168=RS. VIT. 69. 4.
‡ The gaurivita occurs on each day of the whole year’s session viz. 111 the anustubh part of the 4rbhavapavamana laud, cp. Arseyakalpa, Einl. page XXIV.
2. In that they chant day after day the gaurivita, they thereby bring into the Voice the pith of the Voice.
3. He who knows thus, speaks with a pith-full voice ?. 1 With a voice that is rich in pith, not ‘dry’ or harsh.
4. It has two ‘raisings’’; these are the two that look out for a stopping-place in the (journey to the) world of heaven; by means of the first (former) they finish the first (former) day, by means of the following (the second), they pass, in chanting, across? to the following
dav.
1 dvyudisam, udasa=utksepa: utksepo nama dirghavisesah; probably the
») notation saty® 3123 is meant, which occurs twice in the gaurivita. Instead of avasinadesau read avasanadaréau cp. XJ. 5. 19 (which 18 identical with our §) and Jaim. br. II. 424: ‘the gaurivita forsooth is (that part of the sacrifice) which has relation to the to-morrow ; what has relation to the to-morrow, is: progeny, cattle and the world of heaven. Just as one who has good knowledge of fields comes up to a village, thinking: ‘here is a good path, along it we will go; here is a good ford, by it we will set across; here is a good dwelling, here we will dwell,’ in this same way these two raisings of the gaurivita wander (before the journeying troop) (as) the two (persons) that look out for a stopping-place;’ the restored text runs: etad dha vai yajnasya svastanam yad gauriitam, praja svastanam, pasavah svastanam, svargo lokah svastanam sa yatha ksetrajno gramam dhavayed: adah sugam, tena yasyamo, dah sutirtham, tena tarisyamo, ’dah suvasam, tad vatsyama ity, evam etau gaurivitasyodasav avasanadaréau caratah + that here also avasanadaréau (the ms. | has -dasau) is the correct reading, is proved by Jaim. br. III. 17: ‘just 88 in ordinary life two (persons) looking out for a stopping-place find a stopping-place (avasana), so find these two raisings of the gaurivita the to-morrow for the Gods;.. one of these raisings is the person looking out for a stopping-place, avasaya tanyah.
90 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
It is herewith just as if one were to settle down after reaching grass and water that been looked for.’
2 The translation of abhyativadati (which occurs again VIII. 3. 6) would be in German : ‘sie reden hintiber sum nachsten Tage.’
5. The gaurivita is (that part) of the sacrifice which has relation to the to-morrow ; if they were to let loose (४.९. not to practise during the whole year) the gaurivita, there would be for them neither to- morrow nor progeny.
6. ‘The other! (part of the) sacrifice,’ they say, ‘comes to an end, but the Voice has no finish.’ In that there is day by day the gaurivita, they thereby again bring into action the Voice for themselves =.
1 Is ‹ other’ used here as dAdos, or, with Sayana to be taken in the sense of vagralitayajgna 2
2 The ९, -rivita being the pith of the Voice, see § 1.
1. bay by lasy there is. the (simon thet. ‘me. the words svar (‘heaven `} for its finale ?.
1 The sujiianasiman, Grimegeya XVII. 1. 26, composed on SV. J. 572=RS. IX. 106.10, chanted on different verses: the finale (€ ) upd of the Grimegeva is to be changed into (€) suvar, cp. Laity. VII. 10. 1 and 7.
wt
8. To the region of the Gods ascend they who undertake (४.६. practise) the saman with the word svar as finale. ` He verily, causes the participants of a sattra to undertake a sacrificial session,’ they sav, ° who makes them ascend to the region of the Gods.’ Noone sitting! in the region of the Gods comes to distress. In that there is day bv day the siman with the word svar as finale, they suffer no distress whatever.
1 G@sinah is used hecause of the idea implied in sattra ° session.’
9. ‘They verily swerve from this world,’ they say, ‘who practise the sfmnan with the word svar as finale. (But this obfection is of no value. for) in that they by means of a verse? undertake (४.९. chant) (the word) svar”, they get a firm support in this world. in that (there is) the e-sound, they get a firm. support in the intermediate
.region, in that they by means of a s aman (chant the word svar), they get a firm support in yonder world. In all the worlds they get a firm support in chanting the svarnidhana (séman),
2 rc 18 equal to earth, saman to heaven or sky; cp. the well-known mantra: amo *ham asmi 52 ivan ete.
४. 7. 5.—v. 8. 5. 9]
2 I propose to read: svar upayants instead of svariipan १११६४. The expression Svar upayanit used & double entente, meaning also ‘they get to heaven.’
$ The nidhana being € suvar, cp. note 1 on § 7.
10. It is the sujfiana (saman)}, 1 Cp. note 1 (on § 8).
ll. The Gods, in going to the world of heaven, were afraid of ignorance!; they saw this sujfiana (saman) (‘ knowledge giving siman’), and thereby attained knowledge. In that there is day by day the sujfidna (siman), they attain knowledge.
1 Probably : ‘ were afraid lest they should not find their way heavenward.’
V. 8.
(The saimansthat must be chanted during the year, continued.)
1. They who feed the Voice with food. become eaters of food, they who let it (the Voice) be parched, get parched up.
2. The gaurivita, the syavasva (and) the nihava, these samans are the food of the Voice, of these the Voice is the food; in that these samans do not fall off! (४.९. are used day by day during the whole year), they thereby feed the Voice with food and so they all become eaters of food,
1 According to this Brahmana the three samans here designated, should day by day be chanted in the anuatubh-part (=vdac, cp. V. 7.1). For the gaurivita (and the sujfiiéna) this rule holds in the ritual of the Arseyakalpa, not for the Sy&visva and the nihava. How is this incongruency to be explained ?
3. Stepping on and stepping off they are: stepping on and stepping off verily is a characteristic feature of the Voice 1.
1 The meaning of this sentence is obscure to me.
4. There 18 day by day the plava (siman)!.
1 According to Sa&yana day by day in the brhati part of the midday service. 1 do not find it in the Arseyakalpa.
5. A sea they cross, who enter upon the (sacrifice of a) year; he, verily, who without a boat (plava) crosses the sea, does not come out of it; that there is the plava (siman), is for reaching the world of heaven }.
1 Op. XIV. 5. 17,
92 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
6. By (the words of the finale of the siman): ‘may we overcome all difficulties’! they overcome what by them is wrongly chanted or recited (in stotra or 8984778).
1 These words are the nidhana of the plava, Gramegeyagina XIV. 1. 34, see the edition of Calcutta Vol. 1I, page 75.—The § is identical with XIV. 5. 18.
7. There is the (sAman) with the finale okah (‘house’), at the head (४ €. beginning) of the six-day-period ?. 1 866 Arseyakalpa I 2 end: pra sunvanayandhasa (SV. IT. 736-738) iti. .ausne-
ham okonidhanam ekasyam (on If 737). The okonidhana, Gramegeya X. 1. 29, is composed on SV. I. 382; it has the word okah as finale.
8. To the farthest distance get they who go to the end of the six- day-period ; that there is the saman with the word ‘house’ (okah) as finale, is for knowing (the way)’.
1 okonidhana meaning also, ^ having a house for (६.९. at) the end.’
9. When one arrives at his own house, he then knows the way in every direction, all is (as clear as) day * for him. 1 diva cp. VIII. 1. 13. and Chand. up. IIT. 11. 3.
V. 9. (The time for the consecration: diksa.) 1. On the astaka par excellence ` they should undergo the conse- cration. 1 ९ १५८2. After each full-moon the eighth day is an as{aka ; the astaka par excellence is that astaka which falls after the Maghi paurnamasi, 7.e. one week before the beginning of the new year, as it seems, cp. Ap. grhs. XXI. 10 etc.—This
whole ninth khanda (on which see Weber, ‘die vedischen Nachrichten पढ die Naksatra’ page 341 sqq.) agrees almost verbatim with TS. VII. 4. 8.
2. The astakaé par excellence is the spouse of the year', during this * night (=day), verily, it (the year) dwells with her (with its spouse the Ekastaka); having thereby obviously taken hold of the year, they undergo the consecration.
1 Ath. 8. IIT. 10. 2: samvatsarasya ya patni, ib. 8: samvatearah patir ekastake lava. ,
2 Read eta instead of gatairh.
3. Of this (term) this is a defective feature that they descend into the water + without delight ४.
v. 8. 6 —Vv. 9. 11. 93
1 Viz. at the avabhrtha, the lustral bath which would then fall after a year, in winter-time.
2 Cp. Jaim. br. II. 373: seva tu paricakea yad apo ’nabhinandantah sisire vabhrtham adhyavayants and Kaus. br. XIX 3: samvepamana avabhrthad udayanti.
4. In regard to (a part) of the year that has been torn asunder they undergo the consecration, who undergo the consecration at the astaka par excellence?.
1 Because the कदं would fall partly in the old, partly in the new year, ‘the diksa-days being twelve in number.
5. They are the two seasons that are calla) the last (of the year)'; in regard to (a part) of the year that is unhappy * they undergo the con- secration, who undergo the consecration with regard to the two seasons that are called the last of the year.
1 IT combine the last words of इ 4: antanGmanav rtti bhavatah (so is to be read instead of bhavate) with § 5. The dtksa, undertaken on the ekastaka, falls in the last two seasons of the year, which are to be regarded as one whole.
2 Being the last: anta.
6. Therefore the consecration is not to be undertaken on the
astaka par excellence. 7. In Phalguna (month)? they should undergo the consecration.
1 On Phalguna full-moon-day.
8. The Phalguna (full-moon-day) is the head (४.९. the beginning) of the year; at the head (the beginning of the year) having thereby taken hold of the year they are consecrated.
9. Of this (term) this is a defective feature, that the visuvat (day) then falls in with the cloudy (8688011).
1 Which would be of bad augurium, because the viguvat is the sun. The
middle day of the year would thus fall on the sarad month a&svayuja, cp. Weber,
op. cit page 343. 10. On Citra-full-moon they should undergo the consecration.
11. The Citra-full-moon, verily, is the eye of the year; in the head (==at the beginning) is the eye; at the head (=in the beginning of the year) having thereby taken hold of the year they are consecrated. This
term has no defective feature.
94 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
12. Four days before the day of full-moon they should undergo the consecration.
13. Their buying of the soma (then) falls together with the astaka par excellence ; thereby they do not lose the astaka par excellence’.
1 The diksd lasting twelve days and the somakrayana following immediately after the dikei, this last ceremony would, if the diked were to begin four days before Citraé-full-moon, fall not on the ekastaka, but on the agtaka after Citrafull- moon, the ekastaka being the eighth day after Magha-full-moon (see on ४. 9. }). I guess that §§ 12 and 13 had to follow originally immediately after § 2. Of the ritualistic Siitras Apastamba is somewhat uncertain about the question which paurnamasi is meant in TS.; his text (XXJ. 15. 5, 6) runs: caturahe purastat paurnamasyat dikseran | maghya ity a@smarathyah | cattrya wy alekhanah. More explicit is Baudh. XVI. 13: 260. 5. sqq.: te caturahe purastan maghyar paurnama- syat diksante , tesam ekadatakayam krayah sampadyata, iti nu yadi samam avijniaya ritual of XIV. 13: 176. 6-16), cuturaha eva purastait phalgunyai vi caitryar va paurnamasyar diksante , tesam aparapaksasyastamyam krayah sampadyate, tenatr- kaetakam na chambatkurvantt. Baudhayana, then, speaks strongly in favour of my surmise. For the rest the Jaim. br. (II. 373), disapproving of the ekastaka for the same reason as the Pafic. br. (see note 2 on § 3), recommends for the diksa the term of five or six days after new-moon in the month Phalguna.
14. For them! the sutya (४.९. the Soma pressing, the beginning of the Soma feast days) falls on the first half (of the month, 2.९. in the half of the waxing moon). The months are one after another finished in the first half (of the month), they rise in the first half; after them, having risen, cattle and herbs rise and lucky words are spoken (spread) about them: ‘these partakers of the session have succeeded ?. They do succeed.
1 Viz. if they undertake the diks@ four days before full-moon (either phalguni or (ध्न).
V. 10. (The years-rite with dismissed day-rites: {5८ (22 0 2} ayanam.'")
† Compare TS, VII. 6, 6 and 7, Kath. 111. 7, Laty. IV. 8. 8—23, Draby. VJT1.
4.4, 8—28, Baudh, XVII. 22, Ap, XXI. 24, Sankh. XIII. 20,
I. They who practise ‘dismission ’!, make swell (or ‘strengthen ’) the year.
1 They who dismiss (remove, abandon) the ritual of certain days out of the year-rite, cp. note on ए, 10, 4 and the text of V. 10. 5.
ए. 9. 12.—v. 10. 5. 95
2. If no dismission out of it is made, the year is like an inflated leathern bag (४.९. like a leathern hag filled with air); if they did not practise dismission, they would die of strangurine.
1 Cp. TS. VII. 5. 6. 2: yad ahar notsrjeyur yatha drtir upanaddho vipataty evam
samvatsaro vipatet and Jaim. br. II. 393: yo vat piirna (१,९. piirne) Gvapate vi ४९ var tat patati pra va siryate.
3. The year is out-breathing!, the months are in-breathing’ ; in that they practise dismission they put their in-breathing into their out-breathing?. The consecrated one who dies before the normal time of life, is afflicted by the distress of the year out of which no dismission has been made.
1 prana as the counterpart of ud@nu (usually this is apana), as for instance Sat. br. XJ. 2. 4. 5. The months are compared with in-breathing, because they make, as 1४ were, holes in the year for the mouth.
2 Elsewhere it seems to be considered as a b ad occurrence when the udana passes into the prana (Sat. br. X1. 5. 3. 9: when the gérhapatya-fire is extinguish- ed. ..udinah pranam apyagat). The thought of इ 3 is more clearly expressed in the Jaim. br. II. 393: ‘from a vacuum (the lungs) the out-breathing starts forth. Prajapati is the year, his out-breathings are the full-moon-days; by dismissing the full-moon days, they make for Prajapati’s out-breathing a way to pass out ’ (prajapater eva tat pranan uterjanie).
4. Regarding this they say: ‘must dismission’ take place or not ?’
1 According to Baudh. and Apastamba five days are to be dismissed in the tirst half of the year (before the visuvat-day), and five days in the second half (after the visuvat-day), viz. five jyotis-days: the first day of each first abhi- plava-sadaha in the 2nd, 3rd, 4th, Sth and 6th mouth, and after the visuvat the last day of each first prsthya-sadaha in the 8th, 9th, 10th, llth, and, im the 12th month, the last day of the last (3rd) abhiplava-sadaha (a jyotis-day). In the first and seventh month there is no wisarga. The ritual thus falling out is replaced by the offering of a he-goat to Prajéipati and different purodaéas, Baudh. XVII. 92: 301. 7—302. 7, Ap. XXI. 24. 1—25. 4.
5. In case they should prefer to practise dismission, they should dismiss the ukthas!; thereby dismission takes place and (at the same time) does not take place ”.
1 Cp. Ap. XXI. 25. 6: ukthani v& (viz. utsrjeyuh). The uktha-stotras and corresponding éastras and grahas of the uktha-days should be dismissed. The state- ment given here finds, as it seems, its explanation in the Sutra of Drahy.-Laty, 1. ©., and cp. Varadaraja on Argeyakalpa I. 7. s.f. (page 12, note 3 of the edition), where it is set forth that the dismission should take place in this way, that in each
96 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
month the 6th day of the three opening abhiplava-sadahas should be ukthyas, but the 6th day of the last sadaha an agnistoma. Now, as the ukthastotras at the end of the 6th day are optional (cp. Arseyakalpa l.c.), it can be said that by doing 80, on the one hand, uisarga is made, and, on theother hand, is not made.
2 Cp. Ap. 1. ५, 7.
6. But they say also: ‘it is to be made a ‘ one-and-three’ stoma ?. Thereby (on the one side) dismission has been obviously brought about, but on the other side, they press out the soma’ (४.९. they perform sacrifices of soma).*
1 The day, on which they agree to practise dismission, should be made an ekatrika stoma (cp. below, XVI. 16), consisting of stomas alternately of one stotriya and of three stotriyas. This is another way to obtain utsrejam and at the same time anutsrstam, cp. Drahy. VIII. 4. 11—14. (Dhanvin is to be read: 5० ' yam stotriyalopo namotsarga iti), and Ap, XXI. 21. 5, Sankh. XIII. 20, 4.
2 The printed text has abhyutsunvanti ; although this reading is repeated in the Commentary, it cannot be right, the 5 and n are not accounted for, and, more- Over, a compound abhyutsunoty does not exist. Now, the Commentary on Laty. IV. 8. 13 cites this passage with abhyurusunvanit; that an u must be read is proved by the Leyden MS., which rightly, as it seems to me, presents: abhy u tu
sunvanit (u ‘but’, tu ‘nevertheless ’). The ekatrika soma is a pressing, is a sacri- fice of soma.
7. ‘There are, forsooth, holes in the year of those,’ they say, ‘ who dismiss a stoma ’?.
1 Viz. who shorten a stoma in the manner described above, §§ 5. 6.
8. They take hold of (2.e. they immolate) a victim; of the stoma even they thereby take hold, for the victim is a stoma!. 1 Because both are destined to offer homage to the Gods; probably the he-
goat destined for Prajapati is meant, cp. note ॥ (end) on V. 10. 2, and TS. VII. 6. 7. 4, Sankh, XIII. 20. 8.
9. On the day immediately before that day on which they intend to practise dismission, they drive away the calves from (the mother- cows)'. On the (following) morning they immolate the victim; they proceed with its omentum’, then witht he savana-purodasa, prepared on eight kapalas*, for Agni, then with the coagulated sour milk destined for Indra, then with a mess of boiled rice (a carw) destined for the All-gods. Thereby the morning service comes about‘.
1 To obtain the milk for the samnayya offering to Indra, cp. C. प्रि. § 110.— Instead of éva utsretah ama iti read éva utsras{asma ttt.
v. 10. 6.—v1. 1. 2. 97
2 Cp. C. प्र. § 141. o. 3 Cp. ^. H. § 143 and ep. § 121. « Cp. 78. VII. 5. 7. 2-3, Baudh. XVIT. 22 : 301. 3-12, Ap. X XT. 24, 3-7.
10. They then proceed with the pasupurodésa prepared on eleven kapalas', then with the savana-purodasa on eleven kapalas*, then with a purodasa prepared on eleven kapalas destined for (Indra) accompanied by the Maruts, then with a mess of boiled rice destined for Indra. Thereby the midday-service comes about °.
1 Cp. €. H. § 186.
2 Cp. C. H. § 186.
3 Cp. TS. 1. ९. 3, Baudh. 1. ९. 301. 12-15, Ap. 1. ९. 8.
11. They (then) proceed with the offering of the victim, then with the savana-purodaSa prepared on twelve kapalas, then with a purodasa prepared on twelve 8107188 destined for the All-gods, then with a mess of boiled rice destined for Agni and the Maruts. Thereby the third service comes about?.
1 Cp. TS. 1. ९. 3, Baudh. 1. ९. 301. 15—302. 1, Ap. 1. ९. 9.
12. Having proceeded with the prsadajya they perform the patni- samyajas?. 1 Cp. C. H. §§ 246, 252, Baudh. 1. ९. 302. 1-2, Ap. 1. ९. 12.
SIXTH CHAPTER.
(In the Chapters VI—IX. 2 the jyotistoma, ukthya, atiratra, ४.९. the prakrtz of all the ekaéhas and ahinas is described.) (The jyotistoma-agnistoma.)
(VI.1,2: Origin of the sacrifice, its stomas.) Vi. 1.
1. ‘Prajaipati desired: ‘may I be more (than one), may I be reproduced.’ He saw that agnistoma and practised it; by it he created the creatures.
2. It was by means of the eleventh laud (stotra) of the agnistoma that he created them and by means of the eleventh month of the year ; 7
98 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
then he laid hold of (seized)! them by means of the twelfth laud and the twelfth month of the year.
1 paryagrhnat, meaning as VI. 5, 14.
3. Therefore the creatures (the women), having borne their young Ones during ten months, bring them forth in the eleventh month and do not bear them heyond the twelfth (month); for by means of the twelfth (stotra and month) they were seized. He, then. who knows this, gets the (born) children and brings forth the unborn ones?.
1 pra jata janayatt probably with the Leyden ms. is to be corrected, read: prajata janayati, ep. TS. VII. 1. 1. 3.
4. From these (creatures) being seized (by Prajapati) the mule went forth’; he went after it and took away its seed”; this he wiped off on (transferred to) the 10876 ° ; therefore the mare has double 86८१ ५, therefore the mule is barren, for its seed had been taken away.
1 Litt: ‘passed beyond’ atyakramat. cp. atyapravata of TS. छ. 1. 1. 2. which passage is nearly identical with PBr.
2 Read adaitta instead of adatta.
3 Read tad vadabayam nyamart tasmad, ote.
4 As it brings forth a horse and a mule, cp Sat. br. VI. 3. 1. 23.
5. Therefore it is not fit to be given as a sacrificial fee, for 1४ exceeded (४.९. went beyond) the 88८1166 ५, it could (however,) be the sacrificial fee for an excessive (or redundant) (sacrifice)?, for congru- ence’s sake: it must be given at the laud of a sodasin: the sodasin, forsooth, is an excessive (or ‘ redundant’) sacrifice; he (then) gives at an excessive (sacrifice) an excessive (sacrificial fee).
1 * Prajapati is the sacrifice’ (see e.g. Maitr. S. IIT. 6. 5: 65. 3).
2 One that exceeds the measure of a normal sacrifice, as does the sodagin with its sixteenth laud.
8 Cp. on VI. 1. 1-5 Oertel in Transactions of the Connecticut Acad. of Arts Vol. XV, page 176 sqq., where the corresponding passage of J. Br. is given.
6. He (Prajapati) wished: ‘may T create the sacrifice.’ Out of his mouth he created (let forth) the ninefold (nineversed) stoma; along with it of the metres the gayatri came into existence, of the deities Agni, of the men the Brahmin, of the seasons the spring’. Therefore, of the stomas the ninefold one is the mouth (or the beginning or ‘the chief one’), of the metres the gayatri, of the deities Agni, of the men
vi. 1. 3.— vi. 1. 11. 9५
the Brahmin, of the seasons the spring! Therefore, of the stomas the ninefold one is the mouth (or ‘ the beginning’, or ‘ the chief one’), of the metres the gayatri, of the deities Agni, of the men the Brahmin, of the seasons the spring. Therefore the Brahmin by his mouth (his word) is strongest, for he is created from the mouth (of Prajapati) ~.
1 A Br&éhmin must perform the upanayana and establish his sacred fires in the spring. 2 With this and the following §§ cp. TS. VII. L. 1. 4—6.
7. Strong with his mouth (his word) is he who knows this.
8. Out of his breast, his arms, he created the fifteenfold (or fifteen-versed) (stoma); along with it of the metres the tristubh came into existence, of the deities Indra, of the men the Noble, of the seasons the summer!. Therefore the stoma for a noble is the fifteenfold one, his metre is the tristubh, his season the summer Therefore his strength lies in his arms, for he is created from the arms (of Prajapati).
1 A Ksatriya must perform the upanayana ancl establish his sacred fires in the
summer. 9, Strong with his arms is he who knows this.
10. Out of his middle. his membrum virile’, he created the seventeen-fold (stoma), along with it of the metres the jagati came into existence, of the deities the All-gods, of the men the Peasants, of the seasons the raining season”, Therefore the Peasant, although he is lived upon ४, does not decrease, for he is created from the mem- brum virile. Therefore he is rich in cattle, for the All gods are his deity* and the jagati is his metre and the rainy season is his season ”. Therefore the Brahmin and the Noble must live upon him, for he is created (from the part) below (them).
1 «From the middle, the belly,’ TS.
2 A Vaiéya must perform the upanayana and establish his sacred fires in the rainy season.
8 By Brahmana and Ksatriya.
4 Who are a plurality. 5 In which season cattle accrues.
Il. Qut of his feet, his firm support, he created the twenty-one- fold (stoma) ; along with it of the metres the anustubh came into exist- ence, of the deities none, of the men the Sidra. Therefore the Sidra
100 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
is, it is true, rich in cattle, but excluded from the sacrifice, for he has no deity, as no deity had come into existence after him. Therefore he does not bring it farther than to the washing of the feet’, for he is created out of the feet (of Prajapati). Therefore the twenty-one-fold of the stomas is the firm support ?; for it is created out of his firm footing (the feet of Prajapati). Therefore they? do not transpose* the anustubh along with the metres १.
1 Of the three higher castes, see e.g. Hir. grhs. I. 12. 19.
2 It 18 the last stoma of the agnistoma (the yajfiayajiiiya), on which the whole Soma-feast is resting (pratitisthat?).
3 The Chanters.
4 In the vyiidha-dvadaéaha, cp. Ait. br. 1V. 27, Sat. br. IV. 5. 9, TS. VII. 2. 8.
5 Je, the anustubh metre is not transposed along with (anv) the gayatri, tristubh and jagati, but it retains its own place in the vyiidha dvadasaha.
12. For the sake of separating good and bad (prosperity and adversity)! 1 In order that the good, the better (viz. the gaiyatri and the other two metres)
may not be mixed up with the bad, the inferior (viz. the anustubh. sprung out of the feet).
13. Separation of good and bad comes (unto him) who knows this.
VI. 2. (The stomas of the normal sacrifice.)
1. He, forsooth, who knows the stomas to be provided with an explanation!, comes into the possession of the explanation!.
1 I.e. of the objects, indicated by the explanation in the next following ३. Perhaps, though upadesanavat has a different meaning, the one ‘being in the
possession of a explanation’ does not seem to fit in with Kath. IX. 16: 119. 15: ya evam devin upadesdandd vedopadesganavan bhavati.
2. The ninefold (stoma) is the breath!; the fifteenfold one is the half month?; the seventeenfold one is the year?; the twenty-onefold one is the sun‘. These are the stomas provided with an explanation; in the possession of the explanation is he who knows this ५.
1 The breath being threefold as prana, apadna, vyana, or, if we take trivrt in the sense of ‘containing nine’, the seven pranas in the head: mouth, nose (2), ears (2), eyes (2) and the two in the body, thus Sayana
2 The half-month consisting of fifteen days.
3 The year consisting of seventeen parts, 12 months and 5 8688018.
vi. 1. 12 —vi 3. 2. 101
4 The sun is the twenty-first, as there are 12 months, 5 seasons, 3 worlds, the sun being the 21st, see the passage of TS. in note 5.
$ C.p. TS. VII. 1. 1. 6: ‘the trivrt is the breath, the paficadasa is (equal to) the half months, the saptadaga is Prajaipati, three are the worlds and the sun 18 the twenty-first (=ekavimSa stoma); on him (the ekaviméa) they repose, in him they have firm support; he who knows this, reposes on him, hus firm support In him.’
3. The thrice nine-fold (४.९. twenty-seven-versed) (stoma) is (equal to) these worlds; through the Brihmana of the thrice-nine-fold (stoma) these worlds are thrice renewed +.
1 Meaning doubtful, the words trinavasya vai bradhmanena are passed over 11) silence by Sayana. On the whole cp. Sat. br. VIL. 7. 2. 17 sarve hy ete lokis rivrtah,
4. He who knows this, gets firm support in these worlds.
5. The thirty-threefold (stoma), forsooth, is (equal to) the deities : the eight Vasus, the eleven Rudras, the twelve Adityas, Prajapati and the Vasatkara are the thirty-second and thirty-third 1.
1 trayastrimhsau, a similar kind of elliptic dual is dvadasau IV. 1. 2.
6. <A sacrifice at which the Gods are present‘ 18 performed by him who knows this.
1 Read sadevena as one word.
7. He who knows the ruler, becomes a ruler; the thirty-three-fold is the ruler of the stomas, man 18 the ruler of animals.
8. Therefore the other animals eat (with their head) bent down, but man (eats in) erect (position), for he is the lord.
9. Ruler over his equals becomes he who knows this.
४1. 3. (The name jyotistoma;its stomas.) 1. The agnistoma, forsooth, 18 the_ sacrifice.
2. The other sacrifices are performed for (the obtainment of) one (special) desire, (but) the agnistoma for (the obtainment of) all’.
1 Cp. a quotation in the Comm, of Saiyana: ukthyena pasukamo yajeta sodaésina viryakimo yajeta vajapeyenadhipatyakamo yajeta, and Ap. XIV. 1. 2.
102 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
3. The agnistoma (comprises) twelve lauds, the year twelve months; in the course of the vear the domestic animals bring forth, thereby it is conducive to cattle (and) successful.
4. There are twelve lauds (and) twelve recitations, that makes twenty-four; the year has twenty-four half-months; in the course of the year the animals bring forth, thereby it is conducive to cattle (and) successful.
5. On Agni the laud as well as the recitation reposes'; thereby it provides spiritual lustre.
1 The last laud, the yajiaéyajfiiyastotra, is Ggneya and thus also the | 9६४
recitation: the agnimaruta astra.
6. ‘Why is the jyotistoma called thus’ they (the theologians) ask. When it is chanted through to the end, it becomes (equal to) the viraj * (and) the viraj is the light (1100५) of the metres.
1 The viraj is a metre of ten syllables (dasa@kearG vai virat, Sat. br. I. 1. 1, 22) and all the stotriya verses of the wholo jyotistoma are 190 111 number (9 +60 of the morning service, 15+68 of the midday service, 17+21 of the afternoon service), which number being dividable by 10, contains the number of syllables of the viraj, cp. Kaus, br. XV. 5: virdd va agnixtomo, navatigatam stotriyah sampadyante and बृ क्षा. br. 1. 235: etad dha vai paramam vacah krantam yad dasety, etavad dha paramam vuk cakrame: tad yat parumam vicah krintam tat sarvam apnavaniti ; .. sa va ecattasam eva navatisatasya stotriyandm prasamsa, navatisatam hy evarso gnistomah sumstutuh stotriya bhavanti ; cp. also TS. VII. 1.1: ‘ Light is gencrative ; the light of the Gods is Agni; the light of the metres is the vilaj, (the light) of the Word (is) the viré) ; in Agni it (४.९६ the stotra destined for Agni) ends; it becomes the 17८] ; therefore (this Soma-rite) is called the agnistoma, ‘the Light-chant.’ With this $ ep. X, 2. 2.
7. A ght among his equals becomes he who knows {1118 1,
1 A light, as ¢daos=owrnpla.
8. ‘The agnistoma, indeed, is the chief sacrifice +.
1 Or ‘the sacrifice of the chiet (God)* viz. Prajapati, cp. TS. VIL. 1. 1. 3-4: ‘therefore they say: ‘it is the chief sacrifice’, Prajapati is the chief, for he sacri- ficed with it at the beginning.’
9. Prajapati created the beings; these did not yield him the supremacy ; he saw that agnistoma and practised it. Thereupon the beings yielded him the supremacy.
10. Him his equals yield the supremacy, who knows this.
vi. 3. 3.—vi. 3. 18. 103
11. Now, as regards the saying: ‘to the gayatri belongs the morn- ing-service, to the tristubh the midday-service, to the jagati the after- noon-service,* where, then, (does) the fourth metre, the anustubh, (come in) 2’
1 This statement is found often e. g TS. If. 2. 9. 5-6, Bat. br. IV. 2. 5. 20.—Strictly spoken, only the praétahsavana is chanted on vorses in gayatri metre; the madhyandina savana ends with a tristubh and the trtiya savana with a jagati, cp. Introduction to the edition of Arseyakalpa, page XXIV. By a highly artificial reasoning the Jaim. br. (I. 242) reduces all the verses of the midday service to tristubhs and all those of the afternoon sorvice to jagatis: ‘of this agnistoma, forsooth, the morning service results in gayatri, the midday service in tristubh, the afternoon service in jagati. The morning service results by itself wholly in the gfyatri.—Four metres (convey) the midday service: the gayatri, the brhati, the kakubh and tho tristubh. Of this kakubh of 28 syllables he puts 20 syllables on the gfiyatri and so this (giaiyatri) becomes a tristubh (of 44 syllables) ; the remaining 8 (syllables of the gfiyatri) he puts on the brhati (of 36 syllables) and so this (brhati) becomes a tristubh: the tristubh (of the midday service) is (already) tristubh.—Six metres (convey) the evening service: the giiyatri, the usnih and kakubh, the anustubh, the jagati and the brhati 0६ this 2१.४९४ of 24 syllables he puts 20 syllables on the kakubh (of 28 syllables), so this becomes a Jagati; the four remaining syllables he puts on the usnih (of 28 syllables); this becomes an anustubh of 32 syllables; the anustubh is anustubh; this (anustubh) he divides in two equal parts and the 16 syllables (obtained in this manner) he puts on the anustubh (of 32 syllables), so this becomes a jJagati (३2 + 16 =-= 48) ; the following one 1s of itself (already) a jagati; tho 16 remaining syllables he puts on the brhati of the yajfiifiyajfiiya; thence results a jagati of 52 sylixbles (36 + 16) : four too many for a jagati ; (these) are the four-footed animals, or the teats: the milking of the viraj, or the firm footing (the four feet of the domestic animals).’ According to others, however, there are no four syllables left over; three of them are to be reckoned to the verses of the vamadevya (SV. II. 32-34) and one to those of the yajflayajfiiya, the vamadevya verses namely are short of three syllables in the padas kas tva satyo madinim, abhi su nih sakhinam and avila jaritrnam; the yajfiayajfiiya verses are short of one syllable in the pada uta trata tantinam.
12. Along with the suppression of the metres the Sacrificer is suppressed 1.
1 And therefore the anustubh also ought to come in.
13. The gayatri has eight syllables, the Aim-sound is the ninth; the tristubh has eleven syllables, and the jagati twelve: by means of the metres he reaches the anustubh!, in order that the Sacrificer may not be suppressed.
1 Of 32 syllables; 8+1+411+412—32,
104 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
14. He forsooth, who knows the anustubh, coming along with the services, to reach everywhere! (to share in all), reaches everywhere (shares in all); the anustubh, indeed, coming along with the services, reaches everywhere ; so he who knows this reaches every where (shares in all) £.
1 The Petersburgh Dict. takes sarvatrapi as one word, an adjective, meaning ‘reaching everywhere,’ but from sarvatrasyapt it appears, that sarvatrapi are two words.
2 The precise meaning of this § is far from clear to me. The parallel passage of the Jaim. br. (I. 284) runs: ‘he who knows the anustubh to reach everywhere, shares in all that is good: the gayatri is of 8, the tristubh of 11, the jagati of 12 syllables, the word ‘ voice’ (vak) is the nidhana of the yajiayajfiiya; that makes 32; the anustubh is of 32 syllables. She (the anustubh) shares in the morning service, in the midday service, in the afternoon service; she shares in the priest- hood, in the nobility, in the peasantry; she shares in this world, in the inter. mediate region, in yonder world. He who knows the anustubh to share in all, shares in all that is good’. Probably we have here the compound apibhavati: from this apt @ quasi substantive is derived.
15. When the nobles undertake a journey, they voke the strong- est of their horses. The ninefold, fifteen-fold, seventeen-fold and twenty-one-fold, these are the strongest of the stomas, these he (the Chanter) yokes (४.९. applies), in order to reach the world of heaven.
16. It (vz. the agnistoma-jyotistoma) is a catustoma!; the catu- stoma, forsooth, is a support 2: in order to gain a support (it is practised).
1 Comprising the (first) four stomas: trivrt, paficadasa, saptadaga and ekavimsa.
2 Because of the number four (four feet of the animals).
Vi. 4.
(The specialfunctions of the Udgatr:theerec- tion of the pillar.)
1. Prajapati distributed the strength (life-sap, or food) to the Gods!; therefrom the udumbara came into existence. Related to Prajapati, forsooth, 18 the udumbara, related to Prajapati is the Udgatr. In that through his first® act the Udgatr takes hold of the piliar of udumbara (wood), he chooses by means of his own deity himself for the function of officiating priest 3.
Vi, 3. 14,—vl1. 4, 7. 105
1 «Udumbara (ficus glomerata) is #77’, a common equation in the Brahmanas, see VI. 4. ll and Sat. br. III. 2. 1. 33, VI. 6. 3. 3: tasmat sa sarvardrah sarvada kairi, further cp. TBr. I. 1. 3, 10: “deva va urjam vyabhajanta; tata udumbara
udatisthat.
2 The erection of the pillar is first act for which the Udgatr is required, see note 2 on the next §.
3 Tho Udgatr not being ‘chosen for the office, as are the other priests (ep. C. H. § 141. b); vrnate ’nyan rtvijo nodgata (ram), Jaim. br. I. 70.
2. He raises it (with the formula): ‘Let Dyutana’, the son of the Maruts, raise thee; prop the sky! fill the air! make the earth firm ` ^.
1 Nitana, Maitr. S., Kath.
2 See Laty. I. 7. 1-8, Drahy. Il. 3.1-3: ‘When he (the Udgatr) is going to set up the pillar of udumbara wood, he should betake himself to the east of the sacrificial! ground, if his dwelling be on the south of it, to the north of the sacrificial ground, if his dwelling be elsewhere (these restrictions are made to prevent the Udgatr from nearing the devayajana from the west 8106) ; (he should thereupon enter tho sacri- ficial ground at the north side between utkara and catvaéla). Having entered (the sadas) between the two holes destined for the doorposts of the sadas, he should betake himself before (7.e. to the east of) the pillar of udumbara-wood (which is lying with its point to the east) and, standing with his face towards the north (and his back to the south), he should raise it, together with the Adhvaryu, with (the formula): ‘ Let Dyutana thee.’—See the references in C. प. § 93. b.
3. He takes hold of it! with (the formula): ‘I set thee in the seat of Ayu, in the shadow of the favouring one?, in the heart of the ocean ` 2,
1 Cp. Laty. 1. ५. 4, Drahy. 1, ९. 4.
2 4.e,, according to Sayana, ‘the protector of the sacrifice.’
4. Ayu, forsooth, is the sacrifice ; for it this seat is prepared.
5. The sacrifice, forsooth, is the one that favours; for it this shadow is prepared.
6. In the middle of the trunk is the heart, therefore in the middle of the sadas the pillar of udumbara-wood is erected.
7. ‘Salutation to the ocean! Salutation to the eye! of the ocean!’ he says*; the ocean, forsooth, is the Voice, the eye! of the ocean is the Mind ; to these two he thereby brings salutation.
1 (८5८5९, caksus, although Laty., Drahy. and Jaim. 878. have caksase.
106 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2 ‘He’, the Udgatr mutters this yajus after he has put down the pillar into the hole, Laty. 1. c. 5, Drahy. 1. ९. 5.
8. ‘May not Yinarvan! leave me’ he says; Yunarvan, forsooth, is the siman; being about to exercise his priestly function, he therehy brings salutation to the siman.
1 The meaning of the word is unknown, Jaim. br. I. 70 has yonorvam, Jaim.
érs. yonorvad. Saéyana: yiinardharcah purusah yiinartt prapnotiti yiinarva.—The viniyoga of this yajus is the same as given under the preceding §.
9. He, who, having saluted the saman in this manner, exercises with the saman his priestlv function, is not deprived of the sa’jan, nor does the saman repel hin.
10. And he who curses him, comes to distress.
11. ‘Strength art thou, the giver of strength; give me strength, put into me strength, give me food, put into me food’! (he says); the sadas, forsooth, 1s the belly of Prajapati, the udumbara is strength ; in that the (pillar) of udumbara-wood is created in the middle of the sadas, he brings to his children (and young ones) strength: food in the middle.
1 An ity Gha or simple ९८५ seems to be missing In the text. The viniyoga as under § 7.
12. Therefore, where this (pillar) becomes worn out?!, then the progeny becomes hungry.
1 According to Sayana this refers to the preceding formulas which accompany the setting up of the pillar: if 1४ 18 set up with these mantras, the pillar will not be worn out and the Sacrificer and his children and cattle will not suffer from hunger: posuka@ ha tvar bhavanti, Jaim. br. I. 71.
13. The food of the Gods is the 8611811 1 ; in the saman (i.e.), in the food he thereby puts strength for the Gods and he himself. resting on strength ~, thereby distributes strength to his progeny.
1 Cp. Samavidh. br. J. 1. 2: sa (prajapatih) va idam viseam bhttam asrjata, tasya samopajivanam prayacchat.
2 707 ritah ; in the Jaim br. J. 71 and in the Sitras of Laty. and Drahy. the question is moved, whether the Udgatr must lean against the pillar, or not: upaspréya3sm nopaspréya3m wt mimamsanie. The conclusion of the Jaim. br. is: upaspréya na svaspratenaivodgeyam ; perhaps we must restore upaspréya svaspr°: ‘leaning lightly against it’ because if he did not lean against the pillar, the Udgatr would exclude himself from food (=udumbara).
vI. 4, 8.—vi. 5. 1 107
14. Sitting with his face directed to the north! chants the Ud- gatr; he thereby endows the northern quarter with strength. Sitting with his face directed to west! chants the Prastotr; he thereby endows the western quarter with strength. Sitting with his face directed to the south chants the Pratihartr; he thereby endows the southern quarter with strength. Directed to the east the other priests exercise their priestly functions 2 ; therefore this one is the strongest of the quarters, for this (quarter) is favoured by the most (४.९. the plurality of the priests).
1 The Sitrakaras agree, with one slight exception: the Prastotr seats himself directed to the west, to the north the Udgatr; having gone behind (४.९. to the west of) the Udgatr, the Pratihartr seats himself, regarding the intermediate quarter: the south east, Laty. I. 11. 9—21, Drahy. IIL. 3. 28, cp. C.H. § 134. d.
2 See e.g. Sankh. 1. 1. 13, Baudh. TI. 2: 35. 18: pranmukhah. .daivani kar-
mani (८7014.
15. The theologians say: ‘for which cause do the other officiating priests exercise their functions directed to the east but the chanters after they have turned round (to the) different * (quarters) ?’ ‘For the seeking of the quarters, for the pleasing of the quarters’ he should answer. Therefore food is found in all the quarters, for all the quarters are sought and pleased.
1 Instead of viparvkrumya the Jaim. br. I, 72 has vtparyaurtya digah.
VI. 5.
(Continuation: the placing of the dronaka- lasa, of the pressing stones, of the strainer; the pravrta-oblations.)
1, Prajapati desired: ‘may I be more (than one), may I be reproduced’. He languished and out of the head of him who languished the sun was created (or ‘came forth’, ‘came into existence’). This (sun) slew off his head!; that became the dronakalasa >, therein the Gods took their soma-draughts. This woe, forsooth, he overlived by his life-time >.
1 Tn the Jaim. br. it is Agni, who, not wishing to be created out of the head of Prajapati, throws up his brains (mastiskah, but read perhaps mastakah ‘skull’).
2 Cp. Sat. br. IV. 4, 3. 4: vrtro vai soma Gsit, tam yatra devi aghnanhs tasya murdhodvavarta, sa dronakalago ’bhavat.
9 ? Gyusartim atyajtvat.
108 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. The woe he overlives by his life-time, who knows thus.
3. This (dronakalasa) he (the Udgatr) should push forward (muttering the formula): ‘of the Lord of the forest (४.९. of wood) art thou; of Brhaspati art thou; of Prajapati art thou; the head of Praja- pati art thou, the overliving vessel art thou, here I push myself for- ward in order to obtain glory and spiritual lustre’ 1.
1 See I. 2. 4, and C. H. § 130 and the references given there.
4. As to why he says: ‘of the Lord of the forest art thou’, he thereby pushes it forward in accordance with truth 1.
1 The dronakalaga is actually made of wood: vanaspatibhyo hy enam adhi kurvantt, Jaim. br. I. 73
5. As to why he says: ‘of Brhaspati art thou’, he thereby ap- points Brhaspati (as Udgatr), this God being the Udgatr of the Gods.
_ 6. As to why he says: ‘of Prajapati art thou’, the dronakalasa belongs indeed to Prajapati by its deity.—As to why he says: ‘the head of Prajapati art thou’, it is indeed the head of Prajapati that was slain off.
7. As to why he says: ‘the overliving vessel art thou’, the dronakalasa surpasses indeed the other vessels!, the dronakalasa that is the vessel of the Gods *.
1 Because, according to Jaim. br. I. 73, it is first of all the vessels taken in use and last of all ‘ loosened.’
2 Cp. § 1. 8. Provided with the vessel of the Gods is he who knows this.
9. Regarding a Brahmin whom he holds truly to be a Brahmin, he should not make any consideration about the vessel!: he obtains the vessel of the Gods and is not deprived of that of men.
1 Viz. ‘he should not have doubts as to admitting him to the vessel.’ Sa- yana takes patra in the later sense of ‘a fit or worthy person `, but op. Maitr. 8. IV. 5.5: 70. 11 (and Kath. XXVIT. 2, 139. 15, where paire na instead of patrena is to be read): iyam vai devapatram, tad ya evan veda pra vasiyasah patram apnott, brahmanam tu patre na mimameeta yah patriya eva syat.—Weber, Indische Studien, Vol. ॐ, page 47, takes {570 as ‘ (common) meal.’
10. The Voice passed away from the Gods, it entered the Waters ; the Gods claimed her back. They (the Waters) said: ‘if we restore her, what would then be our share ?’ ‘ What vou wish ’, they answered.
vi. 5. 2.—vr. 5. 14. 109
They said: ‘what unclean substance man may throw into us, there- with may we not be mixed up.’
11. Pure (and) clean is water for him who knows this.
12. She, being restored (by the Waters to the Gods). passed beyond and entered into the trees; the Gods claimed her back, but they did not restore her; they cursed them: ‘by means of your own handle? (as) a thunderbolt they will hew vou.’ Therefore they hew the trees by means of their own handle (as) a thunderbolt. For they had been cursed by the Gods.
1 ६.९ of the axe to which a handle of wood is fixed.
13. The trees distributed her, (१,९.) the Voice, over four different objects: the drum, the lute, the axle, the reed-pipe!. Therefore this Voice of the trees (in the wooden instruments) is the loudest and most lovely ; for it was the Voice of the Gods ४.
1 Thus according to Rudradatta on Ap. V. 8. 2: tiinavo vamsah; according to Sayana, on the contrary, it means: dhanusi gune ‘in the Lbow-string’.
2 Cp. TS. VI 1. 4.1: ‘The Voice, not submitting to (be used at) the sacrifice, passed away from the Gods; she entered into the trees; this is the voice that 1s heard in the druin, the reed-pipe, the lute.’ Maitr. 4. 111. 6.8: 70.16: ‘The Voice, having been created, was spht up four-fold, that part of her which prevailed entered into the trees; this is the voice in the axle, the drum, the reed-pipe, the lute’; cp. Kath. ~ >~ 111. 4: 79. 9-11.
14. Beneath the axle (of the Soma-cart) they push the drona- kalasa forward : for the obtainment of this Voice (that is in the axle) ; above the axle they hand over the filtering cloth: from both sides (€$ (thus) lay hold of the Voice}.
1 «The Soma having been pressed, they (the Chanters) should lay hold of the dronakalasa (which stands beneath the Soma-cart behind the axle) with (the formula): ‘the vessel of righteousness art thou’ (Patic. br. I. 2. 4) and push it forward (underneath the axle, so that it comes to stand on the pressing stones which lay before the axle). In his left hand the Udgatr should take the fringed filtering cloth. If they should touch the axle (with the dronakalasa, whilst push- ing it forward), they should push it forward anew. Between the axle and the viskambha, i.e., the pole (above the axle), on which the two shafts are fastened, they should push the fringed filtering cloth forward and lay it on the dronakalaéa, taking care not to touch (the axle with their arms). Should they (the axle and the viskambha) be united (so that there is no room left), then (they should push it forward) above (the axle and the viskambha)’, Laty. 1 9. 20-24 Drahy. III; 1. 18-23.
110 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
15. (At the sacrifice of one) of whom he wishes ‘may I make his sacrifice demoniac (४.९.) destined for the Asuras), may I possess myself of his (power of) speech’ he should, whilst pushing the dronakalasa forward, touch the axle with his arms. Thus he make his sacrifice demoniac and possesses himself of his (power of) speech. (At a sacrifice of one) who is dear to him, he should push it forward without touching the axle, The dronakalasa is the breath; thus he brings his breathings in good order.
16. As to what they (the theologians) say: ‘the other officiating priests being elected! by the Voice (by the Word), for which reason are the Chanters not elected before they exercise their priestlv function ?’
1 The pravara here alluded to is described C. H. § 141 b.
17. In that they seat themselves near! the dronakalasa, thereby the Chanters are elected. :
1 upasidantt: prohanti, Sayana but cp. the next §§ The verb upasidanti is probably used here to denote all tho acts with the dronakaluga which begin
with their seating themselves turned to the east, cp. C. प, § 120 beg. and ep. § 125. 0.
18. To Prajaipati belong the Chanters, to Prafapati belongs the dronakalasa; it is the dronakalasa that elects them for their priestlv function.
19. ‘Turned to the east they seat themselves near it, (thinking): ‘we will, at the beginning of the sacrifice, undertake our function turned toward the east’.
1 During the chanting they are orientated differently (VI. 4 14), but by push-
ing the dronakalaga to the east, they also come, so to say, in the possession of this much desired region.
20. ‘The easterly region, forsooth, is the unconquerable one of the Chanters; that they push the dronakalasa in easterly direction, is for conquering (this) region.
21. As to what they (the theologians) say: ‘ between the traces the horse is voked, between the hames! the builock; what is the voking of the Chanters?’ The fact that thy seat themselves near the drona- kalasa is their yoking Therefore they (who are about to undertake a journey) should have (their draught-animals) yoked near them, for an unyoked (chariot) cannot convey.
1 Read samye instead of éamya.
vi. 6. 15.—vi. 6. 5 111
VI. 6. (Continuattion. )
1. Having laid together the pressing stones, they shove on them the dronakalasa. The pressing stones are the peasantry’, soma is the food, the dronakalasa is the nobility”. By shoving the dronakalasa on the pressing stones, they raise the nobility over the peasantry (४.९. they make the peasantry, the people, the Vaisyas, subject to the Baron, the Ksatriya).
1 Simply because they also are a plurality.
2 riistram is equivalent to keatram, cp. Ait. br. VIL. 22. 6: keatram hi rastram and cp. the often occurring phrase (e.g. T. 8. IIT. 4. 8. 1) rastram bhavati ‘he obtains the reign over his subjects.’ With our passage cp. Sat. br. III. 9. 3. 3.
2. For whom he hates he should put down the pressing stones with their faces’ averted and then shove (the dronakalasa) away with (the formula): ‘ Here® [ shove away (४.९. 1 separate), from the clan so and so, from the food thus and thus, so and so, the member of the Gotra so and so, the son of the mother so and so.’ He thereby shoves him asunder (separates him) from the clan, from food.
1 mukha ‘ face,’ ‘the thick end’, cp. note 3 on § 5.
2 Read here and § 3 idam aham amum Gmusyayanam, see Laty. I. 10. 11, and annadyan niriihami instead of annadyam ni°.
3. For him who is dear to him, he should put down the pressing stones with their ‘faces’ towards each other and then shove (the dronakalasa) on (them) with (the formula): ‘Here I put on the clan so and so, on food thus and thus, so and so, the member of the Gotra so and so, the son of (the mother) so and so.’ He thereby puts him over the clan and in food.
4. But he may also disregard both (these practices) and shove (the dronakalasga) on (the pressing stones, whose ‘faces’ are turned to each other) with (the formula): ‘Here I put myself in glory and spiritual lustre. Hethereby puts himself in glory and spiritual lustre.
5. For a noble whom he wishes to be slain by his clan, he should shove asunder the pressing stones, put the dronakalasa below? and lay on it the wpamsusavana* with (the formula): ‘ Here I slay by the clan so and so the noble so and so.’ He thereby slays the noble by the clan 3.
112 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 ९.९, not on the stones but directly on the leather on which usually the stones are deposited.
2 The peculiar stone used for pressing the ‘silent draught’ of Soma, ep. € पि. §127c.
9 For tho different practices mentioned VI. 6. 1—5 cp. Laty. I. 10. 1-6, Drahy. IIT. 2. 1-21: ‘Having returned (to the place, where in the havirdhana-shed the pressing is going to be performed) he should join together the pressing stones from right to left in the intermediate quarters, putting their thickest parts at the inner side; these thickest parts are ‘ the faces’ (mentioned in the Brahmana VII. 2, 3: vimukhan, sammukhan), the first in the south-east; having touched them they should mutter (the formula) ‘ ye children of Marut’ (१९. br. I. 2. 5). (So they should first lay down on the leather the first pressing stone with its thickest part turned to the middle, in the south-east; the second in the south-west, the third in the north-west, the fourth in the north-east). According to Dhénamjayya they should mutter this (formula) on the ‘seat of righteousness’ (४.९. on the same place where they have muttered ४ his formula, see note on I. 2. 2) and then (touch the stones) with (the last part of this formula, I. 2. 5): «put to are ye, draw!’ Thereupon they should shove the dronakalasa (on the stones) either from the west (to the east) or from the south (to the north), with (the formula: ‘here I (push) this (Sacrificer) ` (८60८, br. 1. £. 6}. The word ^ (this) Sacrificer ' they should everywhere bring in in accordance with the facts (४.९. if the Soma-feast is a sattra, the word should be putin the plural). Should this act (of putting the dronakalaSa on the stones) be performed by another, then they should mutter the two mantras (Pafic br. 1. 2. 5 and 6) after (the act has been performecl).’ In no other of the ritual texts known to us, the putting of the dronakala$a on the stones is executed by any other than the Chanters; the grdvnam sammukhakaranam, on the contrary, is, according to the Adhvaryusiitras, done by the Adhvaryus (scee.g. Ap. XIT. 12. 11, Baudh. VIT. 6: 208. 11). This ritual regards the observances which are undertaken in view of certain wishes (Pafic. br. VI. 6. 2. 5), except the precepts given in the Brahmana (i.e. all that 18 said in the Sutra of Drahy. III. 2. 1-9, prevails also for the kamya observances, but in these the special rules laid down in the Brahmana, e.g. the way of putting down the pressing stones, etc., are to be practised). except the ritual for one whom he hates (78१९, br. VI. 6. 2). Here the order is to be reversed (४.९ tho laying down of the pressing stones is prasavyam : the first 18 laid down in the north-east, the second in the north-west, the third in the south-west, the fourth in the south-east, and the stones have their thick ends at the outer side) and without formulas (take place) the joining (of the stones) and the putting (of the dronakalasa) on (them); moreover, he should with (the formula): ‘here I (shove away) 80 and so’ (P. Br. 1. c.) shove away the dronakalaga to the south-west (४.९. the region of Nirrti, ‘ Destruction’). The formulas for the enemy and friend (P.Br. VI. 6. 2 and 3) he should apply only for a king (in case the Yajamfna is a king) and he should indicate (instead of ‘so and so’) the name of his clan and this clan with the food (so the formula of the Brahmana (VI. 6. 3.): 14419 aham amum G@musydyanam amusyah putram amusyam visy amuaminn annadye 'dhy ihami,
vI. 6. 6.- भा. 6. 8. 119
should run, ९.३, thus: idam aham yudhisthiram bhiiratam kuntyah putram bhimar- junddiripayam visi kuruksetrarajyartipe ‘nnadye ‘dhyitihami). There is a fifth pressing stone, called upamésusavana; this he should put upon the dronakalaga, if he wishes to kill a noble, and he should indicate (by name) the neighbouring clan that 15 mighty (which should overcome the noble in accordance with the words of the formula; this last sitra refers to P. br. VI. 6. 5). After he has practised one of these (kGmyq’s, recorded in the Brahmana VI. 6. 2-5, exc. 4) he should, according to Gautama, perform the normal one; this one only (१.९. only the kamya), according to Dhamamjayya; according to Siandilya he should perform the kamya at the end of the prethas (7.e. at the end of the prstha lauds, at the close of the midday service), having lett (the sadas) by the eastern door.’
6. He, forsooth, who knows the divine purifiers, becomes purified {and) able to sacrifice. The divine purifiers, now, are the metres, by means of them they purify the dronakalasa.
7. ‘Let the Vasus purifv thee’ with the giyatri-metre, let the Rudras purify thee with the tristubh-metre, let the Adityas purify thee with the jagati-metre.? These (formulas) are the divine purifiers ; purified (and) able to sacrifice is he who knows this.
1 At I. 2. 7 these formulas are given with sammrjantu instead of punantu ; the formulas of the Jaim, br. are more in accord with P.Br. 1. 2. 7: vasavas tvu sammrjantu giyatrena chandasa, ete. (Jaim. br. I, 8: and érs. 9: 11. 3). ५४९६118 proposes to take punantu in our passage as a vydkhyana of 1. 2. 7, or to admit it as a vikalpa.—Lity. [. 10. 17-19, Drahy. III. 2. 22-26: ‘With the strainer (pavitra) he should wipe the dronakalaéa off, the bottom with (the formula) : ‘ Let the Vasus,’ the middle part with: ‘ Let the Rudras’, the mouth (or upper part) with ‘ Let the Adityas’ According to Dhainamjayya he should with each of these three (formulas) wipe it off thrice at each service (with the first atthe morning, with the second at the midday, with the third at the afternoon-scrvice), according to Siandilya with all (the three) at each service, according to some with all (the three) the bottom, the middle and the upper part or (in reversed order) the upper part, the middle and the bottom.
8. The daemoniac Svarbhanu struck the sun with darkness; the Gods did not discern it (the sun, hidden as it was by darkness) : they re- sorted to Atri; Atri repelled its darkness by the bhasa!. The part of the darkness he first repelled became a black sheep, what (he repel- ‘led) the second time (became) a silvery (sheep), what (he repelled) the third time (became) a reddish one, and with what (arrow)? 18 set free its original appearance (colour), that was a white sheep ५,
1 bhasena; probably here also (as below, NIV. 11. 14) the saman grame-
geyagina XIII. 1. 5 is meant, although Saéyana does not say it. After all, 8
114 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
Hopkins (Transactions Conn. Acad. of Arts and Sciences, vol. XV, page 35) may be right in assuring that bha@sa originally meant ‘lightening’ and that the sheep may originate in an old error, krenavir having been taken as 1८15142 avir instead of krena 2४7. The three kinds of sheep in the Jaim. br. are 16112, dhiimra and phalgunae
2 The fem. yaya is somewhat doubtful; I suppose that ५17 is to be supplied. Sayana interprets: yena prayogena. If my interpretation is right, we have to imagine Atri as shooting with arrows towards the sun to drive away the daemon of darkness.
3 There are many parallels to this myth, which are collected by Oertel in J.A.0.8., Vol. XXVI, page 191. The chief are (besides Jaim. br. T. 80, 81) TS- II. 1. 2. 2, Maitr. 8. IT. 5. 2: 48. 11, Kath. SII, 13: 1175. 1. In these texts the fourth time an avir vasa springs from that which the Gods had cut forth from the
sun’s adhyasthat (‘upper bone’, ‘ cranium’ 2).
9. Therefore the strainer is white (sukla)1, the soma is clear (ukra): for clear (soma’s) congruity’s sake.
1 On the strainer, made partly of white wool. cp. C. H. § 124, note 8, § 130, note 4.
10. (At a sacrifice) of one whom he (the Chanter) hates, he should make the two strainers (pavitra)! (partly) of those ~ colours ; with a bad lot, with darkness he smites him, for darkness is black. (Ata sacrifice) of one who is dear to him, he should make it purely white = ; gold, forsooth, is light, he (thereby) brings light unto him.
1 On the two pavitras (one strainer, one purifier) cp. C. H. § 122, note 8. 2 Of those colours, viz. the colours other than white, mentioned in the pre- ceding §.
8 Gsaktiéukla cp. asaktipanam Sat. br. (Kanviya) I. 3. 1. 9, Gsaktisatyam Gsaktydnrtam, Sat. br. LX. 5. 1. 17, which words perhaps are also compounds. In the Kanviya recension of Sat. br. (IV. 6. 1. 7) G@saktayah answers to kevalyah of the Madhy. recension.—On the whole cp. Jaim. br. 1. 81: su yam kamayeta paptyan
syad iti kranam asya pavitre ‘pyasyet.
11, Therefore they seek the Atreya by means of gold'; for Atri had set free its (the sun’s) light *.
1 Cp. C. प्र. § 191. c, Jaim. br. I. 80: tad etad atrihiranyam hriyate, gatamanam ha sma pura hriyate, thaitarhi yavad eva kiyac ca dadati, Maitr. S.1IV.8.3: 111. (Kath. XXVIII. 4: 158. 10): ‘The daemoniac Svarbhanu struck the sun with darkness; Atri detected it; by giving gold to an Atreya he repels darkness from himself.’
2 The first word of § 12 abhyatrnat belongs to § 11.
vI. 6. 9.—vi. 6. 17. 115
12. They spread out the strainer!; hereby a manual performance of the sacrifice is brought about; the spreading of the strainer, now, is the manual performance (that falls to the share) of the Chanters ”.
1 They spread the strainer over the dronakalaga, cp. C. H. § 130 and Laty. I. 10. 20, Drahy. III. 2. 27-28: ‘having shaken the strainer they should spread it out with its fringed part to the north (udicinadasgam also Jaim. br. J. 81) and its central part ( where the white wool is fixed) below, with (the verse, ep. Paric. br. I. 2. 8): ‘thy strainer’; with the three verses (beginning with the words ‘thy strainer’) according to some.’ These eke do not refer to Pafic. br. I. 2. 8 but to SV. 11. 225-227=RS. TX. 83. 1-38. The Jaiminiyas use either the tristich (Jaim. br. I. 81 and Jaim. érs.9: 11. 7) or one of the three verses, each for the obtainment of
a different wish. <4
2 Otherwise it are the Adhvaryus only, to whose share fall the manual performances.
13. Not deprived of handicraft is he who knows this.
14. Him who does not spread out (the strainer)?, they cut off from breath.
1 ६.९, probably ‘ who does not stretch firmly his part of the strainer in holding it over the dronakalasa, but holds 1४ loosely, unstably.’
15. He should say to him: ‘shivering (by fever) will thou dic’ ; he wil] die shivering,
16. With (the formula): ‘ Let the clear Goddess Prayer go forward from us, as a chariot well carpentered and swift’! the Udgatr addresses the stream (of Soma running through the strainer into the dronakalasa).
1 ८१०५ br. I. 2. 9. a.
17. ‘For my long life become thou strained, for my glorv become thou strained ; of earth and sky the origin! they know; let hear the Waters that flow down. ‘Sing thou, o Soma, here as Chanter,’ he says, ‘on my behalf, for glory and spiritual lustre’ 2.
1 See note J on {866 br. I. 2. 9.
२ These last words differ from 1. 2. 9, but they may be intended as a kind of explanation of adyuee and varcase, and originally the yajus may have ended after udgaya.—For the act described in these two §§ cp. C. H. $ 131 (page 161, middle) and Laty. I. 10. 21-24, Drahy. IT]. 2. 29-34: ‘When the stream (of soma) flows continuously (through the strainer), the Udgatr should mutter (the formula) : ‘ Let the clear’ (I. 2. 9); with (the words): ‘for the reignof so and so (1. c., end), he should (instead of ‘so and so’ ) indicate the name of the king whois dear to him, or (mutter) ‘for the reign of the king’ or ‘for the reign of the Sacrificer, the king,’ or
116 THE BRAHMANA OF TWENTY TIVE CHAPTERS.
‘for the reign of King Soma.’ He should (rather) say only ‘of Soma,’ for the brahmins have Soma (only) as their king.’
18. This, forsooth, is the Udgiatr’s chanting of the Soma, that he (Soma) is cleared (i.e. flows being cleared through the strainer); he (thus) chants a siman at which Soma officiates as Udgatr.
19. They clear (it whilst it flows) continuously; they (thus) make the sacrifice as well as the breaths continuous. Uninterruptedly they clear it, for the continuity of the sacrifice.
१1; (Continuation. ) 1. Brhaspati exercised the function of Udgatr (at the sacrifices) of
the Gods; him the ogres sought to slay, but he had recourse, with a share (t.e offering a share), to the rulers of these worlds.
2. He sacrifices with (the formula): ‘Let the sun protect me from the side of heaven, the Wind from those from the intermediate region, the Fire from those from the side of the earth, svaha!’
3. These are the rulers of these worlds, to them he had recourse with a share. 4. Strong by his voice is he, no injury in the assembly? suffers
he, who knows thus.
1 sadasyam artim drchati, an expression not occurring elsewhere, as far as J
see, and unexplained by Suyana.
5. The Voice went away from the Gods; the Gods addressed her ; she answered: ‘IJ am shareless; let me have a share.’ ‘Who could make a share for thee?’ ‘The Chanters’ she said. It are the Chanters who make a share for the Voice.
6. He should sacrifice to her (muttering): ‘ Bekura bv name art thou; acceptable to the Gods; homage to the Voice! Homage to the Lord of the Voice! 0 Goddess Voice, what from thine (voice) is most sweet, therein place me. To Sarasvati svaha !’
? On this and the preceding §§ (Paftic. br. 1. 3.2 and 1) ep. C. परि. 134. ९, page 170 and Laty. 1. 11. 9, Drahy. ITI. 3. 17: ‘Atter the Adhvaryu has sacrificed, they should offer the two pravrta offerings in the order of their entrance (firstly
the Prastotr, then the Udgatr, then the Pratihartr) with (the formula): ‘ Bekura by name art thou,’ ‘ Let the Sun protect me.’-—Note that in the Brahméana the
v1. 6. 18.—vi. 7. 12. 117
second mantra is given firat, the first second; the Stitrakaras adopt, as it seems, the sequence of the Jaim. br. (I. 82, 83).
7. Sarasvati, forsooth, is the Voice, of her even he therebv lays hold by means of a share.
8. (At the sacrifice) of one whom he hates. he should, whilst offer- ing this* oblation, think in his mind of the Voice; he thereby possesses himself of his (viz. the enemy’s) Voice (power of speech).
1 The last, viz. the one mentioned in § 6.—1t is not certain whether our author intends to say, that in this case the mantra is to be muttered, or thought only.
(The out-of-doors-taud.)
9. They move?! towards (the place where) the out-of-doors-laud (is going to be performed). They thereby move towards the world of heaven.
1 See the note of Eggeling in Sacred Books of the East, Vol. XVI, page 299 and ep. C. H. $ 134. ¢., Laty. 1. 11. 16-17, Drahy. 111. 3. 25, 26,
10. Somewhat stooping they move, for up-stream from here (from the earth), as it were, is the world of heaven!, stealing along, as it were, they move; the sacrifice, indeed, is of the same nature as the deer—in order to soothe, to not terrify the sacrifice.
1 Cp. Ap. XII. 17. 3-4. ‘stealing along, as it were, licking (their mouths), as it were, bending their heads, as it were, they move; for the sacrifice 18 as a deor.” The sentence pratikilam iva hitah svargo lokah occurs exactly so also T.S. VII. 5.7. 4, Kath. XXXII. 7: 33.9; Jaim. br. 1. 35; pratikila (n. 0. not "kulam) wa va itah svargo lokah.—pratikila litt ‘up-stream,’ the journey to heaven being an
ascension: when one goes up-stream he ascends along the bank.
2 2,९. ‘not making any noise with their feet.’
11. They restrain their speech!; the sacrifice they thereby restrain ; did they break the silence, they would reveal the sacrifice ; therefore the silence is not to be broken.
1 They speak no profane words; the muttering of mantras 18 not forbidden.
12. Five officiating priests} move (towards the out-of-doors-laud), holding on to each other!; five-fold is the sacrifice*; as much as is the sacrifice, that they (thereby) connect together’.
1 The three Chanters preceded by the Adhvaryu and followed by the Brahman, ep. C. H. § 134. ९, Laty. 1. 11. 2-6, Drahy. 111. 3. 11-13.
118 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2 Cp. Sat br. IV. 2. 5. 4.—The fivefoldness of sacrifice is proved, according to Sayana, by the following passage of the Taitt. samh. (VI. 5.11.4): ‘The number five is reached neither by the verse, nor by the formula; what, then, is the five- foldness of sacrifice? the dhanas, the karambha, the parivapa, the purodasa and the payasya (ep. €. H. § 121), thereby the number five is reached, this is the fivefold- ness of sacrifice.’ Sa&yana on IX. 5. 11. explains: ‘ the three services, the avabhr-
tha and the anibandhya-cow’, or ‘the five: ‘dhanah, karambha, payasya, pari- vapa, purodasa ’.
8 Note the word samtanvanti, which also is the typical expression to denote
the continuity of the priests in their procession to the bahispavamana (Laity. 1. 11. 2).
13. If the Prastotr is severed (if he lets go his hold of his foreman), the head of the sacrifice is severed. Having granted to the Brahman a boon 1, he himself? is to be chosen again. He thereby restores the severed head
1 <A cow’ Sayana.
४ sa eva, the Prastotr. I do not comprehend Sayana who says: sa eva brahma vartavyah.
14. If the Udgatr is severed, the Sacrificer is deprived of the sacrifice. This sacrificial rite is to be finished without sacrificial fees, and then it is to be performed anew; at this (new sacrifice) is to be given what he intended to give (at the original one).
15. If the Pratihartr is severed, the Sacrificer is deprived of his cattle; the Pratihartr, forsooth, is the cattle; (in this case) his (212. the Sacrificer’s) entire property is to be given; if he does not give his entire property, he is deprived of his all 1.
1 With the last three §§ cp. the rules of Ap. XIV. 26. 3-6, Katy. XXV. 11. 7-9, which these two authors have apparently taken from our Brahmana. Cp. also Upagranthasiitra I. 6 and Atharvaprfyascittasiitra 1V. 5: bahiepavamanam cet sarpatam prastota vicchidyeta, brahmane varam dattvd tatas tam eva punar vrityad ;
yad udgata vicchidyeta, sarvavedasadakeinena yajriena yajetaivam sarvesam vicchin- nanam sarpatam ekaikasmin kuryat.
16. The Adhvaryu bears the prastara (bunch of grass) +. 1 Cp. ©. H. § 134.c¢ (note 13).
17. The bunch of grass is the Sacrificer!; he thereby bears the Sacrificer to the world of heaven ?.
1 A common equation, see e.g. Sat. br. I. 8. 3. 11.
vi. 7. 13.—vi. 7. 24. 119
2 The moving to the bahispavamana is equal to an ascension to heaven, tp. VI. 7. 10.
18. The sacrifice, having taken the form of a horse, went away from the Gods; the Gods brought it to a standstill by a bunch of grass ; therefore a horse being wiped with a bunch of grass, is pleased. That the Adhvaryu bears the bunch of grass, is for soothing, for not terrify- ing the sacrifice.
19. Prajapati created the domestic animals; these, after being created, being hungry, went away from him. He presented them a bunch of grass as food; they turned toward him. Therefore the Adhvaryu must wave slightly the bunch of grass}, for the animals turn to a (stalk of) grass that 18 being waved (before them).
1 Cp. e.g. Baudh. VIII. 8: 212. 16, Ap. XII. 17. 4, Man. Srs. IT. 3. 6. 4.
20. Cattle will turn to him who knows this?. 1 The Sacrificer being equal to the prastara (§ 17).
21. He should chant after putting down the bunch of grass (on the ground), to prevent the sacrificial substance from being spilt 1.
1 The prastara bunch usually is laid down on the vedi (Sat. br. 1.3.3. 3) and on it afterwards the havis (the Ajya or purodasa) is deposited (see e.g. Sat. br. 1. 3. 4. 14). ।
22. But (in doing so) he holds the Sacrificer away from the world of heaven 1. i
1 The prastara bunch, being the Sacrificer, 19, by this act, 10० wered and
put down on the ground, the earth.
23. He (the Udgatr) should chant whilst touching (it) with his knee ; thereby the sacrificial substance is not spilt by him nor the Sacrificer held away from the world of heaven}.
1 The prastara rests with one of its ends on the ground (and the havis 1s not spilt), with its other end the Udgatr touches his knee, so that it points to the sky. {s this the meaning? As to the acts described in § 16 sqq. ep. Laty. I. 12. 1-2, Drahy. LIT. 4. 16-17 (C. च. $ 134.c): ‘(When the Chanters are soated on the astava), the Prastotr, who has received (from the Adhvaryu) the prastara bunch, says: ८ Brahman, shall we chant, Prasastr ?’’ and hands it over to the Udgatr; with it he should touch the calf of his right leg and ‘ yoke’ the laud with (the formula) : ‘with Agni’s brilliancy’ (Pafic. br. I. 3. 5).
24. They chant the out-of-doors-laud having looked towards the ९8११३818. Here, forsooth, yonder sun was (once) (placed); by means
120 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
of the out-of-doors-laud the Gods bore it to the world of heaven In that they chant, having looked towards the catvala, they bear the Sacrificer to the world of heaven.
1 Cp. Laty. I. 11. 18, Drahy. IIT. 3. 27; by the Jaiminiyas the looking towards the catvala is enjoined to the Sacrificer only. The corresponding passage of the Brahmana (I. 87) runs: ‘The sun (originally) was here on earth on the place of the catvala and yon (in the sky) was the fire. The Gods, being afraid lest it (the fire) burn down all, said: ‘This (fire) will burn down all, let us make these two change their places.’ By means of the (first) three verses of the out-of-doors-laud they raised it (the sun) from here, by means of the three (following verses) from the intermediate region and by means of the (last) three they made it ascend heaven... The Sacrificer whom they wish to reach the world of heaven, they should, before beginning the chant, cause to look towards the caitvala’.—Sat. br. [V. 2. 5. 9: atra ha va कड agra Gditya asa.
VI. 8. (The out-of-doors-laud, continued. )
1. ‘He, in truth, can only be said to offer the sacrifice,’ it ig said, at the beginning of whose sacrifice they put the viraj* in.’
1 The metre of ten syllables, cp. § 3.
2. They chant nine (verses), the him-sound is the tenth, of ten syllables is the viraj; they (thereby) put in the viraj at the beginning of his sacrifice.
3. Thev chant nine (verses); nine are the vital 8178 1 ; they make thrive his vital airs; the Aim-sound is the tenth; therefore the navel, being unpierced, is the tenth of the vital airs *.
1 Thus also Sat. br. J. 5, 2. 5; ep. note 1 on VI. 2. 2.
2 This seems to he the only passage, where the navel is reckoned as a prana ; elsewhere (९.4. in the well-known mantra: prandnam granthir asi) it is called the knot of the vital airs.
4. They chant nine (verses): the Adhvaryu at the morning service draws nine (soma) draughts!; these they thereby strain, the vital airs of these they let loose ^.
1 Viz., the grahas which precede the out-of-doors-laud.
2 What is the exact purport of these last words ?
5. The him-sound is Prajapati’, the (verses) of the out-of-doors- laud are women!. By holding, after the sound him has been made, the
vi. 8. l.—vr1. 8. 11. 121
prastava, he effectuates a copulation even at the beginning of his (the Sacrificer’s) sacrifice, in order that he (the Sacrificer) may procreate.
1 The word himkara being of masculine, the word rcah of feminine gender.
6. The him-sound is the ‘ yoking’ of the stoma; by holding, after the sound him has been made, the prastava, he begins the chant with a ‘yoked’ stoma
7. The him-sound 18 the sap of the simans; by holding, after the sound him has been made, the prastava, he begins the chant after moistening † these (viz , the verses of the out-of-doors-laud) with sap.
1 abhyudya, Sayana: abhivandanam krivi! It is certainly the gerund of abhyunattt.
8. With regard to the wild animals they chant this out-of-doors- Jaud ; they chant verses of one form+; therefore the wild animals are of one colour.
1 They are all addressed to one deity : Soma.
2 Of grey colour? Or has the word rtvpa a wider sense ?
9. They chant them thitherward (right off, ६.९. without any return-
ing, without any repetition) Therefore (the cattle) begets thitherward 1 and disperses thitherward.
1 This alludes to the position in which the copulation of the animals comes to
pass, in opposition of that of men: samyarco bhiitua dvipada retah sincanti, Ait. br. IT. 38. 5.
2 Viz. to the meadow, cp. TS.V. 2. 5, 4: tasmat paranicah paégavo vitisthante pratyarca avartante. 10. On the open! they chant; therefore the wild animals? live on the open °. 1 On a not enclosed spot, in contrast to the other lauds, which are all held in the (enclosed) sadas. 2 With regard to which (see § 8) the bahispavamana is held.
8 Litt. : ‘are not enclosed.’
11. Out of doors they perform the laud, in-doors! they perform the subsequent recitation*; therefore they consume the (wild animals. the game) that have been brought to the village °.
1 Within the sadas.
2 The Hotr and his assistants recite their Sastras within the sadas.
3 After the Sastra the rests of the Soma-cups are consumed within the sadas.
122 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
12. In view of the domestic animals, forsooth, they chant the ajyas!; they chant verses of various forms”; therefore the domestic animals are of various forms (colours).
1 The ajyalauds, cp. VII 2. 6.
2 As they are addressed to different deities (Agni, Mitra-varuna, Indra,
Indragni).
13. They chant (them, vz. the ajyalauds) constantly returning! ; therefore the cows, having gone forth to freely roam about (on the meadows) 2, do return.
1 ६.९. repeating: the a&jya-and prathalauds are chanted on three verses, which
ure repeated in various ways, see chapters 2 and 3 and for our passage VIT. 2. 6 end.
2 For pretvan cp. Acta Orientalia Vol. V, page 252.
14. On an enclosed (space) they chant (them ४.९. the ajyas) ; there- fore the domestic animals live on an enclosed space.
1 Within the sadas: ajyany antahsadasam stuvanti, Jaim. br. I. 106.
15. In view of yonder world they chant the (verses of the) out-of- doors laud; o nce only for these 18 made the him-sound and thev are thitherward directed (not repeated), for yonder world is once and for all away from 11616 1. |
1 There is no return from yonder world: once and for all they depart from hence thither (unde nefas redire quemquam /) cp. the well-known phrase : sakrt parancah pitarah.
16. In view of this world (the earth, earthly existence) they chant the ajya(laud)s; they chant them constantly returning; therefore this world is again and again returning ’.
1 The creatures procreate themselves constantly.
17. ‘Thitherward directed are the vital airs of {0086 ' 1, it is said, ‘who chant the (verses) of the out-of-doors-laud thither directed ' (४ ९. without repetition, straight off). He should (therefore) chant as last (verse) one containing (the word) ‘hither’?, for the retainment of his vital airs.
1 Tf the vital airs do not return into the body, death needs must follow.
2 SV. IL. 9, finishing: agmann rtasya yonum त,
vi. 8. 12.—vr. 9. 5. 123
18. ‘They, forsooth, vanish from this world,’ it is said, ‘who chant the (verses) of the out-of-doors-laud thither directed’; he should chant the last (verse) with the sounds (४.९. after the manner) of the rathantara 1; the rathantara is the earth*; he thereby retains a firm support on the earth.
1 Cp. Laty. I. 12. 10-11, Drahy. ITI 4. 24-25: ‘the last verse, which has the peculiarities of the rathantara, dismisses not its him-sound (४.९. instead of hum त, the pratihara of the bahispavamanastotra, ep. C.H. § 14, note 36, only hum is chanted); the four syllables after the prastava of this verse he should replace by a stobha’ viz. (cp. Laty. VII. 11. 6) by the stobha bha. The prayogas consult- ed by me (866 C. H. § 134 g, page 179) take no notice of this peculiarity. The peculiarities to be observed at the chanting of the rathantara are treated below, VIT. 7. 9, sqq.
2 That the rathantara is equated to the earth and the brhat to the sky, is common in the Brahmana literature, see e.g. Sat. br. 1. 7. 2. 17.
Vi. 9. (The verses of the out-of-doors-laud.)
1. (The tristich beginning) ‘Sing ye, o men, unto (upa) him’? he should take as opening one for one who Is desirous of a village 2. 1 SV. IL. 1-3=RS. IX. 11. 1-3.
2 i.e. of the supremacy over the inhabitants of his village.
2. The ‘men’? are the village belonging to the Gods, he (thereby) drives unto (wpa) him a village ?. ॥ Mentioned in the verse.
9
2 i.e. he subjugates to him the inhabitants of the village. 3. The food is ‘unto’ (wpa): food he drives unto him. 4. (The tristich beginning: ) ‘Unto (wpa) the born active’! he should take as opening one for one who is desirous of offspring. 1 SV. II. 685-687=RS. IX. 61. 13-15.
5. The offspring is ‘unto’ (wpa); this by the word ‘born’ he produces +.
1 On §§ 4-5 ep. the Ksudrasiitra (I. 1, 72 2): ‘for one who 18 desirous of offspring the stotriya (tristich) is the one (beginning): ‘ unto the born active’; the Brahman’s chant (the third prathalaud) is the first janitra melody composed on ‘not you in the least even’ (SV. I. 241=RS. VII. 59. 3) (the melody of gramegeya VI. 2. 18) chanted on the verses of the naudhasa (SV. II. 35-36); the vietuti, from
124 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
the Hotr pretha (stotra) onward, is the middleless seventeenfold stoma (Pafic. br. II. 10 and ep. especially II. 10. 3); the rest is similar to the Jyotistoma.
6, 7a. (The tristich beginning) ‘ Be thou clarified for the weal of our cow’! he should take as opening one in a year in which the Great God 2 slays his cattle.
1 8. IL. 3, 2, 1=RS. IX. 11. 3, 2, | see note on § 9.
2 Rudra.
7b. By (the words): ‘be thou clarified for the weal of our cow’ he heals his quadruped(s).
8. By (the words), ‘for the weal of our people’ (he heals) his biped(s), ‘for the weal of our runner’ (he heals) his one-hoofed animal(s).
9. Smeared with poison, forsooth are the herbs in that year, in which the Great God slays the cattle. By saying: ‘for the weal, o King, of our herbs’ he makes the herbs palatable for him; both kind of herbs ripen and become palatable for him: the kind that ripens un- cultivated as well as the kind that ripens cultivated !.
1 On §§ 6-9 cp. Ksudrastitra (I. 1, no. 3): ५10 which year the Great God slays his cattle, the opening tristich (are the verses): ‘be thou clarified for the weal of our cow’ in reversed order (cp. Laty. VI. 3. 2) ; the Brahman’s chant is the étharvana melody (aranyegeya I. 1. 23) chanted on the naudhasa verses; the
wistutis are the ascending ones (optionally, २६7९, br. II. 12, or II. 15, or ILY. 2); the rest is similar to the Jyotistoma.’
10. (The tristich beginning) ‘ Be clarified as the foremost of speech’! he should take as opening one for one whom he wishes to become excellent among his equals
1 SV. Il. 125-127=Rs. LX. 62. 25-27.
11. By (the words): ` be clarified as the foremost of speech’ he brings him round to the foremost point.
12. The foremost point is excellency ; he brings him ! to excellency ५. 1 Read: s«riyam evasmin dadhati.
2 On §§ 10-12 cp. Ksudrasiitra (I. 1, No. 4): ‘for one who desires excellency the opening (tristich) is the one containing (the word), ‘foremost’; the djyalauds are connected with the brhat (cp. Arseyakalpa page 33, note 3); the Hotr’s prstha (laud) is the brhat; the Brahman’s prstha (laud) is the Syaita; on the usnih-part (in the 4rbhavapavamana laud) is chanted the srudhya; the rest is similar to the jyotistoma.’
vi. 9. 6.— vir. 9. 20. 125
13. (The tristich beginning), ‘these Soma-drops have effused’! he should take as opening one for a plurality (of Sacrificers) *.
1 8४, II. 180-182 = 88. IX. 62. 1-3.
> Cp. note 3 on § 23 and Jaim. br. I. 94: 6८0 दा) samyajamananam.
14. By (the word)‘ these’ he addresses them all ; for (their) welfare}, (their) prosperity.
1 Read rddhyai instead of rddhai.
15. By (the word) ‘these’ Prajfapati created the Gods; by (the words) ° have effused’ (asrgram) he created (asrjata) men, by (the word) ‘Soma-drops’, the Fathers; by (the words) ‘ through the strainer ’?, the Soma-draughts; by (the word) ‘swift’, the laud; by (the word) ‘all’, the recitation; by (the words) ‘ unto riches’, the other creatures *.
1 Read pavitram 2/४ instead of paviira iti.
2 Sayanua explains this exposition of creation by all kinds of fanciful etymolo- gies and combinations,
16. In that (he said): ‘these’, therefore all the Gods that (were) in the beginning, (exist) even now.
17. And they enjoyed all possible prosperity!; for stationary is this word 2.
1 Read sarvam ४ rddhim aGrdhnuvant sthr’.
2 The purport of these two 8§ is not clear to me.
18. In that (he said): ‘have effused’, therefore men are created? day by day.
1 srjati Meaning as well ‘ to effuse, to emit’ as ^ to create’.
19. In that (he said): ‘Soma-drops’, the Fathers namely are, as it were, the Soma-drops },
1 Perhaps the author had in mind the well-known attribute of the Pitaras : somyasah.
20. (For they are) ‘mind’ (only), as it were}.
1 Being only perceptible by the mind, not by the eye. The equation mana wa 2८414 being comprehensible, it is not intelligible how the tndavah can be compared to manas. S&ayana quotes from Chand. up. (VI. 5, 4): annamayam hi saumya manah, but here saumya is a vocative and has no relation to manah.
126 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
21. The prosperity enjoyed by those creatures after they were created, falls to the share of those for whom he (the Udgitr), thus knowing, takes this (tristich) as opening one.
22. The metres, forsooth, fetched the Soma; the Gandharva Visvavasu stole it (from them) and with it entered the water; the Gods sought after it, Visnu spied it in the water; he doubted: ‘Is it he (the Soma) or not?’ ‘He poked it with his foot and from it (from the Soma thus poked) drops effused; he announced to the Deities who stood near: ‘These Soma-drops have effused.’ Through the out-of- doors-laud, verily, the Sacrificer comes into existence; in that he chants (88 prastava) the words: ‘These Soma-drops have effused’, he an- nounces to the Deities the sacrifice that has come into existence}.
1 Just as Visnu announced to the Deities that he had found out the Soma in
the water. On the myth of the stolen Soma cp. Lévi, la doctrine du sacrifice dans les Brahmanas, page 32, and below, VIII. 4. 1.
23. Deprived of prosperity and not conducive to cattle, verily, is the morning service, for it is devoid of ida@!; by saving: ‘the ida@ for us uninterruptedly °" he makes the morning service provided with ida and with cattle 3.
1 In the chants of the morning service the finale is not, as mostly otherwise, ida (but 2). Note the well-known equation id@ vai 20404४०}.
2 Third pada of the last verse in the same stotriyatrea (cp. VI. 9. 13).
9 To §§ 13-23 refers the Ksudrasiitra (I. 1, n°. 5): ‘for a plurality of Sacrificers ८५५८ lt & sattra) who are not friendly disposed to each other, the stotriya (tristich of the out-of-doors-laud) is: ‘these Soma drops are effused’; the vietuti for the
prethastotra is the saptisthiud belonging to the seventeenfold one (Pafic. br. [T. 9, especially § 3); the rest is similar to the jyotistoma.’
24. (The tristich beginning): ‘ By fiercely brilliant lustre ` 1 he should take as opening one for a joined group (of Sacrificers) 2. 1 SV. IT. 4-6=RS. IX. 64. 28-30.
2 See note ॥ on § 26.
25. (The words): ‘by fiercely brilliant lustre’ represent the gayatri? ; (the words): ‘by loudly sounding’ (represent) the tristubh*; (the word) ‘voice’ ® (represents) the anustubh ४; (the words) ‘the Soma- (draughts) (are) bright, mixed with the milk’ (represent) the jagati ^. This (verse) represents all the metres; the metres, forsooth, are a
vI. 9. 21.—vi. 10. 3. 127
joined group as 1४ were; by taking this (tristich) as opening one, he makes them prosper by their own feature 5.
1 For the gayatri is splendour and spiritual lustre, it is said in the holy script (Ait. br. I. 5. 2).
2 A pun on the root stubh in pari ato bhayantyG and tri stubh.
3 I have rendered krpt by ‘ voice’ in accordance with Sayana krpeti vannama, and vag ghy anustup (Sat. br. III. 1. 4. 2.).
4 The point of agreement between the jagati and the pada scmah éukra gavasirah is, according to Sayana, that both: the word jagati and the word gavasirah have in common the syllable ga; for another explanation see note | on XII. 1. 2.
9 § Weature’ or ‘nature.’
26. A joined group, verily, is devoid of courage and strength ; the metres are courage and strength; he makes them possessed of courage and strength 1.
1 To § 24-26 refers the Ksudrasitra (I. 1, no. 6): ‘for a plurality of Saé¢rificers, who are friendly disposed to each other, the stotriya (tristich) is ‘ by fiercely brilliant lustre’; ‘sing ye unto him’ (SV. II. 1-3) is the corresponding (tristich); the vistutt for the pratha-laud 18 the saptasthita belonging to the seventeenfold stoma; the rest is similar to the jyotistoma.’
VI. 10.
(The verses of the out-of-doors-laud, continued. )
1. (The tristich beginning) ‘ Agni, thou purifyest the lives’ * he should take as opening one for those diksitas amongst whom one dies.
1 SV. II. 868-870=RS. IX. 66. 19-21.
2. Unclean, as it were, are the diksitas amongst whom one dies ; in that the opening (tristich) is addressed to Agni pavamana, Agni drives away from them the heat (the defilement) and the wind (or Soma pavamana) purifies them ?.
1 Cp XVI. 5. 9, 10.
3. In saying ‘the lives’ he puts life! into them who are living *.
1 Viz. the normal lease of life, so that they do not die of any other cause than old age.
2 The same matter 18 treated more fully IX. 8.--To § 1-2 refers the Ksudra- stitra (I. 1, No. 7): ‘when a diksita has died, the opening (tristich) is: ‘O Agni, thou purifyest the lives’ except on the days at which a transposition (of metres:
128 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
stotras and Sastras) takes place; if he dies on (one of) the days at which a. transposition takes place, the tristich of that day,on which the tristich in gaéyatri-metre is the opening one, is to be taken as opening one, with the exception of the udayaniya atiratra; the rest is similar to that (day)
4. (The tristich beginning): ‘ For us, o Mitra and Varuna’! he should take as opening one for one suffering from a lingering disease.
1 SV. 1. 13-15=RS. IIT. 62. 16-18.
5. Gone away are the out- and inbreathing of him, who suffers from a lingering disease; Mitra and Varuna are the out- and inbreath- ing’; out- and inbreathing he (thereby) puts into him ४,
1 Cp. Sat. br. VIII. 4. 2. 6: prano vai mitro १०29० varunah.
2 To §§ 4, 5 refers Ksudrasiitra (I. 2, No. 7, 8): ‘for one who suffers from a lingering disease the out-of-doors-laud consists of the tristichs: ‘for us, o Mitra and Varuna’ (II. 13-15), ‘ by fiercely brilliant lustre’ (II. 4-6), ‘ from thee, that art being clarified, ० Sage’ (IJ. 7-9=RS. IX. 66. 10-12); or the opening (tristich of the out-of-doors-laud) is to be composed of different parts of the Veda (sambharya ep. Introduction, Chapter II) (and to comprise the following verses): ‘for us, 0 Mitra and Varuna’ (II. 13), ^ be clarified as the foremost of speech’ (II. 125), and ‘sing ye unto him, o men’ (II. 1) ; ‘o Agni, come hither to the feast’ (IT. 10-12) is (the Hotr’s ajya-laud): the rathantara one (see note 4 on page 33 of Arseyakalpa) ; the three other &jya-lauds are the brhat ones (see ib.); or the first two are the brhat ones (the first being IT. 140-142) and the last two the rathantara ones. (In the midday-service) on ‘ being clarified by the stream’ (IJ. 25-26) are chanted the raurava, the yaudhajaya and the dairghaéravasa (or instead of this last the udvat prajapatya); these are ekarcas; the rathantara on three (verses) (II. 25-26); the brhat is the Hotr’s prathalaud, the traigoka the pratha-laud of the Brahmanaccha- msin, and the kaleya is chanted on ‘ they all have magnified Indra’ (II. 177-179), On ‘entice the withdrawing’ (II. 111=RS. TX. 19. 6) the sapha (is chanted), the é6rudhya on the usnih-part. He puts the two kakubhs at the end of the rathantara (the exact meaning of these words, which recur No. 39, is not clear to me; probab- ly they refer to the chanting of the rathantara on puna@nah soma dharaya). The cistutt is the brahmayataniya of the seventeenfold stoma (86९. br. II. 8. 2) for the Hotr’s prsthalaud, and the ascending one belonging to the twenty-one-fold (Patfic. II. 1 ) for the agnistoma chant. The rest is similar to the jyotistoma.’
6. (The tristich beginning): ‘ Driving away the enemies thou art strained, away, o Soma, the envious’* he should take as opening one for one who is calumniated falsely.
1 SV. Il. 563-565=RS, TX. 61. 25-27. The verse is quoted here by a longer pratika than is usual and strictly necessary, because of its tendency.
vi. 10. 4.—v1. 10. 12. 129
7. Envious verily are they, who calumniate falsely; these he drives away from him.
8. By (the words): ‘ going to Indra’s agreed place’ he causes him to go, cleaned * (of the false imputation) and fit for (taking part at) the sacrifice, to Indra’s agreed place”.
1 Note the pun ‘ piitam’ with reference to pavase of the verse.
2 To §§ 6-8 refers the Ksudrasitra (I. 2, No. 9): ‘for one who is calumniated falsely the stotriya-tristich is ‘driving away the enemies thou art strained’; on the verses of the naudhasa is chanted as prstha-laud for the Brdhmayacchamsin the Suddhasuddhiya which has a pada for nidhana; the vistuti for the agnistoma- chant is the ‘lamp’ belonging to the twenty-one-fold stoma (80९, br. IT. 17, see especially § 4). The rest is similar to the jyotistoma.’
५ (The tristich beginning): ‘Be thou, a bull, strained by the stream ’* he should take as opening one for a noble. The noble, forsooth, is a bull; he (thereby) makes him a bull.
1 SV. II. 153-155=RS. IX. 65. 10-12.
10. By (the words): ‘and jovial to (Indra) accompanied by the Maruts’, the Maruts being the peasantry? of the Gods, he attaches the peasantry to him; the peasantry does not desert him.
1 Or ^ the clans, the subjects, the people.’
11. By (the words) ‘ possessing thyself of all thine might’ he by might, by courage afterwards! encompasses for him the peasantry ; the peasantry does not desert him 2.
1 parastat the text, purastat Sayana.
2 To §§ 9-11 refers the Ksudrasiitra (I. 2, No. 10): ‘for a Sacrificer who is a king, the opening stotriya (tristich) is ‘be thou, a bull, strained by the stream’ ; the pratha-laud of the Bréhmanacchamsin is the vrsan-saman chanted on the verses of the syaita, the ekavrsa-saman, if he is a sole king. The rest is similar to the ritual of one who is desirous of excellency’ 866 Ksudrasitra I. 1, No. 4 as quoted in note 2 on VI. 9. 12.
12. (The tristich beginning): ‘Be thou, a bull, o Soma, strained after being pressed’? he should take as opening one for one who desires: ‘may I fare well in the foreign country ’?.
1 SV. II. 128-130 = ‰ 8. IX. 61. 28-30.
2 Or, perhaps: ‘may I fare well amongst men’ i.e. in the assembly; cp. the author’s paper ‘ Altindische Zauberei ’ (Wunschopfer) note 36 on page 6.
9
130 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
13. By (the words), ‘make us honoured among men’ he will fare well in the foreign country 1.
1 To §§ 12, 13 refers the Ksudrasiitra (I. 2, No. 11): ‘for one who desires to fare well in a foreign country, the (opening) stotriya (tristich) is ‘be thou, a bull, o Soma, strained after being pressed’. The rest is similar to (the ritual of) one who 18 desirous of excellency ', cp. note 2 on § 1}.
14. (The tristich beginning): ‘You both are Lords of light’? he should take as opening one for two (Sacrificers); he (thereby) causes them to participate equally in the sacrifice: he bestows? upon both of them the glory of the sacrifice >.
18V.11.351, 350, 349=RS. IX. 19.2, 3, 1. (avahpati SV., svarpati RS). Originally the author of the Brahmana may have meant the Rgveda-verses IX.19. 2-4 and the reading svahpati may have been introduced afterwards, in accordance with the gana.
2 arpayati.
$ To §§ 13, 14 refers the Ksudrasiitra (I. 3, No. 12): ‘for two Sacrificers the opening stotriya (tristich) is, in reversed order ‘you both are Lord of light’; on ‘ being clarified by the stream’ (II. 25-26) are chanted the raurava, yaudhajaya and dairghasravasa (or udvat prajapatya) as ekarcas; on these (verses) the first aSvinor vrata; on ‘by fore conquest, from your (Soma) plant’ (II. »7-49), the syAvasva, the 4ndhigava, the audala, as ekarcas; on three (verses) the last a§vinor vrata. The rest is similar to the jyotistoma.’
15. (The tristich beginning): ‘The streams have flowed forward’? he should take as opening one for one who is desirous of rain.
1 SV. 11. 1115-1117 = 8. IX. 29. 1-3.
16. By (the words): ‘the streams have flowed forward’ he causes the rain to fall from heaven; by (the words): ‘of the bull that with vigour has been pressed’ (he causes it to fall) from the intermediate region.
14. By (the words): ‘that presents itself to the Gods’ he brings it down on the earth.
18. By means of vigour, of strength, is given forth what (after being promised or due) is held back; by (saying): ‘of the bull that with vigour has been pressed’ he procures to him by means of vigour, of strength, the rain from heaven 1.
1 To §§ 15-18 refers the Kgudrasiitra (I. 3, No. 13): ‘for one who wishes to obtain rain the (opening) (stotriya tristich) is: ‘the streams have flowed forth’;
vi. 10. 13.—vir. 1. 1. 131
on ‘ being clarified by the stream, ० Soma’ (are chanted) the raurava, yaudhajaya and dairghagravasa (or udvat prajapatya) as ekarcas; on (all the) three (verses), the first apam vrata; on the verses of the naudhasa as prstha-laud of the Brah- manacchamsin, the saubhara with his as nidhana (ep. below, VIII. 8. 19); on ‘by fore-conquest, from your (Soma) plant’, the Syavdséva, the andhigava and the
audala as ekarcas; on all three, the last apém vrata. The rest is similar to the jyotigstoma.’
19, (The tristich beginning): ‘ Become thou strained by this stream, by which the cows may come hither, the alien ones, to our dwelling’? he should take as opening one for one who desires that alien cows may fall to his lot, that his dominion may obtain alien cows; bv the fact that this (tristich) is the opening one, the alien cows fall to his lot, his dominion obtains alien cows 2.
1 SV. 11. 786-788=RS. IX. 49. 2-4.
2 To this § refers the Ksudrasiitra (1. 3, No. 14) : ‘ for one who desires alien cows, the (opening) stotriya (tristich) is: ‘ become thou strained by this stream, by which alien cows may come hither’; on ‘being strained, ० Soma, by the stream ` (are chanted) the raurava, the yaudhajaya and the dairghagravasa (or udvat praja- patya) as ekarcas; on (all) three, the first gavam vrata; on the verses: ‘ verily thou shalt extol’ (SV. I. 247=II. 1073-1074=RS. I. 84. 19-20), the traika- kubha is chanted as prstha-laud for the Brahmanacchamsin; on ‘ by the most sweet, most intoxicating’ (SV. II. 39-41=RS. IX. 1. 1-3), the g&yatra, the samhita
and the satrasahiya as ekarcas; on (all) three the last gavam vrata. The rest is similar to the jyotistoma.’
SEVENTH CHAPTER. VII. 1.
(The gayatra-siman on which the out-of- doors-laud is chanted.)
1. The gayatra is (equal to) these (three) worlds (earth, intermediate region, sky)!; the chant belonging to it is to be performed in three sections”; for three in number are these worlds; by chanting (the gayatra) in three sections, he makes him ° equal to these three worlds.
1 Usually the gayatri is identified with the earth, the trigtubh with the inter- mediate region and the jagati with the sky.
2 Gert 18 a part of the udgitha; to this Brahmana refers Laty. VII 10. 21, according to which passage the udgitha, e.g. of 9.४. II. 1, which runs in the arcika pavamanayendave | abhi devarh iyakeate, is to be divided into three @vrts in
132 THE BRAHMANA OF TWENTY FIVE CHAPTERS
the following manner: 1. ७7249 manayendGva 2; 2. abhi devarh iyG 1212; 3. ksato. Cp. also Jaim. br. I. 111 and Jaim. up. brahm, ITI, 11. 5, 111. 39. 2 (tad etat tryavrt tryudanam 02/८६.
3 The Sacrificer.
2. Twice he should stretch the tone, the third (time) he should make him}.
1 avanardati according to Saiyana is equivalent to avasvarati and consists in a lowering of the musical tone by one interval; probably avanardana has the same value as the later term karsana, and especially the first kind of karaana designated e.g. by a2, see R. Simon in his Introduction to the Puspasiitra, page 519 (ep. also
1 C. H page 466). Now, as the him sound is always chanted thus: hiim G 2, it appears that in the gayatra-chant this avanardana takes place three times, The ritualistic authorities have always been at variance about the question as to how the avanardana is to be practised the first two times: ‘the first two sections (Gvarga=Gvrt) are to be ‘stretched’, according to Dhanamjayya; in the middle
section he should put in two stobhas, and t hese arc to be ‘stretched’ accord- 2 ng to Gautama, e.g. abhi devish ६42 1212’? (see Séyana on Pajic. br. VII. 1. 2),
Laty. VII. 10. 22-24. It seems that the usual way of chanting the gayatra is the one recommended by Gautama, it is found in all the prayogas. The expression : ‘he should put in two stobhas’ may be understood, if we consider that all the words of the udgitha are replaced by the syllable 0, which can be considered as a stobha.
3. In that he stretches thrice!, he thereby makes the gayatra redundant.
1 Cp. note 1 on the preceding §. The purport of this § is far from clear to me.
4. He who chants an unresponded gayatra?, has no firm support ; the response of the gayatra is the him-sound.
1 ४.९. a gayatra without response, without pratihara.
5. [t is to be thought mentally; he thus chants a responded giyatra and gains a firm support?.
1 To this § refers Laty. VII. 11. 3-5: ‘after the retasya (verse, i.e. the first verse of the out-of-doors-laud) he should, leaving over two syllables (४.९८. before
the last two syllables) utter the him-sound: hit 8 2; this him-sound the Pratihartr should think mentally in the retasyG, not in the other (verses), according to Gautama; in the other verses (only), not in the retasyé, according to Dhanamjayya and Sandilya,’ ep. also Laty. I. 12. 8, 9: ‘the first verse, the retasy@ is devoid of him, the other verses are provided with it’. Latyayana, then, accepts the view of Gautama, the words of the Bréhmana leaving it open to doubt; Sadv. br. II. 1. 4:
vir. 1. 2.—vir. 1. 10. 133
na himkurydd seems to refer equally to the retasy& only, cp. also Jaim. br. I. 100: na himkuryad, yad dhimkuryad vajrena himkarena veto vicchindyat, and Jaim. érs. 11 ; 13. 9.
6. He who chants the gayatra in view of these worlds, is not severed from these worlds; for his sake these worlds clothe themselves with strength (or ‘ food ’)!.
1 enam..abhi samvasate, Siyana: enam tirjannena samacchadayanti. I take ‘enam as governed by abhi ; samvasate 3rd pl. to samvaste.
7. He should begin softly, then (chant) louder, and then still more loudly’; thereby he chants in view of these worlds.
1 mandram, tarataram, taératamam could equally well mean ‘deep, higher, highest’ (pitch of the voice), as relating to the three octaves (gramas, sthanas), which are equally designated as mandra, madhyama, tara (Taitt. pratis. XXITI.11), and said to reside successively in the chest, the throat and the head (ib. 10 and cp. Naradiya Siksa 1, 7: urah kanthah ésiras caiva sthanani trint vanmaye), each of these sthanas comprising seven tones.—The first third part (the first 2४7, the adi, ep. adadita in this §) he should chant mandrena; the second Gvurt, tarataram; the third Gvurt, taratamam. Sometimes four sthinas are given: upamsu, mandra, madhyama, uttama (thus Sayana), with which compare Jaim. up. br. I. 51. 6 sqq.: mandram, ugram, valgu, krauncam, ep. TS. 11. 5, 11. 1: krauricam, mandram.
8. The chant (of the giyatra) must be performed ‘ unexpressedly ”. That which is expressed of the gayatra is terrible; by chanting ‘ un- expressedly ' he avoids what is terrible in it.
1 Kach syllable of the verse is replaced by ०, ep. ©. H. §§ 178, 180.
9. The gaiyatra is breath!; he should not take breath (whilst chanting the udgitha), to prevent the breath from being cut off. If he takes breath, he will die before (his time), if he does not take breath, he lives his whole life.
1 According to Sfyana because there are nine stotriya-verses in the out-of- doors-laud and there are nine ‘breaths’ (sapta Sirsanya dvav avaicau), but else-
where the gayatri is identified directly with prana: below, XVI. 14. 5 and Sat. br. VI. 2, 1. 24, V1. 4. 2. 5 etc.
10. If (however) he should take breath, he should take breath in the middle of the verse: the gayatra, verily, is breath, the tone! is breath ; he thereby puts breath in the midst, into his body: he lives his whole life 2.
1 Possibly svara here also means circumflex, cp. XVII. 12. 2. Compare the passage, which to me is not clear, of the Jaim. br. I. 112: s&mno ’ntararanyam
134 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
navetyam,...eiad dha vat samno ‘niararanyam yat prastutam abhisvaritam (ma. Gbhi°) Gdiyate ; svarenotpadyodgayet.
2 Cp. Jaim. up. br. I. 37. 7: tad anavanam geyam ; tat samna eva pratiharad anavinam geyam, tat prano vai gayatram ; tad vat pranam rdhnoti, tatha ha sarvam dyur ett, and Jaim. br. 1. 112: yadt sami tamyen, madhya rco ‘vanyat.
11. As nidhana?! he should take (the word) :da? for one who desires cattle; 5४०१, for one who desires (to reach) heaven; yaéah‘, for one who desires spiritual lustre; Gyuh5, for one who suffers from disease ; hamsi®, for one who exercises magic (spell for malevolent purpose) ’.
1 Instead of the regular 2.
2 ५42 is equal to cattle.
3 * Heaven.’
4 <Glory.’
5 “ Long life.’
6 «Thou slayest °.
7 To this § refers Laty. VII. 11. 15. sqq.: ‘if he desires to use any of the finales, that are recommended for (the fulfilment of special) wishes, he should, aceording to Gautama, put them (i.e. the words, that express them) in the place of the last two syllables, or after finishing the whole verse, e.g. abhi devash tyaksata 1212 (instead of the syllable uw); according to Dhaénamjayya he should, without
changing, chant the whole gayatra and put them in at the place of @, for they (the words ९९६, svah, etc) are intended as finales.’
12. These, forsooth, are the milkings! of the gayatra. 1 The instruments, as it were, to obtain from the gaiyatra, as a milch-cow,
all one wishes.
13. Into the possession of spiritual lustre, of cattle + comes he, who knows this.
1 And of heaven, long life, ete. ep. § 11.
VII. 2. (The &afya-lauds.)
1. Prajapati, having changed himself into the sacrifice, gave him- self over to the Gods. These did not agree together as to the prece- dence. He said to them: ‘Run ye a race for it’. They ran a race (ajim ayan). Because they ran a race, therefore the ajya (-lauds) are called ajyas (@j-ya).
vil. ]. 1].—vu. 2. 5. 135-
2. Indra understood: ‘ Agni, forsooth, will win in the first place.’ He said (to Agni): ‘Whichever of us both shall win in the first place, shall share with the other’. Agni was the first to win, thereon Mitra and Varuna, thereon Indra. Now, there was this one Hotr-function (still) to be won. Indra said to Agni: ‘ According to our agreement this one must be shared by ustwo’. This is the Hotr-function conse- crated to Indra-agni: one and a half (of the) laud belongs to Agni, one and a half to Indra’.
1 The four ajya-lauds are 1. Ggneyam (hotur ajyam), C. H. § 55; 2. mavravaru- nam (maitrévarunasyajyam) C. H. § 160; 3. aindram (brahmanacchamsina &jyam) C. H. 164; 4. aindragnam (acchavakasyajyam) C. H. § 169. In the Jaim. br. this quasi-myth is more logically represented; here (I. 105) Agni, Mitra and Varuna, and Indra win first, and then Indra and Agni make the agreement about the fourth ajya that is left over: athatkam anujjitam asit, tad indro ’ved: agnir vave- dam ujjesyatiti. so ’bravid: agne, yatara avayor idam ujjayat tan nau sahasad 2८2, ete.
3. Four in number are they (the ajya-lauds) with six deities 1.
1 Agni, Mitra, Varuna, Indra and for the last stotra again Indra and Agni together.
4. In six ways disposed! is the sacrifice; the whole of the sacri- fice he thereby lays hold off.
1 saddhavihitah, cp. tridhavihitah (‘tripartitus’). Probably we are to under- stand: the agnistoma-catustoma (comprising three services), the ukthya, the sodasin and the atiratra.
5. All the ajya-(lauds) are svara 1, this is a sameness*; they
chant (verses) addressed to different deities®: for the sake of taking away the sameness.
1 ६.९. provided with svarita: having at the end, as all géyatra-chants have, 111
a final ending on 345, cp. R. Simon, Puspasiitra page 525, in voce svara.
2 Why the sameness, the jamitvam, is unfruitful, is made clear by the following passage of the Jaim, br. (I. 300): ‘ Devoid of pairing and offspring is the sameness, just as when two men or two women were lying together, neither the two men would bring forth any child, nor the two women, if they did not get a copulating partner. That, on the other side, which is devoid of sameness, is a copulation, 8 generation’. Moreover, the consequence of sameness is yatayamatvam !
8 Cp. Jaim. br. I. 100; tad Ghur: yad Gjyani sarvani samananidhanant, kenajami kriyata tit.
136 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
6. In view of the domestic animals they chant the ajya (-lauds)’. They chant (them) constantly returning”; therefore they (the animals, the cattle) beget thitherward * and are born hitherward *; therefore also they (the cows), having started to the (meadows), return 6.
1 Cp. VI. 8. 12.
2 Cp. VI. 8. 9.
3 Cp. VI. 8 9,
4 The young ones, being born, come ^ hitherward’ out of the womb.
5 Cp. VI. 8. 13. VII. 3.
(The midday-pavamdna-laud.) 1. The midday-service is purified! by the following:
1 This must mean: ‘the midday-service is brought about’ or ‘the midday- pavamfana.-laud is held.’
2. by three metres! and five 81718118 ~. 1 Gayatri, brhati, trigtubh, cp. Introduction to Argeyakalpa, page XXIV and Ait. br. III. 17.4: sateu va atra gayatrisu stuvate satsu brhatisu tisrsu tristupsu.
2 Gayatra, dmahiyava, raurava, yaudhajaya and augana.
3. By chanting the midday-pavamana (-laud)’* they strain the midday-pressing.
1 2.९. the first laud (stotra) in the midday-service.
4. The (8818718 used) at the midday-pavamana (-laud) are (equal to) all the simans (of the whole midday-service).
5. (They are) the gayatra (siman), the siman with finale, the one de v 01d of finale, the one with वद as finale’.
1 With finale (stause) is chanted the amahiyava (gramegeya XIT, 2. 13); without finale proper the yaudhajaya (gram. XIV. 1. 36) and the ausana (gram. XV. 1. 32); with id@ as finale the raurava (gram. XIV. 1. 35). In the same way the rathantara or hotuh prsthastotra (aranyegeya II. 1. 21) 18 chanted with finale (as); the vamadevya or maitravarunasya prsthastotra (gram. V. 1. 25) is chanted without finale (ep. ए, 2. 4), likewise the naudhasa (gram. VI. 1. 37) or brahmanah prsthastotra is chanted without finale; the kaleya or acchaévékasya prethastotra (gram. VI, 2. 7) is chanted with 7d@ as finale.
6. In chanting the midday-pavamana-(laud) they chant al] the 8801808 (of the midday-service)’.
1 See note 1 on the preceding paragraph.
vir. 2, 6.—vit. 3. 15. 137
7. The pavamana (-laud) is the trunk of the service, the gayatri (metre) is its mouth; the gayatra (siman) is the breath; in chanting the gaiyatra on the gayatri (metre) they put the breath into the mouth (of the sacrifice).
8. These metres! are the out- and in-breathing*: the gayatri is the out-breathing, the brhati is the through-breathing, the tristubh 1s the in-breathing ; that they chant with these metres is for the conti- nuity of the out- and in-breathing.
1 Cp. § 2. 2 Elliptic for out-, through- and in-breathing, as appears from what follows.
9. These metres are (equal to) these worlds: the gayatriis this world (the earth), the brhati is this middle (world), the tristubh is yonder highest (world). That they chant with these united metres is for the continuity of these worlds.
10. If another metre were to come in between them, he would disjoin these worlds}.
1 Read vyaveyad imamllokan.
11. Having chanted a gayatra, they chant a saman with 01816 1. The gayatra is the earth; thereby an abode is made on the earth (for the Sacrificer) 1.
1 The amahiyava of the ordinary agnistoma, see note 1 on § 5.——Besides ‘finale’, nidhana means also ‘residence, abode’.
12. Were they to chant at the beginning a (saman) without finale’, the Sacrificer would be deprived of abode.
1 «without finale ` =" without abode’.
13. They chant a (saman) with finale; the gayatri is strength, the finale is strength ; by strength he (thereby) augments his strength.
14 With a (saman) having (the word) ida (as finale)* they com. mence the brhati (part) (of the laud).
1 The raurava of the ordinary agnistoma, cp. note | on § 5.
15. Ida is cattle}, the brhati is cattle*; in the cattle he thereby puts cattle.
1 id@ 18 one of the names for cow, 280९. br. XX. 15. 5; Sat. br. IV. 5. 8 10.
2 barhatah paéavah, Sat. br. XII. 7.2. 15.
138 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
16. (Moreover,) on the brhati most of the simans are (chanted).
17. On 1४" (is) also (chanted) a (siman) with three finales >. 1 On the brhati part.
2 The yaudhajaya in the ordinary agnistoma; it has no finale in the proper sense, viz. no finale which is added to the words of the verse (such as idé, as, his,
3 8 9 5) etc.), but three parts of the verse itself are taken as nidhana (5725457 ; 0225457 ;
3 5 nya345yah, etc.) see C. H. § 1181), page 281.
18. The middle world, forsooth, is the least strong! (of the three), as it were; to it thereby an abode is procured.
1 The antariksa (being identified with the tristubh, see § 9) cannot stand of itself, but is supported on both sides by heaven and earth, and thereby the least Strong of the three! It now gets three nidhanas, three resting-places.
19. There is a (sAman) with three finales; three rents there are in the services’, these are covered by it.
1 In the morning-, midday- and afternoon-service of the Soma-feast. The purport of these words (cp. Jaim. br. I. 304: atho trini yajhasya chidrani dve apidhattasya (?) Gyatana ekam bhavatt) was not certain to the ancients; they are discussed in the Nidaénasiitra (II. 11): atha khalv Gha trini savananam chidrani tant tenapidhiyanta iti ; katamani chidranite ? pavamana adevata stutayas, tini chidranity ; athapy antarena pavamanams cavartini ca havirbhih pracaranti, tani chidraniti. The text ot the first explanation is doubtful (Sdyana differs, as he reads: pavamana- devatastutayas) and to me unintelligible; probably the stotras beside the pava- mianas are intended; the second explanation is clear: the author refers to the savaniyapurodaéas which follow after each pavamanastotra (cp. C. H. §§ 143, 186, 4544).
20. There is a (88.108) with three finales; three are these worlds; in these he (thereby) obtains a firm support.
21. There is a (siman) with three finales; by means of the (88187) with three finales the midday-service becomes firmly established ; if there were no (saman) with three finales, the midday-service would not be firmly established.
22. The finales are of two syllables!, the Sacrificer is a biped; he {thereby) instals the Sacrificer in the sacrifice, in cattle.
1 Cp. note 2 on § 17,
23. A (séman) devoid of finale is at the end (४.९. is the last of the
vir. 3. 16.—vu1. 3. 29. 139
midday-pavamana-laud) 1, to prevent (him) from falling across the world of heaven.
1 The auéana in the ordinary agnistoma, cp. note 1 on § 5.
24. If it were one with finale, he would expel the Sacrificer from the world of heaven}?.
1 A highly casuistical reasoning! We would expect that the last chant was one provided with nidhana, the nidhana being an abode, in order that the Sacrificer might abide in heaven! But the author of these Brahmanas had to reckon with the facts, and one of these was that the last saéman is anidhana. He now apparent- ly seeks to explain this difficulty by assuming an etymological (and therefore, for one of his time and views, real) connection of nidhane with nirhanti! Sayana’s attempt to explain this passage is unacceptable; he thinks that, the nidhana being a firm footing (2.e. the earth, containing food and cattle), the Sacrificer having gone up to heaven, would be tempted to return to earth (read in the commentary svargad imam eva lokam instead of svargadikam eva lokam). But note ate in anati- pada of the preceding §.
25. It 18 ‘circumflected’!. h 1 svara, ४.९. at the end, provided with the padadnusvara, ending: nta656yi, ep. R. Simon, Puspastitra page 521 tn voce. Sfyana: ‘a saman which ends with a svarita tone on the last vowel, 18 called sv@ra; nowhere more than four endings
of a siman are met with: the svara, the finale, (the word) ida, (the word) vag’.
26. By means of the tone (svara)! food is offered to the Gods
towards the end; he thereby offers, by means of the tone. food to the Gods towards the end.
1 svarena a double entente ‡ meaning here besides ‘ tone’ also the (loud) voice,
viz. such a word as svaha@ or vaudeat at the end of the offering verse, the ya7ya in which an oblation is consecrated to a deity.
27. The gayatra (8870810) is at the beginning, the circumflected one at the end.
28. The gayatra is breath, the tone is breath; he thereby puts breath in at both sides ; therefore animals have breath at both sides ।.
1 The prana is exhalation, the apdana inhalation, but also the wind in the
belly. Or are we to think of the two ears, which equally are reckoned among the pranas ?
29. Because the gayatra is at the beginning, the circumflected (s4man) at the end, therefore he starts! by means of out-breathing and gains firm support through ° in-breathing १.
140 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 praiti t.e. he begins, ep. XVIII. 8. 16 and Sat. br. XII. 2. 4. 16: udanena hy udyanti.
2 Read apanena instead sf apane (?).
3 The rules laid down in this khanda, especially in §§ 11 sqq., are of great importance for the identification of the s&mans in general. They seem to agree with the ample prescripts of Jaim. br. I. 299 sqq. Here four kinds of s&imans are distinguished regarding their ending , svarant, nidhanavanti, ailani and rksamani, cp. Sayana on Pafic. br. VII. 3. 25, where, instead of the last group ( the meaning of rksama 1s unknown to me ; elsewhere, I. 307, the rksamam is declared identical with svara; cp. the St. Petersb. Dict. 8, ४, rksaman), are given the simans ending on the word vak. These rules intend, apparently, to prevent jamitva, ‘sameness ’ (cp. note 3on VII. 2. 5). Further, we learn from the Jaim. br. (I. 311) the follow- ing important rule, which, as 1t seems, is also observed by the other Saimavedists, that the places for inserting in, or taking out from, the prakrtt (२.९. the schema of the normal jyotistoma) those samans which must be added or taken out in order to obtain the required number of stotriya-verses, are: the gayatri, the brhati, and the anustubh-part. In each sacrifice, therefore, only one saiman i chanted on the tristubh, the kakubh, the usnih and the jagati. Jaim. br. J. 311 runs: ‘three bellies, forsooth, has the sacrifice: the gayatri, the tristubh and the anustubh, here they insert, hence they take out, just as man is filled in the middle (the stomach) or hungers (in the middle), but the other stotras are not liable to alteration, just as the other members of man are not altered (by hunger)’. The Juim. br. in the same book gives some more rules, the exact understanding of which would without doubt provide us with much more data to identify the simans that are to be applied; one of these rules (1. 307) is that, where three samans are applied, they should be taken in this order’: first the azlam, secondly the svaram and thirdly the nidhanavat.
VIT. 4.
(The metres used inthe midday-pavamana-
laud.)
1 The midday-service is that part of the sacrifice, which is con- ducive to heaven, the pavamana (-laud) (is that part) of the midday- (service), (which is conducive to heaven), the brhati (part) is that part of the pavamiina (-laud) (which is conducive to heaven) ; the sacrificial fees, being given at the chant of the brhati (-part)’, are thereby given on the place of the world of heaven.
1 This statement (cp. Ait. br. III. 25.3: tasman madhyandine daksina niyante tristubho loke, and cp. Kath. XXIII. 10: 86.11, Maitr. Samh. II]. 7.3: 77-12, TS. VI 1. 6. 3) must not be taken too literally, for the daksinais are never given during
the médhyandina pavaménastotra, but after its completion, cp. €, H. § 178 (pav.), $ 191 (daks.).
vil. 4. 1.—vur. 4. 5. 141
2. The Gods said to the metres: ‘Through you, let us reach the world of heaven’. They employed the gayatri, through it they did not reach it. They employed the tristubh, through it they did not reach it. They employed the jagati, through it they did not reach it. They employed the anustubh, through it they nearly’ reached it. They now squeezed? out the essences of the quarters and added (these essences as) four syllables to the anustubh ; that became the brhati, by means of it they reached these worlds °.
1 Read tayalpakad iva and cp. Delbriick, Altind. Syntax, page 113. 2 prabrhya, pun on brhati.
3 We expect rather ` the world of heaven’ cp. XVI. 12. 7. -Cp. Sat br. ITI. 5. 1.9: brhatya vai devah svargam lokarmh samasnuvata,
3. ‘Verily ', it is the brhati through which we have reached these worlds’ (they said) and so the brhati (‘great one’) has its name.
1 marya(h) ep, note 3 on IV. 10. 1.
4. What they had added! to it (४.९. to the anustubh, from which resulted the brhati) was the cattle; the brhati, forsooth, is cattle; in that the sacrificial fees (the cows) are given at the chant of the brhati (part), they are thereby given on their own place *.
1 When the Gods squeezed out the quarters, § 2.
2 Cp. Sat. br. XII. 7. 2.15: barhatah pasavo, brhatyaivasmai pastin avarunddhe.— For §§ 2-4 cp. Jaim br. I. 120: ‘Three metres convey the sacrifice: gayatri, tristubh and jagati; after these the anustubh is joined in; by means of it the Gods wished to reach the world of heaven; by it they did not reach it ; they added to it (to the anustubh of 32 syllables) the four (kinds of) domestic animals: cow, horse, goat, sheep, and in this manner got to heaven. Having got there, they said:
‘a groat one (@2¢ ८८), forsooth, has this one been, through which we have reached this’. Hence its name ‘ brhati ’.
5. As to what they (the theologians) say: ‘There are other metres which are larger, why is it called brhati (‘the great one’)’? (one could answer): ‘This one, indeed, and none of the other metres, reached these worlds. The seven metres, which increase by four
(syllables), each’ pass over into the brhati?; therefore it is called brhati’.
1 The gayatri of 24, the usnih of 28, the anustubh of 32, the brhati of 36, the pankti of 40, the trigtubh of 44 and the jagati of 48 syllables.
142 THE BRAHMANA OF TWENTY FIVE OHAPTERS,
2 Taking together the gayatri and the jagati we obtain 72 syllables, the double of the brhati; the same is the fall with usnih and tristubh, with anustubh and pankti. To this passage Katyaéyana refers in his Upagranthastitra (1. 1): sapta caturuttaraniti, gayatrijagatyau dve brhatyav, usaniktristubhau ca dve, panktyanustubhau (ca dve), saiva (the brhati itself) saptami.
6. As to what they say: ‘The morning-service is gayatri-like, the midday-service is tristubh-like, the afternoon-service is jagati-like, for what cause do they chant at midday the brhati (part) ` ?
7. By means of the out-of-doors-laud, forsooth, the Gods carried the sun to the world of heaven; but it (the sun) could not hold itself (there); they then fixed it at midday by means of the brhati; there- fore they chant at the midday (-service) the brhati (part), for it is this (metre) that props up the sun at midday’.
1 Cp. Sat. br. XII. 8. 3. 24: brhatyam va asiv Gdityah Sriyam pratisthayam pratrathitas ४८०४६.
8. With whichever of the metres they chant at the midday- service, these all amount to the tristubh (or: ‘ pass into the tristubh’, ‘become equal to the tristubh’)!; therefore they do not depart from the tristubh : the midday-service.
1 This passage is treated by Katyayana in the Upagranthasiitra (I. 1): yair u ¢$ ca chandobhir iti; sastis tristubhas ; tas siddhis: trayoviméatir gayatryah, pancacatvarimsatam brhatyo, dvadasa kakubhas catasrbhir gayatribhis, ta brhatyas ; tih saptaparcasatum + tavanty aksarani gayatryas; tars tas tristubhas; tisraés ८८९८६11९, which means: ‘as to (the words of the Brahmana): ‘ with whichever of the metres (they chant)’: there are sixty brhatis in the whole midday-service ; these are attained (by the following reckoning): there are 23 gayatris (the géyatra and amahiyava yield 6, and the second prethastotra 17 gayatris, together 23); 45 brhatis (the raurava and yaudhajaya of the madhyandina pavamana, consisting each of 3 brhatis, yield together 6 brhatis; the first prsthastotra (con- tained in the first vistavas of each paryaya) yield 5 brhatis; the third prstha and the fourth pretha comprise each 17 brhatis: 6+5+17+17=45); the twelve kakubhs (left over from the first prstha in the two last parydyas, see C. H., page 308) together with 4 (of the) g&yatris (mentioned first) yield (12 x 28=336+[4 x 24 == ] 96=432 ; 5 =12) (12) brhatis; (45+12=—)57 brhatis (on the whole); by the fact that the (remaining 19) gayatris contain the same number (viz. 57) of padas (3x19), they are also equal to tristubhs, and lastly, the auéana (in the madhy. pavamana) has 3 tristubhs; that makes 60 trigstubhs (for the whole midday -service) ’.
vu. 4. 6.—vuir. 5.6. 143
VII. 5. (The simans of the midday-pavamana-laud.)
1. Prajapati desired: ‘May I be more (than one), may I be reproduced’. He was in a languishing and unhappy (amahtyamanah) state; he saw this 4mahiyava’ (melody); by means of it he created these creatures; these, being created, were happy (amahtyanta) ; because they were happy, therefore it is the Amahiyava २,
+ The first chant after the géyatra in the midday-pavamfna-laud, viz. gramegeya XII. 2. 13 composed on SV. I, 467, te. S.V. Il. 22, 23, 24=RS. IX. 61. 10, 12, 11; the Vaj. Samh. XXVI. 16-18 has the same sequence of the verses as SV.
2 A fanciful etymology, made ‘pour le besoin de la cause’; the meaning of amahsyavam sama is: ‘the chant of (the seer) Amahiyu ’.
2. These (creatures), being created (by him, or ‘emanating from him’ ) went away from him; (through the words): ‘the earth took (it) that was! in heaven’ he took their vital airs and, their vital airs having been taken (by him), they returned to him ; (through the words) : ‘a formidable protection, a great glory’ he rendered them their vital airs. They struggled against him*, but he broke their anger (through the words): ‘I will laud’*; thereupon they yielded him the supre- macy.
1 divt sad SV. and Vaj. 9. against dw sad of RS.
2 Reading (see Sayana) asma ud evayo® instea'! of asmad ud evayo’.
$ The final of this saman 18 siause, an expanded form of stusé.
3. The equals yield the supremacy to him who knows this. 4. The amahiyava is not only a creation of creatures! but also a separation of good and bad (prosperity and adversity). 1 4.e ® means to get children and young cattle, as Prajipati had practised it with this aim, 5. Separation of good and bad! comes unto him who knows this. 1 Cp. note 1 on VI. 1. 12,
6. The Gods Agni, Indra, Vayu and Makha, desirous of glory, performed a sacrificial session. They said: ‘The glory that will come to (one of) us, must be in common to (all of) us’. Of them it was Makha to whom the glory came. He took it and stepped forth. They
144 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
tried to take it from him by force and hemmed him in’. He stood there, leaning on his bow २, but the end of the bow, springing upwards >, cut off his head. This (head) became the pravargya; Makha, forsooth, is the sacrifice; by holding the pravargya (ceremony), they put the head on the sacrifice ५,
1 paryayatanta, Sat. br. samantam parinyavisanta.
2 sa dhanuh pratistabhyatisthat, Sat. br. sa dhanurartnya sira upastabhya tasthau; dhanuh pratiskabhya, TA.
3 Because the ants had gnawed the bdw-string.
4 This myth is known to us from several other Brahmanas ; Sat. br. XIV. 1, 1, Maitr. Samh. 1४. 5. 9, TA. V. 1. 1-5, and for the Kathas, Sitz. Ber. der. Kais.
Akad. der, W. in Wien, phil.-hist. cl., Band CX XXVIT, (No. IV.) page 114, line 3 from bottom.
7. The Gods divided that glory among themselves; of it Agni seized upon the raurava (88111) ). 8. By doing so he seized upon the strength of the cattle ?.
1 Because its finale 18 7d@ and 7da@ 1s cattle,
9, Rich in cattle becomes he who knows this. 10. Agni, forsooth, is burning (प्रक), to him belongs this rauravai (8811811) }.
1 This § is identical with NIT. 4. 24 --The raurava, according to Jaim. br. T. 122, has its name either from agni ruru or from a certain sage rura vrddhra.
11. The Asuras hemmed the Gods in; thereupon Agni saw these two burning 1, all-divergent stobhas”; through these he scorched them and, being scorched, they howled (aravanta), therefore (there is) the raurava
1 The text has rio, the comm. rurau,
2 The stobhas of the raurava siman (grimegeya २९ 1४, 1. 35 on SV. I. 5 11, we.
२ 2 2 #45 RS. IX. 107. 4, 5=SV. 11. 25, 26) are in the griimegeya cha ’32va and au ’3hova
Why are they called ‘divergent’ or ‘ dispersing ` ?
12. Then Indra seized upon the yaudhajaya!; by doing so he seized upon the thunderbolt; the yaudhajaya, forsooth, is the thunderbolt.
1 Gramegeya XIV. 1. 36 composed on the same verses as the raurava.
13. A thunderbolt at his rival he hurls who knows this.
vil. 5. 7.—vit. 6. 2. 145
14. Indra, forsooth, is the winner of battle’; to him belongs that yaudhajaya.
1 27/05 {8८ ; in Jaim. br. I, 122 he is called indro yudhajivan (or “jivan).
15. ‘In battle (yudha) verily!, we have won (ajaisma)’ (thus Indra thought) ; therefore (there is) the yaudhajaya. 1 marya(h) ep. LV. 10. 1, VIL 4. 3.
16. But Vayu seized upon the ausana!.
1 Grimegeya XV. 1. 32 on SV. I. 623=RS. [X. 87. 1-2 = SV. 27-28. There are on this tristubh (a trigtubh is required, see above, VII. 3. 2) chanted five auganas, three of which are svara (cp. VIT. 3. 25 and 27), viz. grimegeya XV. 1. 28, $1 and 32. A comparison with the iihagana proves that the last of the three is to be taken.
17. By doing so he seized upon the vital airs; the ausana, forsooth, is (equal to) the vital airs.
18. He who knows this, lives his whole (normal lease of) life. 19. Vayu is the willing one (wsan), to him belongs that ausana.
20. Usanas Kavya, forsooth, was the chaplain of the Asuras; him by means of the wish-cows the Gods invited to come over to their side ae they gave over to him those ausana(s4man)s?; the ausana(saman)s, forsooth, are the wish-cows.
1 Op. Baudh. srs. XVIIL. 46: 403. 2 sqq.: ‘he (Indra) went to Usanas and cajoled him by (offering him) his daughter Jayanti and four wish-cows; he, (thus) directed, came over from the Asuras to the Gods’. In the Jaim. br. (I. 126, see Journal of the American Or. Society, Vol. XXVIII, page 83) USanas is won over by
the wish-cows of Virocana, the son of Prahlada. Oertel is wrong in not accepting the word kamadugha as w substantive.
2 Probably the five: grameyeya XV. 1. 28-32,
VII 6. (The prstha-lauds: rathantara and brhat.)
1. Prajapati desired: ‘May I be more (than one), may I be reproduced’: He meditated silently in his mind; what was in his mind that became the brhat (88.081).
1 tisnim is equal to vacamyamah, ep. § 3.
2. He bethought himself : ‘This embryo of me is hidden; through
the Voice I will bring it forth’. 10
146 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
3. He released his voice (‘speech’)! and this voice (१.९. this speech, the words uttered by him) became the rathantara २.
1 ५.९, he now became visrstavac, as he spoke the words mentioned in the next § (१).
2 8a vig rathantaram anvapadyata: litt, ‘this voice fell to the share of the rathantara’. The author of our text seems to have chosen this expression in order to come to the etymology of the next §. The rathantara existed in reality before the brhat, cp. below, § 10 and TS. VII. 1. 1. 4, where it is said that firstly Prajapati created the trivristoma, Agni, the gayatri and the rathantara, and then the paficadasa stoma, Indra, the tristubh and the brhat. That vac is identical with rathantara appears also from § 17, and ९0. Jaim. br. J. 128: ‘when Prajapati created the rathantara and the brhat, he first saw the mind: the brhat, he spoke over it the voice: the rathantara’.
4. ‘The chariot’ (ratham), verily, it has swiftly = reached’ (atarit) (said Prajaépati*) and for this cause it is called ‘ ratham-tara’ +, 1 With the chariot here perhaps is meant the vehicle of Prajépati’s thought : his voice; the voice often is called a vehicle, e.g. Sat. br. I. 4. 4. 2.
2 Read ksepna ‘instead of keepla) with the Leyden ms. and the Petersb. Dict. in kirzerer Fassung.
8 Jndra, according to Sayana.
4 A different but equally fanciful etymon of the name is given in the Jaim. br. (I. 135): by means of the rathantara the Gods went upwards to the world of heaven. ‘These Asuras and ogres, nine nineties (in number), covered these worlds; they were Rathas by name; the Gods, having chanted the rathantara and ascended the rathantara (as vehicle), went to the world of heaven and said : ‘We have crossed (‘ overcome’, atérigma) these Rathas’. Thence the name rathantara ’.
6. Then, after it (after the rathantara) the brhat came into exis- tence ‘This, verily, is the great (brhat) (thing): long time has it been concealed’! (said Prajapati)? and for this cause it is called brhat.
1 Cp. § 1.
2 Indra, according to Siyana.
6. As an eldest son (to a human father) thus is the brhat to Praja pati.
7. Indeed, it has a prior brahmana’. |
1 The 1 in which the origin of the brhat is expounded
(VII. 6. 1) is prior to that of the rathantara! Simply a pun, to come to following statement.
vir. 6. 3.—vit. 6. 12. 147
8. To priority (amongst his equals) comes he who knows this. 9. As to what they say: ‘The brhat arose first in Prajapati, why is it, that the rathantara has come to be yoked (‘ applied’) first’! ?
1 Everywhere, when these two s&mans are used simultaneously, it is the rathantara that takes the first place; for instance, in the dvadagaha, where the first day has the rathantara as it prsthastotra, the second the brhat; in the abhi- plava six-day-period (cp. Arseyakalpa I. 2, compared with I. 3). Perhaps this whole quasi-myth of the birth of the two chants is to be explained by the fact that a grammatical ( dvandva) compound of the two words rathantara and brhat could not be otherwise than brhadrathantare (cp. note 1 on V. 5. 14); the prece- dence of the brhat is then only a precedence in appearance.
10. 1४ 18 true that the brhat arose first, but the rathantara had been oreated actually prior to it!; therefore it comes to be yoked (‘ ap- plied ’) first.
1 At the time when the brhat existed only in the mind of Prajépati as an
embryo (§ 1), the rathantara had already come into existence (§ 3), cp. note 2 on § 3.
11. These two (brhat and rathantara) (originally) had the same finale; they did not agree to this! and ran a race (to decide the question as to which of them it should belong)?. Of them the brhat by its finale has won the out-breathing, the rathantara by its finale as envelopped the in-breathing °.
1 tasmin natisthetam, tisthate here with locative instead of the usual dative.
> Differently the Jaim. br. (I. 298): te abritam Gjim anayor nidhanayor ayavett.
> The rathantara (aranyegeya II. 1. 21) on SV. I. 233=RS. VII. 32. 22, 23=S8.V. II. 30, 31; nidhana: as; the brhat (aranyegeya I. 1. 27) on SV. I. 234=RS.VI. 46. 1, 2=8V. IJ. 159, 160; nidhana: has. Note (see note 1 end on § 9) that of the verses on which brhadrathaniare are chanted, the pirvarcika gives in the first place the verse for the rathantara, in the second place the verse for the brhat.—In the Nidanasiitra (II. 9, beg.) the speculations of different authorities are recorded, as to what this original nidhana, in common to both simans, had been: has, or a, or sa (sakaram evaham anayoh samanam nidhanam manya tit dhainamjayyah, sa hy ubhayatra dréyata itt).
12. The brhat and rathantara, forsooth, are out- and in-breathing ; for one who is suffering from a lingering disease, both should be applied?; gone forth, verily, are the out- and in-breathing of him, who suffers from a lingering disease ; he (thereby) puts into him out- and in-breathing.
1 Viz, the rathantara in the midday-pavaména-laud in the brhati-part (010. bably instead of the ॐ ०००१8} ४९) and the brhat as hotuh prsthastotra.
148 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
13. As to what they say: ‘ Both the brhat and the rathantara have their finale outside the (verse), how is it that the brhat partakes of (chants) that have their finale o utside?!, (but) the rathantara of (chants) that have their finale inside? (the verse)’ ?
1 As in the éyaita (866 second day of the das&ha, Arseyakalpa page 206). “ As in the naudhasa (see first day of the daéaha, Ars. k. page 205).
14. The brhat is the out-breathing, therefore it partakes of the (chants) that have their finale outside, for outside is the out- breathing. The rathantara is the i n-breathing, therefore it partakes of the (chants) that have their finale inside, for inside is the in- breathing.
15. Two big trees, forsooth, are the brhat and the rathantara; (their) nidhanas must not be put together ?.
1 nidhane na samarpye, means probably: ‘their n. should be kept asunder, must not be the same’,
16. If two big trees come into collision, then there lies (on the ground) a great shattering. a great breaking down (of branches) 1.
५ And therefore the finales should be kept asunder. Similarly the Jaim. br. (1. 133): ‘He should part (‘differentiate’) the brhat and the rathantara; if he did not part them, just as two big trees having come into collision, would break down their branches, so would these two break down tho (young) children and cattle; ho va u 12 18 the (finale of the) brhat, ० va ha (of) the rathantara; thus he differentiates the brhat from the rathantara ; parted from bad lot 1s he who knows this.’ According to the gina of the Jaiminiyas the rathantara ends: ova hau va as, the brhat ho v@ hauva has.
17. The brhat is ira-like, the rathantara ida-like; the brhat is mind, the rathantara voice; the brhat is the melody, the rathantara the verse; the brhat is the out-breathing, the rathantara the in-breathing ; the brhat is yonder world (‘heaven, sky’ ), the rathantara this world (‘earth’). Having meditated on these (equations) he should chant (either the brhat or the rathantara); then he chants them well equipped ^.
1 To this brahmana refer Laty. 11. 9. 7-10 and Drahy. VI. 1. 11-14: ‘when he is about to chant either the brhat or the rathantara, he should, before the ‘yoking’ of the stoma meditate upon the ten ‘ great words’: ‘the brhat 18 ira- like’ ete.; at the rathantara (he should recite) only the verse (Pafic. br. VII. 7. 19.):
‘with the greatness that is in the cows’; after the ‘yoking’ of the stoma he should perform this recitation of the ‘great words’ and the verse, according to
VII. 6. 138.—vil. 7. 6. 149
Sandilya and the verse before the ‘great words’; the other view is that of Dhan- amjayya
VII. 7. (Rathantara and brhat, continued.)
1. The brhat and rathantara are cattle’; the (first) eight syllables of the first verse he (the Prastotr) takes as prastava?: he thereby gains the eight-hoofed cattle.
1 More especially are designated by the Jaiminiyas (Jaim. br. I. 128) the anyatodantah as belonging to the rathantara, the whhayadantah as belonging to the brhat; from ib. I. 297 we learn that the rathantara animals, who go on bone (horn, hoof |), are 24/25, but the barhata animals, who walk on flesh, are the eaters (attarah).—I here remark that, although brhadrathantare should be translated : ‘rathantara and brhat,’ I am not sure that for the author of our Brahmana this was the meaning; he rather takes it as: ‘brhat and rathantara.
2 Cp. the chant of the rathantara in C. H., page 308.
2. The (first) two syllables of the last two verses he takes as prastiva?; the Sacrificer is a biped, he (thereby) firmly establishes the Sacrificer in the sacrifice 2, in the (possession of) cattle.
1 Cp. C. H., pages 308, 309.
2 More clear is the Jaim. br. 1. 135: ‘he takes eight syllables of the first verse, two of each of the last two verses; that makes twelve syllables; of twelve months consists the year; Prajapati, sacrifice is the year, he thus reaches Prajapati: the
sacrifice.’
3. Five syllables of the rathantara he (the Pratihartr) takes for his respond (pratihara) ; he thereby gains the fivefold cattle 1. 1 Cp. note 2 on LI. 4. 2.
4, Four syllables of the brhat he takes for his respond; he thereby gains the quadruped cattle.
5. Neither the brhat nor the rathantara was sustained by one single metre ; so they put two kakubhs after it ; therefore the first (verse) is a brhati and the last two are kakubhs?’; therefore they perform the brhat and the rathantara on one verse’, for they were not sustained by one metre.
1 For this see C. H. pages 307 and 308. 2 What is the exact meaning ? Both the sémans being actually chanted not
on one buton two verses.
150 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
6. He makes nine risings in the brhat?; nine in number are the
vital airs”; he thereby retains the vital airs.
2rir r 2 1 1 Cp. the commentary on Puapasiitra VIII. 96, note 1 (sdtau vaja ; vrira १६६५४
Le 2.४, ef 2 G@rva 234) and cp. aranyegeya I. 1. 27 in SV. ed. Calcutta, Vol. II, page 492. For the risings of the brhat the Nidanasiitra II. 9 gives some particulars, which, without commentary, are unintelligible to me.
2 Cp. note 1 on VI. 2. 2, and on # 1, 8. 3.
7. Three risings he makes in the first (verse); the past, the present, and the future he retains by these; three in the middle (verse) ; (the life of) himself, his progeny and cattle he retains by these; three in the last (verse); three are these worlds; in these worlds he gains a firm support.
8. All wishes are fulfilled for him, who, knowing this, makes the risings in the brhat.
9. In chanting the prastava of the rathantara the Prastotr hurls a thunderbolt against the Udgatr; he (the Udgatr) should chant his part of the chant (the udgitha), after putting an ocean between ; (the word) ‘ voice’ (vak) is to be made the beginning of the part chanted by him?; an ocean, forsooth, is the voice*; he puts an ocean between, for security’s sake.
1 adeyam (wrongly Saéyana: manasy Gdhanam kartavyam dhyatavyam tty arthah) 18 the gerundive to Gdatte, cp. adi ‘ the first part of the udgitha’ (Jaim. 6érs. 17: 21.
12: rathantare prastute ho ity uktvadim adadita, brhati prastute & itt). Further cp. ~ H. pages 308, 309, where the Prayogas insert this word in the place as indicated by the Brahmana.
2 samudravat sarvapadarthGnam sevantarnidhanad vik samudra ity ucyate, Sayana. 10. The chant must be performed (by the Udgatr) strongly; he {thereby) throws back the hurled thunderbolt. 11. The chant must be performed stammeringly ‘ (and) confound- edly, as it were; he (thereby) confounds the thunderbolt. 1 He must speak uniutelligibly, cp. note on § 13. 2 abhilobhayata ; for abhilobhayati the Petersburgh Dictionary gives the meaning anlocken ’, which is unsatisfactory here. 12. The chanting should be performed swiftly, for the attainment { the world of heaven 7.
vir. 7. 6.- णा. 7. 15. 151
५ The Jaim. br. (I. 329) gives another reason for the swift chanting: Mind (‘ thought ’) comes first, then Voice; the brhat is the mind, the rathantara is the voice. When brhat and rathantara ran their race, the brhat won the race and the rathantara was left behind. By chanting the rathantara swiftly, he makes thought and voice (or ‘word’) equal (i.e. coming together), Then the rathantara thinks: ‘he who has made me equal (to the brhat), come, let the bad lot leave him swiftly’
13. The rathantara is the God-chariot; its chanting should be performed whilst he (the Udgatr) causes it to stand firmly on each syllable, for a chariot stands firmly on each wheelspoke (successively) 1.
1 Cp. Jaim. br. I. 135: akesarestham rathantaram karoti, tasmad arenadrena rathah pratitisthann ett.—On § 11 and 13 ep. C. H. page 307 and Laty. II. 9. 12, Drahy. VI. 1. 16: ‘He should mentally join to each syllable loudly the stobhas’ (४.९, whist thinking each syllable of the chant in its verse-form, accord- ing to the the text as handed down in the arcika, he should utter it audibly with stobhas), which are to begin with bh and to end on a (in so doing the Udgatr chants in accordance with the prescript given in the Brahmana, VII. 7. 11), in which no duplication of consonants is to take place (where, for instance, the arcika has maghavann wa, the chant should not be: bhabhabhabhbhabha but bhabhabha © ha- bha, and hereby the Udgatr, according to Dhanvin, at least, executes the prescript of the Brahmana in § 13), of which stobhas the last has the duitiya (‘the third ’) musical tone, the others the second (prathama)’. These prescripts of the Stitra- karas do not agree entirely with the praxis, see the gana as figured in C. H. page 308, 309 according to the Prayoga’s.
14. He, forsooth, who mountsthe God-chariot without taking hold (of it), falls down from it: the God-chariot (viz. the rathantara) is the earth ; he should perform the udgitha whilst taking hold of the earth, then he does not fall down from 1६ 1.
1 See note 1 on § 15.
15. The rathantara, forsooth, is liable to destroy the eye-sight of the Udgat: ; whilst its prastava is being chanted, he should shut his eves and open them at (the words); ‘ seeing the light’; (in this manner) he is not deprived of his eye-sight.
1 On § 14 and 15 ep. C. H. 'page 307 and Laity. II. 9. 11, 14, Drahy. VI. 1. 15-16 (last words) and 17: ‘Whilst the prastava of the rathantara is being performed, he (the Udgatr) should everywhere (४.९. at each stotriya-verse) shut his eyes and open them everywhere at the beginning of the last four syllables (of the udgitha) before the respond (the pratihaéra)’. The Sitrakaras add the word ‘everywhere ', because strictly speaking the Brahmana refers only to the first stotriya-verse.——The fact that the Prayogas, used in constituting the chanting of
352 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
the rathantara in C. प्र. 1.९., allow the chanting of the syllables svar dréam etc. not with stobha (and cp. C. H. page XIV, note 4) rests on Drahyayana (VI. 1. 16), who takes the words prak pratiharac caturakearam sietva to the prescript for the chant- ing on stobha, whereas Latydayana takes them to the following sentence, tat sarvatra prativikseta. Drahy. here agrees with the Jaiminiyas (br. I. 330, 331): ‘sixteen syllables (of the udgitha) he chants with the stobha (chanting instead of adugdha iva dhenavah ; abhubha bhibhabhebhava, cp. Jaim. br. I, 330), (the words) svar dréam he chants distinctly (as they are handed down, not replacing the consonants by bh).
16. The rathantara, forsooth, is the procreative force; if he says: of the still-standing ’!, the voice of the Udgatr becomes standing still (‘restrained ’)*, and it (the rathantara) destroys his procreative force ; (instead of it) ‘of the not standing still’? is to be said, or, ‘of the well- standing ° 3 ; (then) the voice of the Udgatr becomes not still-standing (६.९. will not be restrained during the chanting) and it (the rathantara) does not destroy his procreative force.
1 The last word of the first verse: 7#éanumindra tasthusah.
1
2 The rathantara is also the voice (of Prajapati, VIT. 6. 3).
WwW
asthusah, susthueah (1).
17. The pisthas were created; by means of them the Gods went to the world of heaven; of these (prsthas) the rathantara on account of its greatness could not fly upwards?.
1 nadsaknod utpatat, saknott with participle, an unknown construction. Sayana
interprets: utpatad api svargam gantum nasaknot.
18. Vasistha having distributed its ‘ greatnesses’ +, chanted it and went to the world of heaven. He (the Udgatr) should chant (the rathan- tara) after putting together these (‘ greatnesses ’) *
1 As indicated in the mantra in § 19. By doing so the greatness (heaviness) of
the rathantara had got such a nature that it could go up and convey Vasistha to the world of heaven (7).
2 He should, before chanting, recite the mantra of § 19, see C. H. page 307 and the Sitrakaras as cited under VII. 6. 17 (note 1).
19. ‘With thy greatness that is in the cows, that is in the water, or that is in the chariot, in the thunder, with thy greatness that is in the fire, therewith be thou united, o Rathantara; be full of riches for us’?!
1 Cp. Jaim. érs 17: 21. 3 84१.
vit. 7. 16.—vu. 8. 3. 153
VII. 8. (The second prstha-laud, the vamadevva.,)
1. Unto the Waters came the seasonal period (the period favour- able for conception). Vayu (the Wind) moved over their back (‘surface’). Therefrom came into existence a beautiful (thing). This was espied by Mitra and Varuna!; they said: ‘A beautiful (vamam) (thing), verily, has here been born in the Gods’ (devesu)?. Therefore there is the vamadevya (chant).
1 Litt.: ‘in this (part of the water) Mitra and Varuna saw themselves reflected ’.
The second prsthastotra runs parallel with the gastra of the Maitravaruna-priest.
2 i.e. ‘in the Waters’, instead of devisu, etymologiae causa!
2. Laying hold of it they said: ‘We two have found this; do ye not dispute usit’?. About it Prajapati said : ‘ Out of me, forsooth, it has been born?, to me it belongs’. About it Agni said: ‘ After me. forsooth, it has been born’, to me it belongs’. About it Indra said : ‘ Belonging to the most excellent is this, 1 am the most excellent of you all, to me it belongs’. About it the All-gods said: ‘ Us for deity has that which has come into existence out of the Waters, to us it belongs’. Then Prajapati said about it: ‘ Let it belong to all of us, let us all live uponit’. They deposited it in the prsthas. Pertaining to all the deities, forsooth, in the vamadevya.
1 mabhyartidhvam, according to Boéhtlingk (in the Dict. of Petersburgh in kurzerer Fasung), is incorrect for mabhyarthidhvam (from abhyarthayati). But it may be the injunctive of the is-aorist to abhyrtiyate, Dutch: ‘be - twisten ’.
2 Sat. br. VI. 1. 3. 1 : tasmat (prajapateh)... 200 ’srjyanta.
3 Sayana quotes a Sruti: agner apah.
3. In that it is (chanted) on verses containing (the word) ka}, thereby it belongs to Prajapati, for Prajapati is Ka; in that it is (chanted) on ‘unexpressed’ verses”, thereby it belongs to Prajapati, for Prajapati is ‘ unexpressed ’ °.
1 The vamadevya (gramegeya V. 1. 25) is composed on SV. I. 169 (beginning : kay&@ nas citra & bhuvat)=RS. IV. 31. 1-3=SV. LI, 32-34.
2 Op. VII. 1. 8. Prajapati is unexpressed or anirukia, because he 1s called not by his name, but designated as ka.
3§§ 3-—-7give the quasi-facts, on which the quasi-myth of § 1 and 2 is based.
154 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
॥ ।
4. Inthat it is (chanted) on verses in gayatr! metre, thereby it belongs to Agni; for Agni has the gayatri as his metre.!
1 Cp. Sat. br. ४. 2. 1. 5: gayatram agneé chandah.
5. In that they deposited it in the prsthas!, thereby it belongs to Indra, for all the prsthas belong exclusively to Indra ४. 1 Cp. § 2, end.
2 The four niskevalyaéastras run parallel to the prsathastotras, cp. Sacred Books of the East, Vol XXVI, page 325, note 2,
6. In that the Maitravaruna recites his sastra after (the viamade- vya-stotra)', thereby it belongs to Mitra-Varuna. 1 Cp. C. H. § 204 with § 203.
7. In that the last quarter (of the last verse) has a plurality of 0१७1४68 1, thereby it belongs to the All-gods. In all forms? he (thereby) gains a firm support.
1 Because of the word saiam in the untranslatable gatam bhavasy titaye.
2 ‹ {7 all forms’ (0९61८), kinds of domestic animals (?).
8. Prajaipati forsooth, saw this womb, the gayatri (metre)!. He thought : ° Out of this womb I will create the prsthas’.
1 The vamadevya is chanted on gayatri-verses.
9. He created the rathantara; after it the chariot’s noise
was created +. 1 And for this cause (Laty. III. 5. 1, Drahy. [X. 1. 1) at the prsthya-sadaha (i.e, the first six days of the dasaratra, see Arseyakalpa, Anhang (page 205) 4, a—
4.f ) during the chanting of the rathantara a chariot should ride along. Jaim. br. I. 143: tasmad rathantarasya stotre rathaghosam kurvanti.
104. He created the ए 1 & ६ १ after it the noise of the thunder was created 1. 1 And for this cause at the prathyasadaha during the chanting of the brhat
a drum should be beaten, Laty. 1.९, 2, Drahy. 1.0. 2, Jaim. br. I. 143 and ITI. 118: tasmad brhata stotre dundubhim udvadayanit.
108. He created the vairu pa; after it the noise of the wind was created !.
1 And for this cause at the prsthyasadaha, during the chanting of the vairiipa, wind should be made by the Chanters by shaking their garments, Laty. l.c. 3, Drahy. l.c. 3. Jaim. br, I. 143 and 118: tasmad vairiipasya stotre gramaghosam kur- vanti,
vi. 8. 4.—vii. 9. 3. 155
11. He created the vairaja; after it the noise of fire was created }.
1 And for this cause at the prsathyasadaha, during the chanting of the vairaja, fire should be churned with the churning sticks, Laty. 1.6. 5, Drahy. l.c. 5; ep. XII. 10. 12-19. Jaim. br. l.c. tasmad vairajasya stotre ’gnim manthanti.
12. He created the Sakvari-verses!; after it the noise of the waters was created >.
1 Or ‘mahanamni-verses.
2 And for this cause at the prsthyasalaha, during this chant, water is put near and has to be shaken, Laty. 1.९, 13 sqq., Drahy. 1.6. 14 sqq.; cp. XIII. 4. 8. Jaim. br. 1.९. : tasmac chakvarasya stotre ’pa upanidhaya stuvanti.
13. Hecreated the revati-verses; after it the noise of the cows was created +.
1 And for this cause at the prsthyasadaha, during the chant of the vara- vantiya-siman, some cows and calves, having been separated from each other, should be caused to bellow, Laty. III. 6. 1 sqq., Drahy. 12९, 2. 1 sqq. Jaim. br. 1.6. tasmad rawatasya stotre pasughosam kurvanti: vatsin mairbhih samvasayanti; ep. note 1 on ॐ 117. 10. 9.
14. ‘Together with these noises, forsooth, these (the prsthas) were created.
15. In him! forsooth, who knows this, all noises, all auspicious voices sound,
1 This means ‘in his neighbourhood’.
VII. 9. (The vamadevya, continued.) 1. The vamadevya, forsooth, is the father, the prsthas are the sons. 2. Out of this womb, verily, they were created !. 1 Cp. VII. 8.8.
3. Therefore, they chant the vamadevya after the laud of the prsthas', for appeasement >.
1 When the vamadevya is not used for the prathastotra, then it must be applied later; for instance, on the tenth day, cp. Arseyakalpa, page 217.
2 Probably an appeasement is required, because of the prgthasamans five, at east, belong to the aranyegeyagana: the collection of chants that, because of
156 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
their greater sacredness or tabu-quality, are studied in the forest, outside the community.
4. For the unauspicious (or ‘ unappeased ’) (deeds) achieved by the sons are appeased by the father’.
1 Cp, § 1.
5. The vamadevya, forsooth, 18 this middle world (the antariksa), out of it these two worlds, viz. the brhat and the rathantara, were created apart `,
1 The brhat is heaven or sky, the vamadevya is the intermediate region, the atmosphere, the rathantara is the earth: a very common equation e.g. in the in vocation of the ida (see for instance Sat. br. I. 8. 1. 19). Here, heaven and earth are said to have been created out of the intermediate region, whilst elsewhere it 18 set forth that at one time heaven and earth were together.
6. By the chanting of the rathantara those domestic animals, which belong to the rathantara’, lean on the intermediate region 2; by the chanting of the brhat those animals, which belong to the brhat, lean on the intermediate region. These animals are gained by the chanting of the vamadevya °.
1 Read rathantarah instead of rathantarah.—On rathentara and barhata animals cp. note 1 on VII. 7. 1, and below, X. 2. 5 (goat, horse) and 6 (cow, sheep); see also IV. 8. 13 and Laty. IJ. 10. 1, Drahy. VI. 2. 1, where it is ordained that before the chanting of the vamadevya the Udgiatr should think on ‘ cows and horses. goat and sheep, rice and barley’, cp. Jaim. érs. 17: 22, 1.
2 upasrayanti ‘lean on’, ‘ dwell in’, antariksayatana hi prajah, IV. 8. 13.
3 Which is equal to antarikesa.
7. He should sit without moving whilst chanting the vamadevya, in order that the domestic animals may turn to him?. 1 Read upavurttyai.—-Cp. Jaim. br. I. 138 : ^ 06 should chant it without moving
{anejan), in order that the cattle may not get lost’. In the Jaim. br. the vamam vasu 18 directly the cattle,
8. ‘To him turn the domestic animals, who knows this.
9. The vamadevya is the intermediate region, he must chant (18) without shaking (his limbs), for unshaken is the intermediate region. The viamadevya is cattle ; he must chant (it) without hurting?, in order not to hurt the cattle.
1 See § 11 first half.
vir. 9. 4.—vur. 9. 18. 157
10. ‘How (then) is the vamadevya to be chanted’ they ask.
11. In the same manner as a she-cat! takes her young ones between her teeth without hurting them by biting, (or) in the same manner as the wind blows gently over the water.
1 ankuli according to Séiyana is marjari. It could equally well be some other animal belonging to the feles,
12. Independently’ the vamadevya must be chanted. 1 Properly, ‘having a yoke of its own’; cp. § 15.
13. He who chants the vamadevya independently, becomes in- dependent.
14. Another goes his way? , but he does not go another’s way.
1 ‘follows him, 18 dependent on him ’.--For § 12 and 14 ep Jaim. br. 144: tat svadhiir geyam, noccair iva na nicair iva; yad uccair gayec, chreyaso bhratrvyasya niyanena yayad ; yan nicair gayet, papiyaso bhratrvyasya niyanena yayat ; and ib. 1. 333: no hanyasyanuvarima geyam + iévaro hopajivi bhavitor yo 'nyasyanuvartma gayati. svadhar eva geyam.
15. It must not be chanted conformably to the brhat and the rathantara’; on its own support it must be chanted; he (thereby) comes into the possession of a support.
1 This means probably that the special prescripts for the chant of the brhat
and rathantara (such as are given VII. 7. 1) must not be applied at the chanting of the vamadevya.
16. The Gods divided the domestic animals among themselves ; they excluded Rudra’; he fixed his looks on them during the laud of the vamadevya?.
1 Whilst in the Sat. br. (e.g. XII. 7. 3.20: rudrah pasiinim iste) Rudra is ruler of the cattle, he gains, according to other texts (e.g. Kath. XXV. 1: 102. 16) this reign only for a few days in the year.
2 The vamadevya is cattle (1४. 8. 15); at the moment of its chanting Rudra hopes to obtain it, as he was excluded by the Gods from obtaining a share in them. 17. It must be chanted ‘ unexpressedly ’ ?.
1 Or ‘unuttered,’ cp. VII. 1. 8, note 1. But the praxis takes no heed of this.
18. By ‘uttering’ he delivers the cattle to Rudra. Rudra during this year is apt to slay the cattle?.
158 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 But if one does not utter the words of the chant, Rudra will be prevented from hearing it and he will not know that here was an occasion to obtain the cattle !
19. One who is desirous of (obtaining) cattle should chant the viamadevya on the verses! containing (the words) ‘ye prosperous ones’,
1 SV. I. 163 (५५८7) na sadhamade)=RS. I. 30. 138-15=SV. II. 434-436.
20. The prosperous ones are the Waters; the vamadevya is cattle ; out of the Waters he (thereby) produces cattle for him. |
21. The contrary of ruin in cattle (it is true, thereby) falls to his share, but his young ones shrink, as it were?,
1 militeva (also XVIII. 4. 4), ep. Sat. br. VIL. 1.2.7: yac caksur adhyaéeta sa candramas, tasmat sa militataro, ‘nnamh hi tasmad asravat. According to Sayana, because in a country where abundance of water is found, the young ones cannot thrive (1), The Jaim. br. I. 140 has simply: paéuman bhavatiévaro ha tv aprajatir bhavitoh, kavatibhyo hy ett prajapatyabhyah, but Bharadvaja saw 8 way out of this
‘‘@ileroma : he chanted the siman on three verses, the first and the last kavati, the snlddle revatt: SV. IT. 32, 434, 34.
22. 1701 he deviates from the verses containing (the word) ka? (1.e.) from Prafapati?. 1 Cp. VII. 8. 3.
£ And this is another reason why he should not chant the siman on the revati-verses. SaAyana seems to misunderstand this passage.
VIT. 10.
(The third prstha-laud, the naudhasa and Syaita.) 1, These two words (sky and earth) (once upon a time) were together (४.९. not separated by the intermediate region) ; when they went asunder they said: ‘ Let us contract a marriage on equal terms’ 1,
1 Cp. Ait. br. IV. 27.5: imau vat lokau sahistim.. tau samyantav etam devavivGdham vyavahetam.
2. OF these (worlds) this (world) (४.९. the earth) gave the syaita?
to yonder (world) (४.९. to heaven), yonder (world) to this (world) the naudhasa २.
vir, 9. 19.—virz. 10. 6. 159
1 Graémogeyagana VI. 1. 62 on SV. I. 235 = 4. VIII. 49. 1-2=SV. II. 161-162. 2 Gramegeya VI 1.37 on SV. I. 236=RS. VITI. 88. 1-2=SV. IT. 36-36.
3. Thereupon the finales of both of them changed places’; the naudhasa and syaita, forsooth, are a God-marriage.
॥ viparikramatt means, according to the Dict. of Petersburgh, ‘rings herum schreiten’. That the meaning is ‘to change places’, is apparent from Ap. érs. VIII. 15. 1 (866 Rudradatta a. h. ९.) and Baudh. érs. V. 13: 147, 3,
2 On § 1-3 cp. Jaim. br. I. 145: ‘ These worlds, being together, went asunder {in discordance ?); nothing whatever reached them (४.९, nothing from earth reached heaven and vice versa): Gods and men suffered hunger, for the Gods live upon what is given from here (i.e. the offerings) and men upon what is given from there (rain, and in consequence : food). Then rathantara and brhat (४.९. earth and heaven) said: ‘Let us interchange those of our manifestations’ (lit. ‘let us contract a marriage with those of our m.) that are dear to us.’ Now, originally, the Syaita was the manifestation dear to the rathantara, the naudhasa to the brhat. These they interchanged (lit.: ‘with these they contracted a marriage’). Yonder world from thence gave the isas to this world as marriage gift, and this world from here, the fog to yonder world; yonder world from thence gave the rain to this world as marriage gift, and this world from here, the divine service to yonder world....These manifestations ($yaita and naudhasa) said: ‘Let us thon interchange our nidhanas’ (litt. : ‘ let us contract a marriage with our n.’). Now, originally, the éyaita had a verse-quarter as nidhana, the naudhasa (the word) ५ ९८8१८ ›१, These they interchanged. Since then they dwell in each other’s house, formerly they had dwelled each in his own house.’ So far the Jaim. br. We note that the nidhana of the fyaita consists of the word vasu and of the naudhasa mahe (of the last pada of SV. I. 236 ?). Cp. also C. H. § 207.
4. He who knows this, lights on a better marriage.
5. These worlds keep arranging themselves from hence upwards and (on the other side) from above downwards},
1 The regular succession iseither earth or rathantara, intermediate region or vamadevya, sky or naudhasa, or: sky or brhat, intermediate region or vamadevya, earth or éyaita.
6. In that they chant the rathantara (earth), he yokes by means of it this world (the earth); by means of the vamadevya, the inter- mediate region; by means of the naudhasa!, yonder world (heaven). In that they chant the brhat, he yokes by means of it yonder world ; by means of the vamadevya, the intermediate region ; by means of the syaita >, this (world).
1 Which, according to § 2 belongs to the earth. 2 Which (i.c.) belongs to the heaven.
160 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
7. He sits by (well-) arranged worlds, who knows this 1.
1 For one who knows this, the worlds are well arranged.
8. The naudhasa and the syaita are (the same as) the rathantara and the brhat. In that they use the naudhasa correspondingly to the rathantara, they thereby use the brhat correspondingly to it, for the brhat cryptically is the naudhasa. In that they use the syaita corres- pondingly to the brhat, they thereby use the rathantara corresponding- ly to it, for the syaita cryptically is the rathnatara +.
1 The naudhasa originally belonged to the heaven (brhat), the syaita to the earth (rathantara), cp. § 2.
9, He who knows this, chants both: the rathantara and the brhat’.
1 Although chanting the rathantara alone, he chants, in applying at the third prsthalaud the naudhasa, the brhat also, and although chanting the brhat only at the first prsthalaud, he chants, in applying at the third prsthalaud the Syaita, the rathantara also.
10. The Gods divided amongst themselves the sacred lore (the 761. man); unto them came Nodhas, the son of KaksIvat; they said: ‘ A seer has come unto us; let us give him the sacred lore.’ They granted him this siman; in that they granted (it) to Nodhas, therefore it is called the naudhasa ( ‘the siman of Nodhas’).
11. The naudhasa is sacred lore. One who is desirous of spiritual lustre should in chanting use this (saman): he comes in the posses- sion of spiritual lustre '.
1 On§ 10 and 11 cp. Jaim, br. [. 147: ‘Now the naudhasa. Nodhas, the son of Kaksivat, went about a long time finding no firm support. He desired: ‘May I find a firm support’. Ife came unto the Gods, who were dividing the sacred lore, and said: ‘1 am (५ 8661, a maker of mantras; a long time I have gone about find- ing no firm support. Give ye to me that by which I may get a firm support’. To
him they gavo the essence ot sacred lore: that became the naudhasa. He used it in chanting and then he got a firm support’.
12. Now (as to) the syaita.
13. Prajapati created the domestic animals; these, being created, went forth from him; he uttered over them this sAman, they gave way to him and submitted (éyetya abhavan)!; because they submitted, therefore it is the syaita.
vu. 10. 7.—vur. 1. 1. 161
1 It appears from TS. ४. 5. 8 1-2 and TBr. I. 1. 8. 3 (६४९ kurute, ésyeti akurvata) that instead of éyetya abhavan must be restored either syetyabhavan or’ éyett abhavan. The Jaim. br. (I. 148) has correctly: so ‘bravic chyeti ४८ tman
pasin akrsitt and syetikrta enam pagsava upatisthante. Séyana on our passage is worthless.
14. The syaita is cattle; one who is desirous of (obtaining) cattle should in chanting use this (siman); he comes into the possession of cattle.
16. Prajapati created the creatures; these, 06118 - created, languished; he sniffed at them by means of the syaita with humma!, thereupon they throve. The young ones thrive during that year, in which he chants, knowing this, the syaita.
1 The last words of the udgitha of this siman.
16. The Udgatr, forsooth, is the Sacrificer’s creator (Prajaipati). In that he makes him (४.९. hum) by means of the syaita, he becomes Prajapati and sniffs at the young ones (thus causing them to thrive).
17. It has (the word) ‘ good’ (vasu) for its finale; cattle 18 a good (thing); he finds a firm support amongst cattle.
3 h 1 va "23457, cp. Calcutta ed. of SV., Vol. 1, page 484.
E1a@HTH CHAPTER. Viti 1. (Variations of the third prsthalaud.)
1. At (a sacrifice) fit for charming (or ‘ bewitching’) he should apply as the Brahman’s chant! the (siman) with (the word) vasat as finale and at the midday-pavamana (-laud) the (siman) with (the word) abhi (‘on to’) as finale 2.
1 As third prsthalaud, corresponding with the gastra of the Brahman, ४.९. the Brahmanacchamsin.
2 The printed text cannot be right; so as it stands it implics that the Aaskara- nidhana kanva (gram. VII. 1. 28 on SV. 1. 261=RS. VIII. 33. 1-3.=SV. II. 214- 216) is chanted as the Brahman’s séman, changing its finale Gs into vasat, and the same siman with abhi instead of 25 at the brhati part of the midday pavamana laud. But in the first placo, for the brahmasiman a barhata pragatha is required, whilst SV. 11. 214-216 are tristubhs, and, secondly, neither Séyana nor the
11
162 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
Kgudrasiitra agree with the literal sense of the printed text of our Briéhmana. 88. ` ४९४08 is silent about the words askaranidhanam kanvam, and the Ksudrasitra (I, 4, No. 16) runs: ‘for one who bewitches, the opening (tristich of the out-of-doors- laud) and the adjyalauds are those of the Syena (see Arseyakalpa II]. 7); on ‘ being clarified by the stream’ are chanted the raurava, the abhinidhana kanva (gram. VIT. 1. 30), and the dairghasravasa (or instead of tho last the udvat praja- patya), each on one verse, (and these three together replace here the raurava on all three of the normal agnistoma); then, on the three (same verses), the yau- 0181898 ; the vagatkaéranidhana (grim. VII. 1. 19, on SV. I. 256=RS. शा. 3. 7-8=SV. IJ. 923-424) is the Brahman’s chant; the kaleya (fourth prethalaud) on: ‘this Brahman, the regular one’ (SV. I. 438=SV. IT. 1118-1120; this tristich is not found in the Rksamhita, but must once have belonged to it, as not only the Ait. br. but also the Ait. Gr. quote it by its pratika, see Bloomfield’s Concordance, in voce). The ४११५५८४५ are the ones pertaining to abhicara (cp. Sadv. br. IIT, 2-6). The rest is similar (to the normal) jyotigtoma).’ For all these reasons it seems almost certain that the first two words askaranidhanam kanvam are interpolated, and the cause of the interpolation is apparent: the second khanda of Chapter VIIT begins with precisely these same two words.—On the vagatkaranidhana cp. note 1 on IX. 6. 1.
2. The word vasat, forsooth, is the God-arrow, and with (the word) ‘on’ (i.e. ‘on to him’: abhi) Indra hurled his thunderbolt towards Vrtra; having hurled with (the word) ‘on’ a thunderbolt (४.९. a deadly weapon) towards him (towards his enemy whom he wishes to damage by charm), he shoots him with the God-arrow: the word vasat.
3. For one who is desirous of (obtaining) cattle he should perform on the verses: ‘Verily thou shalt extol’* the traikakubha? as Brah- man’s chant.
1 SV. I. 247=RS. I. 84. 19-20=SV. II. 1078-1074. 2 Grimegeya X. 2. 12-14 are recorded three traikakubha samans, of which the
2 a) last two have 7234 mdra&h for nidhana (cp. § 7). From the fihagaina it appears that the last of tho two is meant.
4. Indra gave the Yatis over to the hyaenas. Three of them were left over: Rayovaja, Brhadgiri and Prthurasmi. These said: ‘Who will support (or ‘bear’) us (as his) sons?’ ‘I’ answered Indra and he, the three-humped!, having put (them) on (his back), went along. He saw this chant. Because the three-humped (érikakubh), had seen it, therefore it is the traikakubha ए
1 Is Indra thought of here as a three-humped b प 1 1 ?
४ For this myth ep. below XIII. 4. 17 and Jaim. br. I. 18. 5 in Journal of the
vir. 1. 2.—vir, 1. 10. 163
Amer. Or. Soc. Vol. XIX, page 125, where other references are given; add to these Maitr. Samh. IIT, 9. 3: 116. 15.
5. He again resorted to himself! with (the verse): ‘ Verily thou, a God, shalt extol the mortal, o most mighty! Than thee there is no other giver of joy, o Lord! Unto three, o Indra, do I speak this word.’ By this pragatha and? this siman he created a thousand head of cattle and gave them overto them. They got a firm support.
1 ४.९. ‘he addressed himself’ (7).
2 The word ca, in the text erroneously given in the words of tho verse, should be put before 5270112.
6. He who is desirous of (obtaining) cattle, and he who is desir- ous of (finding) a firm support, should chant this siman on this praga- tha; he gains a thousand head of cattle and gets a firm support
7. Of triple strength and triple courage, verily, is this chant: to Indra are addressed the verses, to Indra is addressed the siman, and (the word) ‘indra’ 18 its finale: he gets a firm support in strength and courage 1.
1 To § 3-7 refers the Ksgudrasitra (I. 4, No. 17) saying: ‘The (ritual) for one who is desirous of (obtaining) cattle has been arranged’; the author refers to his own text: I. 2, No. 14, see above, note 2 on VI. 10. 19.
8. He should take the traisoka! as the Brahman’s saman for one who is suffering from a lingering disease.
1 Gramegeya IX. 2. 35 composed on SV. 1. 370=RS. ४111. 97, 10, 1 1,12 =SV. II. 280, 282, 281 (with various readings),
9. These worlds (earth, intermediate region, sky) were (once) joined!; they languished. Indra by means of this chant removed their languor; in that he removed (it) from the three (४४) languishing (socatam) (worlds), therefore it is the traisoka.
1 This is clearer in the Jaim. br., cp. note 1 on § 10.
10. The (languor) he removed from this world (from the earth), entered the harlot; that which (he removed) from the intermediate region, (entered) the impotent (the eunuch); that which (he removed) from yonder (world), (entered) the wicked (or ‘ sinful’) man 1.
1 From the Jaim. br. (III. 72) I cite, correcting the obvious blunders, the
following passage: tme vai lokah saha santas tredhé vyiyams; te १६०८८१५ yathaikas tredhavicchinnah goced evam, te deva abruvann: etesim trayanam lokanam tisrah
164 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
९400 ‘pahanameti; ta etat samapaésyams, tenadstuvata, tendisam trayanam lokanam tisrah éuco ’paghnan,,. tah klibe kitava pumécalyam nyavesayams ; tasmad ete guca viddhah gocante; na h&syaita (read: ait@, sc. sucah) GjGyante ya evam veda ; tasmad u haitesam nopabruvita, nec chuco ’pabhaja ttt.
11. Therefore no thought of these ought to be cherished; to him whv cherishes a thought of these he’ assigns a part of the languor.
1 Either the guilty or the harlot or the eunuch, cp. the last words of the passage cited from Jaim. br. under note 1 on § 10.
12. Hurt by languor, verily, is he, who suffers from a lingering disease; in that the Brahman’s chant is the traisoka, he removes from him the languor.
13. They undertake (‘they chant’) as finale (the word) diva; diva (‘by day’), forsooth, is the dawning; he makes it dawn upon him 1.
1 So that he will see the following dawninys or days —To § 8-13 refers the Ksudrasttra (I. 4, No. 18): ‘The (ritual) for one who suffers from a lingering
disease has been arranged’, viz. under No. 8 of this same text, see note 2 on VI. 10. 5,
VIII. 2.
(४ 81181018 101 the third prstha-laud, continued.)
1, The kaénva (siman) of which (the syllable) ds is the finale’, he should take as the Brahman’s chant for one who desires firm support.
1 Graimegeya VII. 1. 28 on SV. 1. 261=RS8. VIII. 33. 1-3=SV. IT, 214-216.
2. Kanva! saw this saman (as it was) without (any) finale; he did not get (by its chanting) a firm support; he heard a cat? sneezing (and making the noise) as; he saw this as finale and thereupon (by chanting the chant with this finale) he got a firm support; (the reason) why this is the siman, is for getting a firm support 3.
1 In Jaim. br. 111. 46 1t1s Kanva the son of Nrsad (nareada).
2 Jaim. br. has prsadaméa (as against vreadamsa of Pafic. br.), which may be the better reading (gana utsadt).
8 To § 1-2 refers the Ksgudrasitra (TI. 4, No. 19). ‘For one who is anxious to obtain a firm support, the Brahman’s chant is the kanva (saman) with 25 as finale, (chanted) on the verses of the naudhasa (the s&éman grim. VITJ. 1. 28 chanted on
the words of gram. VI. 1. 37, ५.९. SV. I. 236=RS8. VIII. 88. 1-2=SV. 11. 35-36). The rest is similar to the (normal) jyotistoma ’.
vi. 1. Ll1.—wvu1. 2. 8. 165
8. The janitra of Vasistha! he should take as the Brahman’s chant for one who desires to obtain offspring.
1 Cp. note 1 on VI. 9. 5; the vague statement of the Brahmana (there are more than one sémans of this name) is specified by the sitra.
4. Vasistha, whose son had been 81810 1, saw this saman; he got (by chanting it) children and his cattle was multiplied; (the reason) why it is this siman, is for procreation’
1 Cp. note 1 on TV. 7. $.
2 To § 3-4 refers the Ksudrasiitra (I. 4, No. 20): ‘The (ritual) for one who is desirous of offspring has becn arranged’, viz. in No. 2 of this toxt, cp. note I on VI. 9. 5.
5. The atharvana (8810811) 1 he should take as the Brahman’s chant for one who desires (to reach) the world ?.
1 Aranyegeya I. 1. 23 (on SV. I. 33) chanted on the naudhasa-verses.
2 From § 6 appears that the world of immortality is meant.
6. The Atharvans, forsooth, desiring to reach the world, saw this siman; they by means of it saw the world of immortality. (The reason) why it is this saman, is for getting to know (the way to) the world of heaven 4,
1 To $5 and 6 refers the Ksudrastitra (L. 4, No. 21): ` For one who is desirous of (reaching) the world, the Brahman’s chant is the atharvana (-saman), chanted on the verses of the naudhasa; the vetutis are the ascending ones (see the Brahmana I]. 1. 1); the rest is similar to the (normal) jyotistoma.—In_ this manner, if its prstha (४.९. the hotuh pratha, the first prsthalaud) is chanted on the rathantara, butif it 1s chanted on the brhat, the introductory (tristich) must contain (the word) ‘foremost’ (cp. note l on VI. 9. 10), the Ajya-(laud)s are barhata (cp. note 4 on page 33 of the edition of Argeyakalpa), the prgtha is the brhat (s4man); the atharvana (saman), (chanted) on the verses of the éyaita, is the Brahman’s chant, and on the usnih (part) the Srudhya is chanted (instead of the pauskala, see Anhang on Arseyakalpa, page 203). The vistutis are the as- cending ones. The rest is similar to the jyotistoma’.
7. The abhivarta! he should take as the Brahman’s chant for one who has a rival.
1 Cp IV. 3. 1 and XV. 10. 3 and 11.
8. By means of the abhivarta the Gods turned themselves against (abhyavartanta) the Asuras. (The reason) why the Brahman’s chant is the abhivarta, is for turning against the rival’.
166 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Cp. IV. 3. 2.—To § 7 and 8 refers the Kgudrasiitra (I. 4, No. 22): ‘For one- who has a rival, the Brahman’s chant is the abhivarta, the vistutie are those that are used for abhicara (cp. Sadv. br. 111. 2-6) The rest is similar to the (normal): jyotigtoma ’.
9. The srayantiya’ he should take as the Brahman’s chant for one who goes amiss? in a sacrifice.
1 Gramegeya VITI. 2. 5 on SV. I. 267=RS. VIII. 99. 3-4 (with varr.)=SV. II. 669-670.
2 Cp. XVII. 8. 2 as compared with ib. 4.
10. Prajapati longed to possess his own daughter {7588 4. He lost his seed; this was poured down on the earth; he strengthened? it, (thinking): ‘may this of me not be spoiled’®; he set it right and made the cattle out of it.
1 For parallels ep. Lévi, Le sacrifice dans les Bréhmanas page 20, 21.
2 érinati is the counterpart of wibhraméate (see XVI. 12. 4).
8 Cp. Ait. br. III. 33. 6: te deva abruvan medam prajapate reto dusad ५८८३ - because they had said md dusat, the ma@dusa came into existence which cryptically 18 equal to manusa’. The recension of the myth in our Brahmana is apparently abbreviated and by consequence only partly comprehensible. The fuller recension has been handed down in the Jaim. br. IIT. 261, 262, but the text 18 rather corrupt. I give the translation so far as I understand the passage ‘The Gods, undertaking a sacrificial session, said: ‘ what of us is horrid, that we will produce, in order not to undertake the sacrifice with (that) horrid (part).’ What was horrid of them that they produced, and cleansing it, put it down on (between) two earthen plates, thereupon they undertook the sacrificial session. Therefrom (from the two plates, the éaravas) that akhala (‘not-wicked ’, euphemis- tic as iva) God was born. Because he was born out of the plates, that is his name (probably the author has in mind the name Sarva=Rudra). It was Agni that here was born (Agni sometimes is identified with Rudra). He who knows this, is not hurt by this (God). He (Agni-Rudra) said to the Gods: ‘For what have ye caused me to come into existence’? ‘For carefully watching’, they replied, ‘thou shalt kill him who may transgress’. Now, Prajaépati had set his mind on his own daughter, the Dawn. He (Rudra) put an arrow on his bow and shot at him. Thereupon, he (Prajapati) put on the form of an antelope and went upward. This (arrow shot by Rudra) is (the constellation called) ‘the three-knotted arrow’.... After he (Prajaipati) was shot, his seed fell down and came down on the Himavat. It became 2721050 (probably a lake, the forerunner of the classical manasam saras). About this the Gods and the Seers, coming together, said: ‘ Let not this be spoiled’» Because they had said ‘let it not be spoiled’ (m@ idam dusat), hence it was ma@dusam, and madusam is called m@nusam (‘man’). They set it to flames on all sides by Agni, the Maruts blew on it, by means of
vil. 2. 9.—vitr. 3. 1. 167
the ér&yantiya they strengthened it (aérinan): hence the name érayantiya. Thereupon cattle was created (out of the strengthened seed of Prajapati); those (animals) that first came into existence are the red ones; those that came into existence out of the (seed) when it was being heated, are the reddish brown ones; those that came into existence out of the (seed) when it was heated, are the brown ones; those that came into existence out of the (seed), when it was being burned, are the mules and the black (animals), and therefore, this same fire burns the white as well as the black (animal); out of the sparks were created the goats and the antelopes; out of the coals (anjara) the Angirascs, out of the ashes mixed with coals were created the three ४८६8 : the one dedicated to Mitra and Varuna, the one dedicated to Brhaspati and the one dedicated to the All-Gods; out of the ashes the donkey was created ; therefore he is (in colour) the counterpart of the ashes; therefore he lives being ridden’. The Sanskrit text may be consulted in: ‘Das Jaimintya brahmana in Auswahl’ No. 207,
11. (The reason) why the Brahman’s chant is the sriyantiya, is that it (this siman) strengthens him and sets him right!.
1 To § 9-11 refers the Ksudrasttra (I. 4, No. 23): ‘ For one who is deprived of a sacrifice, the Brahman’s chant is the érayantiya; the kaleya (gramegeya VI. 2. 7) 18 (chanted) on the verses (SV. I. 408=RS. VIIT. 21. 1. 2=8V. II. 58-59) : ‘We (call) thee, o incomparable one!’ The rest is similar to the (normal) jyotistoma ’.
VIII. 3. (The fourth prstha-laud, the kaéleya.)
1. The Gods and the Asuras contended for (the possession of) these worlds. The Gods resorted to Prajapati; he gave them this siman, (saying): ‘By means of this siman ye will be able to drive them away’'. By it they drove them away from these worlds. Because they drove them away (akalayanta), therefore it is (called) the kaleya *.
1 Read (kalayisyadhva iti instead of kalayiepaddham iti,
2 See note 1 on VIII. 2. 11.—Besides other myths to explain the name kaleya,,. the Jaim. br. (I. 154, 155) has the following interesting quasi-myth: ‘Gods, Fathers and Men were on one side, Asuras, Ogres and 2162688 on the other side. These contended about (the possession of) these worlds. Now, the Kali-Gan- dharvas moved in the middle, not heeding either party. The Gods, the Fathers and the Men overcame the Asuras, Ogres and Pié&cas, and they divided these worlds among themselves. The Gods took as their share the world of the Gods, the Fathers the world of the Fathers, the Men the world of the Men. Then arrived the Kali-Gandharvas and said, ‘Grant us also subsequently a share in these worlds’. ‘No’, they said, ‘ ye, forsooth, have kept yourselves neutral, not heeding either party’. They answered: ‘But in our mind we have attended on
168 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
ye, 80 give usashare’, ‘No’ they said, ‘the worlds are well-divided by us, we cannot mix them up again’. They said: ‘Then let that be ours what we our- selves see’. They granted them these Kalindas (the land of Kalinda?), saying: ‘Among these practise ye austerities’. Because they granted the Kalindas to the Kalis, thence the Kalindas have this name.—This Kali, the son of Vitadanya, saw this siman, he practised it in chanting and saw by means of it this avantaradesam duryaniam lokam; this he conquered. This saman is a world (or ‘ room’) gaining one, he who has practised it in chanting finds room, but the status of a Gandharva he does not reach, he gains only the world of the Gandharvas. Because Kali, the son of Vitadanya, saw this siman, therefore it is (called) kaleya.’ Sce the Sanskrit text 17) Jaim, br. in Auswahl, No. 47.
2. He who knows this, drives away his rival from these worlds.
3. The stoma, ‘strength’ (tara) by name, was with the Gods; the sacrifice. ‘ finding treasure’ by name, was with the Asuras. The Gods by means of this stoma: ‘ by strength your treasure finding one’? took away the sacrifice of the Asuras *.
1 The verses of the kaleya begin: tarobhir vo vidadvasum.
2 Similarly the Jaim. br.
4. He who knows this takes, by means of the stoma, the sacrifice of his rival away.
5. There were (once) (certain) Gods called Sadhya. These, having cut off the afternoon-service, went together with the midday-service to the world of heaven. This (cut off afternoon-service) the Gods con- nected by means of the kaleyat. That there is the kaleya, is for connecting the afternoon-service (with the midday-service).
1 The kaleya is the last laud of the midday-service.
6. The afternoon-service, forsooth, is ‘finding treasure’ (vidad- vasu): by taking as prastava (the verse quarter) ‘by strength your treasure-finding one’ he passes, in chanting, across’ to the afternoon- service,
1 abhyativadati (cp. V. 7. 4), abhilaksyGtivadati, attti dhatvarthanuvadah, Savana.
7. The kaleya is (equal to) all the characteristics: in that it has a (whole) verse-quarter as prastava, thereby it 18 rathantara-like*; in that it makes the same risings as the brhat?, thereby it is brhat-like; in that its respond contains a stobha, thereby it is brhat-like®; in that it has a ‘running’ z:da*, thereby it is rathantara-like®. In all character- istics he is firmly established.
vill. 3. 2.—vu. 4. 1. 169
+ Cp. VII. 7. 1. 2 Cp. VII. 7. 6. 7 am uncertain about the rohas in the kaéleya, perhaps:
1 2 ॥ 2 1 dram 5, , (1) ; 67 | dha (2); nta 2540 (3), ep. the musically figured chant in C. H. page 324,
3 In the brhat: auhovG, in the kaleya: v@ ova.
4 4 dravadida ˆ ho 52 | da (close of the kaleya), cp. also X. 11. 1 and ॐ. 12. 4,
5 Flow in this respect the kaleya is rathantara-like, is not very clear. S&yana quotes a passage from the Nidénasitra, which [ cannot find exactly so in our text (11. 11 beg.) The moaning seems to be that the prsthastotras on the uneven (3, 5) days of the sadaha (on which the rathantara is replaced by the vairtipa- and sakvarasamans) are dravadida (as the kaleya), whilst the prsthastotras of the even (4, 6) days (on which the brhat is replaced by tho vairaja and raivata-simans) are tirdhveda (au 2345 | da). In this way wo note at least a kind of correspondence between kaéleya and rathantara.
VUll 4.
(The Arbhava-pavamana-laud, its metres and chants.)
1. There were (once) (certain) Gods called Sadhya. Together with the whole sacrifice they went to the world of heaven. The Gods said to the metres: ‘Bring ye the soma hither.’ They sent off the Jagati; she returned leaving behind three syllables and having become mono- syllabic; they sent off the Tristubh; she returned leaving behind one syllable and having become trisyllabic; they sent off the Gayatri—at that time, forsooth, the metres consisted of four syllables—she returned bringing with her not only those syllables (that had been left behind by the two others), becoming thus octosyllabic, but also the three pres- sings, two in her hands, the third (in her mouth). biting it with her teeth. Therefore two pressings are vrovided with shoots, but the third is sucked out’, because she had fetched it beween her teeth, sucking it out*. The shoots of it (of the soma), that fell down as it was being fetched, became the putikas®; the blossoms that fell out, became the arjunas*; what she shook off® (praprothat), that became the praprothas®. Therefore, at the afternoon-service (or ‘the third pressing’) they pour out the sour milk®: the soma which is eaten by the cows’; thereof they pour out the sap, in order that there may be soma in it.
170 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
1 The Jaim. br. relates this in exvfenso (cp. Jaim. br. in Auswahl No. 102): further cp. Sat. br. IV. 3. 2. 7, Ait. br. ITI. 25-28, TS, VI. 1. 6. 1-5, Kath. XXIII, 10, Maitr Samh. IIT. 7. 3.
2 The first two pressings are obtained from the soma-shoots itself, the third, however, (cp. C. H. § 218) from the pressed-out soma-husks,
४ A kind of herb used as surrogate for the soma, see below, IX. 6. 4, and ep. Eggeling in Sacred books of the East, Vol. XLIV. page 451, note 1.
4 Equally a kind of grass used as substitute for soma, probably equivalent to phalguna, cp. Ap. XIV. 24. 12, Baudh. XIV. 29: 201. 25, TBr. I. 4. 7. 5,
5 Thus Saéyana (adhunutangdni); elsewhere the meaning is ‘to snort’. The meaning of praprotha is unknown. It must also denote a kind of herb palatable to cows,
6 Viz, in the piltabhrt to the pressed soma, cp. C. H. § 220 and Ait. br. IIT. 27. 2.
7 When they eat the herbs, mentioned above, which originated from the soma,
2. Tristubh and Jagati said to Gayatri: ‘ Let us join thee’!. She answered: ‘What will result therefrom forme’? ‘ What thou wishest’ they said. She replied: ‘Tome must belong the whole morning-service, and I must have the lead of the last two services’. Therefore, the whole morning-service belongs to the Gayatri and the last two services are introduced by it ®.
1 upa tvayava, usually this 18 the expression of one who wishes to become pupil to another.
४ The pratahsavana is chanted on verses in gayatri-metre only, whilst the first chant of the midday- and afternoon-lauds are likewise on verses in gayatri,
8. Tristubh joined her with (her) three syllables!, so that she (Gayatri) became of eleven syllables; Jagati joined her with (her) one syllable’, so that she (Gayatri) became of twelve syllables.
1 Tristubh had become trisyllabic and jagati monosyllabic after their en- deavour to fetch the soma; in this manner they were absorbed into the gayatri.
_ 4. Therefore, it is said that the gayatri is (equal to) all the metres, for the gayatri went making those increases’.
1 &.€. increased so as to encompass the two other metres.
5. Indra, loathing the afternoon-service!, got away. The Gods by means of (the words): ‘by the most sweet’* made it sweet; by means of (fhe words): ‘by the most intoxicating’ they made it intoxicating (‘strong’); by means of (the words) : ‘by the stream become thou, o
vir. 4, 2.— vii. 4.11. 171
Soma, clarified’ they clarified it, and on (the words): ‘ pressed out for Indra to drink’ Indra returned to it. (The reason) why he makes the prastava with ‘by the most sweet, most intoxicating’ is that Indra may take a share in the afternoon service.
1 Because its soma was pressed only out of the husks and therefore not sufficiently strong and intoxicating.
2 The gayatra and the first siman (the samhita) are chanted on the gayatri- verses SV. I. 468=RS. IX. 1, 1-3=SV. II. 39-41: svadisthaya madisthay& pavasva soma dharaya | indraya patave sutah.
6. ‘The most sweet’ were the domestic animals among the Gods, ‘the most. intoxicating’ amongst the Asuras; by (the words): ‘ by the most sweet, most intoxicating’ the Gods took away the animals of the Asuras.
7. He who knows this takes away the cattle of his rival.
8. On these (verses is chanted) the samhita'.
1 Gramegeyagana XII. 2. 19 on the verses quoted in note 2 on § 5.
9. There were (once) (certain) Gods called Sadhya. These, having cut off the afternoon-service, went, together with the midday-service, to the world of heaven. The Gods (however) united it (samadadhuh) by means of the samhita (siman); because they united it, therefore it is the samhita (‘ united ’).
10. The kaleya goes before, the samhita comes afterwards; for by means of these two (simans) is the afternoon-service linked (with the midday-service) 1.
1 Cp. VIII. 3. 5.
11. The samhita is (equal to) all the characteristics: in that it has a (whole) verse-quarter as prastava, thereby it is rathantara-like; in that it makes the same risings as the brhat’, thereby it is brhat-like ; in that is has after each verse-quarter a 71816 >, thereby it is rathantara- like. In all characteristics he is firmly established.
1 I am not able to point out these rohas in the samhita-siman. On the whole, the chant as figured in the tihaga&na and the Prayogas differs considerably from the gramegeya; this 18 probably due to certain special rules for chanting on gayatri- metre.
2 padanidhana, op. X. 10, 1; perhaps in the samhita-s@man the syllables pava, ५००8 and sitah (cp. C.H. page 340) are to be taken as finales.
172 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
VI. 5.
(The &adrbhava pavamana-laud, its metres an@ chants, continued.)
1. There are the kakubh and the usnih?.
1 After the samhita saiman two chants follow in the jyotistoma, the first or kakubh-metre (of 8 + 12 + 8 syllables): the sapha, the second on usnih-mctre (of 8 + 8 + 12 syllables): the pauskala. The sapha is gramegeya XVII. 2. 5 on SV. I. 578=RS. TX. 108. 1(-2)=SV. 11. 42(-43) (kakubh satobrhati). The pauskala 18. grimegeya XVII. 1. 5, on SV. 1. 566=RS. IX. 106, 1(-3)=SV. II. 44(-46).— Although here only two verses are applied (viz. II. 42 and 44), the uttararcika gives, after 42, one verse more and after 44 two more, because these come in later on, at the 10th day.
2. By means of the kakubh and the usnih, Indra hurled his thunderbolt on Vrtra; at the kakubh he made a stride onward, by means of the usnih he hurled it. Therefore, the middle verse- quarter of the kakubh has the highest number of syllables, for it is a striding-on. Thereupon, he drew together'; therefore, the last verse-quarter of the usnih has the highest number of syllables, for in front the thunderbolt is, as it were, heavy ^.
1 tad abhi samauhat; for abhisamithati the Dict. of Petersburgh in kurzerer Fassung gives the meaning ‘zusammenhdufon’. I propose to take tad abhi together, and suggest that padau is to be understood as object to samauhat; being about to hurl the thunderbolt, Indra strides out; at the moment of hurhng, he draws his feet together (he draws the left foot, which was behind the right one, forward). Sayana comments: abhitah ubhe parsve samauhat, astaksarau padau samyag avahat; he takes as subject kKakubh. The Jaim. br. (IIT. 294) has: ‘ strid- ing out he drew together its syllables (parakramamino hy asyaksarant ( read asya a°?) samauhat).
2 The parallel passage in the Jaim. br. (I. 158, 159) runs as follows: ‘ By means of the kakubh and the usnih Inclra, standing on two gayatris (the metre of 94 syllables) (as his feet), hurled his thunderbolt on Vrtra. These two (gayatris) were not able to support him; he added to them the fourfooted animals: cow, horse, goat and sheep, and thuse (४ €. the metres which arose in this way, the metres of 24 + 4 -- 28 syllables, the kakubh and usnih) supported him. Standing on the kakubh and usnih, making the sabha and pauskala his two arms, he hurled (the thunderbolt) and slew him (viz. Vrtra). He who knows this slays his spiteful enemy. He (Indra) stepped with one foot forward, the other one coming after ; the foot that was directed forward, became the kakubh; therefore of the kakubh the greatest number of syllables 18 in the fore part (8+12+8); the foot that came after, became the usnih; therefore of the usnih the greatest number of syllables is in the hind part (8 + 8 + 12). See Jaim. br. in Auswahl, No. 50.
vir. 5. 1.— vu. 5. 7. 173
3. A thunderbolt (४.९, a deadly weapon) he who knows this, hurls on his rival.
4. The kakubh and the usnib are the nostrils (the nose) of the sacrifice. Therefore, although being the same metre, they both convey in different ways the sacrifice; therefore from each of the nostrils, although they are similar, the two breaths issue in a different way '.
1 As out- and inbreathing.
5. The kakubh and the usnih are the breaths (the vital airs) ; therefore they (the priests) do not make vasat with them!. If they made vasat with them, they would put the vital airs into the fire.
1 They must not be used as yAjyas, to accompany a burnt-offering; at the end of a yajya the word vasat is pronounced,
6. On these (verses)! the sapha (88.811) 18 (chanted). Devoid of १ 2, forsooth, is the afternoon-service; (this saman is chant. ed) to make the afternoon-service provided with pha*. As for the pauskala, by means of this (saman) Prajapati created the domestic animals in abundance (puskala) ; to them he brought form (or ‘ beauty’); (the reason) why it is this saman, is that he (thereby) brings beauty to his beasts २.
1 Properly the sapha only on the first.
> What the meaning of pha is, according to our author, is unknown. Nor is the meaning of the name sabha, as this saman is called by the Jaiminiyas (Jaim. br. I. 160), very clear. ‘On these the sabha (is chanted), in order that the sacri- fice may be sabha (possessed of bha, ‘light’ ?). All that is wrongly chanted or recited, or incomplete in the sacrifice, for clearing up (sabhat@yat) (all) that (1४ is adhibited). They chant this saman, hoping that it may be shining, illumin- ated (?)—By means of the sabha, the Gods (possessed themselves) of the splen- dour, the power, the valour, the strength, the cattle and the food of the Asuras, by means of the sabha, they made themselves lighting (sabham atmanam adhy- akurvata).’—By means of the sabha, Prajapati makes the cattle remain with him; therefore, he said: ‘I have become ‘shining out’ through cattle (sabho vat pa- gubhir abhiivam)' etc. See. Jaim. br. in Auswahl No. 51.
8 Cp. Jaim. br. I. 160: ‘ He (Prajapati) did not know the domestic animals (the cows) from one another, as they were of one colour (ekariipa). He saw the pauskala and, thereby, distinguished their colours: they became of different colour : white, reddish, and black; formerly, forsooth, they had been of one colour, red even they were’ (Auswahl No. 52).
7. (The three verses, beginning): ‘By fore-conquest from your plant’ are a verse-quarter-viraj} and syllabic-viraj.1 By means of the
174 THE BRAHMANA OF TWENTY FIVE OHAPTERS
verse-quarter-viraj, the Gods went to the world of heaven, by means of the syllabic viraj, the seers after (them) came to know the way to it That there are those verse-quarter-viraj and syllabic viraj (verses), is for knowing the way to the world of heaven.
1 After the sapha and pauskala follow in the arbhavapavamina-laud the Syavasva and the andhigava samans on three verses, the first of which is an anustubh, the second and third gayatris. These three verses together comprehend 10 verse-quarters (the anustubh: 4, each gayatri: 3) and, the viraj being of 10 syllables, they form together a pady@ viraj. They contain together 80 syllables (the anugtubh: 32, each gayatri: 24), together, they form an aksaryG viraj; 80 being a plurality of 10.—The three verses are SV. 1. 545—RS. IX. 101. 1-3=SV. II. 47-49. The Syavasva (on SV. I. 545) is gramegeya XVI. 1. 11, the andhigava (on the same verse) is gram. XVI. 1. 12.
8. On these (verses) the syavasva (is chanted).
9, Syavasva, the son of Arcananas, who was taking part ina sacrificial session, was brought (by his fellow-sattrins who wished to kill him) to a desert (‘dry soil’). He saw this siman and by means of it created rain. Thereupon, he became all right and found salvation This siman, forsooth, is a means to get salvation’,
1 In the वक्षा), br. (I. 163, 164) this legend is somewhat differently told Syaviaéva, the son of Arcananas, had absented himself to collect fuel for the sacri- fice, the sattra. He was left behind by his fellow-sattrins, who by themsclves went to the world of heaven. He desired: ‘May I reach after them the world of heaven, may I be united with my fellow-sattrins’. He saw this saman and practised it in chanting. By the verso: ‘ By fore-conquest of your plant’ the Maruts called him to the world of heaven, the thrice repeated stobha of the siman being ehy@ (‘come’). Thereupon, he was united with his fellow-sattrins. And so Syavaéva is united with the Maruts (sa haisa marudbhir eva saha syavaseah). See the text in Jaim. br. in Auswahl, No. 54.
10. He who has chanted this (88.181) finds salvation and becomes all right.
11. Indra, loathing the afternoon-service, got away’. The Gods by means of the syavasva (and especially by its stobha) : ‘come, come ’ 2 called him back. (Thereupon) he returned. The reason why there is this siman, is that Indra may have a share in the after-noon- service २,
1 Cp. note 1 on VIII. 4. 5.
2 The stobha is athayi, ehiya which are the chanting forms of ehi: ‘come hither’,
vit. 6. 8.—viit. 5. 16. 175
8 Similarly the Jaim. br. I. 164, In the text of Pafic. br. read ehiyety anva- hvayant, sa ete,
12. Then the andhigava. Andhigu, desiring (to obtain) cattle, saw this saman; by means of it he created a thousand head of cattle?. (The reason) why it is this siman, 1s that the cattle may flourish. It has a finale in the middle? (and) has (the word) ida (as closing finale) ®. Thereby the afternoon-service becomes all right®. If it were not provided with a finale in the middle and if it had not ida (as closing finale), the afternoon-service would not be all right.
1 Cp. Jaim. br. I. 165: ‘The descendants of Sakti (the Saktyas), being desirous of obtaining food, were consecrated (t.e. they undertook a sacrifice of soma). Thon Andhigu, the Saktya, saw this saman and practised it in chanting ; he applied the docasyllabic viraj in the middle; the viraéj 18 decasyllabic, the viraj is food ; thereupon they obtained tho viraj, viz. the food’, cp. Auswahl No. 56,
2 Cp. C.H. page 342.
3 This 18 more clearly expressed in the Jaim. br. (I. 165, Auswahl No. 56) : ‘It hasa nidhana in the middle: for obtaining a firmsupport. They who under- take the arbhava-laud, go crossing a soa without hold (?) ; that it (the saman) has a nidhana in the middle, is for obtaining a firm support. Just asin daily life one, who has descended with his ship into a sea, comes across an island, and having
gone on land, takes a rest, in tho same manner they, having undertaken (litt. ‘come unto’) the nidhana, might tako a rest’.
13. They make (‘chant’) in the middle a finale of ten syllables; the viraj is of ten syllables; he (the Sacrificer) gets a firm support in the 1184 1,
1 Cp. the Jaim. br. as cited in note 1 under § 12.
14, (On the verses beginning :) ‘ Unto the dear ones he is clarified ”! 18 chanted the kava(siman)!'; it is the chant of Prajapati.
1 Gramegeyagana XVI. 2. 6on SV. I. 554=RS. IX. 75. 1-3=5V. 11, 50-52 (jagati-metre).—According to the Jaim. br. (I, 166) this siman was scen by Kavi Bhargava who desired amidst the Gods the immortal world of the Gandharvas. This Kavi Bhargava is, according to the Sarvanukramana, the Seer of RS [X. 76.
15. The ‘dear ones’ are the children, the ‘dear ones’ are the domestic animals; he gets a firm support in children and domestic animals.
16. The ausana and the kava are the strings of the sacrifice!; this God-case?, forsooth, is closed up with regard to the sacrifice.
176 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
(The reason) why these two (simans) are the last, is, that the sacrifice may be uninjured (or ‘ well kept’ ). 1 The sacrifice is, so to say, kept in a case which is closed up or pressed together
by means of two strings: the augana, the last of the midday laud (cp. VII. 5. 16) and the kava, the last of the 4rbhava-laud.
2 Cp. Ath. 3. इ, 2, 27. tad ण्ठ atharvanah Siro devakoéah samudb- ttah.,
VIII. 6. (The agnistoma-laud.)
1. The Gods divided among themselves the sacred lore; what pith of it was left over, that became the yajiiayajfiiya (8811811) 7. 1 Gramegeyagana I. 2. 25 on SV. I. 36=RS. VI. 48. 1-2=SV. II. 53-64.
2. The yajiityajfiiya, forsooth, is the pith of the sacred lore. By chanting the yajifiayajiitya they establish the sacrifice in the pith of the sacred lore.
3. The yijfiayajfiiya is a womb: out of this womb Prajapati created (emitted, brought forth) the sacrifice; in that he created sacrifice after sacrifice (yajnam yajnam), therefore it is (called) yajfa- yajiitya 1,
! The word yajiiayajiiya, containing twice the word yajra, induces our author to speak of ‘sacrifice after sacrifice ’, ‘sacrifice’ alone being sufficient.
4. Therefore, formerly the Brahmins used to hold! the out-of doors-laud with this (siman)?, (thinking): ‘Beginning at its womb let us go on to extend the sacrifice’. But, by chanting it at the end, they establish the sacrifice in its womb.
1 Qn the aorist with pura (also VIII. 9.7) cp. Delbriick, Altind. Syntax, page 286.
2 Similarly the Jaim. br. (I. 173): ‘Formorly they used to hold all the lauds with this (sfman) ’: etena ha sma vai purG earvani stotrani stuvanit.
8 Read yad v antatah instead of yajrantatah.
5. With the Asuras (once) was the whole sacrifice. The Gods saw the yajfidyajiilya. By means of (the words): ‘by sacrifice on sacrifice in honour of Agni’ they took from them the agnihotra; (by the words) ‘and by hymn on hymn in honour of the skilful’, the full- and new-moon sacrifices; by (the words): ‘continually we (will extol) the
vin. 6. 1.—vunr. 6. 10. 177
immortal Jaitavedas’, the seasonal sacrifices, and by (the words) ‘as a dear friend I will extol’, the sacrificé of soma.
6. At that time the metres (the verse-quarters of it) were: ‘ By sacrifice in honour of Agni; by hymn in honour of the skilful; we (will extol) the immortal Jatavedas; as a dear friend I will extol’. Now, the Gods by means of the verses, repeating each time the beginning, {the first word of each verse quarter), took the sacrifice away from the Asuras},
1 Because the verses of the Gods in this manner had grown bigger and stronger than those of the Asuras! The verse runs: yajiayajnrna vo agnaye girigtra ca daksase | prapra vayam amriam jatavedasam priyam mitram na éamhsisam.
7. He who knows this takes, through the verses, the sacrifice of his rival away.
8. A brahman, Kiisimba, the son of Svayu, a Latavya (by gotra), used to say about this (chant): ‘Who, forsooth, will to day be swallowed by the dolphin? that has been thrown on sacrifice’s path ?’ #
1 A female dolphin or porpoise; perhaps a crocodile is meant.
2 ‘Sacrifice’s path’ is the way prescribed for going hither and thither on the sacrificial ground.—The text should run at the end: garisyatiti.
9. Now, the dolphin thrown on sacrifice’s path is the yajiiayajfilya (siman). By saying: ‘by hymn on hymn’ (giragira)', thereby the Udgatr swallows himself.
1 A pun on the word gird, which is in appearance inauspicious, because it can be connected, as 2nd pers. imperative, with girati (‘to swallow ’), (instead of grnats ‘to extol’).
10. He should (therefore) perform his part of the chant, making (the) tra (-sound)!; the Udgatr (thereby) establishes the sacrifice in food (¢ra) and will not die prematurely.
1 Instead of by giragira he introduces the Udgitha by 272 ird, see C.H. page 370. Read in the text yad yajnadyajniyam,
2 On these §§ cp Jaim. br. I. 174, 175: (He should chant the Udgitha in the following manner :) ‘‘ o(y)trG (y)era ८2 dakeGsG ` (instead of ० 02 ira gira c& daksasa of the gana). If he were to say: ठ gira ca, Agni vaiSvanara would swallow up (gtred) the Sacrificer, but by saying: o(y)-tra (y) ५/८ c@ daksGsG, ९/2 being food, he puts food into the mouth of Agni vaisvanara (=-as he brings the word tré at the beginning [mukha meaning ‘mouth’ as well as ‘ beginning ’] of the yajiiayajniya, which is identified with Agni vaiévanara). However, he 18 apt to become parched
12
178 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
up by saying o(y)ira@ o(y)tra ८2 ०2८5252 ; he should (rather) say o(y)ird tha ca da- ksGsa, and so he does not become parched up. About this (chant) the Brahmins of former times used to speculate: ‘ Who, forsooth, will to day come safely across the opened mouth of the crocodile (¢iméumari)?’ The yajfiaéyajiiiya, forsooth, is the crocodile that stands with opened mouth waiting at the small path; it is in his mouth that he puts food, whereupon he passes safely by him’. See the text in Jaim. br. Auswahl No. 62.
11. Unto (Agni) vaisvanara the Udgatr surrenders himself? by saying: prapra (‘forth! forth’) vayam; he should say praprim* vayam. In this manner he will pass over Vaisvanara.
1 18 Agni vaisvanara hore a reminiscence of the Jaim. br. ? cp. note 2 on § 10,
According to the Jaim. br. (I. 169, 170) it is also Agni vaisvanara out of whose haras the yajfiéyajfiiiya is sprung forth.
2 Suggesting the idea of prindti (?).
12. He, forsooth, who recites a declining verse, will, after the per- forming of the chant, fare worse. Now, the (part of the yajfiayajiiya which contains the words) na éamsisam (‘I will not extol’)? is a declining verse; he should (rather) say nu Samstsam or suésamsisain (‘I will extol’; ‘I will extol allright’). He then recites no declining verse, and after the chanting will fare better.
\ As if na were the negation, whilst it is equal to iva. Similarly the Jaim. br. (I, 176) prescribes the change nu éamsisam.
13. The sacrifices that have (the word) vac (‘ voice’) at the end, leak through the cleft of the voice. Now, the sacrifices that end with ‘the yajfiayajfitya?, have (the word) vac at the end. Untruth is the cleft of the voice; after the untruth that is spoken by one who performs the agnistoma, the sacrifice leaks; on a syllable? it must finally be established ; by the syllable forsooth, he covers up the cleft of the sacrifice °.
1 As does the normal agnistoma, of which the yajfiiayajfiiyastotra is the last. 2 Cp. note 3 on § 14.
8 With §§ 12, 13 ep. Jaim. br. I. 178: ‘They (the theologians) remark: ‘The verses of the yajfidyajiiya are one syllable too short (this refers to the last pada; uia wata taniiném). This is a gap in the yajfiayajfiiya; after the gap in the yajfidyajfiiya the sacrifice leaks; after the sacrifice, the Sacrificer; after the Sacrificer, his children. In this (gap) he should put the (the word) ‘ voice’; the voice, forsooth, is the sacred lore’, etc.
viu. 6. 11.-- णा. 7. 2. 179
14. The syllable’, forsooth, is Viraj’s form’: in Viraj? he 18 finally established >.
1 aksara ‘syllable’ means also ‘imperishable’.
2 And viraj is food: annam virat (e.g. Sat. br. VILI. 3. 2. 13).
४ The ritualistic authorities are at variance regarding the meaning of the Brahmana. Nidanasitra (II. 10) cites our passage and adds the remark: ‘ What is the untruth, which the syllable ?’ ४द 18 the syllable, ४ e., asyllable beginning with ^ va’ and ending on ‘@’. (This remark is added because from the words vety etad akearam one might otherwise infer that va, and not चठ, was meant). ‘Ending ong’, say some. Considering that the Brahmana condemns the dropping of the g, they should recite w 1 ६ h it; in this way he covers by means of a whole syllable the cleft of the sacrifice’. Another meaning is that the last syllable of the verse (and not the stobha) is intended by the author of the Brahmana, and this is the meaning of the Stitrakara (Laty. II. 10. 18), who expressly states that the syllable nam (not vG=vag) must be the nidhana of the last stotriya, cp. note 1 on VIII. 7. 2.
VIII. 7. (The agnistoma-laud, continued. )
1. At the morning, verily, the metres are applied from hence upwards’, from thence downwards = they are applied at the laud of the yajfiayajfiiya; 476 vo agnaye gira ca daksase is (the metre) of twelve syllables ; pra vayam amrtam jatavedasam is (the one) of eleven syllables, priyam mitram na gamsisam is (the one) of eight syllables °.
1 ze. increasing in number of syllables: the gayatri (3x8) at the morning- service, the tristubh at midday (4x11), the jagati at the evening-service (4x12 syllables).
> In reversed order.
3 By this reasoning we understand, that the Sacrificer, after he has reached temporarily and spiritually the world of heaven, will again descend on earth (ep the next following §), to live his whole life.
2. He transforms the last (verse of the yajfiayajfilya-stotra) into an anustubh?. The anustubh in the earth: on the earth he (the Sacrificer) (thereby) gains a firm support.
1 How this is brought about, is explained by the Stitrakaras (Laty. II. 10. 18-19, Drahy. VI. 2. 18-19). ‘ At the last stotra-verse he should repeat (the syllables bhuvadvaje in this manner:) bhuvadvajayi, bhuvadvajesu ; and its nidhana is (the syllable) nam; for he (the author of the Bréhmana) says: ‘the last (he transforms) into an anustubh’ and ‘on a syllable it must finally be established’ (VIII. 6. 13).
180 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
(It is known that out of the pragdtha, on which the yajfidyajiiya is chanted, are made three verses: a brhati of 36, and two kakubhs each of 28 syllables; by adding the four syllables bhuvadvaje [for bhuvadvajayi is only the s&man form of these four syllables], the last kakubh becomes an anustubh, of 32 syllables) —‘ But the teachers (are of opinion) that no repetition is to be made (according to Dhanvin, because we have already an anugtubh, if the last time the first verse is read, 88 is done in the Brahmana in VIII. 7, 1, omitting the syllables yajna, giré, and pra; in this manner the tristubh of 36 becomes an anustubh of 31 syllables; reasoning with Ait. br. I. 6. 2: na णद ekenaksarena chandimsi viyanti na dvabhyam, this can be taken as an anustubh of 32 syllables, or we are to take the finale of one syllable vG, to the 31 syllables) and the finale should be as handed down in the sacred text, according to Sandilya’.
3. (Moreover) the anustubh is the voice!; in the voice he is
firmly established; the anustubh is pre-eminence : in pre-eminence he is firmly established.
1 Cp. v. 7. 1.
4. How, now, must the yajfiayajiitya be chanted?’ they ask. ‘ Like an ox discharging urine, thus indeed and thus 1746671.
1 With ‘thus’ the person who recites the Brahmana must have made a gesture, indicating the precise manner.
5. ‘The Udgatr is continually nearing himself unto (Agni) vai- svanara’! they say, ‘ if he speaks the verse of the yajfiayajfiiya mani- festly’*. It should be chanted by him while he passes over®, as it were ; he (thereby) passes over (Agni) vaisvanara.
1 To whom this chant is attributed in the anukramaniké of the gramegeya ; cp:
$], 6. 11.
2 Or ‘rightly’ rjuna, i.e. without changing anything in the words of the chant.
3 i.e. deviates from the text in the manner as indicated VIII. 6. 10-12.
6. Unto (Agni) vaisvanara the Adhvaryu gives over (abhisrjat: )* the persons.seated in the sadas, by causing them to return to ° the laud of the yaffidyajfitya. 1४ should be chanted whilst he covers himself completely. up (with his garment)®, in order to prevent their being burned by (Agni) vaisvanara. |
1 The Adhvaryu summons the priests before the chant of those stotras that are formed by repetition out of three verses, by the words ; asarjy asarji vag asarji...upavartadhvam, Ap. XII. 17. 9; Sat. br. IV. 2. 5. 8, upavartadhvam ity
anyani stotrant (sc. upakarott).—The persons seated inside the sadas are the Hotrakas and the Chanters, the Brahman and the Yajamana.
vil. 7. 3.- शा. 7. 10. 181
2 £,९, ‘to repeat’, cp. note 1.
3 Op. C. H. § 241 c.
7. The Fathers, however, do not know! one who has completely covered himself (by his garment) and at the laud of the yajiiayajiiya the Fathers want to know (him) properly: up to the ears (only) the covering must be made. Thereby he is covered and (at the same time) not covered; so the Fathers know (him) and (Agni) vaisvanara does not hurt (him).
1 The reason why at this particular moment the Fathers must be able to know their descendants is perhaps to be sought in the fact, that at the afternoon- service, immediately before the yajfiayajfiya-stotra two chips from a saumya caru are offered to Soma accompanied by the Fathers, cp. C. H. § 237a. II. The Jaiminiyas disapprove of this practice; we read in their Brahmana (I. 174): ‘ Now’ they say: ‘He should chant (the yajiayajiiya-stotra) having covered himself completely up. The yajfiayajfiya, forsooth, is Agni vaisvanara: for appeasing it and for not being burned by it.’ He 18, however, apt to get the Fathers for his deity, if he should chant (it), being completely covered (probably because at a sacrifice destined for the souls of the Dead the performer covers himself). They say also: ‘ As far as his 6818 are (i.e. up to his ears), so far having covered himeelf, he should chant.’ They (others), however, say: ‘By means of the ears he hears, by means of the eyes he sees; of this (eyesight and hearing) he would deprive him- self, if he should chant (it), being covered,... Being uncovered he should (therefore) chant it,’
8. Behind (the girhapatya)! the wives* pour down water; they thereby extinguish (or ‘appease’) (Agni) vaisvanara; for water is ॐ means of extinguishing (or ‘ appeasing ’).
1 Or: ‘afterwards’. According to the Adhvaryusitras (866 C. H. § 241. d) this action takes place inside the sadas.
2 The plural, in case it is a sattra. 9. Besides, they (the partakers of the sattra) thereby emit semen}, for the semen is a fluid. 1 And thus are sure to obtain progeny. 10.. They (the wives) pour it (the water) along their right thighs; for from the right side the semen is emitted ?.
1 Cp. Sat. br. IT. 5. 2. 17: daksinato vai vrai yosim upaéete and the other passages collected by Oertel in Journal of the Amer. Or. Soc., vol. XXVI,
page 188,
182 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
11. Rather a great (part of the garment) must be pushed back! (by the wives); they thereby engender spirit for him >.
1 Cp. TS. VT. 5. 8. 6 : ‘she pours down water ; thereby semen is poured out ; along the thigh she pours 1४ down ; for along the thigh the semen is poured out; having bared her thigh she pours it out; for after the thigh is bared, cohabitation takes place, semen is emitted, children are born.
2 For the son, as appears from Kath. XXVI. 1: 122.7: diiram upary udiihetahri- tamukhy 5/2 jayate ‘ he will get an ahritamukhin (son).’—For §§ 8-11 cp. Jaim. br. I. 173: ‘They hold the laud, having put (a vessel filled with) water near. The yajiidéyajiiya, forsooth, is Agni vaisvanara : for extinguishing it and for not being burned (by it); along the thigh the wife (of the Sacrificer) pours it out; it is Agmi vaisvanara she thereby extinguishes; having bared her thigh she pours it out, for, after the thigh is bared, the wife viryam karoti’ (‘takes the sced of the male up’ ?).
12. They! cause her to be looked at by the Udgatr, for impregna- tion’s sake.
! The Adhvaryus, cp. TS. 1.6. : ‘he causes her to be looked at by the Udgatr; the Udgatr, fursooth, is Prajapati: in order that she may bring forth progeny ’.
13. At the him-making! they cause her to be looked at; for after the him-making the seed is implanted (the pregnancy follows) ~.
1 At the beginning of cach turn of the chant the Chantcrs make him (hum).
2 Sayana here quotes Ap. V. 25. 11, see also the references given in the German
translation of Apastamba.
14. Unto the third verse of the laud! they cause her to be looked at, for threefold? is the semen °.
1 This implies that the Udgatr should look at the wife (or the wives) only during the first three stotra-verses, beginning with the first hwm.
2 I compare TS. V. 6. 8. 4: trint vava retamher pita putrah pautrah.
3 To § 8 sqq. refer Laty. IL. 10. 15-17 and Drahy. VI. 2. 15-17: ‘ At the him- making of the yajiayajfiiya the Udgatr should look at the wife (of the Sacrificer) ; at the finale (of the first three verses of the laud) the wife should pour down water upon her right thigh; when the prastava of the third verse of the laud has been chanted, she should pour down all this water ’.
VIII. 8. (Thethreeuktha-lauds.)
1. The Gods, forsooth, having acquired by conquest the agni- stoma, could not conquer the ukthas. They said to Agni: ‘ Let us
vit. 7. ll.— vin. 8. 4. 183
gain the conquest by thee as leader’. He answered: ‘What will there- from result for me?’ ‘ What thou wishest’ they said. He replied: "On verses addressed to me may they introduce the ukthas’.
2. Therefore, they introduce the ukthas on verses addressed to Agni}.
2 Cp. Kaus. br. XVI. ll: Ggneyisu mattravarunaya pranayanty, atndrtsv vtarayoh.
3. And therefore, on gayatri-verses, for Agni has the gayatri as his metre.
4. Having made Agni their leader, they strode on, together with the 10186 † ; because together with the horse (sakam aévena) they strode on, therefore there is the sikamasva (séman)?.
1 With Agni who had taken the form of a horse, cp. Ait. br. III. 49. 7: tan agnir asvo bhitvabhyatyadravat.
2 An ukthya-sacrifice consists of 15 stotras and Sastras; to the ordinary twelve lauds of the normal agnigtoma three more are added, thereby the afternoon service comes to comprise, as each of the other services, five lauds. The three new ones are 1. the uktha-stotra (running parallel to the éastra) of the Maitra- varuna, addressed to Indra and Varuna; 2. the uktha-stotra (running parallel to the 82378) of tho Bra hhmanacchamsin, addressed to Indra and Brhaspati; 3. the uktha-stotra (running parallel to the astra) of the Ac ch ह. v @ka, addressed to Indra and Visnu (see e.g. Ap. XIV. 1. 9).
1. Themaitravarunasyokthastotr a is the sikamasva: gramegeya I.1.140nSV.I.7=RS. VI. 16. 16—18=SV. [1. 65-67 (gayatriverses); the sastra of the Maitravaruna consists (cp. Adv. VI. 1. 2, Sankh. IX. 5. 2) of RS. VI. 16. 16-18 (stotriya trea); VI. 16. 19-21 (anuripa trea); III. 51. 1-3 (Indra) and VIII. 42, 1-3 (Varuna) (the ukthamukha); VI. 82 (saméamsika); VII. 84 (paryasa) both addressed to Indra and Varuna together ; VI. 68. 11. (yajya).
lJ, The ukthastotra of the Brahmanaécchamsin is the saubhara: gramegeya XI. 1. 14 (but cp. note 1 on VIII. 8. 13) on SV. 1. 408=RS. VIII. 21. 1-2=SV. II. 58-59 (kakubh and satobrhati); the Sastra of the Br éhmanacchamsin (Aév. l.c., cp. Sankh. LX. 3, Vaitanasiitra XXV. 3. 11) consists of RS. VIII. 21. 1-2 (stotriya); VIII. 21. 9-10 (anuripa); I. 57 (uktha- mukha, addressed to Indra); X. 68 (séméamsika, addressed to Brhaspati); X. 43. 1-11 (paryasa addressed to Indra); VII. 97. 10 (yajy4).
IlI. The ukthastotra of the Acchavaka is the narmedha:
gramegeya I. 2. 27 (but cp. note 2 on VIII. 8. 22) on SV. I. 406=RS. VIII. 98. 7 -—9=SV. II. 60-62 (brhati and satobrhati); the éastra of the Acchavaka consists
184 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
of RS. VIII. 98. 7-9 (stotriya); VIII. 13. 4-6 (anuripa); II. 13 (uktha- mukha, addressed to Indra), VII. 100 (Visnu), I. 156 (Visnu); VI. 69 siméamsika (Indra and Visnu); VI 69. 3 (yajy4).
5. Therefore, they lead on (introduce) the uktha (-laud)s with the sikamasva; for by it at the beginning they conquered them.
6. Now, Indra said: ‘Who is going to follow together with me ?’ I’ said Varuna. Varuna stood behind him and Indra fetched (the uktha). Therefore a (hymn) addressed to Indra and Varuna is recited (by the Hotraka) after (the laud) 1. 1 See note 2 on § 4 (I).
7(a). The same (God) said: ‘ Who is going to follow together with :me%’ ‘I’ said Brhaspati. Brhaspati stood behind him and Indra fetched (the uktha). Therefore a (hymn) addressed to Indra and Brhas- pati 18 recited after (the laud) ?.
1 Cp. note 2 on § 4 (II).
»
7(b). The same (God) said : ‘ Who is going to follow together with meé?’‘I’ said Visnu. Visnu stood behind him and Indra fetched (the uktha). Therefore a (hymn) addressed to Indra and Visnu is recited after (the laud) ?}.
1 Cp. note 2 on § 4 (III).— With § 6 and 7 cp. Ait. br. ITI. 50.
8. What he had fetched for them was the cattle!: the ukthas forsooth, are the cattle. He who desires (to obtain) cattle should perform an ukthya (sacrifice) >.
1 According to Jaim. br. I, 181 they were the six wish-cows: cow, horse, goat, sheep, rice and barley.
2 A jyotistoma followed by the three ukthastotras and corresponding Sastras. Here, as so often in the printed text, the words uktha and ukthya are interchanged {misprint !)
9. By means of the brhat, forsooth, Indra hurled his thunderbolt on Vrtra; the sharpness (or ‘lustre’, ‘splendour’) of it fell down and became the saubhara (-saman).
10. ‘A sameness is brought about in the sacrifice’ they say, ‘if the prstha(-laud)! and the twilight(-laud) ° are both the rathantara {-siman) and no chant of the brhat comes between (these two)’. By
vill. 8. 5.- णा. 8. 14. 185
chanting (however) the saubhara, the chant of the brhat is brought | about between (these two), for the saubhara is the sharpness of the brhat 8,
1 The hotuh prsthastotra.
2 The sandhistotra, which also is chanted on the rathantara-melody (Arseya- kalpa, page 204 s.f.) |
9 Cp. § 9,
11. If the over-night-rite (the ativatra) is chanted on the brhat (siman)', then the saubhara must be taken as the Brahman’s chant in the uktha (laud)s®. He thereby furnishes the brhat fully with (its own) splendour.
1 Tf the hotuh prsthastotra is the brhat.
2 Then equally the uktha-laud of the Brahmanacchamsin (the second uktha) must be the saubhara: for in this case there is no ‘sameness of performance ’.
12. (But) if it (the over-night rite) is (chanted) on the rathantara, he should take the saubhara (as the Brahman’s chant) 1, for avoiding sameness.
1 The text runs yadt rathantarasGmna saubharam kuryai. This gives no good sense. I guess: yadt rathantarasama (sc. atiratrah sya@t). But even so the purport is not wholly clear.
13. When the Gods went to the world of heaven, the quarters collapsed. By means of the saubhara (and more especially by its finale) 21, they propped them प p (ud asiabhnuvan). Thereupon, they (४.९. the quarters) became fixed (or ‘fastened ’) and got a firm support. Then the Gods knew the (way to the) world of heaven. He who desires (to reach) the world of heaven and to get a firm support, should chant the saubhara; he gets knowledge of the way to the world of heaven and gets a firm support.
1 The saubharaséman in the gramageya (on Sv. I. 408, cp. note 2 on § 4 [II]). has nov for nidhana; the saubhara as given dhagana I. 1. 16 points to the saubhara of gramageya III. 1. 31 (on SV. I. 109), where the nidhana चं is given. To this
siman also the Jaim. br. points. However, the nidhana द may be facultative, cp. the next following §§, especially § 19.
14. Prajapati created the creatures ; these, having come into existence, suffered from hunger; by means of the saubhara (and more
186 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
especially by the finale) ar7 (‘food’) he gave them food. Thereupon they throve.
15. The creatures (t.e. children and young domestic animals) thrive in that year when he, knowing this, chants the saubhara.
16. They (t.e. the creatures nourished by Prajapati) said: ‘ Well reared hast thou us’!; hence (the name) saubhara.
1 subhriam no ’bharsth. On § 4-16 cp. Jaim. br. I. 187 (Auswahl No. 71): ‘ Prajapati created the creatures: these being created by him, perished; they became the reptiles other than the snakes. He created a second kind; these perished also; they became the fishes. He created a third kind; these also perished: they became the birds. He thought: ‘How might these creatures not perish ?’ He saw this s&éman; by means of it (and especially of its nidhana) tirj, he touched them and they. throve, being anointed by him with दं (‘food’), He said: ‘ Well-reared have I these creatures’ (subhriam...abharsam). Thence the name saubhara’. N.B. the first saubhara, on SV. I. 109, has wrk as nidhana.
17. The food, verily, that he gave them, was the rain.
18. He who wishes for rain, for food, and for the world of heaven, should chant the saubhara.
19. As finale for one who wishes for rain, he should take (the sound) his; for one who wishes to obtain food, (the word) arj; for one who wishes to reach the world of heaven, (the syllable) च.
20. The saubhara (represents the fulfilment of) all wishes; in all that he wishes he comes to be established.
21. Now, as to the nirmedha(-siman).
22. As Nrmedhas of the Angiras-clan was taking part in a sacrifi- cial session, they (४.९. his fellow-Sacrificers) set dogs on 11101 1. He resorted to Agni with (the verse): ‘Protect us, o Agni, by one’ *. (Agni) vaisvanara came and encircled him. ‘Thereupon he got a firm support and found a refuge ’®.
1 Delbriick, Altind. Syntax, page 261, suggests abhyadravan for abhyahvayan.
2 The narmedha-melody gramegeyagana I, 1. 27 (see SV. ed. of Calcutta, Vol. I, page 152) composed on SV. I. 36=:RS. VIII. 60. 9-10=SV. II. 894-895, is chanted on SV. I. 406=RS. VIII. 98. 7-9=SV. II. 60-62 (see ed. Cale. vol. III, page 192), cp. below, §§ 24-26 and Puspasiitra X. 70 with Simon’s remark. This manner of indicating a saman seems to be irregular.
vill. 8. 15.—vit. 8. 26. 187
3 The very interesting recension of the legend of Nrmedha in the Jaim. br. (I. 171, see the text in Jaim. br. in Auswahl, No. 61)18 only partly intelligible to me. What I can make of it is the following: ‘Nrmedha and Suvrata (were) brothers: these...; now, Nrmedha acted as Udgatr forSuvrata. When the laud of the yajiiayajiiiya was not (yet wholly) finished, they came running to him (to Suvrata), saying: ‘The son of thee, who art the yajamana (for whom Nrmedha is the Udgatr) has been murdered by the two sons of thine Udgatr: Antakadhrti, the son of Suvrata by Nakira and Sakapiita’. Seizing him (viz. Nrmedha) by the arms, he (Suvrata) said: ‘ Ye brahmins, this is your sacrifice, perform it for whom ye wish; I, forsooth, by means of this one will punish this’. Having bound him (Nrmedha) to the pillar of fig-wood he (Suvrata) set fire on him by means of hempen-chips. He (Nrmedha) desired : ‘May I get out of this; may I find a way out, a deliverer; may not this fire burn me’. He saw this siman and lauded with it. Thereupon, he found a way out, ४, deliverer, and the fire did not burn him; it even burned down the bond with which he was fastened (to the pillar)’. Note that in the Sarviénukramani Sakapita is called the son of Nrmedha; Nakira may find his explanation in the words nakir asya of RS. X. 132. 3; for Antakadhrti op. RS. |.c. 4: antakadhruk.
23. This siman is a refuge procuring one; he who has used it in chanting finds a refuge and gets a firm support.
24. The verses (of the nairmedha) are of different metres: the characteristic of day and night.
25. For the characteristic of the ukthas is neither that of day nor that of night’.
1 They are something between, as they fall on the afternoon. By a different reasoning the Jaim. br. (J. 188) arrives at the same result: ‘This siman has the features of day and night: to Indra belong the verses, to Agni belongs the saman (the narmedha forms part of the agneya-section in the gana), to Indra belongs the day, to Agni the night. He who at an atiratra deviates from this séman (does not apply it), would be removed from the features of day and night. If one were to say about him: ‘he (viz. the Udgatr) has removed him from the features of day and night’, it would be in truth thus. Therefore, at an atiratra this siman must not be deviated from’.
26. The first (verse) is a kakubh; then (comes) an usnih?, then a pura usnih anustubh®. They thereby do not deviate from the anustubh : (the metre of) the Acchavaka’s chant.‘
1 RS. VITI. 98. 7=SV. II. 60.
2 RS. VIII. 98. 8=SV. 11. 61.
3 RS. VIII. 98. 9 (pura-usnih), whilst SV. II. 62 at the end has four syllables more.
188 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
4 This refers, according ४० Sdyana, to the fact that the Acchavaka, before par- taking of the soma, has to recite certain anugtubh-verses (RS. V. 25. 1—3, VI. 42, ep. C.H. § 148), cp. Ait. br. 111. 13. 2: athasya yat svam chanda Gstd anustup tam udaniam abhyauhad acchavakiyam abhi.—To our Braéhmana refers a remarkable passage in the Nidanasiitra (II. 11): atha narmedhastotriye vadati: kakup pratha- mathosnig atha pura-usnig-anustub 2; kakub eva prathamognig dvitiya pura- uanik trtiya, daéatayenadhyayena tam bahurc& adhiyate (namely in RS. VIII. 98. 9) : yunjanti hart tstrasya gathayorau ratha uruyuge | indravaha vacoyujeti, tatra vayam catvary aksarany upaharamah : svarvidets (४.९. suvarvidd iti), sainustub bhavaty wparistajjyotth’. The uttararoika, indeed reads: yusjanti hari isirasya gathayorau ratha uruyuge vacoyuja | indravahé svareida (12 + 12+8 syllables). This addition of the four syllables must be very old, as the Jaiminiyas also have it already in their uttardrcika. Must we infer from this fact, that the author of our Brahmana was acquainted with the uttararcika? See on this question the Introduction, Chapter II, page XVI, I subjoin the parallel passage of the Jaim. br. (I. 188) : ‘ They argue: from the anustubh, forsooth, they, who perform the acchavaka’s chant on ugnih-verses, deviate’. One of these (usnih-verses, which are the same as utta- racika II. 60-62 of the Kauthuma-Ranéyaniyas=RS. VIII. 98. 7-9) is an arvage usnih, one a madhya-usnih, one a pura-usnih, anavadhriam chando ’navadhrtam vag vadati, and the anustubh 18 the voice. Thereby, they do not deviate from the -anustubh. (Moreover) the last of these (verses) is a visible anustubh. Thereby, also, they do not deviate from the anustubh’. The Jaim. br., then, seems to recognise also the Samavedic recension of SV. II. 62 (as an anustubh).
VIII. 9. (The variations of the uktha-lauds.) 1. There is the harivarna (-chant) 1.
1 Gramegeyagana X. 1. 34 (that the last of the four harivarnas is meant, appears from XII. 6. 9) on SV. 1. 383=RS. VITI. 15. 4-6=SV. II 230-232, How it is to be applied, 18 explained in § 5.
2. The Asuras were in these worlds. The Gods expelled them, by means of (the words): ‘of golden splendour’?, from t his world; by ‘thou 8010680 °+ from the intermediate region; by‘ for day and day’ (dive dive)* from yonder world (the sky, div).
1 The last word of each of the three verses, being used as their finale, cp. XIT. 6. 9.
3. So, he who knows this, expels his rival from these worlds and ascends (himself) these worlds.
11. 9. 1.- भा. 9. 10.. 189
4. Harivarna', who desired to possess cattle, saw this saman; by it he created a thousand head of cattle; that it is this siman, is for the thriving of the cattle.
1 An angirasa, according to the Jaim. br. (I. 183), see § 5.
5. When the Angirases went to the world of heaven, they were pursued by the ogres; by means of this (saman) Harivarna repelled them. That it is this siman, is for repelling the ogres’.
1 To §§ 1-5 refers the Ksudrasiitra (I. 5, No. 25): ‘Now (the arrangement) of the (jyotistoma) which ends with the uktha(-laud)s, and in which the agtadam- stra is the Acchaévaka’s siman (cp. below § 20). On ‘thou hast made merry, the fullness has been drunk’ (SV. II. 782-784=RS8. I. 175. 1-3; the verses do not occur inthe ptirvarcika) the kaleya (grim, 2. 7. VI, in stead of the normal one on SV. II. 37-38); on ‘on all sides run forth’ (SV I. 427=RS. IX. 109. 1=SV. II. 717) the sapha; the s&ékamaégva, the harivarna and the agtadamstra are the ukthas (resp. of Maitrévaruna, Brahmanacchamsin, and Acchavaka). The rest is similar to the (normal) jyotistoma’,
6. ‘The prsthas! were created; their redundant lustre, their pith was collected (brought together, united) by the Gods, and that became the udvarhsiya(-chant) ?.
1 The prsthasamans.
2 Grimegeyagana IX. 1. 16 on SV. I. 342=RS. I. 10. 1-3=SV. II. 694-696.
7. The udvamsiya is the lustre of all the prsthas; therefore they formerly did not apply it for a tribesman’, in order to hold apart the good and the bad :.
1 A tribesman, sajata, who seeks equal or greater influence than the Sacrificer ; sajata with hostile meaning is common, cp. e.g. TS. II. 2. 1. 2, where it is equal to bhratrvya ‘ rival’.—On the aorist with pura cp. note 1 on VITI. 6. 4.
2 If he were to apply for a rival the udvaméiya, which means lustre, the good (prosperity) would fall to the share of the rival. 8. For he who chants the udvamsiya, has chanted! the prsthas.
1 Note the participle used as verbum finitum.
9. The udvathsiya is (equal to) all the characteristic features’.
1 This séman contains all the features of the prgthas. 10. The (syllable) 2 (after the first verse-quarter of the udvamstya) :
‘thee celebrate the seers’! is the characteristic of the rathantara; for @ is the rathantara *. |
190 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4 5 Fr 454 1 The siman begins: gayanti ८62 gayatrina ठ,
2 r 2 Which begins: ठ bhi tvG (aranyegeyagéna II. 1. 21).
11. The beginning " is (that) of the brhat, for the brhat is, as it were, upwards?. 1 The sound u of the name udvamhéstya.
2 Being the sky, the heaven.
12. The presence of manifold stobhas? is (that) of the vairipa®; for provided with manifold stobhas ठ is the vairiipa.
1 The exact meaning of parisf{ubh is not certain. The expression seems to mean : ‘ to include the id@ before and behind by a stobha’ (cp. X. 11. 1).
2 Aranyegeyagana 1, 1. 3. The udvarhgiya has the following stobhas only : ho,17, 2 2 up, hat. $ Read paristubdham. 13. The repeated push 18 (that) of the vairaja'; for the vairaija is (chanted) with repeated push. uf | 1: The expression ‘repeated push ' is an effort to translate the Dutch ‘ naslag ’. ‘The vairadja (gramegeya X. 2. 32, on SV. I. 398, or ar. g&. II. 1. 31 (?) on the same
1 ९ 1 2 .verse, XII. 10.6-11) has: 22 -00४४ tva ’3-datu tvG (original text: mandatu tva);
2
1 2 2 2 3 5 1 8 the udvamfiya has: udvahsam iva ya’ 1 imV3re | udvamhsad ' 254 mi | v4 yG '52 u va
'2 9 2 2 8 ध 8 2 1, 2 , 3.040.102 ` li-mt’3 re | wdvamnsG °234 mi | ०८ ४८ °382 ४४८ °3-up-ma& °2 tro 8 | ha ४ (original text: ud vamhéam iva yemire).—On anutud cp. X. 6. 4, XII. 9. 17, XII. 10. 11.
14. The ardheda (‘half-tda) is (that) of the sakvari(-verses)!, the atisvara (that) of the revati(-verses) >,
1 The ardheda, as up, is found in the udvarhsiya, as ४८ in the mah&namnis (cp. the Calcutta edition of the SV. Vol. ITI, pages 372, 377, 380). On the term ep. also Simon, Puspasiitra page 517, bottom,
2 On atisvGra cp. note] on XIII. 12. 11. The raivatasiman (aranyegeya I. Q 2. 19) has twice h@31, the udvarhéiya iro °35. 15. The Gods, by means of the half-:da having repelled the Asuras, ascended, by means of the ^ overtuning’ (atisvdra) the world of heaven.
16. He who knows this, having by the half-td@ repelled his: rival, ascends the world of heaven by the ‘ overtuning
vil, 9. 11. णा. 9. 22. 191
17. By the half-sda, {01800४0 , they finish the preceding sacrifice? , by the ‘overtuning’ they begin the subsequent one ४, 1 The ukthya, according to Sayana.
2 The sodasin, according to Sayana. I must confess that the purport of this § 18 not clear to me.
18. A subsequent sacrifice falls to the share of him, who knows this.
19. Fivefold, verily,is this sfiman'; the sacrifice is fivefold * and cattle 18 fivefold ४ ; in sacrifice and cattle he becomes firmly established ५.
1 The sAman is chanted on an anustubh of four verse-quarters, but by the repetition (cp. VIII. 9. 13) comes to have five,
2 Cp. VI. 7. 12, note 2,
8 Consisting of hair, skin, flesh, bone, mark (Sayana).
4 He is sure to be asked as an rtvij for a sacrifice and will possess cattle.
20. (One of) the two astadarhstra(siman)s he should take (for the uktha-laud of the Acchavaka) for one who desires prosperity.
1 Graimegeya IX. 1. 20 and 21 on SV. I. 343 = ७8. 1, 11. 1-3=SV. II. 177-179 (anustubhs).
21. Astaidamstra, the son of Viripa, grew old without sons, with- out progeny. He thought he had torn asunder these worlds!. In his old age he saw these two simans*, but feared lest they should not be taken into practice. He said: ‘ He shall thrive, who will chant these two simans of mine ’ २,
+ Because he had no progeny, uo continuity of race (santatyabhfiva) and consequently the continuity of the three worlds would be destroyed (!).
2 «And got children by them’ must according to Séyana be supplied, which to me does not seem certain.
9 Because he was too aged to teach them to others (2), The Jaim. br. (I. 191) gives no light.
22. This? 18 the product of the seer’s fervent wish. (The reason) why they are the astidarhstra (88100818, that aré to be applied), is for thriving.
+ This pair of sAmans,
2 To VIII. 9. 6-22 refers the Kgudrasiitra (I. 5, No. 26): ‘ Now (the arrange- ment) of the (jyotistoma) which ends equally with the uktha (laud)s, and in which the udvaméiya is the Acchivaka's chant; of the naudhasa (gram. VI. 1. 37) the six kakubhs (the meaning is not quite clear to me); on (the verses): ‘ thee like a car
192 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
to aid us’ (SV. I. 364 =&8. VIII. 68. 1-2=:SV. II. 1121-1123), the kaleya; on' (the “verse): ‘he is pressed, who of goods’ (SV. I. 582=RS. IX. 108. 183=S8V. II, 446), the sapha and on (the verse) : ‘ run about for Indra’ (SV, I. 427=RS. IX. 109. l= SV. II. 717), the pauskala. The sakamaéva, harivarna and udvathéiya are the uktha(laud)s, The rest 18 similar to the (normal) jyotistoma’.
VIII. 10.
(The variations of the uktha-lauds, con- tinued.)
1. Qn gayatri (verses) they should lead on the uktha(laud)s for one who desires spiritual lustre; on gayatri (metre), the Brahman’s siman ; on anustubh (metre), the Acchavaka’s 88008) ; this (last thereby) becomes gayatri?.
1 As the ukthastotras are twenty-one-versed, there are in the Acchavaka’s laud (which is based on anustubh-verses of 32 syllables) 32 x 21=672 syllables ; this number is divisable by 24 (the number of syllables contained in the gayatri) ; by this reckoning the 21 anustubhs are equal to 28 gaéyatris. The sikamedha of itself being already chanted on gayatri, all the ukthas are (cryptically) chanted on giyatri.
_ 2, Spiritual lustre is splendour; splendour also is the gayatri? ; he obtains (by chanting gayatris) spiritual lustre >. 1 So also Sat. br. XIII. 2. 6. 4 (as the gayatri is Agneyi, ep. VI. 1. 6).
2 To §1-2 refers the Ksudrastitra (I. 5, No. 27): ‘For one who desires spiritual lustre, on (the verses): ‘by thy most swect, most intoxicating’ (SV. II. 39-41) is chanted the gayatra, the samhita and the satras&hiya, each on one verse consccutively; the aida kautsa (gram. ए, 1, 4, probably) on all three; on (the verses): ‘by fore-conquest from your plant’ (SV. II. 47-49), the Syavaéva on the first (on SV. II. 47); on the second (verse, 48) the second krauiica (of those three krauficas which are composed) on ‘this Piigan’ (SV. 1.546; gram XVI.1. 14), the audala on the third (verse, SV. II. 49), and the andhigava on all three (SV. IT. 47-49); (the ukthastotras are:) the sakamaégva, the saubhara chanted on (the
verses): ‘for thus art thou a hero’ (grim. XI. 1. 14 or III. 1. 31? on SV. I. 232= RS. VIII. 92. 28-30=SV. II. 174-176); on (the verses): ‘all (songs) have caused
Indra to grow’ (SV. I. 343=RS. I. 11. 1-3=SV. IT. 177-179) the nirmedha. There are ten not-chanted gayatris, seventy chanted ones. The rest is similar to the (normal) jyotistoma’. Here the seventy chanted gayatris are 21 (Maitr. uktha), 28 (Brahman’s uktha, out of the 21 anustubhs, cp. note 1 on § 1) and 21 (of the Accha- vika’s uktha). I donot see what is meant by the ten gayatris that are not chanted.
3. On gayatris they should lead on the uktha (laud)s for one who desires (to obtain) cattle; on usnih (metre) the Brahman’s siman, on
vit. 10. 1. —vitt. 10. 7. 193
anustubh (metre) the Acchavaka’s saman; this (last thereby) becomes usnih >.
1 Seven gayatris are in number of syllables equal to six usnihs; in the uktha- stotra, which comprises 21 verses, the 21 gayatris of the first one thus amount to 18 usnihs ; in the third ukthastotra, which consists of 21 anustubhs, each seven anu- ` stubhs being equal to eight usnihs, are comprised 24 usnihs.
4. The usnih is cattle; he (thereby) obtains cattle 1,
1 To this passage refers the Ksudrasiitra (I. 6, No. 28), ‘for one who desires {to obtain) cattle, the kaéleya is (chanted) on (the verses) ‘he has made merry; the strong (draught) has been drunk by thee’; on ‘ run about for Indra’ the sapha ; {the ukthas are:) the sakamasva, the saubhara (chanted) on ‘this intoxicating draught we announce to thee’, (and) the narmedha (chanted) on ‘all (songs) have caused Indra to grow’. There are nine not-chanted usnihs, 63 chanted ones ( viz.
18 out of the 21 gayatras, 21 ipso facto of the second uktha and 24 out of the 21 anu- stubhs). The rest is similar to the (normal) jyotistoma’.
6. On gayatris they should lead on the uktha (-laud)s for one who desires men!; on kakubh(-metre) the Brahman’s saman; on anustubh (-metre) the Acchavaka’s saman ; this (last thereby) becomes kakubh >.
1 Probably slaves. 2 As the number of syllables of the kakubh is the same as that of the usnih the reckoning is similar to note 1 on § 3. 6. The kakubh 18 man!; he (thereby) obtains men?
1 The middle part of man is broader and bigger than the upper and lower parts and the kakubh likewise is bigger in the middle : 8+12+48 syllables.
2 Ksudrasitra (I. 6, No. 29): ‘for one who desires men the kaleya (must be chanted) on: ‘he made merry, tho strong (draught) has been drunk by thee’; the sapha on: ‘run about for Indra’; (the ukthalauds are) the sakamaéva, the saubhara, and the narmedha (chanted) on: ‘all (songs) have caused Indra to grow’. There are 9 not-chanted kakubhs, 63 chanted ones. The rest is similar to the (normal) jyotistoma `.
7. On ४178]; they should lead on the uktha (laud)s for one who is desirous of obtaining food ; on usnih (metre) the Brahman’s siman; on anustubh (-metre) the Acchavaka’s siman; this (last thereby) becomes viraj 2
1 On verses of 30 syllables, although, in fact, hore is applied a viréj of 3x11 syllables, (Ait. br. I. 6. 2) cp. note 1 on § 8. |
2 The 21 virdjs of the first uktha comprise 630, the 21 usnihs of the second comprise 588, the 21 anustubhs of the third comprise 672 syllables, together 1890 syllables, which number, being divided by 30 (the number of syllables of the viraj) yields 63 virajs
13
194 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
8. The viraj is food; he (thereby) obtains food!. |
1 Keudrasiitra (I. 6, No. 30): ‘for one who desires food, the kaleya (must be chanted) on the tristich (RS. I. 3. 4-6: SV. II. 496-498) of which the middle (verse): ‘Indra, impelled by prayer, come hither’ is to be taken as the first (४.९, on SV. II. 497, 496, 498); the s&kamas4va (is chanted) on: ‘he who illuminates the strong fortress’ (RS. I. 149. 3-5=SV. IT. 1124-1126, notin the pirvadr- cika; vir&j); on (the usnih verses): ‘this intoxicating (draught) we announce to Indra’, the saubhara; on ‘ all (songs) have caused Indra to grow ’,'the narmedha. There are 9 not chanted virdjs; 63 chanted ones (cp. note 20n§7). The rest is similar to the (normal) jyotistoma ’.
9. On aksarapanktis they should lead on the uktha (laud)s for one who desires precedence; on usnih(-metre) the Brahman’s siman; on anustubh (-metre) the Acchavaka’s siman; this (last thereby) becomes anustubh 1.
1 The reckoning is too intricate to be undertaken here; from the Ksudrasiitra we gather that the three ukthas together must be equal to 56 aksarapanktis.
10. The anustubh is precedence; he (thereby) obtains precedence?.
1 To §§ 9 and 10 refers the Ksudrasiitra (I. 6, No. 31): ‘for one who desires precedence, the kaleya (must be chanted) on: ‘ the singers chant unto thee’; on: ‘he is pressed out who of goods’ the sapha; (the ukthas are) the sékamasva on: ‘O Agni, this (sacrifice) to day with hymns as a 8660 › (akgarapankti); the saubhara on: ‘this intoxicating (draught) we announce to thee’; the n@rmedha on: ‘all (songs) have caused Indra to grow’. There are 8 not-chanted anustubhs, 56 chanted ones. The rest is similar to fhe (normal) jyotistoma ’.
NINTH CHAPTER. IX. 1.
(The night-rite: ratriparyayas and twilight laud.)
1. The Gods, having conquered (from the Asuras) the uktha(laud)s, could not conquer the night!, (for) they could not discern the Asuras, who had entered the night: the darkness. They saw that pragatha, which has an anustubh at the beginning®: the viraj® (‘the shining one’) (t.e.) the light. By means of the shining one (the vira}): (४.९.) the light, they discerned them and by the anustubh, (i.e.) the thunderbolt *, they drove them away out of the night.
vir. 10. 8.—1x. 1. 7. 195
1 The night-rounds, the ratriparyayas.
2 Viz. ‘him who drinks of the soma’: SV. I. 155=RS. VIII. 92. 1-3=SV, II. 63-65. Properly speaking, this is not a pragatha, but the Nid&nasiitra (I. 3) remarks: Gnustubha api pragatha bhavantity eke; ’nustup prathama gayatrya ultare, yatha purojitt vo andhasa (SV. II. 47-49), © twa ratham yathotaye (SV. IT, 1121-1123), ४४६० viso vo atithim (SV. IT. 914-916), pantam 2 vo andhasa (SV. II. 63-65) 222.
9 As the anustubh contains 32 syllables and the two gayatris each contain 24 syllables, the whole pragatha has 80 syllables, which number, being divisable by 10, can be qualified as a viraj.
4 Vac is equal to anustubh (V. 7. 1) and ४2८ is a vajra (Ait. br. 11. 21. 1).
2. In that it is that pragétha with an anustubh at the beginning, he first discerns his rival by means of the viraj (४.९.) the light, and then drives him away out of the night by means of the anustubh (४,९.) the thunderbolt.
3. Encircling them on all sides, they drove them away; because they drove them away, encircling (paryayam) them, therefrom the ‘rounds’ (the paryayas) derive their name?.
1 Cp. Ait. br. IV. 5.3; t@n vai paryayair eva paryayam anudanta; yat parya- yaih paryayam anudanta, tat paryayanam paryayatvam.
4. The first verse-quarters! are repeated of the first round 2.
1 The first verse-quarters of each second and third verse; in this manner the chant is given in the tihagana I. 1. 18, cp. the Calcutta ed. Vol. ITI, page 197. Ait. br. IV. 6. 4: prathamena parydyena stuvate, prathamany eva padani punar adadate.—See further §§ 16 and 19.
5. For, by repeating the first verse-quarters, they (the Gods) drove them (the Asuras) out of the first (part of the) night 1.
1 Cp. Ait. br. IV. 5. 4 (piirvaratrad).
6. He begins the chants! on (the verses beginning): ‘him who drinks of the soma ’®.
1 prastauti seems here to be used in a general sense, not in that of ‘he chants the prastava’.
2 Cp. note 2 on § 1. 7. The day, forsooth, is ‘him who drinks’, the night is the soma?; by means of the day even they thus lay hold ° of the night.
1 pantam, derived by our author from pati ‘he who protects ’. 2 The word andhas is taken by our author in the sense: ‘ darkness’.
196 THE BRAHMANA OF TWENTY FIVE OHAPTRRS.
8 Or ‘ they begin’, which also is the meaning of dGrabhate.—paniam (day) goes before andhas (night).
8. On these (verses they chant) the vaitahavya (séman)?. 1 Grimegeyagana IV, 2. 18.
9. Vitahavya, the son of Sreyas?, being a long time held off (from his dominions or his possessions, by his enemies), saw this siman. He (thereupon) returned (was restored to his dominions) and was firmly established. He who has applied this (chant) returns and is firmly
established. 1 In the Jaim. br. J. 214 it is Vitahavya aSrayasah.
10. Into darkness do they enter who undertake the night (-rite). That (the word) ‘house’ is the finale? at the commencement of the night (-rite), is for finding the way.
t The chant ends: o3k@2345h (see the Calcutta edition of the SV. Vol. I, page 357).
11. When a man comes to his own house, then he recognises all, all is for him (as clear as) by day. |
12. They (the Asuras after they were driven out of the first part of the night) retired into the middle (the second)-round; by means of the aurdhvasadmana (siman)', they (the Gods) appropriated their voice.
1 Cp. note 1 on § 14 and IX. 2. 10. .
13. The voice of his rival he appropriates who knows this.
14. It has a triple finale’. \The aurdhvasadmana, gramegeya XVI. 1. 10, on purojttt SV. I. 545 (ed. 2 1 2 11 £ Calcutta, Vol. II, page 152) has the ‘triple nidhana: suvrktibhir | nrmadanam | Ir, 32 bhare 2 suva 1 | -15. Just as of the day (rite) the midday-service has a triple finale as resting-place', so of the night (-rite) has the middle round a triple finale as resting place, for the sake of congruity. The yaudhajaya also 18 trinidhana, ep. C. H. § 281.
16 The middle verse-quarters are repeated of the middle round: for by repeating the middle verse-quarters they (the Gods) drove them (the Asuras) out of midnight’. ` .
1 Cp. Ait. br. IV. 6. 5:.:madhyamena parydyena stuvate, madhyamany eva padant punar Gdadate, and ep. §§ 4 and 19,
Ix. 1. 8.—1x. 1. 26. : 197
17. They (the Asuras) retired into the last round; by means of the {8811811}, which has (the word) ‘ fat-dripping’ for finale’, they took away their cattle; fat-dripping, forsooth, is the cattle ®.
1 Gramegeyagina V. 1. 12 on SV. I. 165=RS. III. 51. 10-12-8४, II. 87-89,
2 18111 ending ghrtagcuta’ 28450.
४ ४.९. giving milk from which the ghrta is produced. In Burnell’s edition of the Arseyabrahmana page 24 under 165, read: ghrtaécunnidhanam prajapatyam madhucchandam vaiva, cp. IX. 2. 17.
18. He who knows this appropriates the cattle of his rival.
19. The last verse-quarters are repeated of the last round; for by repeating the last verse-quarters they (the Gods) drove them (the Asuras) forth out of the last (part of the) night’.
1 Cp. Ait, br. IV. 16. 6: uttamena paryayena stuvata, uttamany eva padani punar adadate ; cp. §§ 4 and 16.
20. By means of the junction +, they then put them to flight 2. 1 The junction, sandht, of day and night, at which moment the sandhistotra
or twilight-laud is chanted.
2 palayanta with causative force; so also the Jaim. br. I. 205.
21. By means of the asvina (Sastra) " they dispersed them 2. 1 The recitation of the Hotr, following on the sandhistotra.
2 asamhayyam agamayan (‘ finished them finally ?), cp. Oertel, in Transactions of the Conn. Acad. of Arts and Sciences, Vol. XV, page 172.
22. He who knows this, finishes his rival finally.
23,24. The night rite, forsooth, is the match of the agnistoma: the agnistoma comprises twelve lauds! and the night (-rite) comprises twelve lauds *.
1 Out-of-doors laud, four ajyalauds, midday pavamana-laud, four prstha-lauds, arbhava-pavamiana-laud and agnistoma (or yajiayajiiiya-laud).
“ Hach of the three rounds comprises four stotras (of the Hoty, the Maitra-
varuna, the Brahmanacchamsin and the Acchavaka). A similar reasoning Ait. br. IV. 6. 10.
25, 26. The night(-rite)! is the match of the ukthya: there are uktha (-laud)s? and the twilight (-laud) has three deities °. 1 ६.९. the sandhistotra. 2 Of Maitravaruna, Brahmanacchamsin and Acchavaka, 3 Agni, Usas and the Aévings.
198 THE "BRAHMANA OF TWENTY FIVE CHAPTERS.
27. Just as of the day (-rite) the uktha (-laud)s are, so of the night (-rite) is the twilight (-laud): of different features are the ukthas’, of different features are the tristichs >.
1 By their metres.
2 By their deities, note 3 on § 25, 26.
28. The rathantara (siman) he should take as twilight (-laud) for one who wishes firm support १.
1 The sandhi-stotra is chanted on: en@ vo agnim namas&é SV. 1. 45=RS. VII. 18. 1-2=SV II, 99-100 (agneh séma) ; praty u adaréy २४५४१ SV. I. 303=RS. VII. 81, Ll-l2=SV. 11. 101-102 (usassama) ima u vam divistayah SV. I. 304 = 55, VII. 74. 1-2=SV. 11. 103-104 (aévinoh sama). Their melody is that of the rathantara : ar. gana IT. 1. 21.
29. The rathantara is the earth ; on the earth he gets a firm support.
30. The brhat (-siman) he should take as twilight-laud for one who wishes (to reach) the world of heaven.
31. The brhat is the world of heaven; in the world of heaven he gets a firm support 2.
1 In this case, the same pragdthas are chanted on the brhat-melody of ar- gana 1. 1. 27; 866 Ksudrasiitra I. 7, No. 33.
32. The vadravantiya 1 or the vimadevya? or the srudhya®, one of these he should take as twilight (-laud) for one who desires cattle.
1 Gramegeya I. 1. 30.
2 Grim, V. 1, 26.
¢ Grim. III. 1. 15.—These s&mans are to be chanted on the same verses, ep. § 28.
33. These simans are the cattle'; in the (possession of) cattle he is firmly established.
1 Op. V. 3. 12,IV. 8. 15, XV. 6, 34.
2 To §§ 32 and 33 refers the Ksudrasiitra (I. 7, No. 34): ‘The varavantiya or the vamadevya or the érudhya, one of these he should take for the sandhi(-stotra) for one who desires cattle, on the same pragathas (as usual). If the sandhi siman 18 atda (t.e. has the word id@ as finale), he should replace the kautsa by the udvamsiya on the verses: ‘Let the Soma enter thee’.—The udvaméiya is gram. IX. 1. 16, chanted on SV. I. 197=RS. VIL. 92. 22-24=SV. II. 1010-1012, ep. uhagéna XIX. 1. 1. The kautsa (on SV. I. 381=II. 96-98), gram. X. 1. 26 is aigam, but this is not the case with the udvaméiya, gram. IX. 1. 16. This change 18 made in order ४० avoid sameness of performance’ (jamitva).
IX. 1. 27.—1x,. 2. 1. 199
34. After (the laud) the Hotr recites the asvina(-sastra) 1. 1 Cp. e.g. Eggeling in ‘Sacred Books of the East’, Vol. XLI, page XVIII.
35. Prajapati, forsooth, created that thousand (head of cattle)?; this he gave to the Gods. They could not come to terms about it (about its possession), Then they made the sun the goal, and ran a race (about it).
1 According to Séyana, the sahasrasamvatsara sacrifice is meant, but cp. Ait. br. IV. 7. 1, and, especially, Kaus. br. XVIII. 1. When Savitr gave away his daughter Saryé in marriage to king Soma, or when Prajapati (read prajapatis instead of prajapates ?) gave away the thousand (cows) to his daughter when she was married, these thousand cows belonged to these deities (i.e. were given over to them), etc. But it is clear that the thousand cows are made equal to the thousand verses of the asvina éastra by the author of our Brahmana. For the version of the Jaiminiyas op. Jaim. br. I. 213 (Transactions of the Conn. Acad of Arts and Sciences, Vol. XV, page 165).
36. Of them the two Asvins were foremost in the race. They (the other Gods) called after them: ‘Let it be in common tous’. They answered: ‘What would therefrom result for us both?’ ‘What ye wish ` they (the Gods) said. They said: ‘Let this recitation be called after us’. ‘Therefore it is called ^ the asvin’s (recitation) ’.
37. All the deities, forsooth, are mentioned in the recitation +,
1 Because, in accordance with the compact made with the Aévins, all must have a share in the thousand,
38. It is to be recited swiftly; for they run a race, as it were. Before sunrise he should recite (it), for they had made the sun the
goal,
IX. 2. (The chants of the ‘rounds’.)
1. ‘On (the verses beginning): ‘him who drinks of the soma’? the vaitahavya (is chanted). Into the field of another they enter, who enter upon the night (-rite). That at the beginning of the night(-rite) there is the (chant) with (the word) ‘house’ as finale*, is for the purpose of not going astray from his house.
1 Cp, note 2 on IX. 1. 1 and IX. 1.8. 2 Cp. TX. 1. 10.
200 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
2. On (the verses beginning): ‘ Unto Indra an intoxicating *+, the gaurivita ®. 1 §V. I, 156=RS. VII. 31. 1-3=S8V. IT. 66-68. 2 The gaurivita or éaktya is registered gramegeya IV. 2. 19.
3. When the Gods divided the sacred lore, that which was left over from it (or ‘that which surpassed it ’) became the gaurivita.
4. Left over (or ‘ surpassing, excessive’) is the gaurivita and excessive is the night (-laud)!; he brings the ‘left-over’ into the excessive,
1 The night laud is excessive or surpassing, as it exceeds or surpasses, the three savanas, which close with the yajifiaiyajiiya-stotra. Cp. XI. 1. 15.
5. On (the verses beginning): ‘We herein intend thee’, the kanva *. 1 SV. I. 157=RS. VIII. 2. 16-18=SV. II. 69-71.
2 Grimegeya IV. 2. 26 (IV. 2, 25 is equally kénva, but from Jaim. br. I. 216 it appears that the second one of the two is meant. Is the Pafic. br. inaccurate ?)
6. By means of this (siman), Kanva' came into harmony (friend- ship) with Indra. By means of it he comes into harmony with Indra.
1 According to the Jaim. br. I. 216 is was Kanva narsada.
.1... On (the verses beginning): ‘To Indra, who is given to joy, the pressed out (soma)’? the srautakaksa*. It is a might-chant, through it he becomes mighty °.
1 SV. I. 158=RS. VIII. 92. 19-21 =S8V. II. 72-74.
9 Gram. IV. 2.19. `
8 According to Jaim. br. I. 217, this chant was seen by Srutakaksa, the son of Kaksivat, who desired to obtain cattle.
8. On (the verses beginning): ‘This soma, o Indra, for thee’ ', the daivodasa ”. 1 SV. 1. 159=RS. VIII. 17. 11-13=SV. II. 75-77. 2 Gram. IV. 2. 32.
9. By means of the agnistoma the 'Gods conquered this world; by means of the ukthya, the intermediate region; by means of the overnight (rite), yonder world. They longed again for this world (the earth); by the (word) ‘here’? they got a firm support on this
Ix. 2. 2.—1rx. 2. 15. 201
world. (The reason) why it is this siman, is for getting a firm support (on earth).
5 1 The nidhana of the daivodasa is ४254 ha (tha, ‘ here’).
10. On the (verses) which accompany the night (-rite) they use, by way of modification, the aurdhvasadmana.
1 Grim. XVI. 1. 10 (cp. TX. 1. 12) chanted on the same verses as the daivo- disa.—In the text read apisarvarisu,
11. The Asuras, forsooth, were in these worlds; by means of the aurdhvasadmana the Gods drove them out of these worlds.
12. Therefore he, who knows this, performs, after driving his riva out of these worlds, a sacrificial session on his own abode?.
1 To §§ 10-12 refers the Nidanasiitra (VIII. 1): madhyamasya ratriparyayasya hotrsGmani vicarayanti daivodésam va syad aurdhvasadmanam veti + vikalpo va syad api ४८ daivodasam ahine kuryat purvadhyayam piirve yajnasthana, aurdhvasadma. nam sattresitiaradhyayam uttare yajfnasthane ; ’thapy asmint sattravadariipo bhavaty: aurdhvasadmanam apisarvarisu prohantiti. From these words so much is clear that, of old, the ritualistic authorities regarded the aurdhvasadmana as optional instead of the daivodasa, or the daivodaisa as applicable on ahinas, the aur-
dhvasadmana on sattras. The Jaiminiyas (br. I. 218, 219) allow only the aur- dhvasadmana.
13. On (the verses beginning): ‘ For us, ० Indra, rich in food’, the akipara®.
1 SV. 1. 167=RS. VIII. 81. 1-3=SV. 11. 78-80.
2 Grameg. V. 1. 18.
14, There was (once upon a time) a female Angiras, named Akupara. As the skin of a lizard, so was her skin. Indra, having thrice cleansed her by means of this chant, made her sun-skinned ; that, forsooth, she had wished. Whatever they desire as they chant this siaman, that desire is fulfilled for them 7,
1 On this well-known legend see the parallels in Journal of the American Oriental Soc., Vol. XVIII, page 26 sqq.
15. On (the verses beginning): ‘ Unto the soma thee, o Bull’’, the bull-chant (arsabha)*. It is a might-chant; by it he becomes mighty भ.
1 SV. I. 161=RS. VIII. 45, 22-24=SV. IT. 81-83,
2 Graémeg. ४. 1, 3.
202 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
8 This 18 illustrated by the Jaim. br. I. 222: ‘It (६.९. the Aaraabhasaman) is also called daivodasa (cp. Jaim. araeyabr. page 8). 21४०१288, the son of Vadhry- aSva, wished: ‘May I obtain both: priesthood and nobility, may I, who am a king, become a seer ( 74j@ sann 1500 syam itt). He saw this siman’ etc.
16. On (the verses beginning): ‘ Here, ० Good one, is the pressed plant’!, the gira*. By means of this (इद्र) Gara pleased Indra. Pleased by hin (by the Udgatr) is Indra through this (siman).
1 §V. I. 124=RS. VITI. 2. 1-3=SV. IT. 84-86.
2 Gram. III. 2. 23 (21 and 22 are likewise gara, but alone 23 is aidam, and this, according to Jaim. br. is required).
8 Differently, the Jaim. br. (1. 223): ‘From the Gods the Asuras (read per- haps: from the Asuras the Gods) had swallowed poison (gara); they had swallow- ed this unknowingly, holding it for food. They believed that they had swallowed poison and wished: ‘May we drive out from ourselves the poison that has been swallowed by us’. They saw this siman and by it drove out from themselves the poison they had swallowed. That became the mountains (gi7i)...He who believes himself to have swallowed poison, having eaten food from one, from whom no gift may be accepted, from one whose food may not be eaten, he should apply this saman ’ etc.
17. On (the verses beginning): ‘For through this with might’? the madhucchandasa*; hereby, forsooth, the not-worn-out form of Prajapati is applied.
1 SV. I. 165=RS. 51. 10-12=SV. II. 87-89,
2 Or ghrtascunnidhanam, cp. IX. 1. 17. It is registered gram. $, 1, 12; its other name 18 prajapatyam madhucchandasam and it is attributed to Prajapati. How Sayana can assert asya tree adye dve anirukte, I fail to comprehend.—Accord- ing to the Jaim. br. (I. 224) Ghrtascut and MadhuScut were two Angirases, who,
when the other Angirases went to the world of heaven, were left behind; by these simans they joined their clansmen.
18. On (the verses beginning) : ‘Come ye hither and take place > 1, the daivatitha *.
1 SV. I. 164=RS. I. 5. 1-3=SV. II. 90-92.
2 Gram. V. 1. 9.
19. Devatithi, who went about hungering together with his sons, found gourds in the wilderness ; he approached them with this saéman ; they appeared unto him, having become spotted cows. (The reason) why it is this siman, is for the thriving of the cattle !.
1 This sAman is called maidhatitha by the Jaiminiyas, and its origin is told in the following passage (I. 226; the text is too corrupt for translation): kanvayanah
1x. 2. 16.—1rx. 2. 23. 203
satirad utthayayanta Gyufijanas ; te hodgitha (var. hodgtaha, hodgatha@) t+ kimud- vatyaitaddhanam (var. aitardhanvam) urvarubahupravritam ésayanam upeyus. te *kamayanteman eva padsiin bhitin utarjemahitit. sa etan medh&ttthth kanvah samapasyat › tenopanyasidann ठ tveta nisidatendram. .(SV. II. 90-92). .purandhyam iti. pasavo vai rayis, tato vat te tan pasiin ९८214 udasrjanta, himkérena haivatinan utsasrjire. te hatte 'tra pascad urvaruprénaya iva pagavah.
20. On (the verses beginning): ‘At every conjunction the very mighty’, the saumedha?. It is a night-chant, for the flourishing of the night(-rite) °
1 SV. I. 163=R8. I. 30,7, 8, 9,=SV. TL. 93, 96. 94.
2 Gradmegeya ४. 1, 8.
2 Besides saumedha, this siman 18 called paurvatitha, because it was seen by Parvatithi (otherwise he 18 called Parvatithi), the son of Arcaninas, the younger
brother of Syavaéva, who desired and obtained by it abundance of cattle (Jaim. br. I. 227).
21. On (the verses beginning): ‘O Indra, at the pressed soma”?, the kautsa °,
1 SV. I. 381 (with various readings)=RS. VIII. 3. 1-3=SV. 11. 96-98.
2 Gram. X. 1. 26.
22. Kutsa and Luga called in rivalry each upon Indra. Indra turned towards Kutsa. He bound him (Indra) with a hundred straps by the scrotum. Lusa said to him (to Indra) :
‘Free thyself, leave Kutsa and come hither. Why, pray, should one like thee remain bound by the scrotum ?’”!
Then, Indra broke these (straps) and ran forth. Thereupon, Kutsa saw this 8810811 ; with it he called after him and he (Indra) turned back २,
1 The half-verse is RS. ॐ, 38. 5. c.d: but with two variants, PBr. @ndayor, RS. muskayoh ; PBr. 25260, RS. Gsate.
2 See for parallels Oertel in Journ. of the American Or. Soc., Vol. XVITI, page 31.
23. That it is this siman, is for securing Indra’s attendance.
204 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
(The rest of Chapter IX describes the praiyascittas, the expiations.)
IX. 3.
1. If they have undergone the consecration for a sacrificial session and (one of them) rises in the middle’, he should take a part his part of the soma and (therewith) perform a Visvajit-overnight-rite, at which he gives all his possessions as sacrificial fee. In view of the whole? they undergo the consecration; the whole he (thereby) reaches 8.
1 ६.९. leaves off the sattra before its end, for cause of illness or a similar reason.
2 Sc. ‘ sacrifice.’
3 And in this manner he obtains the same result as he would have obtained, if he had finished the sattra. The vidvajit-atiratra contains all the 6 prstha- stotras, and he gives a1! his possessions,
2. By the sacrificial fees he gives, he even exceeds (the session) !.
1 At a sattra, where all participants are diksitas, no sacrificial fees are given, but at an ahina, as 1s the Visvajit, they are given. This whole matter is treated at length in the Upagranthasiitra I. 8-9 and briefly in the Ksudrastitra (I. 7, No. 35): ‘For one who rises from a sattra before its end, the arrangement has been given, v2z., a Vidvajit-overnight-rite (cp. Arseyakalpa III. 1. 6.) ; all his possessions are the sacrificial fee’. Cp. TBr.I.4 7. 7: ‘To all the deities, to all the prsthas he addicts himself, who addicts himself to a sattra; man, forsooth, is as great as his possession; he should perform a sacrifice at which he gives his whole possession, and his soma (feast) should contain all the prstha(stotra)s. From all the deities and all the prsthas (to which he had addicted himself) he (thereby) redeems 11108611." See further Jaim. br. I. 348: visvajitatirGtrena sarvaprsthena sarvavedasena yajeran, Baudh. XIV. 29: 202. 12-203. 2, Ap. XIV. 13. 3-11 (the first siitra agrees closely with PBr. IX. 3. 1) and Sankh. XIII. 13, Aév. VI. 6. 1.
3. If day-break falls in before the chant of the rounds has been completed, they should chant, on fifteen verses for the Hotr, on five for each of the others 7. |
1 They should chant the stotra, which corresponds with the 6288४7४ of the Hotr, on fifteen verses, the stotras of the Maitravaruna, the Br&ahmanaccham- sin and the Acchavaka each on five verses; the last three, which, normally, are also on fifteen stotra-verses, are thus shortened each by ten.—Apastamba (XIV. 23 12-14, following apparently the Jaimimiya sakha, Jaim. br. I. 348) gives the following specification: ‘If day-break falls in before the chant of all the rounds has been completed, they should chant the stotra for the Hotr (४.९, the
1x. 3. 1.—rx. 3. 6. 205
stotra corresponding with the Hotr’s gastra) on six verses addressed to Indra and Visnu, on three for the others. If day-break falls in before the chant of two of the rounds has been completed, (%.e., if only the first has been chanted) they should chant for the Hotr and the Maitravaruna (at the second round only) on the first round, and for the Brémanacchamsin and the Acchavaka on the last, (४.९., they should take for Hotr and Maitraévaruna their own paryadya-chant of the second round ; of the last, for the two others; in this manner the last two of the second, and the first two of the third round fall out). If day-break falls in before the chant of one (the last round) is completed, they should chant for the Hotr on fifteen and tor each of the others on five verses’. Somewhat different are the prescripts of Agv. VI. 6. 1-7, Sankh. XIII. 10. 4-10 and Man. 578. ITI. 7, 2.
4. On (the verses beginning): ‘O Agni, Usas’ forth-shining’’, they should perform the twilight (-laud). Among the stomas, the threefold (or ‘ nine-versed ’) one is (equal to) the (three) vital airs, of the simans the rathantara is the support. They (thereby) come into the possession? of vital airs and of support °.
1 SV. L. 40=RS. 1. 44. 1-2-8४. IT. 1130-1131. 2 Literally : ‘they undertake’, the usual expression as relating toa sacrifice of 80M4.
3 The sandhi-saman, in order to shorten the service, is now chanted not, as is
usual, on nine, but on three verses, as trika stoma. The melody is, as in the normal ritual, the rathantara. With § 4 cp. Asv. VI. 6. 8-9, Ap. XIV. 23. 15.
5. Three hundred and sixty (verses) are recited by the Hotr!?. 1 Cp. Asv. VI. 6. 10 and Saénkh. XIII. 10. 11 (instead of the usual thousand) .
6. So many days there are in the year; by a number of verses equal to that of the (days in the) year they thus reach the 4svina (recitation) !.
1 To §§ 3-6 refers the Ksudrasitra (I. 7, No. 36): ‘If they fear for the falling in of day-break (during the chant of the rounds), they should chant on fifteen (verses) for the Hotr, on five for each of the others; on the (verses): ‘O Agni, Usas’ forth-shining’, they should chant the twilight (-laud), on the threeversed stoma. Having intentionally * left over (of) the soma, they should on (the verses) : ‘The butfalo in the bowls, the barley-mixed’ chant (instead of the rathantara) the brhat on the forty-eight versed (stoma) ; in the two last but one (stotra-verses) he leaves out the additions pracetayat. The rest is similar to the (normal) jy otistoma,’
(* I now prefer to read nikamat instead of anikamat, as the Comm. remarks : tadartham buddhipiirvam somam atiricya.)
(† This means apparently the two additions (taken from the mah&anamni-verses) pracetana pracetaya; they are not found in
206 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
the Rgveda text. It is rather strange that the thagéana V. 1. 5 (ed. Calcutta, Vol. V, page 535) takes no notice of this prescript. The verses are SV. I. 457=RS. IJ. 22. 1, 2, 3=8V.I11.836, 838, 837. Are they aindravaisnavyah? cp. Ap. XIV. 23. 12; Sinkh. XIII. 7. 3, 8. 3, 9, 3, prescribes such verses for the somatireka, On the whole cp. Sankh. XIII. 10, 3 sqq.)
7. What is chanted too short, that 18 not-chanted; what is chanted exactly, that is chanted ; what is chanted over (१.९, too much), that is well chanted ?.
1 More logically the Jaim. br. I. 356: ‘What is chanted too short, that is
not-chanted; what is chanted over, that is badly chanted; what is chanted exactly, that is chanted’.
8. If they chant too short, (7.e., if the number of stotra-verses or the required amount of syllables is too little) they should chant (in the next stotra, extra) as many stotra-verses as have been omitted, or they should increase (the next stotra) by as many syllables (as have been omitted).
9. If they chant too many, they should (in the next stotra) leave out as many (stotra-verses) as have been chanted too many, or they should shorten (the next stotra) by as many syllables (as have been chanted over).
10. If they chant too short, a siman with triple 146 ` must be taken as agnistoma-siman ; one ida is the finale, by means of the two others the equilibrium is brought about.
3 53 1 ४.९, the mahavaisvamitra-saman, gram. XIJ. 2.2. (which ends: ho’ 4 ida, ho
at १4 ida, ho °2345 i-da.)
11. If they chant too much, a circumflected siman must be taken as agnistoma-siman; the circumflex, forsooth, is, as it were, the minus of the saman! ; by means of it the equilibrium is brought about ?.
1 Because such a saman is shorter than the usual one which has 7d@ as finale.
2 To §§ 8 and 10 refers the Kgudrastitra (I. 7, No. 37): ‘If they chant too short, they should chant extra as many (stotra-verses) as have been omit- ted or as many syllables more (as have been omitted), or they should take a séman with triple ida for agnistomasiman. The ritual in this case is: on (the verses beginning) : ‘by fore conquest of the suma’ the Sy4vaéva, the andhigava and the audala (are chanted), each on one of the (three) stotra-verses; the yajfayajfitya on all three; on the verses of the yajfiayajfiiya, the mahavaiévamitra (see note ॥ on $ 10) is chanted by way of agnistomasiman. The rest is similar to the (normal)
1x. 3. 7.—1x. 4. 4. 207
jyotistoma’.—To §§ 9 and 11 refers the same text (No. 38): ‘If they chant too much, they should leave out as many (verses) as have been chanted too many Or as many syllables (as have been chanted over), or they should take a circum flected (siman) as agnistomasaman. The ritual in this case is: on the verses of the kava, the yajfayajiiya (is chanted) as last siman (of the midday-pavamana- laud ); on the verses of the yajfiayajfitya, the dairghasravasa (which siman, gram, 1. 1. 6, ends thus: (007) "ayo "6 ha ४) is (chanted) as agnistomasaman. If after the agnistomasaman they chant either too short or too much, they should bring about the equilibrium of the stotra- verses or of the syllables (and in this case no other modifications are to be applied in the chant).’
IX, 4, (The samsava.)!
1. 11 two sacrifices of soma are held simultaneously 1, he (the Adh- varyu) should, in the dead of night, make the summons for the morning- litany 2.
1 Viz., by two rivals in the neighbourhood of each other.
2 Cp. C. H. § 108 and Eggeling in Sacred Books of the East, Vol. XXVI, page 229; further TS. VII. 5. 5. 1 and Kath. XXXIV. 4.
2. He (then) is the first to appropriate the Voice, the metres and the deities +.
1 TS. 1.९., Kath. Le.
3. He should take as opening (tristich of the out-of-doors-laud) one that contains (the word) ‘bull’!. Indra, forsooth, is a bull, he (thus) from their morning-service takes away Indra.
1 See note 2 on § 18, and cp. TS. 1.९. Kath. l.c., Ap. XIV. 19. 5: marutvatir vrsanvatlir va pratipadah. |ॐ
4. But they (the theologians) say (also): ‘At the beginning of each service it (such a verse) is to be taken’!; he (thereby) takes Indra away from the beginning of each service of theirs *.
1 Hach pavamanalaud (also the midday- and the firbhava) should begin with a verse as indicated in $ 3.—After karya@ an ४४८ fails, see Kath.
2 This § agrees with TS. and Kath.
[ ० 1 et णि
[9 श — ne गक णी
1 Cp. Jaim br. I. 342-344; Maitr. Samh. III. 7.5; Kath. XXXIV. 4; TS. VII. 5.5, II. 1.7; TBr. I. 4. 6. 1-3; Sankh, XIII. 5. 4-6; Baudh. XIV. 4: 157. 1-11; Ap. XIV. 19 and 20, 1-4; Katy. XXV. 14, 16; Laty. I. 11. 10-14; Drahy. III. 3. 18-23. "
208 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
5. On well flaming fire is to be offered}. All the deities, forsooth, are (equal to) Agni®; (thus) he offers whilst seeing (by the flames of the fire) all the deities.
1 This § is nearly equal to Jaim. br.—The offering here mentioned is described in § 6.
2 Sayana quotes a érutyantara: ‘the Gods and the Asuras contended together ; the Gods, fearing, entered Agni; therefore they say: all the deities are (equal to) Agni’.
6. He sacrifices with (the formulas): ‘ For lying down, for sitting down!! For the conquest of the gayatri-metre, svaha!—For lying down, for sitting down! For the conquest of the tristubh-metre, svaha ! —For lying down, for sitting down! For the conquest of the jagatt- metre, svaha | *’ ।
1 TBr. I. 4. 6. 4 and TS. III. 1. 7 have samvesGya ८४2, ९००४९६2४ tva. The
original intention may have been ‘I offer thee that my rival may lie down and sit down (may not be active)’. Sayana interprets differently.
2 According to the Siitrakaras (Laty. 1. 11. 10, Drahy. III. 3. 18) the Udgatr, after his pravrta offerings of each savana (cp. C. H. § 134. b, page 170; § 178. a, page 277; § 221, page 337) makes (in the agnidhra-fire, according to Jaim. br. I. 342) an offering with each of the three formulas; with the first at the
morning-service, with the second at the midday-service, with the third at the afternoon-service.
7. The conquests, forsooth, are the metres; by means of these he conquers them (his rivals).—Both simans, the rathantara and the brhat must be applied’.
1 See note 2 on § 18.—Jaim. br. I. 343, TS. 111, 1. 7.2, TBr. 1. 4. 6. 2 agree.
8. Where are, forsooth, the two bay (steeds) of Indra, there is Indra. Now the rathantara and the brhat are Indra’s bay (steeds). In that both, the rathantara and the brhat, are applied, he is the first to lay hold of Indra’s bay (steeds) >.
1 Cp. Jaim. br. 1. 343: ubhe brhadrathantare bhavata + indrasya va etau hari yad ubhe brhadrathantare + yajrno devaratha + indrasyaiva haribhyam yajnena deva- rathenajim ugjayatt.
9. The two taurasravasa (-samans) must be applied.
1 See note 2 on § 18. ,
10. Turasravas and the Paéravatas (once upon a time) performed simultaneously sacrifices of soma. Thereupon, Turasravas saw these
1x. 4. 5.—1x. 4. 16. 209
two 88118108. For these, (t.¢., in recompense of these) Indra carried off, unto him, by means of? a cotton tree from the side of the Yamuna? their (the rival’s) offering substances. In that there are the two
taurasravasa (simans), he appropriates their (his rivals’) offering substances.
1 Sayana gives the periphrase with an instrumental, I presume that éalmalina is to be read with the Leyden MS. instead of éalmalinam. But S&yana’s interpre- tation: svakiyenayudhavigesena 18 not clear to me.
2 yamunayah, S&yana joins it as a genitive with havyam. Read perhaps yamunaya ~ along the Yamuna.
11. They should be the first to press out the soma.
12. Those (ships)!, forsooth, that are the first to enter the water, are the first to reach the stairs of the landing place (on the opposite shore or bank) ; (in this way) they are the first to lay hold of Indra.
1 To the feminine yah and tah I supply navah (Sayana: prajah); prasnanti, then, 18 here used with the meaning of praplavanti, just a Kath. XXXIIT. 5: 30. 18 prasnant: as against TS. VII. 5. 3. 2 praplavanti.
13. The vihavya (hymn) must be recited (by the Hotr) 1.
1 TS. and Kath.: sajaniyam gasyam, vihavyam ésgasyam, agastyasya kayaéu ९१६४४ éasyam ; Jaim. br. (I. 344): vihaviyam sajaniyam agastyasya kayasubhiyam ity etani Sastrani bhavanti (cp. § 17). See Aév. VI. 6. 14-16, Sankh. XIIT. 5. 15-17.
14. Jamadagni and the seers’ performed (once upon a _ time) simultaneously sacrifices of soma. Thereupon, Jamadagni saw this vihavya (-hymn). To him Indra turned himself. In that the Hotr recites the vihavya, he takes away Indra from them (from the rivals).
1 In TS. III. 1. 7. 3 ViéSvamitra and Jamadagni contend against Vasistha.
15. If the other (sacrifice of soma) be an agnistoma, then an ukthya must be performed; if an ukthya, then an atirétra’. That sacrifice which is larger is welcome to Indra; by the larger sacrifice he takes away Indra from them.
1 Cp. TS. ITI. 1. 7. 3, TBr. I. 4. 6. 3-4.
16. But they say also: ‘ Difficult to reach, so to say, is the further path?; from the sacrifice which he undertakes in the beginning he should not depart’ (he should hold on to that sacrifice and not strive to perform a larger one than his rival) >.
14
210 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 parah panthah, the path followed by the other, the rival.
2 And in this case the measure exposed in § 17 will secure him the priority.
14. The sajaniya (hymn) must be recited, the kayasubhiya (-hymn)} of Agastya must be recited +.
1 Cp. note 1 on § 13.
18. From this (world) and from yonder (world), from the to-day and the to-morrow, from the pair’, from the day and the night he excludes them >.
1 Probably from sons and daughters, or from cows and horses,
2 This § has no intimate connection with § 17 but has a general purport, cp. TS. III. 1. 7. 3: ‘both, rathantara and brhat are to be applied; the rathantara is the earth, the brhat is the heaven; from these he excludes him. The rathantara is the to-day, the brhat is the to-morrow; from the to-day and the to-morrow he excludes him. The rathantara is the past, the brhat is the future; from past and future he excludes him. The rathantara is the limited, the brhat is the unlimited ; from the limited and the unlimited he excludes him’. Jaim. br. I. 343: zdam var rathantaram ado brhad, asmad amusemad adyasvat sumithunadd evainan antaryantr.— The samsava is treated in the Ksudrasiitra (I. 8, No. 39) in the following manner: ‘If two sacrifices of soma take place simultaneously, the out-of-doors-laud consists of the tristich :
( Morning Service. )
1-3. pavasvendo vr $ 2 suta (11. 128-130) 4-§. davidyutatya ruca (II. 4-6) 7-9. pavamanasya te kave (11. 7-9) ; or (its opening tristich) is to be composed (of the following verses) : pavasvendo urea sutah (11. 128) upasmar gayata narah (1, 1) pavasva vaco agriyah (11. 125).— agna & yahi vitaye (11. 10-12) is the hotr’s ajya (stotra), the rathantara- one (cp. Ars. k. page 23, note 4), the (other) three ajya(stotra)s are the barhata-ones; or the &jya(stotra)s are of the two kinds, on agnim diittam vurnimahe (II. 140-142, and the following, cp. Ars. k, page 34,
note 3).
(Midday Service. )
On: ४5 pavasva dharaya (II. 153-155) (are chanted) --3. the gayatra,
Tx. 4. 17-18. 211
4-6. the dmahiyava; on: punanah soma dharaya (Il. 25-26) 7. the raurava, on one (verse), 8, the yaudhajaya, on one (verse),
9. the circumflected taurasravasa, on (one verse): aranyegeya III.
1, 6, see ed. of Calcutta Vol. II, 448, composed on SV. I. 298: yad
indra éasah; notin the RS. and not being the first verse of a tristich,
as it 18 chanted ekasyam ; ending ha 6 yo 6 hai. 10-12. the rathantara, on all three; on: vrea Sonah (11, 156-158) 13-15. the partha as the last (of the midday-pavaména-laud). The brhat, vamadevya, Syaita and kaleya (are the prstha-lands)
(Afternoon-service.)
On: acikradad vu rsa harth (IT. 392-394) (are chanted) 1-3. the gayatra, 4-6, the samhita; on: pavasva, indram accha (II. 42-46) 7-9. the sapha and
10-12. the Srudhya; on: purojitt vo andhasah (11, 44-49)
13. the éyavasva, on one (verse), 14. the tauraéravasa, with nidhana, on one (ar. gfina IIT. 1. 5, 8.४, ed. Calc. 1.९.}, 15. the audala, on one, 16-18, the andhigava, on all three; 19-21. the kava, as the last (of the Aarbhavapavamféna-laud),.
The yajfiayajiiya is the agnistomasiman. For a (samsava-rite,) at which the rathantara is taken (as first prstha)!, two kakubhs are the last (of the midday- and the arbhavapavamiana)2, The vistuti is the brahmayataniya of the seventeen- versed stoma (Paiic. br. IT. 8. 2) for the Hotr’s pratha. The offerings, at which the metres are the deities (see Paiic. br. IX. 4. 6), are in each service the third of the two pravrta-offerings (see note 2 on IX. 4. 6). In the kayaéubhiya(-hymn) (RS. I, 165) the nivid(-formulas) of the marutvatiya(Sastra) (which runs parallel to the midday-pavamana, C. H. § 196, pages 300, 302) should be put in; in the
eae कक wt
1 Tf it is allowed to read rathantarasya instead of rathantarasya. 2 This is not certain !
212 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
gajaniya (-hymn) (RS. IT. 12), those of the niskevalya (éastra) (which runs parallel to the Hotr’s prstha, cp. C. H. § 200, page 310, 312); in the vihavya(-hymn) (RS. X. 128), those of the vaisvadeva (Sastra) (which runs parallel to the arbhava- pavaméana, cp. €. H. § 235, pages 354, 358) ; or he may, after reciting these hymns, recite, before the hymns, in which the nivids are put in, the nivids in their proper place’ (and this is the practice of Asv. VI. 6. 14-16). The samsava is also treated at length in Upagranthasiitra 1, 13.
IX. 5.
(Expiation in case the soma has been taken away.)
1, If they (४.९. some rivals) take away the soma before it has been bought', other soma must be bought ?.
1 Cp. C. H. § 33.
2 Cp. Kath. XXXIV. 3: 37. 12, TBr. I. 4. 7. 5, Baudh. XIV. 29: 201. 17, Ap. XIV. 24. 9, Man. érs. IIT, 6. 3.
2. If they take it away after it has been bought, other soma, which is to be found in the vicinity, must be obtained!; but he should give something (some fee) to the soma-buyer >.
1 A renewed buying does not take place: Jaim. br. I. 354: yenaivasyayam ptirvakrayena krito bhavati, tenaivasyayam krito bhavait.
2 Op. Kath., Ap., Man. 878, Il. ९८. ; Jaim. br. 1.९. somavikraytne tu kificit kam deyam, nen no ’bhisavo hato sad ८,
3. If they cannot obtain any soma, they should press (instead of the soma) putikaplants; if he cannot obtain these, then arjuna- plants 1,
1 Cp. Kath. 1.९, (4rjunani), TBr. 1.6. Ap. 1.९. 12 (both phalgunani); according to Man. érs. 1 c., the arjunas (or arjunas) must be red-tufted, if they replace the soma originating from the Hemavat-mounts, but brown-tufted, if they replace the
soma originating from the Mijavat-mounts; cp. also below, § 7. The pitikas seem to be the same as 8१8६१६8.
4. The Gayatri fetched the soma; a soma-guard discharged an arrow after her and cut off a feather of her (off Gayatri); that shoot of it (of the soma) which fell down, became the pitika (-plant); in it
Ix. 6. 1—tx. 5. 8. 213
the Gods found help (az); it verily is the putika; in that they press out the piittkas, they find help for him?.
1 Cp. VIII. 4. 1.—Kath. XXXIV. 3: 37. 15 844. agrees closely with Pafic. br. (read tasya@h instead of tasya, line 15) and cp. also Ait. br. ITI. 26. 3, 4. I suspect that the original reading of Pafic. br. was: ८10 ४६ esa yat pitiko yat putikan abhisunvanti, etc., cp. Kath. wtika vai nameti yat putika yat pitikin abhisun- vanit, etc. The Jaim. br. (I. 354) knows only the iitika, not the pitika: ‘Indra, having hurled his thunderbolt on Vrtra, believed that he had not destroyed him; he entered the fitikas; these found a refuge (or ‘help’) for him: yadt tan na vindeyur ttikan abhisunuyur ; indro vrtram vajrenaddhyasya nastrsiti manyamanah 8a utikan eva pravisat; tasmai ta evotim avindan.
8. Fresh milk and putikas (are to be pressed instead of the soma) at (the) morning (-service); boiled milk and pitikas at (the) midday (-service); sour milk and pitikas at (the) afternoon (-service) !.
1 This nearly agrees with Kath. XXXIV. 3: 37. 20; ep. also TBr. I. 4. 7. 6-7, Ap. XIV. 24. 14, 25४. VI. 8. 9-11; Sankh. XIII. 6. 3.
6. ‘The soma-draught, forsooth, goes away from him ’, they say, ‘whose soma they take away’. It enters the plants and the cattle: (in substituting the piitikas and the different kinds of milk) he retains him (the soma) out of the plants and the cattle}.
1 Cp. K&th. 1.९. page 37. 21. saq.
7. Indra slew Vrtra. The soma which flowed out of his (Vrtra’s) nose, that became the brown-tufted arjunas; that which flowed out of his omentum, as it was cut out, became the red-tufted ones. The brown-tufted arjunas he should press (if no pitikas are obtainable) ; this, forsooth, (viz., the brown colour) is the feature of the brahmin ; {in doing so) he actually presses the soma?.
1 Almost identical with Jaim. br. I. 354. The Kathaka (1.९. 87. 17) runs: ‘Indra slew Vrtra; his blood became the red-tufted arjunas; the fluid that stream- ed together out of his neck, when it was pulled off, became the brown-tufted
arjunas; this (however) is an Asuric soma, as it were; therefore it is not to be taken for pressing’.
8. The srayantiya (-siman) must be taken as the Brahman’s chant; thereby he puts him (the soma) all right. 1 For this and the siman of इ 9, op. Aév. VI. 8. 12-13.
2 satkaroti, by strengthening (érayantiya-érinati) him.
: 214 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
9. The yajfidyajfitya (-siman) he should shift on to the anustubh (-part)!; he (thereby) makes him thrive by the voice*. The varavan- tiya must be taken as agnistomasiman, in order to encompass valour (and) strength °.
1 In the érbhavapavamana, before the last (the kava) saman. 2 Because the yajfiayajfilya has the word ४८८ as finale.
3 Because the varavantiya, so called because of the word varayantam (SV. 1.14}, reminds of ‘ restraining, opposing’ (the rival),
10. Five sacrificial fees (cows) must be given}.
1 Man érs. III. 6. 6; differently TBr. 1.4.7.7 and Ap. XIV. 24. 18, Sat. br. 1४. 5. 10. 6 (‘one cow he should give to these same priests as sacrificial fee’), ep. Agv. VI. 8. 14, Sankh, XIII. 6. 4 (who allows five cows in case the soma has been lost by burning cp. below IX. 9, 15).
11, Fivefold is the sacrifice!; as much as is the sacrifice, that he (thereby) Jays hold on.
1 Cp. note 2 on VI. 7. 12.
12. Having come up (returned) from the lustral bath, he should undergo anew the consecration 1.
1 After the close of this soma-sacrifice, he should, by way of indemnification, of atonement, recommence a sacrifice of the same order as the one he has now performed. The same thought 1s expressed in TBr. ].c., Ap. 1.९. 19 by the words : ‘he should aguin buy soma’, cp. also Man. érs. 1.९. 17, Aév. VI. 8. 14.
13. Qn the occasion of this (sacrifice) he should give the sacriticial fees that he intended to give?.
1 That he intended to give at the sacrifice, which he had been unable to perform in the ordinary manner, because his soma had been taken away; with this § cp. Ap. Le. 21, Man. Srs. Le. 8, Baudh. XIV. 29: 202. 10, Adv. VI. 8. 15.— To Pajic. br. IX. 5 refers the Ksudrasiitra (1. 8, No. 40): ‘If the soma has been taken away, the Brahman’s chant is the grayantiya; on ‘ we there, o uncomparable one’ the kaleya (is chanted); on ‘by fore-conquest of the plant’ the syavaéva, the andhigava and the audala each on one verse, the yajfiayajiiya on all three; on the verses of the yajfifayajiiya, the vaéravantiya as agnistomasaman; five sacrificial fees (are to be given). The rest is similar to the (normal) jyotistoma. For the samans see the Index. The Upagranthasitra II. 1, 2 treats also at length of this prayascitta.
1x. 59. 9.—1x. 6. 8. 215
IX. 6. (Expiation incase the soma-trough bursts.)
1. If the soma-trough bursts, he should take as the Brahman’s chant the siman which has the word vasat as finale.!
1 The so-called vasatkaranidhana (gramegeyagana VII. 1. 19, on SV. 1. 256=
RS. VIII. 3. 7-8=SV. II. 923-924) has, as nidhana, 29402 (thus also has the 00९8). Sfayana on VIII. 1. 1 remarks: tatra upa& nidhanam astt, tatsthane vasad itt nidhanam kuryat; cp. Laty. VII. 10. 1 upasthanesv anyani nidhanant, see also XI. 10. 14, XIII. 3. 13, XIV. 5. 22.
2. The soma of him, whose trough bursts, is spilled, as it has not been consecrated by the word vasat!; in that the Brahman’s chant 18 the one that has vasat as finale, his soma becomes consecrated by the vasal.
1 After each libation of soma, the word vasat is uttered hy the Hotr (or by the Hotraka), see, e.g., C. H. page 200.
3. It is to be applied on the verses (beginning): ‘ Wandering (dadrana) alone in the midst of many ”!.
1 The vasatkaranidhana must be chanted on SV. I. 325=RS. X. 55. 5-7=S8V. TT, 1132-1134.
4. For this trough bursts ‘in the midst of many’.
5. Here (however) they say: ‘A mishap should not be bespoken by a (word of) mishap: he, who, after the trough has burst, applies (the chant) on verses containing (the word) dadrana', now bespeaks a mishap by a (word of) mishap.
1 This word is by the author of the Brahmana derived as part. perf. med. from the root dr, ‘to burst’.
6. The srayantiya only is to be taken (as the Brahman’s chant, and not the vasatkaranidhana).
7. Prajapati created the creatures ; he thought himself milked out, emptied out. He saw this srayantiya (siman); by means of it he braced himself fully " by progeny, cattle (and) strength.
1 Cp. note 2 on IX. 5. 8. ४
8. Milked out, as it were, emptied out is he, whose trough bursts; in that the srayantiya is the Brahman’s chant, he braces himself again fully with progeny, cattle (and) strength.
216 THR BRAHMANA OF TWENTY FIVE CHAPTERS.
9. If the srayantiya is the Brahman’s chant, he should apply the siman, which has the word vasat as finale, on anustubh (-verses) addressed to Visnu?.
1 1.¢., (see note 1 on § 11) on SV, II, 366, 367, 368=RS. (with variants) IX. 100 6,7, 9. According to the Taittiriyas (TS. VII. 5. 5. 2) and the Kathas (Kath. AXXIV. 4; 38. 13), on verses addressed to Visnu sipivista, i.e., probably on SV. II. 975, 976, 977=RS. VIL. 100, 6, 5, 7; but these verses cannot be meant by the Pajic. br. as they are tristubhs.
10. What (part) of the sacrifice trickles away (by the fissure in the trough), that part trickles away towards the Voice; the anustubh is the Voice, and Visnu is the sacrifice. By means of the Voice, (i.e., the anustubh) he covers the fissure in the sacrifice.
11. What (part) of the sacrifice trickles away, that part trickles away at the end. The varavantiya must be taken as agnistomasaman. He (thereby) covers up (varayatt) the fissure in the sacrifice !.
1 Cp. on the whole Jaim. br. I. 352, TS. VIL. 5.5.2, Kath. XXXIV. 4 (second half), Ap. XIV. 26.10—27.2, Baudh. XIV.7, Sankh. XIII. 12. 1-2, Man. Sra, IIT. 6.11. To the sixth khanda refers the Ksudrasiitra (1.8, No. 41): ‘If the trough bursts, the first two savanas (are) similar to (those of) the preceeding, (7.e., of No. 40, 866 note 1 on IX. 5.13); on ‘he 18 pressed out who of the riches’ and ‘invite them who hold themselves aloof’ (are chanted) the sapha and the pauskala; on ‘thou sustainest sky and earth’ (SV. II. 368), reverting (the sequence of the verses of) the tristich (11. 366-368), the éyavasva on one (on I]. 368), the andhigava on one (on II. 367), the vagatkaéranidhana on one (on II. 366); on ‘ by fore-conquest of the plant,’ the yajfidyajiiya on all three (on Il. 47-49), the first (II. 47) is anuetubh, the last two (II. 48, 47) are gayatris; on the verses of the yajfidyajiiya, the varavantiya (is chanted) as agnistomaséman. The rest is similar to the (normal) jyotigtoma’ (This is the arrangement, the kipti, with reference to Pajic, br. IX. 6.5-11). ‘Now the (jyotistoma), which has the vagatkaéranidhana as the Brahman’s chant, and the Srayantiya on the anustubh (part) (cp. Pafic. br. IX. 6, 1-4): on ‘ wandering alone in the midst of many,’ the Brahman’s chant (or third prethastotra): on ‘this Brahman, the regular one,’ the kaéleya; on ‘run about for Indra,’ the sapha; on ‘thou sustainest sky and earth,’ reverting the tristich, the Syavaéva on one, the andhigava on one, the srayantiya on one; on ‘ by fore- conquest of the plant’ the yajiiayajfilya: on three verses, all anustubhs (the two gayatris, II 48, 49, are transformed into anustubhs by adding a verse-quarter from the preceding verse, cp. ihagina VIII. 2.16 in the edition of Calcutta Vol. III, page 141); on the verses of the yajfiayajiiiya the varavantiya as agnistomasa- man. The rest is similar to the (normal) jyotistoma.’
Ix. 6. 9.—1x. 7. 5. 217
IX. 7. (Expiation in case some of the soma is left over.)
1. If there is left over (of the) soma from the morning service }, they should chant the gaiyatra (melody) on the verses in which the Maruts are invoked (which begin): ‘ This soma is pressed out’ २.
1 At the end of each savana all the soma must be poured out, offered and drunk, cp., e.g., C.H. § 167, 239 (the sampraiga in this case is: matiriricah ; but if a residue must be left during the savana for a subsequent libation, the sampraisa runs: somam prabhavaya). ` If it happens that some quantity of soma is left over
in the trough, this residue must be offered subsequently at the end of each savana, with an extra stotra, Sastra and bhaksana.
2 SV. I. 174=RS8S. VIII. 94. 46=SV. 11. 1135-1137. This tristich is also prescribed by the hautrasitrakaéras as stotriya trea for the éastra of the Hotr (48५. VII. 7.2, Sénkh. XIII. 7.2), The texts of the Jaiminiyas (Jaim. br. I. 350) and the Taittiriyas (TBr. I. 4.5, Baudh. X1V. 25: 196.9, Ap. XIV. 18.5) prescribe in the first place the tristich ‘the cow of the Maruts sucks’ (RS. VIII. 94.1-3), which according to Asvalayana is to be taken as anuriupa trea.
2. The soma which is left over from the morning-service, is left over coveting the midday-service. Therefore, they chant on verses, in which the Maruts are invoked, for at the midday-service the Maruts are invoked 1, and therefore also (they chant) gayatri-verses, for gayatri- like is the morning-service.
1 The first Sastra of the midday-service is the marutvatiya-Sastra. In doing
thus, ‘they depart neither from the morning-, nor from the midday-service’ TBr. I, 4.5. 1-2.
3. The same (kind of) stoma is to be taken as that after which it (the soma) is left over ', for the sake of congruence.
1 So e.g., the stoma which follows after the morning-service, must be trivrt, that after the midday-service, seventeen-versed.
4. The Hotr addresses, after (the laud), a (hymn) addressed to Indra and Visnu *.
1 Cp. Aév. VI. 7, 2-5, Sankh. XIII. 10. 3.
5. Indra, forsooth, is valour, Visnu is the sacrifice, in valour even and in the sacrifice he is firmly established '.
1 To § 1-5 refers the Ksudrasiitra (I. 10, No. 42): ‘If any soma is left over from the morning-service, they should chant, as fifth djya (laud), the Marut-verses :
218 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
”
‘This soma is pressed out’ on the géyatra-melody; the Brahman’s and the Accha- vaka’s chants, (7.e., the third and the fourth prsthastotra) should be successively nine- and fifteen-versed (instead of seventeen-versed). The rest is similar to the (normal) jyotistoma.’
6. If there is left over from the midday-service, they should chant the gaurivita (melody)! on the verses, in which the Sun is invoked, (beginning): ‘ Verily, thou art great, o Sun’,
1 Gramegeya V. 1. 22 composed on SV. I. 168; Cp. TBr. I. 4. 5. 2-3, Ap. XIV. 18. 9-1),
2 SV. I. 276=RS. VIII. 101. 11.12 (var.)=SV. IL. 1138-1139.
7. The soma which is left over from the midday-service, is left over coveting the afternoon-service. Therefore, they chant verses in which the Sun is invoked, for at the afternoon-service the Sun is invoked 1, and therefore also (they chant) brhati (verses)*, for brhati-like is the midday-service.
1 The afternoon-service begins with the adityagraha (C.H. इ 217), which, how- ever, 18 properly not a graha destined for Aditya, the Sun, but for the Adityas. 2 The verses SV. II. 1138-1139 are brhati and Satobrhati.
| ३
8. The same (kind of) stoma is to be taken as that after which it (the soma) is left over*, for the sake of congruence. ‘he Hotr recites, after the (laud), a (hymn) addressed to Indra and Visnu 2. Indra is strength, Visnu is the sacrifice, in strength even and in the sacrifice he is firmly established ३.
) Cp. note ॥ on § 3.
2 Cp. Aév. VI. 7. 6, Sankh. XILI. 8. 3.
3 To § 6-8 refers the Ksudrasiitra (I. 10, No. 43): ‘If any soma is left over from the midday-service they should chant, as fifth prstha (laud), the aditya (—verses) : ‘ verily, thou art great, ० Sun’ on the gaurivita (melody) ; the afternoon: service they should make nine-versed. Its arrangement is: on ‘run about for Indra’ the sapha (should be chanted); on: ‘round about do thou run,’ the Syavasva; on: ‘be clarified, © Soma, (as) a great sea,’ the andhigava. The rest is similar to the (normal) jyotistoma.’
५. If there is left over from the afternoon-service, they should chant the gaurivita (melody) on verses addressed to Visnu sipivista 1. 1 Cp, Baudh. XIV. 25: 197.8, Ap. XIV. 18. 14, Aév. VI. 7. 8, Sankh. XILI. 9. 2.
10. Visnu sipivista is the sacrifice; in the sacrifice, in Visnu he (thereby) is firmly established.—Redundant (or ‘excessive’) is the
1x. 7. 6.—1x. 8. I. 219
gaurivita: he (thus) puts the redundant (soma) into the redundant (gaurivita) 1.
1 The gaurivita is a surplus, is redundant or excessive because (see V. 7. 1) it is sprung from the pith that was left over at the division of the Voice.
11. They should, further, do the following: the uktha (laud)s should lead on further?. This (soma), which is left over from the agnistoma, is left over coveting the uktha (laud)s. If there is left over from the uktha (laud)s, an overnight-rite should be performed. This (soma) which is left over from the uktha(laud)s is left over coveting the night (-rite). If there is left over from the night (-rite), they should chant the verses addressed to Visnu Sipivista on the brhat (melody). ‘That soma, however’, they say, ‘is left over, which is left over from the night (-rite)’.
1 Not wholly certain; read perhaps (cp. the Ksudrasiitra) etad anyat kuryur ukthany anyat pranayeyur.
12. That (soma) verily which is left over from the night (-rite), is left over coveting yonder world. They should chant the brhat (melody); the brhat is able to reach yonder world!: that same (world) he reaches (by means of the brhat) ^.
1 Usually the brhat is declared to be yonder world, the sky, the heaven (VII. 6. 17).
2 To 9-12 refers the Ksudrastitra (I. 10, No. 44): ‘Jf there is left over from the afternoon-service, they should chant the verses addressed to Visnu Sipivista (see note 2 on IX. 7. 9) on the gaurivita (melody,) as second agnistoma-séiman. They should, further, do the following: the ukthas should lead on further. If there is left over from the ukthas, a night (-rite) is to be performed (and on this occasion an extra-laud must be performed and the soma, which has been left over, must be offered). If there is left over from the night (-rite), they should chant the brhat (melody) on the verses addressed so Visnu 4ipivista as nine-versed stoma, following on the twilight-laud ’.
IX. 8. (Expiation in case one of the diksitas dies.)! 1Cp Jaim. br. Il. 345-347; Kath. XXXIV, 2: 36. 23-37. 11; TBr. 1. 4. 6. 5-7;
Baudh, XIV. 27: 198. 14-200. 2; Ap. XIV. 21. 8-22. 15; Man, 818. IIT. 8. 4-7; Katy. XXV. 13. 28-46; Aév. VI. 10. 1-31; Sankh. XIII. 11.
1. If one of those who have undergone the consecration for a sacrifice of soma, comes to die, they should, having cremated him, tie
)
220 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
up his bones!; then they should consecrate (in his place) him who stands in relation nearest to him? and perform the sacrifice with him.
1 In his black deer-hide, cp. Ap. XIV. 22. 11. 2 His son or his brother, Sankh.
2. They should, further, do the following: having pressed out further the soma!, they (the Chanters) should, before taking the soma- draughts*, perform a laud either at the southern corner® or at the marjaliya ‘.
1 A similar expression above IX. 7, 11 and cp. Jaim. br. I. 345: etad anyat kuryur ˆ abhisutya somam anyad agrhitva grahan, etc.
2 The aindravayava and following ones, ^, H. § 132. 3 The south-eastern corner of the mahavedi.
+ The dhisnya situated to the south of the mahavedi. The south is the quarter of the dead.—read : marjaliye va.
3. He forsooth, who dies, being consecrated, has a right to a share in the sacrifice’; him they thereby appease.
1 api va etasya yajne (sc. bhavatt), the same construction as Jaim. br. I. 284: sarvaira haivasyapi punye bhavati. Séyana (saptamyarthe sasthi/) would have us believe that etasya yajrie is equivalent to efasmin yajre, or he proposes to take asya in the sense ‘of the Grhapati’. For the thought cp. Jaim. br. I, 345: sama- naya va ete yajynaya samanaya sukrtaya samarabhya diksante, tenaivainam nirava- dayante.
4. They chant the yama (melody)’; they (thereby) lead him to the world of Yama. 1 Cp. note ॥ on § 7.
5. Three verses they chant; for in the third world (reckoned from here) are the Fathers}.
1 The Manes, the departed Ancestors.
6. They chant them right off (or ‘thitherward’, 7.e., without repeating)’, for yonder world is (situated) thitherward from this (world).
1 Asa trika stoma.
7. They chant the verses of the Sarparajii'.
1 Read: sarparajriya instead of sGrparajna; cp. IV. 9. 4.—Cp. note ॥ on IV. 9. 4; the verses are chanted on the yéma-saman: aranyegeyagana IV. 1. 13, com- posed on हा, samh. IIT, 4: agnim ide.
1x. 8. 2.—rx. 8. 13. 221
8. By means of these (verses) the Serpent Arbuda removed his dead skin; their dead skin even they remove by these (verses) 1. 1 =IV. 9. 5.
9. Reciting these verses after (the laud), they! walk around the marjaliya, beating their left thighs >. 1 Not only the Chanters but all the participants.
2 The circumambulation is performed thrice from right to left (withershins), ४.९, while turning their left side to the marjaliya, where, according to some authorities, the urn with the bones of the deceased has been deposited. They
beat their left thigh with their left hand. The recitation of the verses that have been chanted, takes the place of the 885४8, for, as tho Black Yajurveda texts have it: ‘ deficient is a laud, which is not followed by a recitation.’
10. He? (in doing thus) recites the (verses of the) 89818 after the laud. In yonder world they fan him ?, 1 The Hotr, who, according to other authorities, goes in front of them all.
2 Translation somewhat doubtful. Read with the MS. Leyden nidhuvanti, and cp. Jaim. br. I. 345 (immediately after the description of the circumambula- tion): amuaminn evainam tal loke nidhuvate. Probably the meaning is the same ag expressed by Apastamba in his words sigbhir abhidhiinvantas (trih.. .pariyantt), ep. atho dhuvanty evainam, ny evasmar hnuvate, TBr., and cp. Kath. dhuvanty evainam etad, athony evasmai hnuvate. The words following in the Jaim. br. immediately: abhy enam amusmimlloke vayuh pavate, seem to prove that our rendering of nidhuvanti is right. Then, there cannot be any logical connection between the two sentences of our § 10.
11. ‘They swerve from the path’, they say, ‘who officiate for a deceased.’ They take the soma-draughts in this order, that the one destined for Indra and Vayu comes first’. In this way they return to the path.
1 Although this is the usual practice (cp. ©. प्र, § 132) it is here (as by Sankh. and Baudh.) expressly mentioned, as there are other possibilities.
12. (The tristich beginning): ‘O Agni, thou purifyest the lives”?, must be taken as the opening one. In those, who live, he (therby) puts life *.
1 Cp. VI. 10. 1.
2 Cp. note 1 on VI. 10. 3.
13. After a year', they should perform a sacrifice for the bones (of the deceased)?. The year is the allayment of भो; were they
222 THE BRAHMANA OF TWENTY FIVE CHAPTERS
to pertorm the sacritice before the (end of the) year, the speech (or ^ voice’) would become wounded (and) mangled +. 1 At the end of the year’s sattra.
= asthini yajayeyuh, the bones representing the deceased are treated exactly as if they were the man himself, as if they were the Sacrificer, the Yajamana: ‘ at each laud he (the Adhvaryu) puts the bones in the vicinity (during the other acts the urn 1s deposited on the place usually occupied by the Yajaména); the soma- draughts (which under normal circumstances are drunk by the Yajamina) they pour down at the marjaliya’, Ap. and Saukh. ‘When the time appointed for the drinking of the somu-rests has come, thoy should make him, (v2z., the deceased) partake of the essence of them and pour them out at the marjaliya’, Asv.
3 Time allays all.
4 vac is the sacrifice. For this last passage cp. Sat. br. XIII. 3. 6. 6: sarva vit samhsthite yaynhe vag apyate, sutrapta yatayamni bhavati, krurikrteva hi bhavaty aruskrta, vag 1/4 7104 , ete.
14. The laud should be illimited?, for illimited is yonder world; (or) the pivaména-(laud)s (the out-of-doors laud, the midday-pava- mana-laud and the arbhava-pavamana-laud) should be threefold, (2.¢., nine-versed) all the rest seventeen-versed 2.
1 asammitam stotram, Sankh. The choice is open.
2 Agv.: ‘it is a seventeen-versed day; threefold are the pavamana (laud)s; itis an agnistoma with the rathantara as prstha (the Hotr’s prsthastotra, the first prstha,is chanted on the rathantara)’.
15. As to why the pavamana(-laud)s are threefold: threefold are the vital airs; (by undertaking the threefold stoma) they come unto the vital airs (they are left in possession of the vital airs). As to why all the rest is seventeenfold: Prajapati, forsooth, is seventeenfold ; (by undertaking the seventeenfold stoma) they come unto Prajapati.
16. ‘Of out-breathing and in-breathing are those deprived’, they say, ‘who officiate for a deceased’. They take the soma-draughts in this order, that the one destined for Mitra and Varuna comes first ; Mitra and Varuna are the out- and in-breathing, (in this manner) they are fully provided with out- and in-breathing?.
1 To khanda 8 refers the Ksudrasiitra (I. 11, No. 45): ‘If one of those, who have undergone the consecration for a sacrifice of soma, comes to die, they should, having cremated him, tie up his bones; then they should consecrate him who stands nearest to him in relation and perform the sacrifice with him. Further,
they should do the following: having pressed out further the soma, they should, after the offering of the uparhéu and antaryéma (C. H. §§ 128, 131) and
Ix. 8. 14-16. 223
before the other soma-draughts have been taken out, leave the (havirdhana- shed) by the eastern door, take their seat to the north of the marjaliya with the face turned southward and perform a laud of three verses, chanting the (verses) of Sarparaijfii on the yaéma (-melody), the yont of whichis: agnim ide purohitam (see note 1 on § 7). The yoking of the stoma and the words (subsequently) to be uttered by the Sacrificer (see the Brihmana: I. 3. 5 and I. 3. 8.) fall forth. After (the completion of the laud) they should, while muttering these verses, (7.e., the game verses that have been chanted by the Udgatr) walk round the mérjaliya from right to left, beating their left thighs: they then should walk thrice round (the marjaliya) sunwise and return, without touching each other and without looking backward, (into the havirdhina-shed). Having touched water, they should take out the soma-draughts, beginning with the one destined for Indra and Vayu. Of this day (the tristich beginning): ‘O Agm, thou purifyest the lives’ should be the opening tristich (for the out-of-doors-laud). The rest is similar to that (day), (६.६., the 88८10९5 during this day, on which the dikgita has deceased, 18 performed in the usual manner}).—After a year they perform a sacrifice (an agnistoma) for the bones (of the deceased); 1ts stotras ure illimited, or its pavamana-(lauds) are threefold (nine-versed) and its ‘ returning’ (lauds) (the four ajya-lauds, the four pratha-lauds and the agnistoma-laud) are seventecn- versed. Of this (jyotistoma), at which the pavamana-lauds are threefold, the arrangement is as follows:
(The bahispavamana is the usual one, cp. C. H. page 503, only the pratipat stotriya is SV. Il. 868-870. The ajyastotras are the usual ones, cp. C. H. 1.6.; the only difference being that they are seventeen-versed), On: ucea te jatam andhasah (are chanted) : 1. The gayatra, on one (verse), The amahiyava, on one (verse), 3. The abhika, on one verse; on: punanah soma dharaya: 4. ‘The raurava, on one (verse),
ar *
‘The yaudhajaya, on one (verse), 6. The kaleya, on one (verse). (on: pra tu drava pari kogam: 7-9. The ausana). (this 18 the mid-day pavamana).
The prathastotras are: rathantara, vamadevya, the Brahman’s chant (or third prsthastotra) is the 4rayantiya, the Acchaévaka’s chant (or fourth prstha- stotra) is the vaikhanasa. (In the arbhavapavamana there is a diffcrence only in the distribution of the numbers of the stotriya-verses: g&yatra, samhita, each on one vorse (1. 2); sapha and pauskala, each on one verse (3,4); Syavasva and andhi- gava, each on one verse (5, 6), kava on three verses (7, 8, 9).—The yajfiayajfiiya is on seventeen verses). The graha destined for Indra and Vayu and the graha destined for Mitra and Varuna change their places. The rest is similar to the (normal) jyotistoma’.
224 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
IX, 9.
(Expiation in case the quantity of soma is deficient, etc.)!
1 Cp. Kath. XXXV. 16: 61. 11-16; TBr. 1.4.7.4; Baudh. XIV. 29: 201. 11-17; Ap, XIV, 24. 7-8; Man. érs. III. 6. 18-19.
1. Whose (soma in the) trough becomes exhausted’, the breath of that one becomes exhausted along with the exhaustion! of the (soma in the) trough, for soma is the breath.
1 This 18 the counterpart of the case treated in IX. 7, when soma is left over.
2, About this (case) they say: ‘He should pour milk into (the trough) ’.
3. But they (other authorities) say: ‘ Concealed, as it were, is the milk 1; he should (rather) pour water out on (a piece of) gold and (the soma) out on the gold’.
1 As it is enclosed in the udders of the cows. Apparently the fact that it is concealed or has vanished makes it inappropriate to replace the exhausted soma.
2 He should put a piece of gold into the dronakalasa and pour vasativara water on it; afterwards, when the soma is poured in the camasas (C. H. § 228), he should put equally first a piece of gold into each camasa, cp. Upagrantha-sttra 11. 6: dronakalase hiranyam avadhaya tatrapo ’bhyavanayeyur; hiranyam eva camasesy avadhaiya teay apo *bhyunnayeyuh. The same, though in other words, is prescribed by the author of the TBr.
4. Water, forsooth, is (equal to) the vital airs; gold is (equal to) immortality!; he (thus) puts his vital airs into immortality!; he (the Sacrificer) lives his whole life.
1 amriam: ‘the not dying before the normal term of 111९. --§§ 1-4 are almost identical with Kath.
5. Whose narasamsa (cup) is dried up}, the breath of that one becomes exhausted along with the drying up of the narasamsa cup, for soma is the breath.
1 On the camasas called 2272 6५11950 cp. Laty. II. 5. 13; they are the camasas on which the dpydyana has taken place (€, त. § 147 note 25, page 220). With our
passage (in which upaviyantam should be corrected into upavayantam) the Kath. XXXV.16: 61. 16 agrees almost to the letter.
1x. 9. 1.—trx. 9. 12. 225
6. Of the graha, which the Adhvaryu draws as the last, he should pour a small quantity 1 (in the narasamsa-cup) >.
1 aptum (read thus instead of °Gsum); Sayana reads and explains Gpium //
It is a word wellknown from the Baudh. siitra (see the Index to this work), cp.
Upagranthasiitra II. 6: tasyaptum avanayed ity; alpam avanayed tty artham manyante ; “ptum itt ht gabvad daksinaja alpam acakeate.
2 Cp. Ap. XIV. 28. 1, Kath. 1.९.; on aptu cp. also note 1 on XX. 3. 5.
7. For the sake of atonement the graha is drawn’; by means of an atonement he makes atonement for him ^. 1 How is this to be explained ?
2 Read: prayascityaivasmai,
8. If soma of which has been drunk and soma of which not (yet) has been drunk, come to be mixed up, he should, having shifted some coals inside the enclosing pegs (of the Ahavaniya-fire), make an offering (of it on these coals) with ‘the formula): ‘From the offered and the not-offered, from the not-offered and the offered, from the drunk and from the not-drunk soma partake ye both, o Indra and Agni, the press- ed out, svaha!’ This is the atonement therefore?.
1 For the other sources see Bloomfield’s concordance in voce: hutasya cahutasya ca.
9, From the soma which is unfit for drinking 1, he should pour out an offering with (the words): ‘To Prajapati, svaha!’ in the north- eastern resounding-hole ®.
1 Because an insect or a hair has fallen into it,
2 Cp. Man. érs. III. 6. 14, Kath. XXXV. 16: 62. 4.
10. With (the formula): ‘The drop has gone down on the drop’ he should partake of soma on which rain has fallen.
11. ‘Of thee, ० Drop, (४,९., ० Soma), that hast been drunk by Indra, of thee that containest vigour, that art accompanied by thy whole troop, that art invited, I partake, accompanied by my whole troop and being invited’ 7.
ध This formula is a continuation of § 10, see Ap. XIV. 29. 2, Man. érs. III. 6. 15, Sankh. érs. XIII. 12. 10.
12. For one over whose soma-cup the summons has been made ’, he should perform, having gone to the agnidhra, (¢.e., in the agnidhriya- fire) an offering with clarified butter with (the verse): ‘The golden
16
226 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
embryo was evolved at the beginning ; it was, when born, the sole Lord of beings; it maintained earth and heaven; thee, ० Soma, (who art) that (Lord), we honour with offering, svaha!’ This is the atonement therefore.
1 i.¢.,if the stotropakarana is made by the Adhvaryu and the Udgiatr beforo the camasa-group has been drunk, cp. Ap. XIV. 29. 5, Sankh. XIII. 12. 11, Katy. XXV. 11. 33, 34, Man. 88. ITI. 6. 19. The Upagranthasitra 11, 7 discusses the possibility, if the word G@jya in the Brahmana can bo taken to mean ajyastotra (and this would indeed seem possible, cp. Ap. I.c.: stotrenabhyupakaroti ; more>» over, the instr. @jyena with ajuhuyal is strange, we oxpect the accus.); the author, however, rejects this surmise, quoting a remarkable passage from a smrtisiitra of the Katyaiyaniya Adhvaryus: yasya camaso’bhyupakrtah syat sa enam uttarasicava- chadya pirvayG dvara sadas ’pani(r)hrtya (ep. Sankh. XIII. 12. 12: avacchadya ca nirharet) purastad agnidhriyasya nidhaiyajyam juhuyat. This passage is not found in any of our adhvaryavastitras. The वक्षा). br. I. 351 has: yadi camasam abhyupakuryat tam uttaravargenabhipravrtyasita, etc.,; for uttaravarga cp. Baudh. (see the Index verborum) witaravargya, where the reading wittaravarga is also found, meaning upper-garment or ^ hem of the upper-garment.’
13. If (during the act of pressing the soma) one of the stones used for pressing breaks off, the Sacrificer is deprived of his cattle. The stones for pressing, forsooth, are the cattle.' They should chant the saman of Dyutana of the Maruts म.
1 Because both procure milk and soma-sap (Sayana).
2Cp. Kath. XAXV. 16: 62. 1-4. On the siman, see XVII. 1. 6, and note 2 on § 14, below.
14. Of the Maruts, forsooth, are the stones for pressing’; by their own feature they thereby make them thrive ४.
1 [ 2. 5they are addressed as ‘ children of the Marut.’
2 Cp. Sinkh. सा. 12. 3: grant dirne vrirasya tvG évasathad isamana iti (RS. ४111. 96. 7) dyutanena marutena brahmanacchamsine stuvate, uitaro (1.९. 8) ‘nuripah; Ap. XIV. 25. 7,8; Katy. XXV. 12. 15; Man. érs. IIT. 6. 10.—To इ $ 13- 14, refers Ksudrasttra (I. 11, No. 46); ‘If a stone used for pressing breaks off, on: ‘being clarified, o Soma, by the stream’ (is chanted) the raurava on one (verse), the dyautaéna saman’, viz., the first of the two (that are recorded in the gana) on one verse, namely vrirasya tua svasathad tsamanah (SV. J. 324, gram. VIII. 2. 22); the dairghasravasa (or the udvat praéjapatya) on one; the yaudhijaya on all three. The rest is similar to the (normal) jyotistoma’. The Ksudrastitra does not agree with most of the other authorities, who, in accordance with Jaim. br. I. 353: dyutanasya mdrutasya brahmasamn4G stuviran, prescribe the dyautana as the saman for the third prstha stotra.
1x. 9. 13.—1x. 10. 2. 227
15. If the soma is burnt, the Adhvaryu should mark! the grahas, the Udgatr the stotras, the Hotr the sastras, and, then, they should (on another, newly chosen place for worship) proceed with the sacrifice in due order. Five (cows) must be given (as) sacrificial fee. Fivefold is the sacrifice, as much as is the sacrifice, that he (thereby) lays hold on. Having come up from the lustral bath, he should undergo the consecra- tion anew and (at this new sacrifice of the same order as the former) should give what he intended to give (as sacrificial fee at the first sacri- fice, at which the soma was burnt). He should undergo the consecration before the twelfth (day); if he were to extend it beyond the twelfth (day), it would vanish.
1 spasayeta: in order that they may know exactly, at which point the sacrifice on the new devayayjana is to be continued.
2 Cp. Kath. XXXV. 6 (almost identical with our passage), Ap. XIV. 25. 1-4, Man. srs. IT]. 6. 22-26. The Upagranthasitra (II. 8) quotes from an (unknown ?) adhvaryavabrahmana : ‘if the soma is burnt, they should press over the ashes of the soma’ (some ’bhidagdhe somabhasmany abhisunuyuh), and from the Saétyayant-
brahmana: ‘it should be mixed with other herbs’ (anyabhir osadhibhir abhisam- srjyeta). With § 15 €}. LA. 5. 10-13,
TX. 10. (Ex 01861018 for various occasions.)
1. If the mahavira (the pot used at the pravargya-ceremony) breaks, he should touch, when it is broken (muttering the three verses): ‘He, who, even without a clamp, before the piercing of the neck-ropes, makes the combination, he, the bountiful, the one of much good, removes again what is spoiled.—Let us not fear as strangers, o Indra, as removed from thee! © God with the thunderbolt, we thought our- selves ill-famed, as trees that are devoid (of leaves).—We thought our- selves slow and weak, 0 Slayer of Vrtra! May we once more, o Hero, through thy great liberality be gladdened after our praise’, ' (with these verses) he should touch the broken mahivira (pot). This is therefore the atonement.
1 RS. VIII. 1. 12-14 with some variants ; the first verse also SV. I. 244. Katy.
XXV. 5. 30 is the only other source, where the touching of the mahiavira, at léast with the first of these three verses, is ordained ; cp. Ap. XV. 17. 8.
2. Assuming? an asuric character, the lustre, valour, strength, food, children and cattle recede from him, whose sacrificial post takes leaves; he is liable to come to worse fortune”.
228 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Read kriva instead of keatva.
2 Almost identical with Kath. XXXIV. 2: 36. 20 (where the grammatically correct iévarah 18 found). Cp. TBr. I. 4. 7. 1.
3. He should immolate to Tvastr a multi-colour animal (a he- goat). Tvastr, forsooth, is the fashioner of the colours (forms); to him he thereby resorts; he provides him with lustre, splendour, valour, strength, food, children and cattle. This 18 therefore the atonement?.
1 Cp. Kath. and TBr. ll. cc., Ap. IX. 19. 15, Katy. XXV. 9. 15; 10. 1, Man. srs. IIT. 6. 1.
TENTH CHAPTER. (The twelve-day rite in general; its stomas.) +. 1.
1. Through fire, earth and plants, thereby t his world is three- fold; through wind, intermediate region and birds, thereby that world is threefold, which stands between; through sun, sky and stars, thereby yonder world is threefold. This is the base of the three- fold (stoma!, which consists of thrice three verses), this is its con- nection.
1 The stoma of the first day of the six-day period, belonging to the twelve (ten-)day rite.
2. Provided with a firm base and connections is he, who knows this.
3. They call this (stoma) also ‘the firm foundation’, for the trivrt is firmly founded on these worlds.
4. The base of the fifteen-versed (stoma)! are the half-months, these are its connection.
1 The stoma of the second day of the six-day period.
5. Provided with a firm base and with connections is he who knows this.
6. They call this (stoma) also ‘ vigour (and) strength ’}, for half- month-wise the children and (young) cattle foster vigour (and) strength?.
1 The meaning probably is, that each half month the growth of young ones is Perceptible.—The text should run tamvojo, é.€.,: tam u ojo.
ix. 10. 3 —x. 1. 18. 229
7. The base of the seventeen-versed (stoma)! 18 the year: (there are) twelve months (and) five seasons. This is the base of the seventeen-versed (stoma), this its connection.
1 Of the third day of the six-day-period.
8. Provided with a firm base and with connections is he who knows this. 9. They call this (stoma) also ‘ the production’, for after a year (of pregnancy) the children and (young) cattle are produced (born). 10. The base of the twenty-one-versed (stoma } † is the sun: (there are) twelve months, five seasons, the sun is (number) twenty-first. This is the base of the twenty-one-versed (stoma), this its connection.
1 Of the fourth day of the six-day-period.
11. Provided with a firm base and with connections is he who knows this.
12. They call this (stoma) also ‘the bed of the Gods’; he who knows this, reaches the bed of the Gods.
13. The base of the thrice-ninefold (or twenty-seven-versed) (stoma)? 18 the threefold (stoma), this is its connection.
1 Of the fifth day of the six-day-period.
14. Provided with a firm base and with connections is he who knows this.
15. They call this (stoma) also ‘the increase ’, for it is an increased three-fold one.
16. The base of the thirty-three-versed (stoma) are the deities: (there are) thirty-three deities and Prajapati is the thirty-fourth *. This is the base of the thirty-three versed (stoma), this its connection.
1 Of the sixth day of the six-day -period. 2 Thus also Sat. br. V. 1. 2. 13, ए. 3. 4. 23.
17. Provided with a firm base and with connections is he who knows this.
18. They call this (stoma) also ‘the firmament ’ (naka), for Praja- pati is (causes) pain to nobody (nakam, na akam)?.
1 Cp. Sat. br. na hi tatra gataya kasmai canakam.
230 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
19. The base of the chandoma (-days)! are the metres, this is their connection.
1 The three days following on the six-day-period, successively of 24-, 44-and 48-fold stoma; chandoma or ‘metre-measuring’, 24=gayatri, 44=tristubh, 48—jagati.
20. Provided with a firm base and with connections is he who knows this.
21. They call these (stomas) also ‘ the thriving ’, for the chandomas are cattle }. 1 Cp. note 1 on ILI. 8, 2. >. 2. (General remarks on the twelve-day-period.)
1. Prajapati had created the creatures; he was exhausted ; for him the Voice raised up a light!; he said: ‘who is it, that has raised up a light for me?’ ‘Thine own Voice’, she answered. He spoke to her: ‘ Let them sacrifice, having applied thee, thelight among the metres, the Viraj’.
1 jyotis: lucem, daos, a means of deliverance=owrnpia.
2. Therefore, they call that stoma, which amounts to (or ‘ results in’ ) the virdj, the jyotistoma-agnistoma (‘the Light-stoma’)!; for the viraj is the light of the metres.
1 Cp. VI. 3. 6.
3. A light among his equal? becomes he who knows this.
1 samananam.
4. The anustubh?! and the seventeen-versed (stoma)! copulated ; the anustubh brought forth the metres which increase by four syllables ?, the seventeen-versed (stoma) brought forth the stomas which increase by six (stotra-verses)*. These two generated her (the viraj) in the middle ५.
1 4e,, the voice and Prajapati.
2 Cp, IV. 4. 5.
3 The stomas of 9, 15, 2), 27 and 33 verses, which, together with the seventeen-versed, are the stomas of the six-day-period.
4¢Her’: efam, or, with the ms. of Leyden, enaém. According to 889९119, they generated, between usnih and anustubh, the viraj of 30 syllables. The exact meaning of these words eludes me.
x. 1. 19.—x. 3. 2. 231
5. The thrice-threefold (or nine-versed, stoma) and the thrice-nine- fold (or twenty-seven-versed, stoma) are connected with the rathan- tara’; after these two, goat and horse were created; therefore, these two (goat and horse ?) push the rathantara-day in front of them.”
1 Cp. 48४. VII. 5. 1-3: abhiplavaprathyahani ruthantaraprsthany aywani, brhatprsthanitarant.
2 Meaning? Cp. VII. 9. 6.
6. The fifteenfold and the twenty-one-fold stomas are connected with the brhat’; after these two, cow and sheep were created; therefore, these two (cow and sheep १) illuminate the brhat-day in front of them,?,
1 Cp. note on preceding ३.
2 Equally not clear.
7. About him who knows this, they say: ‘Even of the domestic animals he understands the language’.
X. 3.
(Generalremarks on the twelve-day-period, continued.)
1. Prajapati desired: ‘May I be more (than one), may I be repro- duced’. He perceived in himself the seasonal period’. Therefrom, he created the officiating priests; because he created them from the seasonal period (rtva), therefore they are called एण. By means of them he approached (or ^ undertook’) the twelve-day-rite, and pros- pered.
1 riva, Jaim. br. III has the regular riviya. Prajapati as a mother-being we
find also elsewhere, below XIII. 11. 18, MS. I. 6. 9; 101. 15, Sat. br. TL 5. 1. 3 (wrongly interpreted by Eggeling).
2. (Thinking) ‘ Our father! has prospered’, the months under- took (the twelve-day-rite). They prospered by means of the conse- cration (diksa); at the upasads they consecrated the thirteenth (month); this one came behind (or ‘ was dependent on the others ’)?. Therefore, one who has undergone the consecration on the upasad- (-day)s, comes behind (or ‘is dependent on the others’)*®; for they (some theologians) teach a thirteenth month and (others do) n o ४ (teach it) ^.
1 Prajapati being the year.
232 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2 The meaning of anuvyam is not altogether certain, cp. Kath. XXXIV. 9: 43. 2: taamat so ’nayatana itaran upajivati; on this word cp. my remark in the Introduction to the Kanviya Sat. br. page 51.
8 Cp. Ap. XXI. 1. 11-13: ‘A single person may perform the twelve-day-rite, or three persons, or six, or twelve, or thirteen ; of these they consecrate the thirteenth on the upasad(day)s. Therefore, at a twelve-day-rite the Brahman must not be the thirteenth, according to some’. Similarly the Jaim. br. (III. 4): yady ५ bhiiyameo yajeran dvadaéa va trayodaéa va yajerann ; ime catvara (ime catvara) ime catvaro ’yam eka wi nirmimiran, yam kamayerann imam yajhasya vyrddhir anviyad itr; tam hava yajnasya vyrddhir anveti; yady u bhityamso yajeran sodagsa va saptadasa va yajerann = ime catvara ime catvara ime catvara ime catvaro ’yam eka itt nirmemi- ran, yam kamayerann imam yajnasya vyrddhir anviyad iti; tam hava yajnasya vyrddhir anveti; yady u bhityamso yajeramé caturviméatir va parcaviméatir va yaje- rann ^ ime pariceme pariceme pariceme pariceme parceme catvaro ‘yam eka itt nirme- miran, yam kamayerann imam yajhasya vyrddhir anviyadd iti; tam haiva yajnasya vyrddhir anvett, sarva itara rdhnuvanti, cp. § 4 of this khanda.
4 Cp. Sat. br. V. 4. 5. 23: dvadasa va trayodasa va samvatsarasya masah and Kath. XXXIV. 13 (end): uta vai trayodasam masam vidur uta na viduh.
3. One (person) may undertake the consecration +, for Prajapati, {being) one, prospered ; twelve (persons) may undertake the consecra- tion, for the months, (being) twelve, prospered; twenty-four may undertake the consecration, for the half-months, (being) twenty-four, prospered.
1 A dvadasaha may be performed by one person as Yajaména,
4. Ifa twenty-fifth undertakes the consecration, they should point (them) out in the following manner: ‘These are five, these are five, these are five, these are five, these are four, so and so is one’. Whom they wish ill-luck, him ill-luck reaches, all the others prosper ?.
1 From this it appears that, when a dvaédaégaha is performed by twenty-five
participants, one of these is liable not to reach the success he hopes to gain by it, ep. note 3 on § 2 and Ap. XXI. 1. 13.
5. He who knows the Grhapati of the Gods, arrives at the house- lord’s position, reaches the house-lord’s position ५,
1 Of all the priestly participants one is called the Grhapati; it is he who performs the duties otherwise incumbent on the Yajamfna, cp. Hillebrandt, Ritual- literatur § 79 (page 164),
6. The house-lord of the Gods is the year; he is Prajapati and the months are his fellow-diksitas.
x, 3. 3.—x. 3. 13. 235
7. He who knows this finds fellow-diksitas, arrives at the house- lord’s position, reaches the house-lord’s position }.
1 With §§ 5-7 cp. Jaim. br, II. 4: ‘He who knows the house-lord and the house-mistress of the sattra, arrives at the house-lord’s position, reaches the
house-lord’s position. The year, forsooth, is the house-lord, the earth is the house- mistress’, etc.
8. He, forsooth, who knows the ruler of the metres, arrives at rulership. The brhati, now, is the ruler of the metres; he who knows this arrives at rulership, reaches ruleship.
9. It is this one (the brhati), forsooth, that, for the sake of food, they undertake (‘ practice’) with this twelve-day sacrificial session, dividing it into several parts: the twelve days of consecration, the twelve upasads, the twelve pressing-days; these are (together) thirty- six-days and the brhati has thirty-six syllables 1.
1 Cp. Ait. br. TV. 24. 6 and, for this sentence, below, X. 5. 8.
10. He is born, forsooth, by the consecration, he is purified by the upasads, he reaches the worlds of the Gods by the sacrifice of soma.
11. These days, forsooth, are the force and strength in the year: the twelve full-moon-days, the twelve ekastakas!, the twelve new- moon-days. The whole force and strength that is in the year he reaches and obtains by this twelve-day-rite >.
1 Kach eighth day following on a full-moon-day.
2 Solely because the ४ w © [ $ e-day-session is preceded by twelve diksas and twelve upasads: together equally thirty-six.
12. The viraj is of thirty syllables; six in number are the seasons; through the viraj he finds a support in the seasons, through the seasons 111 the viraj 7.
1 The dvadasaha by its number of 36 (see note 2 on § 11) comprises not only
the viraj (of 30 syllables) but also the seasons (six innumber). Similarly the Jaim. br. ITI. 5.
13. The anustubh is of thirty-two syllables, the anustubh is the voice; fourfooted is cattle; by means of the Voice, (7.e., the anustubh) he supports the cattle; therefore they (the cattle, the cows) approach when reached by the voice, when summoned by the voice; therefore also they know their name?,
1 Of the number 36 (see note 2 on § 11) the first 32 syllables are the anugtubh : the voice; then follow four: the cows, which thus lean on the voice, are supported
234 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
by the voice, that precedes them, calling them as it were; cp. Jaim. br. III. 5, anustubham vavaitam asate yad dvadasaham + dvairiméadaksaranustup, catuspadah 460४0, vag anustub: vaca pasiin dadhara; tasmat {062४० vaca siddha vaca hiuta (a)yanti. ५. 4. (General remarks onthetwelve-day-rite, continued.)
1. The first overnight-rite’ is the past, the last is the future; the first is earth, the last 18 sky; the first is the fire, the last is the sun; the first is the out-breathing, the last is the in-breathing >.
1 Hach dvadasaha is enclosed by an atiraitra at the beginning and at the end.
2 Here udana is used as apana,
2. The two overnight-rites’ are the eyes, the two agnistomas? are the pupils of the eye. Because the two agnistomas areat the inside of the two overnight-rites, therefore, the pupils, being at the inside ° (‘in the middle’), are profitable ^.
1 Mentioned in the preceding §
2 The first and the last day of the dagaratra are agnistomas, all the others being ukthyas, see § 5.
3 antara with ablative as Nat. br. IIL. 2. 1. 11. Note the unequal sandhi antara(v)agnistomay atiratrabhyam.
4 If they are not just in the middle, they are not profitable, because, then, one squints.
3. The two overnight-rites are the fangs of the year‘; on these (days) one ought not to sleep, lest he may set himself on the fangs of the year.
1 Itis true that here the dvadasaha is treated, but this rite is the image of the year: samvatsarapratima var dvadasa rairayah.
4. Regarding this, they say: ‘Who is able to remain awake ?! Verily, when the breath is awake, t h 6 n (the condition of) being awake is (fulfilled) `.
1 An infinitive with a priv.; Jaim. br. 11. 8: ko hasvapnasyese.
5. It is the gayatri with wings of light (jyottspaksa), forsooth, that they undertake (practise) with this twelve-day sacrificial session : there are eight ukthya(-days) in the middle and two agnistoma (-days) on both 81468 1 ; by means of lustre, having reached the world of heaven, he eats resplendent until old age, food suitable for Brahmins २,
x. 4. l.—x. 4. 9. 235
1 With the gayatri of 3x8 syllables are compared the eight ukthyadays in the middle; its wings of light (jyotts) are the two j y o t istoma-agnistomas (cp. § 2) on both sides; cp. Ait. br. IV. 23. 5: tasya yav abhito ’tiratrau tau paksau.
2 From the words: ‘ till old age’ it appears that the author has not in mind a description of heavenly bliss, but of material welfare, after the Sacrificer has reached (mentally and ideally) the world of heaven through his sacrifice and returned to the world of the living; the same thought is expressed 111. 6. 2, IV. 7. 10, etc. Sayana takes dipyamanah as meaning ‘ being heated by fever’: madhye madhye jvaradibhih tapyamanah san (|).
6. Thrice they enter upon (‘they apply’) the rathantara at the beginning!; threefold is the voice*; having attained the whole voice, all food, they extend (‘ perform ’) the twelve-day (-rite).
1 They apply the rathantarasaman as first prsthalaud on the first three days of the dasaratra.
2 Or ‘the word ’, either as sup (verbal-suffix), ८४ (case-suffix) and 1८ (deriva- tive suffix) or as representing the three Vedas (Sayana).
7. ‘A sameness of performance is brought about in the sacrifice’ they say, ‘in that at the beginning they enter thrice upon the rathan- tara’. The Brahman’s chant for the ’uktha(laud)s is the saubhara (siman):; thereby the sameness is avoided !.
1 How the jamitvam is taken away by the saubhara is not clear to me, nor 18 it explained by Sayana, but cp. perhaps VIII. 8. 10. For the rest, the usual practice (see Arseyakalpa, page 205 sqq.) follows neither this prescription nor that given in §$6 and 9.
8. The opening verses of the beginning day contain the word 1001110८ 1 ; thereby also this sameness 18 avoided >.
1 The out-of-doors-laud of the beginning day begins: asya prainam anu dyutam, SV. II. 105-107=RS. 1X. 54.1-3.
४ teno eva tad ajami seems to refer to the same matter as treated in § 7. I do not 866 its purport. Séyana seems to refer the sameness to this beginning day: teno tena u tenaiva, .tat prayaniyam ahar ajami and then the ajamitvam is found therein, that no other day of the dagaratra begins with these verses.
9, And’ thrice they enter upon (‘apply’) the rathantara after- wards*; threefold, forsooth, is the Voice (or ‘the Word’); having attained the whole Voice. all food, they rise from the twelve-day sacri- ficial session.
1 trir u eva, referring to § 6.
2 They apply the rathantarasaman on the last three days of the dagaratra {the 8th, 9th, 10th) as first prsthalaud. The usual ritual (see Arseyakalpa, page
236 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
212 sqq.) 18 not wholly conform to this prescription (8: rathantara; 9: brhat ; 10: rathantara),.
>. 5.
(General remarks on the twelve-day-period, continued.)
1. The twelve-day-rite is (equal to) three three-day-rites 1: the first triratra (three-day-rite) has the gayatri at the beginning, the second has the gaiyatri in the middle, the third at the end ~.
1 Tf neither the tenth-day is taken into account nor the opening and closing atiratra.
2 The morning service of the first three days 18 on gayatri metre ; of the second triratra (4th-6th days) the midday service 18 on giyatri metre (at least the beginning and the end of it); of the third triraétra (7th-9th days) the afternoon service 18 on gayatri metre (at least the beginning and the end); cp. also Sayana on Ait. br. IV. 25, 10.
2. Because the first (triratra) has the gayatri at the beginning, therefore, the fire’ flames upwards; because the second has the gayatri in the middle, therefore, the wind! blows horizontally ; because the third has the gayatri at the end, therefore, the sun! sends its rays downwards”,
The three trirétras are compared with the three worlds (cp. X. 1. 1) of which Agni, Vayu and Aditya are the deities
The Jaim, br. III. 6 has nearly the same. On the whole cp. Ait. br. IV. 25. 10.
3. By splendour the gayatri supports the first trirdtra, by verse-quarters thesecond, by syllables the third’. 1 See § 4.
4. The threefold-(7.e., nine-versed) (stoma) 18 the splendour of the gaiyatri’ and the opening day (the first of the navaratra) is a threefold-stoma day; by it the first triratra is supported. Of three verse-quarters is the gayatri, and a three-day rite is in the midst; by it the second triraétra is supported. Of twenty-four syllables is the gayatri and the seventh day is twenty- fo ur-versed ; by it the third triratra is supported >.
1 Because, according to VI. 1. 6, the trivrt stoma and Agni sprang from the mouth of Prajapati.
2 Jaim., br. l.c. closely agrees.
x. 0. L.—x. 5. 9. 237
6. With splendour (v.e., gayatri), forsooth, they depart! (i.e. | ‘begin ’), splendour they put in the middle, in splendour thev finish}; with light, forsooth, they depart, light they put in the middle, in light they finish; with eye-sight they depart, eye-sight they. put in the middle, in eye-sight they finish ; with breath they depart, breath they put in the middle, in breath they finish—who depart with gayatri, put gayatri in the middle and finish in gayatri.
1 prayantt and udyanti, cp. the term prayaniyam ahah ‘beginning day’ as
opposed to udayaniyam ahah < finishing day.’
6. In (performing) the twelve-day rite, a web is stretched out (‘ g cloth is woven’); its pegs are the gayatris*: in order that it may stand perfectly firm >.
1 Cp. Ath. Samh. X. 7. 42: ‘a web with six pegs’ sanmaytikham tantram. The comparison of the performance of a sacrifice with a web that is woven, is well known.
2 Litt. the gayatri in its pegs (८८5५९८९ mayukha yad gayatry, asamvyathaya). Therefore, at the beginning, at the middle, and at the end a ‘gayatri-peg’ is fastened.
7. ‘O Giriksit, son of Uccamanyu’ said (४.९., asked) Abhipratarin. the son of Kaksasena, ‘ how (is) the twelve-day rite?’ Asa felly encom- passes the spokes, so the giyatri encompasses it (viz., the twelve-day, rite), in order to prevent it from slipping down: as the spokes are upheld in the nave, so is the twelve-day rite upheld in it (i.e., in the ga yatri) 1.
1 Cp. Jaim. br. IIT. 6: katham gayatri dvadasaham (supply dadha@ra) tty Ghur; yatharan nemth sarvatah paryety, evam gayatri dvadasaham sarvatah paryety, avisramsaya; yatha rathanabhav Gra dhrta evam gayatrya dvadasaho dhrto ’sam- plavaya ; mayikho va esa dharuno yad gayairi; tasyam dvadasaho dhrto, ’samvya- thaya,
8. [४18 the anustubh, forsooth, that, for the sake of food, they undertake (‘apply’) with this twelve-day sacrificial session, dividing it in several parts \.
1 The same manner of expression X. 3. 9, X. 4. 5, Jaim. br. LIT. 6: anustub va
esa pratayate yad dvadaéahah.
9. By means of eight (of its) syllables the anustubh lifts up the first day of the twelve-day rite; by means of eleven, the second day ; by means of twelve, the third’.
238 THE BRAHMANA OF TWENTY FIVE OHAPTERS,
1 The first day of the first triraétra being, theoretically, gayatra (3 x 8 syllables), the second traistubha (4x11 syllables), the third jagata (4 x 12 syllables).
10. A syllable of three sounds remains: that he distributes success- ively over the next triratra (t.e , one over each) +.
1 The first triraitra has 31 syllables (8, gay.; 11, tristubh; 12, jagati) of the anustubh (of 32 syllables): the remaining one, which is ९६८, anustubh being ‘ Voice ` (cp. Ait. br. V. 3. 1-3: aksaram tryaksaram is vak), is added to the second triratra,
to each of its days one and in this manner the full anustubh is found in the second 1118178.
11. The metres belonging to this (anustubh)! convey the third triratra 2 + Cp. X. 2. 4. 2 The stomas of the last three (7th, 8th, 9th) days are resp. 24-versed, 44-versed,
48-versed, i.e., they contain the numbers of the metres springing from the anu- stubh, and thus implicitly it is the anustubh that conveys them.
12. This (anustubh) is undertaken (‘applied’) coming 01 1 cross- wise2, and retiring, for the sake of (obtaining) food; therefore the creatures (7 e., men) live upon the cattle (the cow) that is coming on (to the meadows), standing crosswise (when being milked) (and) retir- ing (from the meadows).
1 During the first trir&tra.
2 During the second triratra.
$ During the third triratra.—Cp. Jaim. br. III. 7: tam etam praticom paracim tirascim annadyayasate; tasmat pagum pratyarcam paraficam tiryancam upajivantt, The exact meaning of pratici, tiraéci and paraci, as referring to the anustubh, is not clear to me.
13. Each of the metres (once upon a time) set their mind on the place occupied by the others: the gayatri on that occupied by the tristubh ; the tristubh on that occupied by the jagati, the jagati on that occupied by the gayatri. They transposed them! according to their several places. Thereupon, they reached (the fulfilment of) all the wishes they, each of them, cherished.
1 Probably the Gods transposed the metres. The commentary here 18 defective. So much is certain that here is mentioned the vyiidha-dvadascha, cp. Ait. br. IV. 27.1, Sat. br. IV. 5. 9 with Eggelings note, Sadv. br. IIT. 7, and Jaim. br. III. 7: prajapatir jayamana eva saha papmandjayata; so ‘kamaya- tana papmanam haniyett; sa etam vyiidhacchandasam dvadasiham apaésyat; tam Gharat, tenayajata, etc.
x. §. 10.—x. 6. 1. 239
14. With whatever wish he performs the twelve-day rite with trans- posed metres, that wish is fulfilled for him.
16. The twelve-day rite, forsooth, is the home of the Gods. The deities that have entered upon the twelve-day rite are comparable to men that have entered this world (the earthly existence). He who, knowing this, performs the twelve-day rite, performs a (twelve-day rite) at which the deities are present.
16. The twelve-day rite is the house of the Gods; there is no fear of being house-less (for him who performs this rite).
17. He who knows the twelve-day rite as being fitted by the agnistoma, for him it becomes fitted. By the morning-service even the first {11878 becomes fitted ; by the midday-service, the second triratra, by the afternoon-service, the third, and, by the agnistomasaman, the tenth day becomes fitted '.
+ In this manner the dvadasé&ha (४४६,, its ten days, without the opening and concluding atiratras) is comparable to the agnistoma-jyotistoma. Jaim. br. III.
8: yo ४८ agqnistomena dasaham kalpamianam veda kalpate ’smai, ete.
18. For him who knows this, it becomes fitted.
xX. 6.
(General remarks onthe twelve-day-period, continued.)
1. ‘Hither’ (or ‘with the word a’)}, ‘forth’ (or ‘ with the word pra’ )*, combined with ‘swift’ (or ‘having the word aéu’)°, combined with a feast (or ‘ having the word wit’)*, combined with lustre (or ‘ having the word ruc’)°, combined with splendour (or ‘ having the word fejas’) 6, (and) ‘being harnessed’’ is the characteristic of the first day, of the thrice threefold (or ‘nine-versed’) stoma, of the gayatri metre, of the rathantara (or first prstha-) 8410811 8.
1 eg.,in SV. II. 10: agna 2 yahi.
2 ¢.g.,in SV. II. 119: pra somaso madacyutah.
3 e.g.,in SV. IL. 31: asvayanto (sic!), asva being derived from aéu.
* €.4.9 11 SV. Il. 10: agnaaG yahi vitaye.
5 This can only refer to davidyutaty@ # ४८ ठ (SV. II. 4), which verse, however, is not used at the first day, at least, according to the Comm. on Arsoyakalpa.
6 According to Sayana, SV. II. 106 is meant, where sirya is mentioned.
7 Cp. SV. 11. 17: क toa brahma y uj 2 hari.
8 The Jaim. br. has the same as here expressed in § 1; comp. on the whole also Ait. br. IV. 29. 3,
240 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
2. Combined with ‘a bull’ (or‘ having the word vrsan’)!, fiend- slaying (or ‘containing the words vrira and han’), combined with riches (or ‘having the word rayz’) ०, containing all (or ‘ having the word visva’) + and ‘ come near’ (wpasthita)’, is the characteristic of the second day, of the fifteen-versed stoma, 01 the tristubh-metre, of the brhat-siman ५,
1 eg.,in 11. 127: pavasvendo vrsa sutah.
2e9.,1n 11. 162: hanti ४7८12१५2.
3 ¢.g., SV. 11. 1389: rayem viravatim.
4 €.., SV. II. 125: abha ४८६९21१५ karya.
5 eg., SV. LI. 127: mahimne soma tasthire, but this is not precisely what
we would expect.
6 With § 2 ep. Ait. br. IV. 31. 1, 3.
3. An ascent (or ‘containing the word ud’) 1, containing three (or ‘having the word tri’)*, containing the quarters (or ‘containing the word dis’) °, possessing cows (or ‘ containing the word go’)*, possessing bulls (or ‘containing the word rsabha’)*, is the characteristic of the third day, of the seventeen- versed stoma, of the fagati-metre, of the vairupasaman (as first prsthalaud).®
1 eg., in SV. II. 22: ucc& te jatam andhasah.
2 eg. 11) SV. 11. 219: tisro vaca udirate.
3 Cp. > 11. 3. 11.
4 e.g., SV. I]. 221: gavo minanti dhenavah.
5 eg. SV. 11. 216 : indra svabdiva varhsagah, where the last word is equivalent to rsabha.
6 Cp. Ait. br. V. 1. 1, 3.
4. Combined with the king (or ‘containing the word rajan’) ध containing the people (or ‘ containing a word derived from the root jan ’)? ; combined with the sun (or ‘containing the word sirya’)*, combined with the viraj’s ‘repeated push’ * is the characteristic of the fourth day, of the twenty-one-versed stoma, of the anustubh-metre, of the vairajasaman (as first prsthalaud) °.
1 ¢.g,, in SV. 11, 261 : rajanav anabhidruha. 2 ¢g., SV. IL. 239: pavamano ajijanat.
3 ¢g., SV. Il. 246: usah stiryo na raémibheh. 4 Cp. VIII. 9. 13 note 1, and XII. 9. 17.
5 Cp. Ait. br. ए. 4. 1, 2.
5. Combined with wonderful (or ‘containing the word ciira’)', combined with the young ones (or ‘containing the word é1éu) *, the
ony
x, 6. 2.— x. 6. 8. 241
pankti (the verse of five verse-quarters)*, the sakvari less by two syllables‘, combined with cows (or ‘containing the word go-’)°, com- bined with bulls (or ‘containing the word rsabha’)®, provided with a thunderbolt (or ‘ containing the word vajra’) 7, and being ‘ towards’ (or ‘containing the word abhi’ )§, is the characteristic of the fifth day, of the thrice-ninefold (or twenty-seven-versed) stoma, of the pankti metre, of the sakvara-saman (as first prsthalaud) १.
SV. IL. 349: yat soma citram ukthyam.
2 SV. II. 363: prana sigur mahinam.
3 SV. II. 352-353 are in pankti metre.
4 The Jaim. br. ITT. 329 has the plural éakvaryo dvytinaksarah. I do not see what is meant by the author; the treatment of the mah&énamni-verses in XIII. 4 gives no light. Sayana gives no explanation.
5 SV. 11. 305: govit pavasea.
¢ SV. II. 306: pavamana vursabha ta vidhavasi. The Jaim. reads not rsabhavat but vrsabhavat.
7 SV. II. 356: vajrarh henvanti sGyakam.
8 SV. IL. 371: abhi vratani pavate.
® On the wholecp. Ait. br. V. 6. 1 sqq.
6. Combined with ‘around’ (or ‘containing the word pari’)’, combined with ‘ against’ (or ‘containing the word prati’ )*, the (verse) of seven verse-quarters?, the (verse) of two verse-quarters*, the narasamsa-less (verse) 9, combined with cows (or ‘containing the word yo’)®, combined with bulls (or, ‘containing the word rsabha’ )1, is the characteristic of the sixth day, of the thirty-three-versed stoma, of all the metres, of the raivata-saman (as first prsthalaud) 8.
1 8४. IT. 420 : bhinddhi ४६६४2 apa dvisah pari badhah.
2 SV. II. 417: prati van siira udite.
8 Cp. XIIT. 10. 18.
4 SV. II. 457-459, ep. XIII 12. 1.
5 It seems that the verses SV. 11. 407-410 are meant; why they are called vinarasamsa here and XITJ. 7. 14, is not clear to me.
6 SV. I]. 430: gobhir कन्त arsasi.
7 I find in this day no verse containing the word rsabha (or vraabha, as the Jaim. br. has it).
8 Cp. XIIT. 10. 4.
7. Because this diversity of the six-day rite, being the same, is different in characteristics, therefore, the year is multiform.
8. Multiform (progeny and cattle) is born unto him, who knows this.
242 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
X. 7.
(General remarks on the twelve-day-period, continued, )
1. ‘O Agni’ (vocative) is for the first day the characteristic of Agni’s variety (or ‘grammatical case-form’)!; ‘(thee)’ Agni’ (accusa- tive) for the second (१९४) ४ ; ‘by Agni’ (instrumental) for the third (day) ४ ; ‘(thou), Agni’ (nominative) for the fourth (day) +.
1 §V. II. 10 (in the &jyalauds) agna Gy&hi vitaye; more clearly the Jaim. br. III. 330 : agna itt prathamasyahno vibhaktik.
2 SV. IT. 140: agnim ditam urnimahe.
४ SV. II. 194: agninadgnih samidhyate.
4 SV. I]. 257: janasya (०22 ajanista jagrvir agnih (all in the ajyalauds).
2. The Gods sought Fortune; they found her neither on the first nor on the second, nor on the third day (of the nine-day rite), but found her on the fourth day. He who knows this, finds Fortune. ‘From Agni’ (ablative) is (the variety) of the fifth (day) *, and thereby, they say, that Fortune is rejected >.
1 The first ajyalaud of the fifth day is on SV. II. 332: tava sriyo varayasye- va vidyuto ’gnes cikitra usasam ivetayah, and on the word sriyah rests the quasi-myth.
2 Probably : ‘is repulsed from his adversary’ (because of the ablative-mean- ing).
3. He who knows this is not contradicted by his rival.
4. ‘QO Agni’ (vocative) is (the variety or case-form) of the sixth (day): with what characteristic they begin *, with that they finish.
1 SV. 11. 414: agne sakhye ma risama vayam tava.
2 Cp. § 1.
5. Because this variety of Agni, being the same, is of different characteristic, therefore the sun shines (differently) according to the seasons. | X. 8.
(General remarks on the twelve-day-period, continued.) 1. ‘O Indra’ (vocative) is for the first day the characteristic of
Indra’s variety (or ‘ grammatical case-form ’)1; ‘ (thee), Indra’ (accusa- tive), for the second (day)?; ‘by Indra’ (instrumental), for the third
x. 7. l.—x. 9. 1. 243
(day)*; ‘(thou) Indra’ (nominative), for the fourth (day)*; ‘from Indra’ (ablative), (for the fifth (day)5; ‘O Indra’ (vocative), for the sixth (day)°: with what characteristic they begin, with that they finish. Because this variety of Indra, being the same, is of different charac- teristic, therefore the fruits ripen (in different times) according to the seasons 7,
1 SV. 11. 16: 24/27 susuma hi ta indra somam piba imam.
2 SV. IT. 146: indram id gathino brhat.
> SV. IT. 200: indrena sah hi drksase.
4 SV. IT. 263 : indro dadhica asthabhih.
6 SV. II. 340: indrat part tanvam mame.
6 SV. Il. 422: yad vidav indra yat sthire.
7 Jaim. br. III. 332: tasmad asav Gdityo yathartu tapati sito hemantam usno grismam.—-On khanda 7 and 8 ep. Nidanasiitra IIT. 9.
X. 9.
(General remarks on the twelve-day-period, continued.)
1. That he performs the prastava with the (mere words of the) verse, is of the first day the characteristic of the tunes’ variety!; that the (prastava) is preceded by a stobha, of the second (day)*; that it is preceded and followed by a stobha, of the third (day)*®; that it is pushed repeatedly, of the fourth (day)‘; that it is begun again and again, of the fifth (day)®; that the word ‘here’ is repeated, is of the sixth day ° the characteristic of the tunes’.
1 The mere words of the verse, 7.e., the first verse-quarter, cp. X. 12. 2, serve as prastava, ९.4.» in the Aéva-siman (cp. note 1 on XI. 3. 4), see SV. ed. Calcutta, vol. LIT, page 269.
2 €. @.+ in the yauktédévasiman (grim. XII. 2. 30, composed on SV. I. 469:
br 4 38 45
vrea pavasva dharaya), beginning: Guho ho ha i-vrea. or r 3 ¢.g.,in the gautamasaéman, gram. IJ. 1. 1, beginning: ha u tvam ४४ sapratha
ast ha ?८ (SV. ed. Calcutta, Vol. I, page 162).
4 See note 1 on VIII. 9. 13.
5 yad abhyarabdham. Sayana explains as follows: ‘ All the other samans are chanted each on one single verse, but the éa&kvara melody is chanted on three verses; therefore, it is said here that a renewed taking up should take place; in this manner each stotriya-verse consists of three rks in the (first) prstha laud of the fifth day. And so also it is said by ASvalayana (see his érs. VII. 12, 10): ‘the verses which by their natural form are nine in number, become three’, —The nine mah&namnis are given in the Appendix to the aranyegeyag&na (SV. ed.
244 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
Calcutta, Vol. II, pages 371, 375, 379) and for the Rgvedins in the Khila, Adhyaya V. 4 (ed. Scheftelowitz, page 134) and Ait. ar. IV (ed. Keith, page 141).
6 This refers to the ihnavad vamadevyam, gram. gia. I. 2. 6, where the stobha tha oceurs thrice.—According to the Nidanasitra (IIT. 10) the Brahmana refers to auganam for the first day; vasistham for the second day; ubhayatah stobham gautamam for the third day; abhigavam for the fourth day: gram. ga. XIV. 2. 6,
~ न्मे
*) 7 1
६ beginning: parito sincata ७५८08 | € | ८ | , 00. XII. 9. 15-17; anipam for the fifth day: gram. ga. VII 2. 23, composed on SV. I. 277: व ratht र्व iw, the
8811811 begins, : aia wa ; for the sixth day the ihavad vamadevyam, gram. ga. I. 2. 6. Probably where the Nidanasiitra differs from Siéyana, the sitra is right, not Sayana.
7 J presume that the word svarGnam of § 2 in the printed text, belongs to § 1.
2. Because this variety of tunes, being the same, is of different characteristic, therefore the wind blows (differently) according to the seasons 1,
1 «Cold during the winter, hot during the summer’, Jaim. br. 111. 332.
X. 10.
(General remarks on the twelve-day-period, continued, )
1. A (siman) that has a finale at (each) verse-quarter! is of the first day the characteristic of the finales’ variety; a (siman) that has the finale outside (the verse) 2, of the second (day) ; a (saman) with the word ‘ quarters’ (di4) for finale’, of the third (day); a (saman) that has ? for finale ५, of the fourth (day) ; a (saman) that has the word atha for 01118168, of the fifth (day); a (siman) in which the word here (tha) is repeated (as finale)*, 18 the characteristic of the sixth day for the finales. Recause this variety of finales, being the same, is of different characteristic, therefore the worlds, being together, are apart.
1 The yaudhajaya has the nidhana at each pada: gram, XIV. 1, 36. 2 The yauktasva, gram. XII. 2. 30, the finale of which, being outside the verse,
५2 3 ‰2 18 0 t-jvara a.
3 5 3 The ksullakavaistambha, grim. XIII. 1. 11; nidhana: d2’234 ah.
1111 4 The mahivatsapra, gram. VIIT. 2. 11; nidhana: 7 2340. 2 2 lr > The mah&namnis (SV.ed. Calcutta, Vol. II, page 372) end: indra | dyumnaya 1 1 188 1 | 8.1.18.
X.9.2.—x. 11. 1. 245 6 The bhadra, ar. gana IIL. 1 2 (SV. ed. Caleutta, Vol. IJ, page 454) ends:
1 _ 1 irirg2 arr _ , 2 2 1 tha | tha | auho tha 34 | auho va | € 3 | bhadram.
>. 11.
(General remarks on the twelve-day-period, continued. )
1. A (séman) with a ‘running’ 146. 1 is of the first day the charac- teristic of the zdas’ variety; a (siman) with ‘ascending’ ida?, of the second (day); a(saman) with a stobha on both sides of the 163, of the third (day); an 40641 aidam (81081) ५, of the fourth (dav): a (s&man) with one and a half एवह ०, for the fifth (day); a (siman) with repeated tha®, for the sixth day is the characteristic of theidas. Because this idas’ variety, being the same, is of different characteristic, therefore cattle (cows), being the same, is of different characteristic (or ‘colour’ or ‘form’ ).
| 1 dravadida (cp. VIIT. 3. 7, XT. 4. 11), the kaleya: ho 5 £ | 28. Instead of dravadida the Jaim. br. uses the term prasrtela.
1 2 tirdhveda (cp XI. 9.7), the maédhucchandasa (21511, VIII. 1. 23): 0254; £ | da. 3 paristubdheda (cp. ४111. 9. 12 and Saéyana on X. 12. 4), the raurava (gram.
2 $04 d XIV, 1. 35) which ends: aw १9 ho va | ho 54] da (ep. XT. 4. 27).
1 2 1 4 The préni (gram. I. 2. 29): वृढ °23 072 °343 | 0 °2345 £ | da. 5 adhyardheda, tho rayovajiya (ar. gana IIT. 1. 15, SV. ed. Calcutta, Vol. JI,
1 1111 page 452) ending: it | da 2345; ep. also VITT. 9. 14. ¢ Here is some uncertainty. According to the Nidanasiitra the gostha (gram.
$4111 XIV. 2. 14) is meant, ending: tha | upa ’2 3 4 5, which, according to the Thagana (SV. ed. Calcutta, Vol. IV, page 43) is repeated four times in each stotriya verse, According to Sayana the varavantiya (gram. I. 1. 30) is meant, which, however,
has tha but once. Asall the other chants, here mentioned, are the last prsthastotra of each day, we might be tempted to emend yad ihakdrenabhyastam into yad idakarenabhyastam. If this is right, the syena (last prstha of the sixth day) may be meant, which has (see SV. ed. Calcutta, Vol. 11, page 453) five times tda, cp. however X. 12. 4 (end),
246 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
X. 12.
(General remarks on the twelve-day-period, continued.)
1. The descendants of Bharadvaja (once upon a time) performed a sacrificial session, Of them they (2.e., the other seers) asked : ‘ What did ye accomplish by the first day?’ They answered: ‘We went forth (or ‘we began the sacrifice’)’. ‘What by the second (day) ?’ ‘We made our provisions’ (they answered). ‘ What by the third day) ?’ ‘We journeyed about’. ‘What by the fourth (day)?’ ‘With the good we did cover up the good’. ‘What by the fifth (day) ?’ ‘We went destroying the lives’. ‘What by the sixth (day)?’ ‘ We return- ed hither’ 1.
1 The statements made in khanda 11 are here repeated in a mystical way and the six kinds of ४42 are here compared to so many acts of a raid to procure cattle (cows). The comparison of the idas with these acts rests mostly on puns: so the answer: ‘We went forth’ (pra in pratima) reminds of the prasrtela (so the Jaiminiyas instead of dravadida, cp note 1 on X. 11. 1) of the first day. ‘We have covered up the good with the good’ means: ‘ We have seized upon cows after cows’ (idabhir Wdam=pasubhikh pagiin, ida being equal to cattle). ‘We went away destroying the lives’ (‘the cows’ Jaim.) is the mystical expression for the one and a half ida, because here the 7d@ (the cattle!) in the first time is cut off, etc. All this now becomes clear by the Jaim. br. (111. 331, 332) where, however, the technical expres- sions differ somewhat from those of the Kauthumas. In the text of the Jaim. it is the Naimifiyas who are asked by a seer Cahola Vayaska (name uncertain).
2. By the (8811811), the prastava of which is chanted on a (mere) verse-quarter and which then is circumflected, the Gods beheld the cattle. By that (saman), which is preceded by a stobha and then circumflected, they let loose the cattle. By that (saman), which 18 preceded and followed by a stobha and then circumflected, the Gods brought from these (three) worlds foods unto the cattle. By that (siman), which has a repeated push and then is circumflected, they appropriated them (? upassksan). By that (saman), in which the finale is in the middle and which then is circumflected, they (the domestic animals) were impregnated. By that (siaman), which contains the word ‘here’ (or ‘hither,’ tha), and which is circumflected, they caused them to bring forth (४.९., to give birth to the conceived fruit) +.
1 Cp. X. 9. 1, all the sfémans as given by the Nidanasiitra (see note 6 on 1, c.), seem to be svara (circumflected) at the end.
x. 12. l1.—x. 12. 6. 247
3. The Gods, forsooth, conquered this (earthly) world by means of the (siman), which has its finale at (each) verse quarter; yonder (world) by means of the (siman), which has its finale outside (the words of the verse); the intermediate region by means of the (siman), which has ‘ the quarters’ for finale; they reached immortality by means of the (siman), which has ? as finale; they obtained priestly lustre by means of the (saman), which has the word atha as finale; in this world they gained firm support by means of the (88108), which has (the word) ‘here’ as finale }.
1 Cp, X. 10. 1.
4. The Gods, forsooth, conquered this world by means of the (8811181) with running id@; yonder (world) by means of the (sAman) with upward ida; the intermediate region by means of the (séman), the 142 of which is preceded and followed by a 8100108 ; they retained a firm support by means of the (88108), which has zdabhir ida (as its finale) ; having got a firm support’, they conquered finally by means of the (siman), which has one and a half :da, and, by means of the (siman), which has the word ‘here’ as its ida, they found a firm support on this world >.
1 Read: pratiethayardhedena. 2 Cp. X. 11. 1.
5. The Word! (or ‘the Voice’) does not sound beyond the year’, (but) it is the zda that sounds beyond the year; by means of the embryo, having turned round, it (7.¢., the ida, 2.e., the cattle) is born in (or ‘ after ') a year and thereby sounds beyond the year.
1 The author has in mind the word v@(k) (* Word, Voice’) as nidhana, and sets forth why this nidhana 18 inferior to the word id@ as nidhana.
2 Because young children begin to speak before their first year is finished, according to Sayana; the contrary is said in TS. VI. 6. 1. 7: tasmad ekahayana manusya vacam vadanti. I am inclined to compare this with TS. 11. 2. 6. 2: samvatsaraya va elau samumate yau samamate. Seen in the light of this quotation our passage could mean: ‘an oral engagement is binding no longer than a year.’
6. These (i.e, the following) four 108 go beyond the six-day period ': this anunuta 016 >, this visici one (the all-pervading one), this pratics (or backward turned one) and this (siman) with double :da म.
1 4.e., occur also in the days following on the six-days of the dasaratra.
2 The meaning of anuniita is unknown. The Kath. (XXXIV. 6), where all the ten kinds of id@ are enumerated (1. ihidam sama, 2. urdhvedam sama ; 3. 1dabhir
248 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
aulam 8.; 4. paristubdhedam s.; 5. adhyardhedam s.; 6. ho idam sama; 7. punar nitunnam idam + 8, visvagaidam sama; 9. ho idam sama; 10. dvidam sama) has punar nitunna. The Pajicavidhasiitra (ed. Simon, page 67) cites our passage, which certainly has not been rightly interpreted by Simon, who follows Sayana.
3 Cp. Nidanasiitra IlI. 10: athaisa chandomesy idavibhaktir: jarabodhiyarh saptama, 1danath samksaro ’stamasya sati (meaning ?) navame ’hani kriyate, pratici- nedam kasitam navama, utsedho dagame. The jarabodhiya (of the 7th day) has for
Pets cs । oar 2 edavibhakts (cp. gram. 1. 12. 26) dréiko ’3 45 i| da. The idanaém samksara (of the
4 9th day) (cp. gram. III. 2. 13), ho’5 £ | da@ (see the designation in the Kath. under note 2). The praticineda kaéita (of the 9th day; on the meaning of the word
$5 £95 cp. XV. 5 16) (ep. gram. V. 2. 8) * ५१५ 8 3 ho va | ida. The utsedha (of the 10th day) 11 1 1 2 4 {cp. gram. XIV. 2. 23): च 2 3 4 5, within the siman it has twice £ '34pa. 1 am unable to point out, even by means of this passage in the Nidanasiitra, which kinds of id@ are meant by the terms of the Brahmana; only the term pratici 18
clear. Sfyana’s interpretation of our passage is wholly different from the one given above.
7. Agni is the year, the year is the Voice; in that Agni 18 distributed (४.९., is mentioned in different varieties as explained in X. 7) they thereby distribute the Voice '.
1 Agniis the year, the year is the Voice, and consequently Agni is the Voice; in distributing Agni he distributes the Voice.
8. They distribute each time two syllables’, for one season is (equal to) two months; and thus also the characteristic of the months is brought about.
1 agne, agnim, agneh, agnih, cp. X. 7.
9. Six days are differentiated’; six in number are the seasons: for holding the seasons, for the firm standing of the seasons; and so also is the characteristic of the seasons brought about. Six in number also are the persons (the priests) on whose behalf the fire is taken out.
1 As described in X. 6.
2 On the dhisnyas (in the sadas) of six rtvijs the fire is taken out from the agnidhriya, cp. C. H. $ 139.
10. Because at this particular moment the fire (Agni) is taken out diversely, (and) because the sun’ is directed towards all beings on earth, therefore these two deities (only) attain the differentiation and n° other whatever.
1 Here Indra is the Sun; this refers to the case-forms of the name indra, X. 8.
x. 12. 7.—x1. 1. 5. 249
ELEVENTH CHAPTER.
(Prsthva six-day period of the twelve-day rite.) (First day.)
(Out-of-doors-laud.)
1. For the days of a sacrificial session the laud is yoked (‘ begun ’) by means of verses containing the words ‘old’ (pratna) and ‘upon’ (upa) 1.
1 The bahispavamfana consists of the following verses : asya pratnam SV. 11. 105-107=Rs. LX. 54. 1-3. esa pratnena SV. II. 108=Rs. IX. 3. 9. esa pratnena SV. 11. 109=Rs. IX. 42. 4 (var. reading). duhanah pratnam SV. Il. 110 = ८३. LX. 42. 4 (with var. reading). upa & 26 SV. 11. 111 == ‰8. IX. 19. 6. upo su jatam SV. IL. 112=Rs. IX. 61. 13. upasmar gayata SV. II. 113 = 1२६. IX. 11. 1.
2. In that the verses containing the word ‘old’ are yoked (‘ranged’) before those containing the word ‘upon’, therefore, the priesthood is yoked (‘ranged’) before the nobility’, for the priesthood comes before the nobility.
1 Probably because praina recalls pra ‘ before’, and upa, ‘near to’.
3. Thereby, the mind is yoked (‘ranged’) before the voice; for the mind comes before the voice’, for all that has been thought out (firstly) by the mind, is (afterwards) uttered by the voice.
1 Cp. Sat. br. LIL 2. 4. Ll: manasa va iyam vag dhrta, mano vG idam purastad
vacah.
4. Thereby, the brhat is yoked (‘ranged’) before the rathantara!; for the brhat comes before the rathantara ; through conquest, however, the rathantara has obtained a prior yoking?.
1 According to VIII. 6. 1 the brhat is sprung from the mind of Prajapati, but
voice is connected with rathantara. Jaim. br. JI. 12: ‘the brhat is the mind, the rathantara is the voice’.
2 It is applied practically before the brhat: the Hotr’s prsthastotra at the first day of the daSaratra is not the brhat, but the rathantara. Cp. further VII. 6. 9 sqq.
5. The tristichs (of the out-of-doors-laud) are to be brought to- gether (‘composed’)'. He composes them (‘ brings them together ’) just
250 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
as he would. compose (‘ bring together ’, ‘ yoke together’) the swiftest and best drawing (oxen): for starting.
1 On sambhairya ‘to be brought together (from different parts of the sacred ,exts)’ cp. the Introduction, Chapter II, page XV; cp. XVI. 5. 11 and XVITI. 8. 8. Seen from a Sémavedistic standpoint, the verses, which are mentioned in note 1 on § 1, can hardly be qualified as sambharya, but from a Revedistic standpoint, they are truly sambharya.
6. They are nine in number: in order to yoke (‘ begin ’) the nine- day rite: by means of each verse he yokes (‘begins’) a day. He, thereby, puts the yoke-pins of the nine-day rite in 1, just as he would put in the yoke-pins of a (cart) that is going to be put into motion”: for starting.
1 He fastens them, just as the yoke-pins fasten the draught-oxen.
2 [ see only one way out of the difficulty presented by the word prarthasya, viz., by reading, with a slight change of the devanagari characters, प्राप्यस्य instead of पराथेस्य, prarpya to be taken as a gerundive of prarpayati ‘to bring into motion,’ The word prartha occurs, besides in our passage, twice: Ath. Samh. v. 22.9: dbhid u prérthas takma sé gamisyati bdlhikin; here the word prartha has met with no acceptable explanation; but if we emend here also prarpyas, all becomes clear. Strongly in favour of this emendation speaks the metrum: dbhiid u prirpiyas takmd. About the third place where the word occurs, viz., T. Br. II. 1. 2. 12, I am not certain that this emendation is commendable. It is not impossible that 88 8118 in his Tandya-text has read also prarpyasya, as he comments. prakarsena tyarti gacchatiti prartho ’nadvan. The Jaim. br. IT. 12, with its passage yatha nad- dhayugasya gamya@ avadadhyat tadrk tat, seems to speak in favour of our emendation.
7. The stoma is the threefold (7.e., nine-versed) one, for the sake of
obtaining splendour and priestly lustre.?
1 Because Agni 18 the deity connected with the trivet stoma, cp. VI. 1. 6.
XI. 2. (The ajya-lauds of the first day.)
1. The verses of the out-of-doors-laud are yoked (‘begun’) by both characteristics'; what siman the stoma has (as first prstha-laud) that 18 (represented) in the ajya-lauds ~.
1 By both, brhat and rathantara; the verses with pratna point to the brhat (XI. 1. 4), those with wpa to the rathantara.
2 The verses of the &jya-lauds vary according to the nature of the first prstha- laud: is this the rathantara, then, the verses for the 81 9४४8 are SV. II. 10-21; if it is the brhat, then, they are SV. IT. 140-152, see e.g., Arseyakalpa page 33, note 4.
xy. 1. 6.- शा. 3. 3. | 251
2. Containing a ‘calling-out’’ are the (verses of the) ajya-lauds: after it (sc. the first day) has been yoked >, he calls it by means of these (Ajya-lauds).
1 They contain an addressing of the Deities, ६.९. , vocative cases; all the verses
for the Ajya-lauds of the first day contain indeed vocatives; nirahavat stands, as Sayana remarks, for nirahavavat, a fine specimen of haplology ! cp. XI. 7. 2.
2 See the preceding §.
3. (The verses for the 4jya-lauds are:) ‘O Agni, come hither to the feast’; ‘Hither, o Mitra and Varuna, to our’; ‘Come hither, for we have pressed for thee’; ‘O Indra and Agni, come to our soma’!. He thereby brings to light (‘displays’) the characteristic of the rathantara”., The stoma (is given) 3.
1 SV. IL. 10-12=Rs. VI. 16. 10-12,
SV. II. 13-15-28. 111. 62. 16-18.
SV. II. 16-18-28. VIII. 17. 1-3.
SV. Il. 19-21=Rs. III. 12. 1-3.
2 Because all the verses contain the word a, cp. X. 6. 1.
8 Cp. XI. 1. 7. XI. 3.
(The midday-pavamana-laud of the first day.)
1. (The verses on which this laud is chanted are:) ‘ forth (pra) the wise somas,’ a gayatri (verse), to promote the ‘ going forth’ (pra) (or ‘the beginning’); ‘On to (abhi) the trough the brown ones,’ to promote the stepping on (abhikranic); ‘ Pressed for Indra (and) Vayu,’ to promote the equipment’; ‘ Forth (pra), ० God Soma, to the feast,’ to promote the going forth (pra); ‘ Run forth (pra), now’ 2, to promote the going forth (pra); by means of this (first) day, indeed, they go forth (they start, they begin).
1 samskrtyai (‘for the cooking, the dressing `) here ‘for the preparation of the
soma,’ because of the word ‘ pressed.’
2 The verses are SV. [I. 114-116=Rs. IX. 33. 1-3 (with var. reading) ;
SV. II. 117-118=Rs. IX. 107. 12-13 (with var.); SV. 11. 27-28=Rs. [X. 87. 1-2 {with var.).
2. There is the gayatra (chant).
3. The brahmana of the gayatra is the same (as the one already given)./ 1 See khanda 1 of Chapter VII.
252 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4. There is the horse-chant (the 4$va-saman).!
1111 1 Gramegoyagana 111. 2. 5 (on SV. I. 116) with the nidhana: de’ 2345 h,
5. Prajapati. having become a horse’, created the creatures; he was reproduced (and) became multiplied. He who has chanted the horse-chant is reproduced and becomes multiplied.
1 A she-mule, uccording to Sayana. Besides this explanation of the name, the
Jaim, br. (111. 14) has another, according to which the séman has been seen by Aéva, the son of Samudra, who desired to get plurality of cattle.
6 They undertake (‘chant’) one syllable as finale!: so as not to exceed the rathantara in speaking.’ 1 See note ॥ on § 4.
2 Which (see VII. 6. 11) has also one syllable as finale. This day, namely, is a rathantara-day.
7. The rival of him who knows this, will not be able to out-talk him. 8. There is the soma-chant.!
1 As it must be aidam, the somasaman gram. ३ 111, 1. 2 composed on SV. I. 470 must be understood, see SV. ed. Calcutta, Vol. Il, page 15 and thagéna [. 2. 12 in the Calcutta edition, Vol. LIT, page 269.
9. Soma (formerly) was just as these other herbs'; he performed penance and saw this soma-chant; by means of it he came to royalty ”, to supremacy and became honoured. He who lauds with the soma- chant, comes to royalty, to supremacy and becomes honoured.
1 He was equal in rank to them.
2 He became their King: soma raja. 10. There is the yaudhajaya'; the brahmana of the yaudhajaya is the same (as the one already given) २.
1 Gram. XLV. 1. 36, chanted on SV. LL, 117-118=Rs, LX. 107. 12-13. 2 See VII. 5. 6 and 12.
11. (a). (There is) the ausana!; the (brihmana) of the ausana (has been given).? 1 Cp. note 1 on VII. 5. 16, 2 See VIL. 6. 16-20. 11. (6) The stoma (is given).! 1 See XI. 1. 7.
xt. 3. 4.—xu. 4. 4. 253
XI. 4. (+ 06 prstha-lauds of the first’ day.)
1 (In the verses beginning :) ‘ Unto (abhi) thee we shout loudly’ ! (the word) ‘unto’ is characteristic for the rathantara?; for this is a rathantara-day °. 1 abhi tea < nonumah: SV. I. 233=Rs. VII. 32. 22-23 == 8४. II. 30-31. * Because it is the first day, where the idea of ‘ going unto’ is appropriate. 3 7.¢,, a day on which the first prstha-laud is the rathantara, This siman is regis-
tered in the aranyegeyagana 11, 1. 21, based on SV. I. 233, see SV. ed. Calcutta, Vol. IT, page 425 and ©. Vol. V, page 381.
2. (The verses beginning :) ‘ By which assistance shall the bright one help us’ contain (the word) ‘which’ (ka). Thereby, they are Prajapati-like, for Prajapati is ‘who’ (kas): in order that they may reach (2 ९., become equal to) Prajapati'.
1 For the vamadevya (the second prsthastotra) cp. VIT. 8. 3.
3. (The verses beginning:) ‘Him who works wonders, enduring the onslaught, who drinks of the salutary plant, as milch-cows unto (८004) their calf in the stables’! are by (the word) ‘unto’ characteristic for the rathantara; for this is a rathantara-day.
1 For the naudhasa (the third prstha-laud) cp. note 2 on VII. 10. 2.
4. (By the words): ‘We call Indra with our songs’! they call him. 1 Last words of the first verse on which the naudhasa is chanted: SV. I. 236 (11. 35). In reading tndram girbhir havamahe as against indram girbhir navamahe of SV. and Rs., the Panic. br. deviates from its Samhita (the pada with havamahe occurs Rs. VII. 76. 5). About this difference of reading, the author of the Nidanasiitra remarks ([11. 10); atha naudhase vadatindram havamaha ८४ ; tat khalu havamaha ity eva kartavyam; vidhipramanah katham anyathavidhi kurydmety; amnadyadvaitena brahmanam upavarnayatity aparam; tan niyogaya na prabhavatity ; etenaitad vyakhyatam akrant samudrah parame vidharmann itt yani caivampaliyans, 1.6., ‘About the naudhasa, it (the Brahmana) says: ‘ We call (havamahe instead of navamahe) Indra with our songs’; that (s4man) must be applied with havamahe (not with navamahe). How could we, conforming ourselves to the rules (laid down in the Brahmana), perform (the chant) against the rules? But there is another explanation of this, viz., that the Brahmana describes a duality of sacred lore and that this has no value for the practice. This same remark prevails for (the words) : akrant samudrah parame vidharman (Pajic. br. XV. 1. 1; here the SV. and the Rs. have prathame instead of parame) and such-like cases ’.
264 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
5. (In the verses beginning:) ‘With strength him who finds treasures’! the strength is the stoma; ‘he who finds treasures’ is the sacrifice ; by means of the stoma the sacrifice 18 yoked (‘ brought into action’); in that he says: ‘With strength him who finds treasures’ he yokes the sacrifice.
1 On these verses (SV. [, 237=Rs. VIIT. 66. 1-2-8४. II. 37-88) the kaleya (gram. VI. 2. 7) is chanted as fourth prstha-laud, ep. note 1 on VILT. 2. 11.
6. There isthe rathantara; the rathantara, forsooth, is sacred lore, the introductory day is sacred lore; thereby, they go forth (start, begin), stepping from sacred lore unto sacred lore!.
1 The same manner of expression in इ 9 and in XI. 9. 4.
7. There is the vimadevya; the vaimadevya is cattle': for the retainment of cattle. The vamadevya is Prajapati-like®: having got a
firm support in Prajaipati, they perform the sacrificial session.
1 Cp. IV. 8. 15, VII. 9. 9. 2 Cp. XI. 4. 2.
8. The rathantara is the earth; having got a firm support on the earth, they perform the sacrificial session.
9. There is the naudhasa; the naudhasa is sacred lore; the introductory day is sacred lore; thereby they step from sacred lore unto sacred lore.
10. There is the kaleya; the kaleya and the rathantara belong to the same world!; the rathantara is the earth, the kaleya is cattle; having got a firm support on the earth and in cattle, they perform, the sacrificial session.
1 Because wherever the rathantara is the first prsthastotra, the kaleya is the fourth.
11. It isof ‘running’ ida,’ for thus is the characteristic of this day. The stoma (has been given).° 1 Cp. VITI. 3. 7. 2 Cp. X. 11. 1 (note 1). 8 Cp. XI. 1. 7.
x1. 4. 5.—x1. 5. 2. 256
XI. 5.
(The arbhava-pavamana-laud and the agnistoma- laud of the first day.)
1. (The verse beginning:) ‘Forth (has) the intoxicating (mada- cyut) Soma’ 1 18 the gayatri; intoxicating (having mada) (and) rich in sap is the afternoon service; he, thereby, puts intoxication (and) sap (in it). (The verse beginning :) ‘ By this (stream) become thou clarified, devoted to the Gods’* is by (the word) ‘hither’*® the characteristic of the rathantara‘*, for this is a rathantara-day. (The verse): ‘The coveted fallow one is being clarified’ ° is the characteristic of the brhat®; the brhat he, thereby, yokes (‘applies’) on this day; this, being yoked, i undertaken (‘chanted’) on the next day. (The verses:) ‘ Forth (pra) for the one that is being pressed from the herb’? contain® (the word) ‘forth,’ for this day is rather apt to bring forward (pra). (The verse :) ‘Unto the dear ones he is clarified willingly’ ° is by the (word) ‘unto’ (abhi) characteristic of the rathantara; for this is a rathantara- day.
1 SV. T. 447=Rs. LX. 32. 1, 3, 2—SV. 11. 119-121.
2 SV. IT. 122=—Rs. IX. 106. 14 (but a, ९, b). Rs. isan usnih (8 +8 + 12 syllables), SV. akakubh (8 + 12 +8) ; the vorse-quarters of the Rs. are here transposed, because immediately after the giyatra must come a kakubh (8. Hinleitung on Arsevakalpa, page XXIV). The short u in devayu before re° proves the transposition.
3 There is no preposition 2, but there is a long syllable @ in aya.
4 Cp. X. 6. 1.
5 SV. 1. 576=Rs. LX. 106. 13= 8 ४. 11. 128; Rs. TX. 65. 25 has the same pratika, but as an usnih is required here, this last verse, being gayatri, 1s excluded.
6 Why ?
7 SV. I. 6538=Rs. IX. 101. 18=SV. II. 124, see the next note.
8 Although it is one verse only, the author uses the plural; probably this is a mistake. Sayana seeks to oxplain the plural by referring it to the two samans that are chanted on it. But it is striking that the Jaim. br. (111. 16) has equally the plural: pra sunvanayandhasa iti pravatir anustubho bhavanti, although the samhita (Jaim. 8. IIT. 12. 8) gives one single verse.
9 SV. L. 554=Rs. IX. 75. 1=SV. II. 50.
2. (Then there are the verses beginning :) ‘Through sacrifice on sacrifice, in honour of Agni’?. The sacrifice, forsooth, is Agni: he thereby establishes (finally) the sacrifice into the sacrifice.
1 Cp. note 1 on VIII. 6. 1.
256 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
3. There is the géiyatra (-chant); the brahmana of the gayatra 18 the same (as already given)!. 1 Cp. VIL. 1. 1 sqq.
4. There is the samhita with a finale of two syllables’: for obtain- ing a firm support®. Having become firmly supported, they perform the sacrificial session.
1 Grém. XIT. 2. 22 with the nidhana si’ 234 tah.
2 Because man is supported on two feet.
5. There 18 the 88108. 1. 1 See note 1 on VII. 5. 1; here it is chanted on SV. TI. 122.
6. By means of the sapha, the Gods reached (sam-ap-nuvan) these worlds; therefore, the sapha is called 38708". Having by means of this (8811811) reached these worlds, they perform the sacrificial session.
1 The etymological connection aimed at by the author is far from convincing; cp. VIII. 5. 6, note 2.
7. There is the aksara?.
1 Gram. +. 2. 19, composed on SV. 1. 391, here chanted on SV. IT. 123.
8. There were (once) those! eight wish-cows; one of these broke
down, it became the ploughing. He who knows this, has luck in ploughing.
1 Those (etah), according to Sayana ‘the metres’. [ should prefer to take the pronoun as pointing to what follows: those cows, the first of which was changed into agriculture, and the other seven were fought over by the Gods and the Asuras (§ 9). Perhaps there is some connection with the wish-cows of USanas (VII. 5. 20), see Baudh. XVIII. 47: 404. 9 sqq., where it is set forth that of the four wish-cows three were changed by Indra into the ukthas, but the fourth was given to Manu. who deposited the cow on the earth and she became the ploughing (probably kraz 18 here the better reading). In the Jaim. br. [. 181 six wish-cows are mentioned in connection with the ukthas (they are: cow, horse, goat, sheep, rice, barley), and still more explicit is another rather corrupt passage in the second book (84), where there seem to be seven of them: the first one is deposited into the earth, this is the one that they (‘the men’) seek after with the curved (piece of) wood: the plough. Then are mentioned three others and finally it is said: ‘the three that were left over, of these they made the ukthas’.
9. About these’ the Gods and the Asuras contended; by means of the aksfra(sfman) the Gods repelled the Asuras from the wish-
x1. 5. 3.—xz. 6. 14. 257
cows.. He who uses in chanting the aksara (siman) repels his rival from the wish-cows.
+ The seven remaining ones. On this contention cp. कक्ष. br. I. 127 in Journ. of the Amer. Or. Soc., vol. XXVITI, page 87.
10. From these worlds the sap (‘ pith ’) went forth ; by means of the akeadra(siman)! Prajapati made it flow (again) forth (aksarayat). Hence this chant has its name.
1 Meaning ‘ flowing toward’.
11. Therefore, he, who having been formerly successful, after- wards fares worse, should take the Aksara(saman) as the Brahman's chant!. Unto him it (this sdman) causes to flow (‘to return’) valour, strength (and) pith.
1 The Nidanasiitra III. 10 treats at length of this case: athaksdre vadati: yah pura punyo bhiitva pascat paptyant syad aksaram brahmasama kurviteti; kom tasya
sthanam sydd ity; ete evanyo'nyasya ethane vyatiharen: naudhasam usnihs kuryad ati, ete.
12. They are naturally consisting of one single verse!: for supporting the day. What (part) of this day is not supported, that he supports by means of these two (samans, chanted each on a single verse).
1 The two verses (SV. II. 122, 123), on which sapha and aksara are chanted, are by nature single verses, they are not parts of a tristich or a pragatha. Probably it is the number two of them, that brings about the firm support, on the two feet.
13. There 18 the gaurivita‘. 1 Gram. V. 1. 22 composed on SV. 1. 168.
14. Gauriviti, the son of Sakti, saw this (saman) as it was left over from sacred lore?; that became the gaurivita (siman) >.
1 When the Gods divided the ‘ Voice’, V. 7. 1, LX. 2. 3.
2 The origin of the name is explained more fully in the Jaim. br. (III. 18, see the text in Das Jaim. br. in Auswahl, n.° 170): ‘The Saktyas, who used to offer meat-cakes, (once upon a time) performed a sacrificial session. Gauriviti, one of these Saktyas, had shot a deer (to obtain the meat for the sacrifice). Tarksya Suparna came flying to him from above. He (Gauriviti) put (his arrow) on (his bow) and aimed at him. He (Tarksya) addressed him: ‘ Seer, do not shoot at me. That which has relation to the to-morrow I will declare to thee; the to-day only thou knowest, not the to-morrow’. He imparted to him this gaurivita (siman), etc. For the beginning words of this tale cp. below, XXV. 7. 2.
7
258 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
15. In lauding the ahinas with the gaurivita (87100810) 7, they laud that which has been left over (‘that which is excessive, what is surpass- ing’) by means of that which is left over (‘ excessive, surpassing’): it includes the (ritual of the day) of to-morrow, and also is fit for (ohtain- ing) progeny *.
1 The ahinas (cp. note 2 on V. 7. 1) have, with the exception of the last day,
the gaurivita towards the end of the arbhava-pavamana, to connect each day with the following one.
2 Cp. ‰ 11. 13. 10.
16. This saman, forsooth, is a bull (and is) strong; the bull is the seed-placer; to-day they laud, to-morrow he brings forth! (obtains progeny).
1 The sentence refers to the last words of § 15.
17. It is performed on the anustubh of the (different) metres, (which are applied in the arbhava-laud). for the anustubh is the womb of the metres!; he thereby places the seed into his own womb?: for the sake of procreating.
1 Cp. +. 2. 4.
2 2.९. , 1110 the womb of his own wife and his own female domestic animals.
18. He who knows this brings forth and is multiplied.
19. It has two ‘raisings’; these raisings are the two that look out for a stopping place in the (Journey to the) world of heaven. By means of the first (‘ the former ’) they finish the first (‘former’) day, by means of the following, they pass, in chanting, across to the following day 1.
1 This § is nearly identical with V. 7. 4, see the notes on that passage.
20. Just as in daily life’ people on a journey each time take their resting place after reaching water and grass that has been looked for on the preceding day,* thus they (the performers of an ahina-rite) make their journey, taking by means of these two (‘raisings’, 7.e., stopping places) their resting place in view of the world of heaven.
1 adah.
2 Each day the stopping place 18 chosen there, where they have made certain that food for the draught-animals may be obtained, cp. note 1 on V. 7. 4.
21. There is the gautama (the chant of Gotama).’ 1 Gram. TX. 1. 25 composed on SV. I. 344.
xi. 5. 15.—x1. 5. 26. 259
22. A 38118, being of Rsi-descent 1, is fit for (reaching the world of) heaven. He who applies (it) in lauding falls not from the world of heaven.
1 As is this siman that has been seen by the Rsi Gotama, who reached by it the world of heaven; Graeyavat occurs in this sense XT. 9. 6, XIT. 11. 14, XII. 16. 5, + 111. 3. 19, XIV. 10. 5. For the gautama-saman the Jaim. br. (111, 44) has this remarkable, but to me not wholly comprehensible statement : ‘ Gotama, the son of Rahtigana, desired: ‘may I he in the possession of booty’ (satasanih syam, refers probably to the gifts that are collected by the participants of a soma-feast, ep. C. H. § 23). He saw this s§iman and practised it in lauding. Thereupon, he came into the possession of booty. They perform a sacrificial session hoping to come into the possession of booty; they get booty. Both kinds of seers, as well those who are upward from Gotama as those who are downward, revere the seer Gotama (tad ye ca ha vai gotamad rsayah pararco ye carvancas te gotamam evarsim ubhaya upasate), tor he saw this samabhimanam (meaning १). Both kinds of Fathers, as well those who are upward from him as those who are downward, revere him who knows this (7.e., even after his death and after the death of his sons and grand- sons these all will revere him, cp. also below, XIII. 12. 3). And because Gotama, the son of Rahtgana, had seen this saiman, therefore, it is called the gautama- saman.’
23. The brahmana given for the anustubh (verse) with a finale in the middle,! is the same for this (sman) also >. 1 Cp. पा. 5. 12-13.
2 If this means that the gautama (saman) ought to have a nidhana of 10 syllables in the middle (as the andhigava has), the chant registcred grim. LX. 1. 26
seems to agree with this prescript; the nidhana in the middle is (cp. SV. ed. 2A Br
a ey wt 1.1 5 Calcutta, vol. IV, page 439 sqq.): hata auho 234 va makha auho 234 va. 24. There is the kava (chant) +. 1 Gram. XVI. 2. 6, composed on SV. I. 554.
25. It is a room finding chant; he who lauds with this chant finds room.
26. It is circumflected as to its tone!; for by means of the tone? food, at the end, is given to the Gods; by means of the tone he gives at the end (of the laud) food to the gods.*
1 Ending on 656, see note 1 on VII. 3. 25; ep. the saman as it is figured in C.H., page 342.
2 svarena (but Jaim. br. 1. 166: svarena vai devebhyo ’ntato ’nnadyam pradiyate) cp. however VII. 1. 10 note 1.
3 Cp. VII. 3. 26.
260 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
27. There is the yaffiayajiifya (siman) 1. 1 Cp. note J on VIII. 6. 1.
28. The yajiayajiilya is the voice’; in the voice the. sacrifice is established; they thereby (४.९.) in chanting this 88 क्षा at the end of the rite) finally establish the chant in the voice, and from the voice he begins it again on the next following day.
1 Because 1४8 nidhana 18 va(k), cp. note 3 on VITI. 6. 18.
29. Threefold (‘ nineversed ’) is the stoma (of this whole first day), for the obtainment of splendour and priestly lustre.
XI. 6. (The out-of-doors-laud of the second day.)
1. ‘ Be clarified as the first of speech’! 18 the opening (tristich) of the second day.
1 SV. II. 125-127=Rs. IX. 62. 25-27 (with var. readings).
2. (The words): ‘be clarified’ are the characteristic of the rathantara, (the words) ‘as the first,’ of the brhat'. He lays hold on both characteristics, in order to prevent the two-day-rite from slipping asunder ४.
1 agriya is the rtipa of the brhat, because, according to the Brihmana (VII. 6), the brhat existed before the rathantara.
2 In order to put these two days, the rathantara-day and the brhat-day, fixeds ly together.
3. ‘ Beclarified, oSoma, as a bull, being pressed ’ 7 18 the correspond- ing (tristich, the antistrophe): combined with the bull *, Indra-like and of tristubh nature ° is this second day; this (day) he thereby addresses.
1 SV. IT. 128-130=Rs. IX. 61. 28-30 (var. reading in 30). 2 Cp. X. 6. 2. 8 Cp. note I on X. 5. 9 (tratstubham dvitiyam ahah).
4. And, moreover, after the former characteristic he thereby speaks the latter characteristic; that he speaks after (anw) the former charac- teristic (rapa) the Jatter characteristic, is the reason why the corres- ponding (tristich) is called anuripa.
5. A son resembling (in good qualities) to him! he gets, who knows this.
XI. 5, 27,—x1. 7. 2. 261
1 Note the construction anuriipa enam, where the accusative depends on the compound adjective.
6. The stotriya and the anurupa are tristichs, for retaining the breathings (or vital principles) ?. 1 Probably the dual praindpanau is elliptic for pranavyanapanGh (cp. VII. 3. 8, note 2); hence the tristich. 7. The tristichs' contain the word ‘bull,’ for the attainment of valour and strength. 1 SV. IT. 128-136.
8. A tristich is the last }. । SV. II. 137-139.
9. With which breath they start, in that they finish (the laud)’.
\ According to Saéyana because there is a semblance between the first (SV. I. 125-127) and the last (SV. If. 137-139) tristich, as both are addressed to Soma pavamana. Butsoaretheothers! Rather: because they have begun with tristichs and these are (cp. § 6) the pranas.
10. Fifteenfoltd (or ‘ fifteen-versed ’) is the stoma. 11. In vigour and strength he thereby is established: the fifteen- fold stoma is vigour and strength’. 1 The pajicadasa stoma is sprung forth from the breast and the arms of Prajapati, see VI. 1. 8. X1. 7. (The ajya-lauds of the second day.)
1. By both the characteristics the verses of the out-of-doors-laud are yoked!; what siman the stoma has, that is (represented) in the Gjya-(lauds) >.
1 Op. XI. 6. 2. 2 Cp. XI. 2. 1.
2. Come near in consequence of the calling-out’ are the (verses of the) ajya(laud)s.
1 This a conjectural translation of nirGhopasthitani; on niraha cp. XI. 2. 2, note 1. Exactly as on the first day the ajya verses contain vocatives, so in the second, they contain accusatives of the names of the deities. Strictly speaking, if my explanation of this passage is correct, it ought to run: ‘containing a coming- near in consequence of a calling-out’. By the vocatives of the first day (X. 7. 1,
262 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
X. 8. 1) the Gods are called and now that they have approached, the verses are spoken about them with their names in the accusative (Cp. X. 7. 1, X. 8. 1). 96. ६1188 interpretation is not clear to me.
3. (By the verses beginning): ` Agni we choose as our messenger’ ; ‘Mitra do we call’; ‘To Indra the singers call loudly’ (brhat); ‘On Indra, on Agni, a laud (brhat) praise’, he makes plain the characteristic of the brhat *.—The stoma (has been given) २.
1 SV. []. 140-142=RS. 1. 12. 1-3; SV. 11. 143-145=RS. |. 23. 4-6 (with one var. reading); SV. (11. 146, 147, 148, 149=RS. 1. 7. 1, 2, 4,3; SV. II. 150-152=RS8, VIL 94. 4-6. Asto SV. LT. 146-149, it is far from clear why here are given four verses in the arcika, as in the praxis always the last must be omitted according to Laity. VI. 4. 10 (see Introduction to the Arseyakalpa, page XVII). If we start from the supposition that the uttararcika was not known to the author of our Bréhmana, but that he draws directly on the Rgveda, the matter is clear, for then he simply refers to RS. 1. 7. 1-3.
2 By the word, brhat, which occurs in two of the tristichs. $ Op. XI. 6. 10 and XL. 11. 14. XI. 8.
(The midday pavamana-laud of the second day.)
1. ‘Be thou, a bull, clarified by the stream’ (dhara)' is the giyatri, for supporting ~ the day. 1 SV. 1. 469=RS. LX. 65. 10-12=SV. IT. 153 -155.
> A pun on dhara. dhrtyar.
2. Containing the word ‘bull’! they are, by their characteristic, tristubhs ', for this day is a tristubh-day. 1 Cp. X. 6. 2.
3. (The verses beginning): ‘ Being clarified, oSoma, by the stream ’ (dhara)' are for propping 2. 1 For the verses see note 2 on VIL. 5. 11.
2 See note 2 on ३ 1.
4,5. (The verses beginning): ~The red bull. roaring unto the cows’! containing (the word) ‘ bull,’ are tristubhs by their characteris- tic (and) they are lucky ones; this second day. forsooth, is combined with the bull, it is indra-like and of tristubh-nature; this (day) he there- by addresses”.
1 SV. 11. 156-1657=RS. LX. 97. 13-14 (a var. reading in 13).
2 See notes 1 and 2 on ‡], 6. 3.
XI, 7. 3.—x1. 8. 10. 263
6. There is the gayatra (-chant); the brahmana of the gayatra is the same!/.
1 Cp. VIL. 1. 1 sqq.
7. There is the yauktasva'.
1 Gram, XII. 2. 30 on SV. [. 469, tho first of the two given by the gana, see note I on § 8 (end).
8. Yuktasva of the Angiras-clan exchanged two young ones immediately after their birth; from him the veda went forth ; (in order to recover it) he underwent austerities and saw this yauktasva (-siman) (and lauded with it) To him the veda returned. That, forsooth, he had desired then (when he underwent austerities). The yauktasva is a wish-granting chant. He (who applies it) obtains (the fulfilment of) his wish +.
1 This tale is apparently shortened and by consequence incomprehensible. [४ is made clearer by the Jaim. br. (11. 23, see das Jaim. br. in Auswahl, no. 171): ‘Vasistha was the house-chaplain (the purohita) of Sudas Paijavana, the king of the {ksvakus (ep. Sankh. grs. XVI. 11. 14 und Ait. br. VITI. 21. 11). This Sudas Paijavana entrusted his mares to Vasistha just as they use to entrust (their pos- sessions) to a purohita. Now, Vasistha, going out after booty (sant, cp. note 1 on XI. 5. 22), said to his younger brother Yuktiiéva: ‘Mayest thou be the surveyor of these (mares) that are to be kept by us’. Yuktasva exchanged the young ones that were born of the king’s mares (with those that belonged to himself): the beautiful ones he drove away for himself, the bad ones he drove amongst the king’s mares. Thereupon they perceived that he had exchanged the young animals that had been born, and they drove him away, saying: ‘ T’hou art a thief, thou art च non-seer’. He wished: ‘ May [ obtain faith, may they invite me (again to the participation in the sacrifices).’ He saw this chant and practised it in chanting. He undertook (i.e., chanted) as finale (the words): ` ० ४ jvara.’ Thereupon he found faith and was invited.’ The nidhana of the first yauktaéva
in the recension of the Kauthumas (see SV. ed. Calcutta, vol. [1], page 13) is equally ५) 3.0
© ४ | ४८८ ai.
9. There are the two ayadsya (chants) 1.
1 The aidam and the trinidhanam: gram. XLV. 1. 25 and 28, both chanted on SV. 1. 5l1l=SV. 11. 25-26.
10. Ayasya of the Angiras-clan had eaten food of the Adityas, who had been initiated (by the diksa); he was (consequently) afflicted by sickness!; he undertook austerities and saw these two simans; by means of these he drove away the sickness. He who applies in chant- ing the two ayasya (simans) drives away sickness.
264 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Read tam éug Grchat.—Apparently Ayadsya himself was not initiated, not a diksita, cp. Ap. ars. X. 16. 15: ‘one should not wear the garment of one initiated neither mention his faults nor eat his food.’ In the Jaim. br. (111. 187, 188) a different cause is given for the origin of these simans. Here the well-known tale is related of the Adityas and the Angirases, who wish to reach before each other the world of heaven. The Angirases prepare a svahsutya and send one of them: Agni, as their messenger to the Adityas. Upon receiving the invitation from the Angirases to act as their officiating priests, the Adityas invent an adyasutya, a sadyaskri sacrifice, and the Angirases are won over by them: Agni as their Hotr, Gaus as their Adhvaryu, Brhaspati as their Udg&tr, and Ayasya as their Brahman (cp. Kauy. br. XXX.6). Having given as sacrificial fee to Aydsya, their Brahman, the sum in the form of a white horse purveyed with a horse-bridle, they went to heaven, the Angirases being left behind. But Ayasya having accepted a gift that either was equal to himself or better than himself, decayed (5० ’yasyah sadyrsav atmanah [read probably sadréam vatmanah] sreyamsam va pratigrhya vyabhraméata). He wished: ‘ May I be restored’ (sam Gitmanam ériniya) and saw this siman; by means of it he rehabilitated himself.’ Cp. also below, XIV. 3. 22.
11. From these worlds (once upon a time) the rain retired; by means of the two ayasya(saman)s Aydsya caused it to fall. He who in chanting applies the two ayasya (siman)s causes the rain to fall.
12. It was the food, forsooth, that thereby retired from these worlds: by means of the two a4yasya (saman)s Ayasya caused it to fall ?. He who in lauding applies the two ayasya (siman)s, causes food to fall.
1 By the absence of rain the herbs did not grow, the falling of the rain caused the food to reappear.
13. There is the vasistha (siman) † (the chant of Vasistha). 1 The thavad vadsistham (svaram) 18 probably grim. XV. 2. 6 (on SV. 1. 526, see SV. ed. Calcutta, vol. 11, page 116). 14. Vasistha, the son of Vidu, having lauded with this (séiman),
straightway beheld the world of heaven; (so it is) for beholding the
world of heaven. He who applies it in lauding falls not from the world of heaven.—The stoma (has been given) 1.
1 Cp. XI. 6. 10, and XI. 11, 14. Xl. 9.
(The prstha-lauds of the second day.)
1. (The verses beginning): ‘For thee we hail’! are through (the word) ‘thee’* the characteristic of the brhat, for this day is a brhat- day.
x1. 8. ll.—xz. 10. 1. 265
1 SV. 1. 234=RS. VI. 46. 1-2==-SV. IT. 159 160. 2 Being the accusative, which is the feature of the second day (X. 7. 1).
2. ‘Towards him, of good gifts’!: by means of the former (the first) day they voke (४.९. begin the sacrifice or the ten-day rite), by means of this (day) they go forward.
1 SV. I. 235=RS. VITI. 49. 1-2=SV. IL. 161-162.
3. ‘Thee the men but yesterday’': the present (dav) and the (day of) yesterday they (thereby) undertake together, for preventing the two-day-period from slipping asunder.
1 SV. 1. 302=RS. VIII. 99. 1-2 (var. r.)=SV. IT. 163-164.
4. There is the brhat’; the brhat, forsooth, is the summit, the second day is the summit; from the summit unto the summit they step ”. 1 See note 3 on VII. 6. 11.
2 Cp. the expression IT. 1. 3.
5. There is the syaita' (and thereby) a wedding of the two simans?: for the continuity of the sacrifice.
1 See note l on VIL. 10. 2.
> The Syaita of this day and the naudhasa of the preceding day, cp. VII. 10. 1-3.
6. There 18 the madhucchandasa'; a saman, being of Rsi-descent 2, is fit for reaching the world of heaven. He who applies it in lauding, does not fall from the world of heaven.
2 Gram, \ 111. 1. 23 composed on SV. I. 302=SV. 11. 163—164.
2 Cp. XI. 5. 22. From the Jaim. br. (IIT. 27) we learn that this saman was seen by Madhucchandas, the son of Visviémitra, who by means of it became the first, the principal, and possessed of priestly lustre.
7. Itis of ascending ida', for so is the characteristic of this day.— The stoma (has been given) ”. 1 See note 2 on X. 11. 1. 2 Cp. XI. 6. 10, and XI. 11. 14. XI. 10. (The arbhava-pavamadna-laud of the second day.) 1. ‘The intoxication (mada) desirable for thee’! is the gayatri (-verse). 1 SV. I. 470=RS. 1X. 61. 19-21=SV. 11. 165-167.
266 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
2. Intoxicating (madavat), rich in sap is the afternoon-service (or the third pressing); he (thereby) puts (in it) intoxication and sap 1. 1 This § is found also in XT. 5. 1, XIV. 11. 1. XV. 11. }.
3. ‘ Be clarified as the most sweet ° 1 : for they are clarified, as it were, by this day; ‘as the most sweet,’ honey (madhu). forsooth. is food; he thereby puts food into the Sacrificer.
1 §V. J. 578=RS. 1X. 108. 1-2=SV. IT, 42-43.
4. ‘ Unto Indra this soma’!: for retaining valour and strength. 1 SV. 1. 566=RS. [X. 106. 1-3=SV. 11. 44-46 (var. r.).
5. (The verses beginning): ‘This Pusan, Rayi, Bhaga’', being anustubhs, are, by their characteristic, tristubhs?, for this dav is a tristubh-day.
1 SV. [. 546=RS. IX. 101. 7--9=SV. IT. 168-170.
2 Because of the word rayz, cp. X. 6. 2.
6. (The verses beginning): ‘ The conspicuous bull of the prayers is clarified,’ being jagatis, are, by their characteristic, tristubhs?; for this day is a tristubh-day.
1 SV. 1. 559=RS. IX. 86. 19-21=SV. 11. 171-173 (with var. read.). 2 By the word vrsan, cp. X. 6. 2,
7. There is the gayatra (chant); the brahmana of the gavatra is the 88.16 1, 1 Cp. VIL. 1. 1 5५4.
8. There is the havismata (-saman) (the chant of Havismat) +.
1 Gram. IV. [. 19 (the second of the two composed on SY. 1. 138).
9. Havismat and Haviskrt belonged to the Angiras-clan: on the second day Havismat prospered, on the ninth Haviskrt’.
1 By means of the two sémans seen and applied by them on these days, cp. AV. 5, 17, see also TS. VII. 1. 4. 13 according to the Jaim. br. (ITI. 28) Havismat and Haviskrt were two Angirases who were left behind when the Angirases ascended to heaven. Ly these samans they reached likewise the world of heaven.
10. (By the words): ^ This one is possessed of oblations’ (havismat) 1 he announces to the Gods that the day has been produced (‘ is at hand’), that the soma has been produced, and for his (the Sacrificer’s) benefit he by means of the siman invokes a blessing; for the saiman is a true blessing.
xr. 10, 2.—x1. 10. 14. 267
1 This apparently is an allusion to the last word (stobha) annected to the
saman : 1 9345 (see SV. ed. Calcutta, Vol. I, page 328). By adding to the words of SV. I. 138: ‘This great help do we then choose of the Gods, of the mighty ones, for our bonefit’ the word havismate: ‘for him who is rich in oblations ’, a blessing is invoked for the Sacrificer. On the whole cp. Jaim br. IIT. 29: ‘These two samans are (respectively) the announcement and the declaration (prokti« ca.. niruktis ca) of the oblations. In that the havismata (-saman) is (applied) on the second day, they (४.९., the participants of the sattra) announce (prahuh) to the Gods that they are possessed of oblations; in that the haviskrta(-siman) is applied on the ninth day, they declare (nirahuh) that they have prepared (and offered) the oblations, for at this moment they h av € prepared (and offered) the oblations.
11. There is the sanku ' (the ‘ pin-chant’), for propping the day ; that (part of the sacrifice) which is not propped, he props by means of the sanku (‘the pin’).
1 Gram. XVII. 2. [8 composed on SY. 1. 581.
12. They call it (this saman) also the sidantiya ; by means of it Pra- japati went upright to these worlds! ; because he went (astdat), there- fore, it is called sidantiya. He who applies this (chant) in lauding goes upright to these worlds.
1 ? urdhva imamllokan asidat. More comprehensible is the वक्षा). br. [I]. 50: ˆ 116 Gods wished: ‘may we gain a seat (stdema) in the world of heaven’, etc.
13. There is the sujfiana (-88108.11) 1. 1 Gram. XVII. 1. 26, composed on SV. 1, 572 (see SV. ed. Calcutta, Vol. II, page 214); grim. XVII, 1. 27 is likewise sujniana, but it must be a nidhanavat
Sama.
14. A (siman) containing (the word) svar! (‘ heaven ’) is the charac- teristic of the rathantara?, a (saman) with (the word) svar as finale is the characteristic of the brhat ®.
1 The saman as given in the grimegeyagana contains no svar, but the verses on which it is chanted, have it (SV. II. 44: éruste jatasa indavah svareidah). Moreover, the Siitrakara (Laty. VII. 10. 1 sqq.) teaches that for upa (thus ends the sujfiéna in the gana) may be substituted other nidhanas, and he says this expressly about the sujfiana (l.c. 7.). For an analogous case cp. IX. 6. 1, XIT. 9. 19.
2 Which contains the word svardréam (SV. I. 233, 11. 30). 8 Because the brhat is the sky, the heaven.
268 THE BRAHMANA OF TWENTY FIVE GHAPTEBS.
15. It has the word svar as finale, for so is the characteristic of this day '. 1 Which is bahirnidhanam, see X. 10, 1.
16. In (chanting) these two (simans) (sanku and sujfidna) they push near two boats, for reaching the world of heaven’.
1 The twelve-day rite is again compared to a voyage over the water.—About the origin of the sujfidna the Jaim. br. (11. 31, see Auswahl No. 172) has the following interesting tale: ‘The Asuras sought to slay the Gods, ever changing themselves, by entering among the Gods in that appearance which belong: ed to the Gods (by disguising themselves as Gods). Those of the Gods, who kept studying in the forest, they sought to slay by assuming the form of the Gods who were in the village, and those (of the Gods) who werein the village, they sought to slay by assuming the form of those (of the Gods), who kept themselves studying the veda in the forest. Jn this manner continually changing themselves, they sought to slay them. The Gods perceived this. They said (among themselves): ‘ Let us think out a question to be answered’ (a kind of password). They thought out a question to be answered: ‘When anybody comes near and we ask him: ‘ Unto whom dost thou come ? ` ho (the person asked) must answer; ‘ Unto Indra do I come’ (cp. the opening words of the veda-verse, on which the sujfana is chanted. XI. 10. 4). So, whenever anybody came near and they asked him: ‘Unto whom dost thou come ?’ he (४४६., that of the Gods to whom the question was addressed) answered: ‘Unto Indra do I come’, and then they said: ‘Thou art well recog- nised (5476104) . . but whosoever, being asked, did not respond, him they slew ’.
17. There 18 the gaurivita. The brahmana of the gaurivita is the same 1, 1 Cp. XL. 5. 13 sqq.
18. There is the kraufica (-siman)?. + Gram. XVI. 1. 15 (13 and 14 also are krautica, but the last of the three 18 required as it inust be aidam) composed on SV. I. 646.
19. The kraufica is the voice, the twelve-day rite is the voice; so they chant the voice (the kraufica) in the voice (the twelve-day rite), for the prevalence of the sacrifice 1.
1 About the kraufica, we read in the Jaim. br, (IIT. 32, Auswahl No. 173): ‘Krufic of the Angiras-clan obtained a day that was isya, as it were (the word must have the same meaning as esya of our Brihmana XIII. 9. 11, XIII. 11. 20); tsya, as it were, is this second day; therefore, the kraufica is applied on the second day. There was (then) only one single day. This Krufic of the Angiras-clan desired: ‘MayI form a (second) day out of the (now only existent) day. He saw this saman and practised it in lauding. Thereupon, he formed a (second) day out of the (single) day...It is this day, forsooth, that the
xz. 10. 15.—xz. 11. 3. 269
Angiras Krufic by drinking discriminates. As to the usual saying: ‘the Krufic (or curlew) discriminates the milk, in drinking’, 16 is not the curlew that discriminates (the milk from the water), but it is the Angiras Krufic who in drinking discrimi- nates the (second) day from the (only existent) day’. Cp. Vaj. Samh. XIX. 73: adbhyah ksiram vyapibat krunn Gngtraso dhiya.
20. There is the 8108 (siman) (the chant of Yama) '.
1 Grim. XVI. 2. 18 composed on SV. 1. 557; there are many yaémasaémans, but this one is, as it must be, svdra (ed. Cale. Vol. 11, page, 181).
21. By means of this (saman), Yama obtained the unassailable sovereignty over yonder world. He who in landing uses the chant of Yama, obtains the unassailable sovereignty over yonder world.
22. By means of this (saman) Yami brought Yama to the world of heaven’; (so it is) for beholding the world of heaven. He who in lauding applies (it), does not fall from the world of heaven.—The stoma (has been given) £.
1 The myth of Yama who died first and left his mourning sister and wife behind, is well known, see e.g., Maitr. Samh. I. 5.12: 81. 2.
2 See note 3 012 XI. 7. 8.
XI. 11. (The uktha-lauds of the second day.)
1. (The verses beginning:) ‘Come hither, I will gladly sing to thee ` † contain (the words) ‘come hither’: for calling near the third day, and for the sake of connection.
1 SV. 1. 7=RS. VI. 16. 16-18=SV. IL. 55-57.
2. That part of the sacrifice, which consists of the uktha(laud)s, is a cutting, as it were+; that it contains (the word) ‘ hither ’®, is for the sake of congruence.
1 It 18 a separate piece in so far as it follows on the agnistoma-saman, which ends the normal jyotistoma.
2 The preposition @ in eh, first word of SV. I. 7.
3. (The verses beginning:) ‘For thus art thou a hero’?! are (verses) saying the 88116 2: ‘let it thus be here’.
1 §V. I. 232=RS. VIII. 92. 28-30=SV. II. 174-176.
2 By the word 5४2 (‘ thus’), which occurs in several of the verse-quarters.
270 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4. (The verses): ‘All (songs) have caused Indra to grow!’, for they? throve at that time; by means of this (verse) they make the Sacrificer thrive.
1 SV. I. 348=RS. I. 11. 1-3=SV. IL. 177-179.
2 The Gods, according to Saéyana; cp. AIT. 12. 2. For this expression the Jaim. br. has only: wrddham hy etad ahar yad barhatam.
§. There is the sikamasva (8100811) 1: in order to conquer the ukthas, in order to stride on them.
1 See note 2 on VIII. 8. 4 (chanted here on the same verses).
6. For by means of this (siman) they, at the beginning, conquered the ukthas and strode on them’,
1 Ag set forth in VITTI. 8. 1-6.
7. There is the amahfyava(-siman); a success (or ` arranging ` 2) and food are brought about in (verses) which say the 88116 1 ; ‘let it thus be here’ £.
1 Gram. VI. 1. 25 composed on SV. 1. 232, chanted on SV. Ti. 174-176 Th is 4mahiyava must be taken here because it must be nidhanavat.
2 Cp. § 3. The purport is not quite clear.
8. This day verily expresses the nobility’; in that it is a fifteen- fold (stoma) and the Brahman’s chant? is performed on giyatri (-verses) ®, he brings in union the priesthood and the nobility: he places the priesthood before the nobility and makes nobility and peasantry follow- ing after (and dependent on) the priesthood.
1 As being paficadasga, cp. VI. 1. 8. 2 The Amahiyava on the gayatris SV. 11. 174-176.
$ The paficadaga stoma 18 connected with nobility, the gayatri with priesthood (VI. 1. 8), both are here taken together and thus a union of both is caused.
9. The former (the first) day is the priesthood +, the second day is the nobility®; in that the Brahman’s chant® is performed on gaiyatri (-verses)®, he causes the priesthood to flourish by fame. for the gayatri is the priesthood.
1 Because it is a giyatri-day and a trivrt-day, cp. VI. 1. 6, 8. 2 Because it is a tristubh-day and a paficadasga-day, l.c.
3 See ncte 2 on § 8.
x1. 11. 4.—xur. 1. 2. 271
10. Therefore it (viz., the Brahman’s chant) is performed on (verses) that say the same’, for the cause of flourishing.
1 Cp. note 2 on § 3.
11. There are the two astadamstra (-saimans) +.
1 Gram. IX. 1. 20 and 21 composed on SV. I. 343; both saimans heing a?da, it 18 not apparent from the Brahmana, which of the two 18 intended; according to the later sources it 18 the first; cp. below, XIT. 9. 13.
12. By means of (the stobha): aiyahar! Indra slew Vrtra, bv means of: aryadau hova® he brought him down; these two samans are
victorious (and) powerful. $ 5 1 The stobha of the first Astadamstra: aiyaha 4.
[onal
ov dr dro 5 9 2 The stobha of the second: atyadau-ho’ 6 va.
13. Vigour and strength he gains by means of these two (samans).
14. Fifteen fold (fifteen-versed) is the stoma; in vigour (and) strength he thereby is firmly established. The fifteen fold (stoma) is vigour (and) strength 1.
1 Op. XT. 6. 10.11.
TWELFTH CHAPTER. (Prsthya six-day period of the twelve- day-rite.) (Third day.) AIT. 1. (Out-of-doors-laud of the third day.)
1. (The verses beginning :) ‘ By ‘ fiercely brilliant lustre’! are the opening (tristichs) of the third day. 1 Cp. note 1 on VI. 9. 24.
2. The gayatri is ‘fiercely brilliant °, the tristubh is ‘ loudly sound- ing ’, the jagati is ‘ mixed with 70116 ° 1. (In taking this tristich as open- ing one), he lays hold of the three characteristics?: in order that the three-day period may not slip off.
272 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
lLdavidyutatya rch paristobhanty& krpa/somah subra gavaéirah, cp. notes 1-3 on VI. 9. 26. The jagati is ‘ mixed with milk’ because the trtiyasavana, which is jagata, contains the offering of the aéw. A different explanation 18 given on VI. 9, 25.
2 The first day 18 gayatra, the second traistubha, the third jagata.
3. (The tristich beginning :) ‘ These soma-drops have been effused ”* is the corresponding one (the antistrophe). 1 Cp. note 1 on VI. 9. 13.
4. By (the word) ‘these’ Prajapati created the Gods; by ‘have been effused’, the men; by ‘soma-drops’ the Fathers’. To this he thereby refers £.
1 So far this § is identical with VI. 9. 15.
2 ? tad eva tad abhivadatz.
5. And, moreover, after the former characteristic he speaks the latter characteristic. That he speaks after the former characteristic the latter characteristic is the reason why the corresponding tristich is called anuriipa. A son resembling himself gets he who knows this ?.
1 This § is identical with XI 6. 4-65.
6. The stotriya and the anuripa are tristichs. for retaining the breathings. 1 Cp. XT. 6. 6.
7,8. The tristich (beginning :) ‘The king with prayers is besought, being clarified, in man, to go through the intermediate region nt has the intermediate region as its deity; the third day has the inter- mediate region as its deity”; to this he thereby refers.
1 8V. IL 183, 184, 185=RS. IX. 64. 16, 18, 17.
2 This statement is a consequence of the fact that the first, or rathantara-day, ia identified with earth, the second or brhat-day, with heaven. 9. There is a pentastich; the pankti(-verse) has five verse- quarters, the food is five fold®: for retaining food. 1 SV. II. 186, 137, 188, 189, 190=RS. IX. 48. |, 2,3, 5, 4. 2 0680209, peyam, khadyam, lehyam, coeyam, Sayana on XII. 4. 6.
10. A tristich is the last!; with which breath they start, in that they break up (finish the laud) *.
1 SV. IL 191-193= 8. IX. 64. 13-15. 2 Identical with XI. 6.8, 9.
xu. 1. 3.—xII. 2. 7. 273
11. Seventeen fold (or ‘ seventeen-versed ’) is the stoma, for gaining a firm support, for procreating?. 1 Because Prajapati is saptadaéa. XIT. 2. (The ajya- lauds of the third day.) 1. (The tristich beginning :) ‘Agni is kindled by Agni’ 1, is the ajya-(laud) addressed to Agni ®.
1 SV. II, 194, 195, 196=RS. 12.6, 8, 9. 2 The first or hotur ajyam.
2. In view of the two former days which are kindled, he thereby kindles the third day}.
1 Which, at least, has the instrumental agnina for its characteristic, op. X. ¶. 1.
3. (The tristich beginning:) ‘ Mitra of holy might I call for’? is the rathantara-like (ajya-laud)* addressed to Mitra and Varuna’?. 1 SV. IT. 197-199=RS. I. 2. 7-9.
2 This is explained in the next §.
Lo)
The second &ajya running parallel to the Sastra of the Maitravaruna.
4. ‘J call for thee’ is the characteristic of the rathantara !.
1 Because the verses on which the rathantara is chanted (SV. IL. 30, 31) contain the words: ‘rich in cows we call for thee’.
6. The vairupa is cryptically (equal to) the rathantara!. He thereby displays the characteristic of the rathantara.
1 This remark is made, because, the adjyalauds being rathantara-like, we expect also the rathantarasiman as first prsthastotra, whilst on this day the
vairiipa is used, not the rathantara. The vairiipa can be identified in a sense with the rathantara, as it 18 its garbha, cp. Ait. br. IV. 28. 1.
6. (The tristich beginning:) ‘For together with Indra thou art 8661) " › 18 (the ajya-laud) addressed to Indra. 1 SV. II. 200, 201, 202=RS. 1. 6. 7,4, 53 with this agrees Agv. VIT 2. 3,
but according to Sankh. (XIL 1. 4) BS. I. 6, 7, 8, 9 are used. May we infer from this that the uttararcika was known to Asvalaéyana, but not to Sankhayana ?
7. Together, as it were, (once upon a time) these worlds were seen!; the third day has the intermediate region as its deitv?; to this he thereby alludes.
18
274 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Cp. VII. 10. 1. 2 Cp. note 2 on AIT. 1. 8; in chanting on sam. .drksase he (the chanter) makes implicit mention also of the antariksa. 8. (The tristichs beginning :) ‘These two I call for, whose’’, is the rathantara-like (ajya-laud) addressed to Indra and Agni. 1 SV. 11. 203-205=RS. VI. 60. 4.6.
9. ‘I call for’ is the characteristic of the rathantara!: the vairupa is cryptically the rathantara; he thereby displavs the charac- teristic of the rathantara ?.—The stoma (is given)?.
1 This 18 identical with §§ 4 and 5.
2 Op. XIL 1. 11.
XII. 3.
(The midday-pavamana-laud of the third day.)
1. ‘On high (ucca) born of thy plant’! (andhas) is the gayatri. 1 §V. I. 457=RS. TX. 81. 10, 12, 11=SV. 11. 22-24,
2. An ascent (‘containing the word ‘up’, wt), forsooth, is the third day’, this he thereby expresses.
t As it follows, higher up, after the first two days, and cp. X. 6. 3.
3. It (the verse) contains (the word) ‘ plant’. the plant. forsooth, is the day! : it is the laying hold of the day.
1 Because this day 18 upward, and the plants grow upward !
4. (The verses beginning:) ‘The living somas, unto’ (abhi) 1.
1 GV. 1. 518=RS. LX. 107, 14-16 (var. read.) =SV. IT. 206-208.
6. ‘Unto’ is the characteristic of the rathantara 1, ‘ vreat’ of the brhat; he undertakes (‘ applies’) the characteristic of both (rathantara and brhat) together, for this (third) day is (equal) to both these aspects (varna).
1 Which begins abhi tva Sura. 2 In the words of SV. II. 207: 722 deva rtam brhat.
` 6. ‘Three words are uttered by the running 006 1 ' is the charac- teristic of the third day”; thereby he lays hold on the third day. 1 SV. I. 525=RS. IX. 97. 34-36=SV. II. 209-211.
2 Because of the word ‘ three’, cp. X. 6. 3.
xu. 2. 8.- शा. 3. 15. 275
7. Being tristubhs they (these verses) are jagatis by their charac- teristic’; for this day is a jagati-day.
1 Solely by the word ‘ three’, which belongs to the third day, which is jagata.
8. There is the gayatra (-chant); the brihmana of the gavatra is the same}. 1 Cp. VIT. 1. 1 sqq.
9. There is the vaistambha (-saman) 1. 1 Gram. XTII. 1. 11, composed on SV. I. 471, called also ksullakavaistambhum.
10. This day (once upon a time) collapsed; by means of the vaistambhas! the Gods fixed (its) different (parts) (vi-stambh) ; that is the cause, why they are called the vaistambhas.
! The plural is strange; there are either two or one vaistambha. The Jaim. br. speaks of them in the dual.
11. They undertake (apply) as finale the word ‘quarters’!, for propping the quarters. 1 The nidhana of this siman 18 : di?234 sah ; ep. X. 6. 3.
12. There 18 the paurumadga (-saman)'.
1 Gram. I. 2. 32 composed on SV. I. 39.
13. When this day collapsed’, it was pursued by the ogres; the Gods, by means of the paurumadga?, repelled the ogres from it. He who in lauding uses the paurumadga, repels his evil lot.
1 Cp. § 10.
2 In the Jaim. br. (II] 43) the siman is seen by Purumudga an Angiras, who wished for cattle. The name of the saman there is paurumudga.
14. The Gods and the Asuras were contending The Gods by means of the paurumad ga destroved their boroughs. Because they destroyed (or ‘ made sink’) their boroughs (puro’ majjayan) 1. therefore it is called paurumadga. His hurtful rival he destroys by (lauding with) this (saman).
1 In the Jaim. br. the derivation of the name rests on the pun: tad yat (deva asuran) piirve (samudre)majjayams, tad v eva paurumudgasya paurumudgatvam.
15. There is the gautama (-saiman).
1 Gram Tl. 1. 1; there are several gautamasamans, but see § 17.
276 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
16. The brahmana of the gautama (-siman) is the same’. 1 See XI. 5. 22, 23.
17. It is the one which has a stobha on both sides’, for so is the characteristic of this day ?.
1 The first verse-quarter is enclosed by the stobha ha@ u, see SV., ed. Calcutta, Vol. I, page 162.
2 See X. 9. 1, note 3.
18. There is the antariksa (-siman) +.
1 Aranyegeyagana I. 1. 9, composed on SV. 1. 239.
19. The third day has the intermediate region for its deity!; in the intermediate region (== ग the third day) they Jaud with the ‘in- termediate region’ (the antariksaséman), in order to get a firm footing >.
1 Cp. note 2 on XII. 1. 7, 8.
2 Because of the verses on which it is chanted (SV. II. 206-208), the last of which is a viraj of t wo verse-quarters. On the antariksa cp. Jaim. br. ITI. 46:
tasyobhayatah padam paristobhayanty antarikeasya rupam: ubhayata iva hidam antariksam paristubdham abhyam lokabhyam.
20. There is the kanva (-siman) with (the syllable) as as finale’. 3 1 11 1 Gram. VII. 1. 28 composed on SV. I. 261; finale: 2, 25455.
21. (The syllable) as is the characteristic of the rathantara!, has of the brhat*; they thereby (४.९., in chanting क as nidhana) undertake (‘apply’) a third characteristic: for the sake of flourishing.
1 Cp. VIL. 6. 11.
2 The syllable 25 has three moras and the number three 18 the riipa of the third day, see X. 6.3.
22. There is the (chant called) ‘the united yell of the Angirases’ (angirasim samkroéa) '. 1 Gram. XV. 2. 3; there are on SV. I. 525 three samkrogas, but only the
third 18 svaram, see SV. ed. Calcutta, Vol. I], page 113 as compared with Vol. ITT, page 430.
23. By means of this (siman), 81] yelling together’, the Angirases went to the world of heaven: it is for beholding the world of heaven ; he who in lauding uses it, falls not from the world of heaven.—The stoma (is given) ४. ।
xr. 3. 16.—x11. 4, 4. 277
1 Some of them calling loudly the stobha of one of the samkroéasimansa, others answering them with the stobha of the other, according to the Jaim. br. IIT. 47: hittsé ca ha khalu vG ete samani pratisrutis ca ho ye ho va ha ho ity evanena- १047050 ’hvayan ha va o va ity etena pratyasrnvan.
2 See XII. 1. 11.
XII. 4.
(The prstha-lauds of the third day.)
1. (The verses beginning:) ‘If thou hadst, o Indra. a hundred heavens?’ contain (the word) ‘ hundred ’.
1 SV. 1. 278=RS. VIII. 20. 5-6=SV. I]. 212-213. The plural is used, although we have to do with a pragiatha, because, in chanting, the two verses are made three.
2. Possessed of hundred and thousand is the characteristic of cattle!; the characteristic of cattle he retains through these (verses).
1 १.९., strongly multiplying themselves.
3. (The verses beginning:) ‘We with the soma thee’ are sato. brhati (verses)*; (in chanting on these) he steps on to a larger metre?: in order not to fall down ५.
1 §V. I. 261=RS8. VIII. 33. 1-3=S8V. IL. 214-216.
< How these brhati-verses can be designated as satobrhatis is not clear io me: the same difficulty in XII. 4. 22, XIII. 10. 1, XVIT. 1. 11. See Nidanastitra I, 2 (end): barhatam api trcam satobrhatya ity evacakeate yatha vayam gha tva suta- vanta itt (this is precisely the verse of this passage). On the Nida&na-passage cp. Weber in Indische Studien, Vol. VII, pages 45, 46.
3 From the brhati of 36 syllables unto the satobrhati of 40 syllables.
+ By getting a larger base.
4. (There are the verses beginning:) ‘The swift one wishes to gain victory with Purandhi as his joiner; by a song of praise I bring unto you (च vak .'. name) the much summoned Indra’!; the word ^ help- ing’ (is) contained (in them)?; raised up, as it were ३, is the third dav ; in that there is this word ‘helping’, he thereby firmly establishes this day.
1 SV. I. 238 =€. VII. 32. 20-21=S8V. II. 217-218.
2 Asif क (the preposition) and vah (the enclitic of tvam) were equivalent to Gvad, a participle of avats !
3 The ripa of the third day is ‘up’ (ud), cp. X. 6. 3.
278 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
$. The vairipa (-siman) of five finales! is the prstha ( laud)?: for propping the quarters म. 1 Aranyegeyagana I. 1. 3, composed on SV. 1. 278, see SV. ed. Calcutta, Vol. II, page 388 ; the five finales are: disam, visam, has, aéva sisumati, it ida. 2 The first or hotuh prsthastotra. > The four quarters and the zenith (five nidhanas!). Where these midhanas
in chanting are to be produced, is taught by the siitrakaéra (Laty. VIL. 5. 15-17), and cp. Nidanasiitra 111, 11 middle.
6. The pankti has five verse-quarters!; food is five fold: for retaining food.
1 The connection with the preceding sentence is perhaps this, that the four- footed brhati and satobrhati of SV. If. 212, 213 are transformed into panktis, by adding the nidkanas aéva sigumati, etc.
2 Op. note 2 on XII. 1. 9, 7. The vairtpa is the quarters’ chant, for by it he refers to the quarters }. 1 By the nidhana disam, see note | on § 5.
8. Further, in that it is of five finales, thereby (it belongs) to the seasons, for five in number are the seasons.
9. By the seasons and the quarters, verily, these worlds are enveloped’; in both of them he firmly establishes the Sacrificer ; after the firm establishment (in them) of the Sacrificer, the Udgatr, who, knowing this, uses in lauding the vairipa, is firmly established (in them).
1 Strictly speaking, only by the quarters.
10. It has (the word) ‘ quarter’, for repelling the rival] 1.
1 Whom he thereby excludes from the quarters, so that he must die.
11. As finale they undertake (‘apply’): ‘the quarter. the peasantry *’: for propping the quarters.
१ The nidhana disam visam.
12. After the (finale indicating the) quarters they undertake (‘ apply ’) the finale has ; thereby it (the chant) 18 brhat-like!. 1 For the nidhana of the brhat see VII. 6. 11.
xu. 4 §.—xur. 4. 17. 279
13. This world (the earth) is rathantara-like, yonder world (the sky) is brhat-like; by means of the characteristic of rathantara and 1118. 1 . he gains? both the worlds.
1 Ins 12 has been said only that the vairiipa by its finale has is brhat like but we must keep in mind that the nidhana of rathantara and brhat is reported to have once been the same (VII. 6. 11) and, moreover, the रक्ष एप is sprung from the
rathantara.
2 aparadhnoti is used here with a meaning opposed to the ordinary one.
14. Rathantara and brhat are the bullocks that convey the Sacri- ficer to the Gods: these he yokes now!: in order to reach the world of
heaven
1 Through the vairiipa, the nidhana of which is equal to that of rathantara and brhat.
15. There is the (finale) containing (the word) ‘horse’*: for the sake of procreation.
1 The nidhana asva sisumati: ‘the mare with its foal.
16. As a frog makes af (‘croakes’)1, so they undertake (` pro- duce’) the finale: for the sake of unimpaired vigour.
1 Perhaps this means (cp. ‘for the sake of unimpaired vigour ’) ‘ with equal strength, with unexhausted strength of tone’. About this passage the Nidanastitra (TIT 11) remarks: atha vairiipe vadati: yatha mandiika at karoty evam nidhanam upayantitt ; kasyedam brahmanan sydd iti? krta rathantaridakrta barhatitt kautsas, tad idam akrtakaram brihmanam ardhedaibrahmanam syad ttt; pancamedeyam pratyahrta bhavatiti gautamas, tam paroksikrtyabhivyahareyur, evam parncame ‘hany ayatayama bhavaciti ; tad apy evam brahmanam bhavaty : ayatayamataya iit + tatra kah paroksibhava tty: Gkarataka@rau va kuryur ika@ranakarau vaivam ekavarnavt- kara, ikaram tv evayikarikuryur, etasmin paroksibhava upalabhyata itt. The corres- ponding passage of the Jaim. br. (ITI 49) runs: sa yatha mandiika it kuryad evam artet kuryat, tena paricamam ahar ayatayama kriyate.
17. There are twelve characteristics (in the vairipa)!; the year consists of twelve months; in the year he (by these) is firmly estab- lished.
1 Tread: dvadaéa vat ripani but it is difficult to explain which parts of the sAman our author has in mind. If we read dvadaéa vairiipaini bhavanti, the scnse ig: ‘there are twelve vairUpasamans.’ To this interpretation seems to point the Nidanastitra (III. 11): atha khalv Gha: dvadasa vairtipani bhavantiti; kasye- dam brahmanamh sydd wi? samvatsarabrahmanam ity Ghuh: samvatsare dvadase krivo hotrsama bhavati. The Anupadasitra, on the other side, seems to favour my explanation, but the text 1s too corrupt for citation.
280 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
18. Multiform is the year’, multiform 18 food?; (so it serves) for retaining food.
1 By its twelve months, its twenty-four half-months, its five (or six) seasons.
2 Ags consisting of rice, barley, etc.
19. The great vaistambha (-siman?*) is the Brahman’s chant*: for retaining food °.
1 Gram. VII. 1. 31, composed on SV. I. 261.
2 Or third prstha-laud.
$ See the next §.
20. When a person eats food, then he is internally supported (vistabdha).
21. The (word) ‘ quarters’ they undertake (‘apply’) as 00816 1 : for propping the quarters. :
1 The nidhana (see SV. ed. Calcutta, vol. I. page 542) is: di 254 Sah.
22. They chant (it) on satobrhati (-verses)', for counterpoising the two preceding days?*.
1 Cp. note 2 on XII. 4. 3.
2 On the first two days the Brahman’s saman is chanted on brhati-venses, here on quasi-satobrhatis; here, then, it is chanted on: (seemingly) larger verses.
23. The raurava (-siman)! is the Acchavaka’s chant’. 1 Gram. XIV. 1. 35 composed on SV. I. 511, chanted on SV. IL. 217, 218 (atdam) (See SV. ed. Calcutta, Vol. II, page 76). 2 Or the fourth pretha-laud.
24. Agni, forsooth, is burning (द) 1, Agni is Rudra. 1 Cp. VII. 5. 10. 2 Cp. TS. VL. 3. 5. 1; rudro va esa yad agnih and RS. 111. 2.9.
25. It is Agni who (as Rudra १) causes the cattle to go forth from him, from whom it goes forth, it is Agni who causes the cattle to approach him, whom it approaches,
26. Constantly the cattle approaches him, who, knowing this, lauds with the raurava (-88 1811) 1.
1 Because this chant is the cattle, VIL 5. 8.
27. It has an {दढ preceded and followed by a stobha’'; for such is the characteristic of the third day '.—The stoma (is given)”.
1 See note 3 on X. 1}. 1.
2 Cp. XII. 1. 1).
xu. 4. 18.-- शा. 5. 7. 281
XII 5.
(The Arbhavapavamdna-laud of the third day.)
1. (The verses beginning:) ‘Three voices go up!’ (contain) the characteristic of the third day*; thereby they lay hold on the third day.
1 SV. 1. 471=RS. [X. 33. 4-6=SV. IL. 219-221. 2 See X. 6. 3 (by the words wt and tri).
2. Containing the words ‘up’ and ‘three’ is the third day; this (day) he thereby addresses.
3. (The verses beginning:) ‘Press ye (the soma). sprinkle ve around’ * contain the word ‘ around’ (part).
1 SV. I, 580=:RS. IX. 168. 7-8=SV. 11. 744-745.
4. The third dav is the end!; these (verses) (serve) to close (par y apir) it.
1 Of the three-day period, when in itself constitutes a whole.
0०. (There are the verses beginning): ‘ Ye friends. be ve seated down’!; raised up, as it were, is the third day?: by saying: ‘be ye seated down’ he firmly establishes the day®.
1 SV. [. 568=RS. 1X. 104. 1-3=SV. 11. 507-509.
2 Cp. note 3 on XIT. 4. 4.
3 It is remarkable that the uttararcika gives these verses (507-509) later on and not in this context, whereas the Jaiminiyas have them, but only the first of each pragatha, in their right place, 896 Jaim. Sanh. [1]. 20. 5-6, page 67 of the edition. This inaccuracy of the diascouast’s is perhaps due to the fact, that here, on the third day, only the first verses of each pragitha are used for the s&imans (kakubh and usnih).
6. (The verses beginning :) ‘The pressed out, most sweet ’!, being anustubhs, are, by their characteristic, jagatis?, for this day is a jagati- day.
1 SV. I. 547=RS. IX. 101. 4-6=SV. IL. 222-224.
2 Because, according to Sayana, the wurds ‘ most sweet’ point to the evening service, which also is jagata and also ‘most sweet’ by the pouring out of the G@éir.
7. (Then there are the verses beginning :) ‘ The strainer is stretch- ed out for thee, ० Lord of sacred lore ` ^. 1 SV. I. 565=RS. IX. 83. 1-3=SV. II. 225-227 (var. read.).
282 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
8. Stretched out, as it were, is this intermediate region, between these two!; the third day has the intermediate region as deity *; this he thereby addresses.
1 Between heaven and earth.
2 Cp. note 2 0n XIL. 1. 8.
9. There is the gaiyatra (-siman). The brahmana of the gayatra is the 88116 +, 1 VIL. 1. 1 sqq.
10. There is the pasthauha (-saiman) 1.
1 Grim. XIIT. 1. 12, composed on SV. [. 471; for the identification ep. § 11.
11. Pasthavah of the clan of the Angirases heard the voice of the fourth day! speaking this (siman)*. He undertook (‘applied’) the finale: ‘hey, Voice’! and so this day had been expressed by him.
21 |
1 The nidhana of this saman (see SV. ed. Calcutta, Vol. Tl, page 18) is h@ o
2 1 8 1111 va | ० va 2345; as usual, the melodic interjection va is identified with »a@k (* Voice,’
‘Word’). By this nidhana (ho vak /) the fourth day (the second triraitra) comes to be mystically connected with the third day (cp. note 1 on +. 5. 10).
2 The instrumental etena in the words efena... .caturthasyahno vacam »adantim upasrnot belongs to vadantim, the construction is analogous to that: of sta.
12. There is ‘the chant of the Voice’ (vacas sama)".
1 Gram. XVII. 2. 15 composed on SV. 1. 580; probably here a svaram sama is
required.
13. The twelve-day rite is the voice’: in the voice (or ` during the twelve-day rite’) they laud with the voice (the vacassiman): for the prevalence of the sacrifice.
1 Cp. XI. 10. 19.
14. The Niskiriyas* (once upon a time) performed a sacrificial session; thev did not know the (practice of the) third dav; chantiny this melody °, the Voice came drifting near to them; through it (i.e , this sainan) they learned the (practice of the) third day. They said: ‘She forsooth, has caused us to behold the third day’. This (melody) is a (means of) beholding the third day.
1 In the Jaim. br. (IIJ. 52) they are called nigkaryadevah, read: niskaryah ; Tl. 357 occur the niskarantyah. As Séyana derives the name niskiriya from niskara, the name is probably niskariya.
71, 5. 8.— x. 5. 2). 283
2 tan etat sama gayamani vag upaplavata, Sayana interprets gayamanan, but gayamana only is right, cp. also Jaim. br. IIT. 52: tan vak sima gayamanopaplavata,
16. There is the gaukta (-siman) 1.
1 Grim. XVII. 1. 15, composed on SV. I. 568 (there are five Sauktas&mans, but here, as it seems, a nidhanavat sama is required).
16. Sukti of the Angiras clan by means of this (siman) beheld straightway the world of heaven; (so it serves) for beholding the world of heaven. He who lauds (with it) falls not from the world of heaven.
17. There is the gaurivita (-siman)!: the brahmana of the gaurivita is the same ४. | 1 Grim. V. 1. 22, composed on SV. I. 168 (svaram), chanted on SV. IT. 222— 224. 2 Cp. XI. 5. 14-20,
18. There is the melody of Tvastr’s daughters (tvastrisaman) 1.
1 Gram. XVI, 1. 16, composed on SV. I. 547, see SV. ed. Calcutta vol. TI, page 155; there are two 8810878 of this name, but the madhyenidhanam sama is required ; according to the Arseyakalpa the trinidhanam.
19. When Indra was suffering from a disease of the eyes, the (other) beings could not cause him to sleep, (but) the daughters of Tvastr by means of this melody brought sleep to him, for such had been their wish at that moment.
20. Wish granting is the tvadstrisaman; he (who applies it) gets (the fulfilment of) his wish.
21. Indra, being afraid of Vrtra, entered a cow’. About him the daughters of Tvastr said: ‘Let us produce (him)’. By means of these melodies? they produced him®. They perform the sacrificial session (wishing): ‘Let us be (re)produced.’ They are (re)produced.
1 It is a well-known trait of the Indra-myth that after the slaying of Vrtra the God hides himself, e.g., inthe water, see, for instance, TS. IT. 5. 3. 6, Sat. br. VU. 4. 1. 13. For the rest, Indra is known to delight in songs: Sat. br. II]. 6. 1. 24,
2 The plural because the chant of one of the many saémans of this name 18 optional (१).
3 The Jaim. br., not containing the legend of Tvastr’s daughters, has at ITI 19 a legend similar to the one given above in § 21: ‘Indra, having hurled his thunder- bolt on Vrtra, entered the cows, thinking: ‘I have missed him’; these wished: ‘may we give birth to Indra’; they caw these tvastii-s@mans’ (९८11४ samant). Furtheron the tvastris are designated as the cattle: paéavo vai teaetryah.
284 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
22. There is the arista (-siman)'.
1 Aranyegeyagana [, 1. 11, composed on SV. 1. 565, chanted here on SV. II.
23. The Gods and the Asuras were contending; whom they slew of the Gods, that one did not come to life again, whom (they slew) of the Asuras, that one came to life again. The Gods performed austerities ; they saw that arista(-saman); thereupon whom they slew of the Gods, that one came to life again, whom of the Asuras, that one did not come to life again’. (Because they now thought :) ‘We have through this (8800870) come out unharmed’ (narzsama), therefore it is called arista (‘free from harm ’). The arista is applied at the end (of the irbhava-pavamana-laud) in order to be free from harm.
1 A similar legend of the reviving of the slain Gods is found in Sat. br. II. 6. 1. 1: atha yan evateam tasmint samgrame 'ghnams tan pitryajnena samairayanta.
24. It has a triple 146 1 : to support the three-day period. ॐ {5 oor dv 51 ॐ
2 ho ida | ho ida | ho 2345 1 | da.
25. The last 146 they undertake, (t.e., ‘chant’) ‘running !’ for con- necting the fourth day.—The stoma (18 given) ~.
1 ‘Swiftly ’, not extend:d, not lengthened; the term dravantim i1dim seems not to have the technical meaning of dravadid (XII. 11. 1).
2 See XIT. 1. 11.
XIT. 6.
(The uktha-lauds of the third day.)
1, (There are the verses beginning:) ‘Sing ye unto the very great one’ }, 1 SV. I. 107=RS. VIT, 103. 8-9=SV. II. 228-229,
2. By (the words) ‘sing ye’ the characteristic of power is brought about 1,
1 According to S&yana, because mighty princes have many singers at their court.
3. (There are the verses beginning:) ‘This intoxicating draught we announce to thee’!; possessed of intoxicating draught, possessed of pith is the afternoon service; he thereby puts (into it) intoxicating draught (and) pith.
1 SV, I, 383=RS. VIIL 15. 4-6=SV. IT. 230-232.
X11. 5. 22.—xu. 6. LI. 285
4. (The verses beginning :) ‘ Hear thou the summons of Tirasci?’ is (are) for hearing only.
5. There is the pramamhisthiya (-saman) 1.
1 Gram. III. 1. 26, composed on SV. I. 107 (first of the three samans of this name, it must be sv@ram.)
6. By means of the pramamhisthiya, Indra hurled his thunder- bolt on Vrtra and cast him down. One who has a rival should intro- duce the uktha (-laud)s with the pramamhisthiya; he casts down his rival and himself fares better.
7. Thore is harivarna(-saman) 1.
1 Gram. X. 1. 34, composed on SV. I. 383 (there are four samans of this
name, but the last is required, because this only has the nidhana mentioned in § 9, see SV. ed. Calcutta. Vol. I, page 789).
8,9. Indra and the Asuric Namuci made an agreement: ‘of us two not (one) shall kill the other either by night or by day, either with (what is) wet or (what is) dry’. Indra cut off his head at dawn before sunrise with foam of water'; what is at dawn before sunrise, is neither by night nor by day, and foam of water is neither wet nor dry. This head, a greater evil ?, (than the unslain himself had heen) rolled after him, (calling out): ‘ Man-slayer, thou hast cheated, thou hast cheated!’ Neither by verse nor by chant couli he repel it (this head) 3, (but) by means of the finale of the harivarna-(siman) 4
he repelled it.
1 Perhaps the plates of the ray, the nadisisa of Kaus. stitra VITT. 18, which {8 equivalent to nadiphena; this material is, it seems, used also for washing the
hands.
2 papiyam, remarkable form instead of papiyas. S&yana connects it with vacam (his bhasya is printed by error partly under § 6). The translation of Hopkins in his paper ‘Gods and Saints of the great Brahmana’ (Transactions of the Conn. Ac. of Arts and Sciences, Vol. XV, page 47) is partly wrong.
3 On this legend cp. Maitr. Samh. IV. 3. 4: 43. 7-13, TBr. I. 7. 1. 6-7, Sat. br. XII. 7.3. 1.
२ 1 1111
4 The nidhana is: harisriya 2349m.
10. He who lauds with the harivarna (-saman) repels, by its finale, distress and comes to fortune (Srryam) and energy.
11. There is the tairascya (-saman) 7.
1 Gram. IX. 2. 2, composed on SV. 1. 346, see SV. ed. Calcutta, Vol. I, page 708.
286 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
12. When the Angirases went to the world of heaven, they were pursued by Ogres. Tirascin of the Angiras clan’ circumambulated them slantingly? with this (saman); because he had circumambulated them slantingly (tiryan), therefore it is called tairascya. It was, for- sooth, the bad lot that pursued them; this they repelled by means of the tairascya (-saman). He who lauds with the tairascya (-saman) repels his bad lot.
1 Read yato instead of yanto and firascy Gngirasas tiryan paryavaid ; yat tiryan
paryavait tat, ete. Against the masc. tira¢cy angirasah, the RBS. (VIII 95. 4) pointe to a female Gngirast: 704८2.
2 It 18 not clear which is the exact kind of manceuvre executed by the Ri: the word tiryan is taken into the text as it seems, simply to oxplain the origin of the name. ‘This is differently explained in the Jaim. br. (ITT. 56, ep. Auswahl No. 175): ‘The other Gods and Seers had gained the upward world, but Tirase1 of the \ngiras-clan (tirascor aigirasah) wished to gain the slanting worlds (tiragco lokan), where the waters flow, where the wind blows, where sun, moon and stars move. He saw this siman and by lauding with it he gained those worlds.” Fur- ther on wo read that this same Tirasei gained men and cattle by applying this chant. <A third tale is as follows: ‘When the Gods went up to the world of heaven, they were pursued by the Ogres. They wished to repel these Ogres and gaw this chant. They made of it a god-stronghold (devapuram) and drew it across (tiryak paryauhan). By it they repelled the Ogres.’
13 The stoma is seventeenfold (seventeen-versed), for getting firm support, for getting progeny. (FOURTH Bay.) XIU. 7, (Out-of-doors-laud of the fourth day.)
1. (The verses beginning:) ‘Forth on thy behalf the mares. ९ Pavamina’! are the opening (tristich) of the fourth dav.
1 SV. 11. 236, 237, 2:38, = 4. VII. 86. 4, 6, 5 (with var. read.)
2. Now that the three-day period has been reached (‘ finished, used up’), they start with the characteristic of the gayatri!: ‘forth’ is the characteristic of the gayatri ^.
1 The morning service as a rule, begins with gayatri verses; here are jagatis, Hecause the second three-day period is: jagatam, gayatram, traistubham.
2 Up. X. 6.1.
xu. 6. 12.—xur. 7. 10. 287
3, The opening (tristich) is (in) jagati (-metre): the third day is a jayati-day: from jagati they step on to jagati.
4 If the opening (tristich) were any other (than on jagatis), there would be an adverseness or a conformity 1.
1 The idea of conformity is difficult to grasp.
9. (The verses beginning :) ‘The pavamana (soma) has produced !’ is the corresponding tristich (the antistrophe) 2.
1 SV. IT, 239-241=RS. IX. 61. 16-18 (var. read.)
“ That the stotriya is on jagati, the anuriipa on géyatn, 18 caused by the fact that the author here treats of the dvadasaha with transposed metres (vyiidha- dvadasaha). In the samidh1-dva lasah+ all the days ought to begin with giyatri ; for the samidht-sadahi ep. Arseyakalpa I. 9. a, page 14 of the printed text.
0 Containing (words derived from the root) jan is the fourth day'; he produces food, he produces the viraj?, he produces the twenty-one-fold stoma.
1 Cp, X. 6. 4.
‡ "1116 viraj 13 food, and besides, the first prsthastotra of this day 18 the Vairaja-saman,
7. And, moreover, after the former characteristic he thereby speaks the latter characteristic; that he speaks after the former charac- teristic the latter characteristic, is the reason why the corresponding (tristich) is called anurupa. A son resembling to him he gets, who knows this ?.
1 [dentical with X1. 6. 4, 5.
8 The stotriya and the anurtipa are tristichs, for retaining the breathings?, 1 Cp. XI 6. 6.
0. There are two hexastichs', for propping the (six) seasons.
1 SV. I. 242-247—=RS. IX. 41. 1-6 (var.); SV. IL, 248-253=R8. TX. 39. 1, 2, 4, 3, 5, 6, (with var. read.). Whilst the verses are not indicated in the Panc br, the Jaim br. treats of them at length, as it docs also of the verses mentioned mn§ 10
10. A teistich! is the last; with which breath they start, in that they break up (‘finish the laud’).—The stoma is the twenty- one-fold (or ‘twenty-one versed’), for gaining a firm support. He (thereby) gets a firm support.
1 SV, IL. 254-256—RS. IX. 65. 1-3 (var.),
288 THR BRAHMANA OF TWENTY FIVE CHAPTERS.
XII. 8. (The ajya-lauds of the fourth day.)
1. (The verses beginning:) ‘ The protector of the people has been born, the wakeful 006 ' +, are the ajya (-laud) addressed to Agni. 1 SV. IL. 257, 268, 259=RS. IV. 11. 1, 6, 2.
2. Containing (words derived from the root) jan is the fourth day ; he produces food, he produces the viraj, he produces the twenty one- fold stoma 1.
1 Identical with XII, 7. 6,
3. (The verses beginning :) ‘Here for both of you, ० Mitra and Varuna,’! are the brhat-like? (ajya-laud) addressed to Mitra and Varuna.
1 SV. IT. 260-262=RS. IT. 41. 4-6.
2 This is explained in § 4,
4. The vairipa is cryptically (equal to) the brhat'; he thereby brings to light (‘displays’) the characteristic of the brhat.
1 Because, according to Ait. br. [V. 28. 3, the vairtipa is the garbha of the brhat.
5. (The verses beginning:) ‘Indra from the bones of Dadhyaiic,’ 1 are the tristich related to Dadhyarfic.
1 SV. [I. 263-265=RS. I. 84. 13-15.
6. Dadhyafic of the Angiras clan was the chaplain of the Gods!; the office of chaplain is the food of the brahman (the priest); (so these verses serve) for retaining food.
1 For the version of the Jaiminiyas cp. Journ. of the Amer. Or. Soc., Vol. XVIII, page 17.
7. (The verses beginning :) ‘ For both of you, from this prayer,’ ? are the (ajya-laud) addressed to Indra and Agni. 1 SV. II. 266-268=RS8. VIII. 94. 1-3.
8. ‘O Indra and Agni, the excellent praise, as rain from a cloud, has come forth’ !—anustubh-like, forsooth, is the rain 9, anustubh-like is the fourth day *: two united virajs he puts in‘, for the sake of food °.— The stoma (is given)®,
xu. 8. 1.—xur. 9. 6. 289
1 The second and third verse-quarters of SV. II. 266.
2 Because of a certain connection of the anu3tubh with ४2८, cp. X. 5. 10.
3 Because the anustubh is the metre which, after the three (gayatri, tristubh, jagati), came into existence as the fourth, Ait. br. 1V. 28. 6.
५ So there are at this day two anus3tubhs (from the rain and the riipa of this day); if from the anu3stubh the two syllables, which are day and night, are not taken into account, there are left over two virajs (each of 30 syllables).
> annam virat, e.g., T Br. I. 6.3.4.
5 See XII. 7. 10. XII. 9.
(The midday- pavamana-laud of the fourth day.) 1. (The verse beginning:) ‘ Be clarified, thou who accomplishest energy 1, is the gayatri: for the sake of accomplishment. 1 SV. L. 484=Rs. IX. 25.1, 3, 2=SV. II. 269, 270, 271.
2. (The words) ‘be clarified’ are the characteristic of the brhat?, for this day is a brhat-day. 1 The second day of the whole period, a brhat-day, begins equally with pava- sva, XI. 6, 1 ep, however, ib. § 2. 2 Cp. note 1 on XII. 8. 4.
3. (There is the tristich :) ‘In thy friendship, o Soma, day by day 1 take the greatest joy, o Drop! Many difficulties, o brown one, assault me; do thou pass beyond these hedges’ +,
1 SV. I. 516=RS. IX. 107. 19-20=SV. II. 272-273,
4. For they are passed beyond '—‘ as birds, have we flown beyond ’, for they have flown beyond *. 1 They are now passed over the first three-day period.
2 Last verse-quarter of SV. II. 273.
5. (There is the tristich beginning:) ‘ Being clarified he has step- ped upon”. 1 SV. I. 488=RS. IX. 40. 1-3=SV. II. 274-276,
6. Being gayatri (-verses) they (these) are tristubhs by their characteristic |; therefore, they are applied on the (proper) place of the tristubh *.
1 As containing the words ४८६४८ (SV. IL. 274. b), ursa (275.b), rayim (276.a) Cp. X. 6. 2.
2 The last siman of the midday-pavamana is on tristubh-verses,
19
290 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
7. There is the giyatra (-saman). The brihmana of the gayatra is the same |, 1 Cp. VIT, 1. 1, saq.
8. Thereis the itharvana- (saiman) with four finales ', for propping the four-day period >.
1 Aranyegeyagana [. lL. 23, composed on SV.
1 4 1. 2 [2 1 1 269-271; its four finales are: Gvat, siivah, 22/0114 , ए 2
II, page 400.
1. 33, here chanted on SV. II. 1 3
2 According to the Jam. br. (III. 66), the Atharvans had gone to the world of, heaven, situated ‘above the falcon’, but here they found no firm support: they saw this siman and by applying it they found a firm support in the world of heaven,
9, Of four verse-quarters is the anustubh, and the fourth day is an anustubh- day !. 1 And, thorefore, this siman with its four finales 1s commendable.
10. The samans seen by the Atharvans, forsooth, are medicine! ; he thus applies medicine.
1 We have apparently to think of the s@nta-part (the ` white magic’) of the Atharvaveda, cp. Bloomfield, the Atharvaveda (in the ‘Grundriss der Ar. phil.’)
page &. Jaim. br (l.e¢.): tad ९८ bhesajam eva prayadscittir ; atharvabhir var bhesajam kurvanti.
11. There is the finale-wishing (siman) (nidhanakama)’. 1 Gram. [V. 2. 13, composed on SV. T. 152, called in Jaim. br. IIT. 67 nidhana-
kamam vatirajam,
12. One wish (only) he acquires by any other announced finale,
but this nidhanakima (-siman) (serves) for obtaining (the fulfilment of) all wishes.
13. There is the astadamstra (-siman).!
1 Gram. IX. 1. 20, 21 are both thus designated, cp. X1. 11. 11 ; here, according to Sayana, the last of the two is required. According to Jaim. br. ITI]. 67 it is irdhvelam.
14. The brahmana of the astédamstra is the same 1.
1 See XI. 11. 12, 13.
15. There 13 the abhisava (-saman) (‘ bridle- chant’) +, for support- ing the day.
1 Gram. XIV. 2. 6, composed on SV. II. 512, here chanted on IT. 272-273.
16. What is not sustained, that he sustains by means of a bridle.!
xu. 9. 7.—xu. 9. 20. 29 1
1 Besides the explanation ot the name as ‘ bridle’, the Jaim. br. has also this, that the siman was seen by Abhiéi, the son of Syaviasva, who wished that the Gods might drink of his soma.-Sayana periphrases the word abhisiti by éanku ‘a peg’.
17. Hechants it with ‘repeated push’ 1, for such is the characteris- tic of this day £.
1 On enutunna and its translation see VIL. 9. 13, X. 6. 4, NIL. 10. 1}. The anutoda in this séman is the twice occurring syllable € at the end of the prastiva :
~~
९) 1 }' I parito stincata sutam | e | ©, see SV. ed. Calcutta, Vol. 11, page 79.
2 See X. 6. 4.
18. There is the angirasa (-saiman) (chant of the Angirases) with four finales!, for sustaining the four-day period. ' Gram. XV. 1. 18, composecdt on SV. 1. 518. The four nidhanas are probably
„9 0 ) र ‘5
1 रः ९ ) .) १५.10 va; ¢ 234 pa; च 234 pa, and 2/70-234 tah, see SV. ed. Caleutta, Vol. TL, page 98.
19. It has (the word) svah (light. heaven’) at its back (६.९. in its middle) !, for such in the characteristic of this day ”.
1 Instead of one of the nidhanas in the middle of the siman, the word svah must be chanted. The ritualistic authorities aro at variance as to where exactly
५
this svah should be put in: instead of the first or instead of the second च 234 pa :
14 according to Gautama and Dhanatjayya, the second must be replaced by sit 234 -
ah (Lity. V. 10, 8-9), ep. Nidanastitra 111, 12: atha svahprsthasyingirasasya nidhanayor anupirvye vivadante: svah piirvam idottarety eke (as Laty. and Drahy. ; for wpa may to replaced by zda@); evam etayoh sadmantayor Gnuptirvyam bhavati + twdam vayam pitrvam kurms (as do Gautama and Dhinafijayya), evam anayoh samanopayad abhivyahiram pasyamo yatha rajane madhucchandasa iti. It is remarkable that the thagaina (see SV. ed. Calcutta, Vol. III, page 520) seems not to notice this prescript; for a similar case cp. XI. 10. 14. But a prayoga
2 ‘ ~ i consutted by me has: @ 234 va | i 234 daja | sii 232 vah | a | naridhim „2 2; | + the a donotes antarnidhanam. So this prayoga is in accord with the vayam of Nidaéna and with Gautam: and Dhinafjayya. With this disposition agrees also the Jaim. br, (III. 69) : ta eta@m madhya-tlam upetya svar ity uparistad upayan.
2 The connection is sought by Sityana in the fact that this day is a vairaja, has the vairaja as hotuh prsthastotram.
20. There is the satrasihiya (-siman)’. 1 Gram. छ. 1. 27, composed on SV. I. 170; the second of the two saémans of
this name is required, because it must be sv@ram (SV. ed. Calcutta, Vol, I, page 387).
292 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
21. What had been (left) unconquered of (the possessions of) the Asuras, that was conquered by the Gods by means of the satrasahiya (-siman). (Because they thereupon said or thought:) ‘We have con- quered (sah) them finally (satra), therefore, the satrasahiya is called thus?.
1 Cp. Jaim. br. J. 182, see the text in ‘ Auswahl’ No. 67.
22. He who lauds with the satrasahiya, conquers finally his rival. 23. They chant (it) on gayatri (verses), for the sake of getting a firm support', for (the obtainment of) priestly lustre; with which breath they start, in that they go up (‘finish the stotra ’)?. 1 Because the gayatri has three versequarters, three feet! So Sayana.
2 The stotra begins and ends with gayatri-verses.
24. They are giayatri (-verses) containing (the word) ‘bull’?; thereby, they do not depart from the characteristic of the tristubh.?— The stoma (is given) 3.
1 gamad indro vraa sutam, SV. II. 275. b.
2 The last 86181 of the midday-pavamana-stotra ought to be chanted on tristubh metre (Arseyakalpa, Finleitung, page XXIV). As the gayatri-verses con- tain the characteristic of the tristubh, the word vrsan (see X. 6. 2), this condition is fulfilled and in a cryptic way they chant tristubhs. The reasoning of Sayana here seems false.
3 Cp. ९11. 7. 16. XIT. 10.
(The prstha-lauds of the fourth day.)
1. (There are the verses the first of which is:) ‘ Drink, o Indra, the soma, let it gladden thee; the soma that has been pressed for thee, o (God) with the bay horses, by the stone, (that is) as a steed well con- trolled (swyaia) by the arms of the presser’!; long-drawn (ayata), as it were, is the fourth day: in order to control it (yalyat).
1 SV. I. 398=RS. VII. 22. 1-3=SV. 11. 277-279,
2. (The verse beginning:) ‘The men‘thim who prevails in all battles’+ is an excessive jagati®; he, thereby, steps on to a larger metre: in order not to slip down.
1 SV. I. 370=RS. VIII. 97. 10, 12, L11=SV. IT, 280, 281, 282 (with var,).
2 An atijagati with one or more verse-quarters of 13 instead of 12 syllables.
x1. 9. 21.— x1. 10. 9. 293
3. A slipping down it is, as it were, if after a larger metre he applies a smaller one. That on the fourth day an excessive jagati is applied, (serves) for not slipping down.
4, (There are the verses beginning :) ‘ He, who the king of men
1 SV. 1. 273=RS8. VIII. 70. 1-2=SV. IT. 283-284,
9. For, at this moment they have arrived at the reign of the voice '; he causes through this (verse) the Sacrificer to come to reign. 1 This rests on the word ‘ king’; for the rest, the purport is not clear; a similar expression XI]. 11. 4; the वक्षा. br. TI]. 75 uses the same expression but with the singular of the verb.
6. By means of the metres the Gods brought the sun to the world of heaven; it did not hold (there); by means of the finale of the vairaja(~saman)! they fastened it; therefore, the sun shines thither- ward and hitherward 2, for thitherward and hitherward is the sound 7 3.
1 The finale of the vairaja, aranyegeyagana 11. 1. 31, composed on SV. 1 398 (SV. ed. Calcutta, Vol. Ii, page 433) is 4 2345; ep. above, X. 10. 1: inidhanam caturthasya (ahnah).
2 Thithcrward at night, for then the stars are visible; hithorward, at day, for then the earth is illuminated by the rays of the sun. Here we meet with the view of the sun, found in the Brahmanas, cp. E. Sieg, ‘Der Nachtweg der Sonne, 8. 7.
9 As being articulated in the mouth between a and u.
7. Having chanted the prastava, he applies the ‘props’!; he, thereby, puts food into his (own) mouth, for the prelude (prastava) is the mouth ° of the chant.
1 The stobhas: matsva, ojah, sahah, balam, indrah, vayah, brhat, rtam, svah jyotth, dadhe, each followed by 12 u, see SV. ed. Calcutta 1.6.
2 mukha meaning ‹ mouth’ and ^ beginning’.
8. Ten times! he ‘props’; of ten syllables is the viraj, एत like is food: for the obtainment of food.
1 Probably the last stobha: dadhe, is not counted as vistambha.
५» Thirty times he ‘ props’, for retaining more food.
1 The vistambhas are applied in each of the three verse-quarters. For the rest, it 18 remarkable that the tha (see SV. ed. Calcutta, Vol, V, page 391) does not insert these vistambhas, but the Prayogas, consulted by me, do. On these the author of the Nidanasiitra (111. 12) remarks: atha katame vistambha wi? devata ity Ghur, devatabhth padani vistambhaniti. tad Ghur: ekadasem& devata, daéa krtvo vistabhnatit, dagaitah satyampraya bhavanty apiva ya ete devatintareeu daéa stobhas tan virtambhan avocat, tair devata vistabdha iti.
294 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
10. There is the vairafasaman; they chant (it) on viraj-verses !; the ‘props’ are viraj-like*; united virajs he puts in, for the sake of food.
1 SV. IL. 277-279 are in viraj-metre.
4 Because they are ten in number.
11. He chants (it) with repeated push 1, for impregnation’s sake ; for from the repeated push ? seed is implanted (pregnancy follows).
1 See note lon VITI. 9. 13. The chant of ar. geya [L. 1. 31 begins with thrice
1 1 repeated ho ५/6.
2 wiz. of the penis in the ६९१६. -- {07 tho anutoda cp. also Nidanasitra 117. 12: atha vairajam tryanutodam eke kurvanty (sce J. Br. WT 70: trir anutudat:) : evam chaindaso ’dhyaiya iti; caturanufodam wvayam : evam Gacaryavaca ili; tena vitsapramh samadadhyad (‘he should make to agree): yadi vairajam tryanutolam, vatsapram api tryanutodam = yadi caturanutodam, vaisapram api cuturaniutodam, evam iva brihmanam bhavaty : efasmin var vatrajyam pratisthitam itd (९11. LL 24)
12. On the right thigh of the Udgatr they churn fire’; for from the right side the seed is discharged 2.
1p. VIT. 8. 1].
2 Because daksinato vreai yosim upasete, Sat. br. VT. 3. 1. 30 and ep. the other
passages collected by Oertel in Journ. of the Amer. Or. Society, Vol. XXVI, page 188.
13. When it (the stotra, the laud) is brought near (४.९ announced by the Adhvaryu), but before the Aim-sound has been made, thev churn ; when it (the fire) has been produced, he makes the him-sound over it.
14. Therefore, when a young (a calf) has been born, the cattle makes the him-sound over it (sniffs at it) 1.
1 Op. Kath. XXVIT.9:150 4: tasmad gaur vatsam jatam abhihimkaroti.
15. About this (fire), after it has been produced, they (the theologi- ans) are in doubt: ‘shall we throw it into the garhapatya or into the Agnidhra or into the ahavaniya ?’ !
1 On the dative tasmai and the impf. amimamsanta cp. Introduction, Chapter ITT § 8 (page XXVITT).
16. They throw it into the ahavaniya; for the ahavaniya is the resting place of the Sacrificer'. He, thereby, makes his own resting place provided with light,
1 During the sacrifice he is seated south of the ahavaniya.
xir. 10. 10,— श, 10 22. 295
17. Possessed of light and priestly lustre is he who knows this.
18. On it he pours out a libation, for (the sake of) appeasing (it) He pours on it a libation of clarified liquid butter (ajya). Ajya, forsooth, is brilliance. brilliance he thus puts into himself.
19. He pours it out with the णाह] (-verse) : ‘ Kindled, blaze forth, 0 Agni, before us’!; the viraj 18 food : for the obtainment of food £.
1 RS. VIF. 1. 3==:SV. 11. 725.
2 To §§ 12-19 refers the Sutrakara (हष, If. 5. 5-12, Drahy. TX. 1. 5-13): ‘When the stotra of the vairaja-chant has been announced, he (the Udgatr) should put on his thigh, lengthwise, a chip of wood and two blades of grass; on it he should put crosswise the churning-apparatus, turning the (fire-) generating part towards himself. Then (whilst, according to Jaim. br. III. 71, the Prastotr and the Pratihartr keep hold of the apparatus) ho should churn thrice from right to left on (his thigh), (with the formula’: ‘Be produced along with the gayatri-metre ; slong with the tristubh-metre; along with the jagati-metre; along with the anustubh-metre; along with the viréj-metre,’ so, according to Gautama; with four of these formulas, according to Dhananjayya; with three, according to Sandilya. Having touched the point of contact of the two churning sticks, he should smell at hishands with the formula: ‘Thou art brilliancy, put brilliancy into me’. Whilst the fire 18 being churned (the act accomplished by the Udgatr ts no churning proper, but only an imitation of the act), he should ‘ yoke’ the stoma. When the fire is produced, they should chant the laud. Having caused the Sacrificer to say his say (cp. I. 6. 3), he should mutter over the fire: ‘ Return again with sap! again, o Agni, with strength and life! Protect us again from trouble.— Return again with wealth, o Agni; pour forth the all-enjoying stream from all sides!’ (SV. If. 1182, 1183), and then -offer into 1t; this has been set forth in the Brahmana (vz. XII 10. 18, 19); with (the simple word) svaha, he should make the second offering ’ -—-It 1s probable that this anumantrana with SV. 11, 1182, 1183 is taken from the Jaim. br. (IIT. 71), otherwise, the verses, as they occur in the uttararcika, would have heen indicated by their pratika. Another, equally possible, conclusion would be that at the time of the Stitrakiras the Uttararcika did not yet exist
20. The traisoka(-siman)‘! is the Brahman’s chant ~.
1 Gram. IX. 2. 35, composed on SY. [, 370.
2 The third prstha-laud.
21. They chant it on excessive jagatis', for the stepping up of this day ; for, indeed, they step up by this day.
1 Cp. notes on § 2.
22. (The words) ‘by day’ they undertake (‘ apply’) as finale’, for
repelling evil?. He who applies in lauding the traisoka(-saman), repels evil ®.
296 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
3 n 1 The nidhana is (cp. SV. ed. Calcutta, Vol. I, page 754) 47454४2. 2 Because day repels darkness: evil.
3 About the origin of the traigoka the Jaim. br. (II]. 72, see the text in ‘Auswahl’ No. 176) preserves the following interesting tale; ‘ Kanva Narsada had married the daughter of Akhaga, an Asura. By her he begot two sons: (1150 प and Nabhaka. She, being angry, returned to her relations. He went after her. The Asuras, smearing him (his eyes) with a sticking substanco, addressed him: ‘ Now discern the day-break, (and announce it to us), if thou art a (true) brahma- na.’ The two Aévins perceived this, the ASvins, who amongst the Gods are those that untie the fastened. These two approached unseen (by the others) and said to him : ‘The moment we will, touching the lute, pass thee, flying above thee (in the air), thou shalt discern day-break.’ During this night they (the Asuras) leaped up again and again, (calling out): ‘ Arise ye, the day has come! Yoke vour ploughs!’ But each time he said: ‘ It dawns not yet, for sure.’ Then these two (the ASvins), touching the lute, passed flying above (him), and (now) he said : ‘ Take ye away this (sticking substance from my eyes), the day has come now, yoke your ploughs.’ They said: ‘Verily, this one wag a brahmana, a seer. Here with his wife! Let us give her to him.’ They gave her to him. She said to him: ‘They seek again to slay thee in a hidden way. I have heard them conversing. They will put down for thee in the shadow (?) a golden seat; do not sit down upon it! They went away; they had put down for him in the shadow a goldon seat. He, not taking heed, sat down on it. But, turning into stone, 1४ entangled him. Then his sons, Trisoka and Nabhaka, perceived that the Asuras had entangled their father in stone. They approached. Nabhika uttered the wish: ‘May 1 cause it (the stone-sexut) to-fall down.’ He saw this hymn attributed to Nabhdka* and sang it over him. He (Kanva) became visible in it (in the seat), just as in a jewel the jewel-string is visible. Thereupon Trifoka uttered the wish: ‘ Mav | throw it asunder’, He saw this saman (the traifoka) and by means of it he caused 1t to fall asunder in two parts. He (Kanva), being (still) senseless, returned to life. He (Trigoka) wished: ‘May he live’ and touched him, (whilst uttering the nidhina): ‘Hey, live’}. So ho lived, but it was as darkness for him, He (Trisoka) wished : ‘May it be day to him’. He touched him (whilst muttering the nidhana): ‘Hey, day*’. Ho wished: ‘May 1 make him reach the world of heaven’, and (by muttering the nidhana): ‘Hoy, to heaven’ he made him reach the world of heaven ' {.
(* To Nabhaka K&nva are attributed three siiktas in the Rksamhita: VIII. 39-41.)
(† The nidhana of the traiSoka in the Jaim, giana is: o । १८४६.)
({ This tale of Kanva must have been known to the poets of the Rksamhita, as appears from I. 117.8, 118.7. ०, d, VIII, 5. 23.)
23. Bharadvaja’s ‘various chant’ (préni)! is the Acchavaka’s chant °.
x11. 10. 23.- सा. 11. 5. 297
1 Gram. I. 2. 29, composed SV. I. 37.
2 The fourth prsthastotra.
24. The Gods call food ‘various,’ (so it serves) for obtainment of food.
25. It (the prsnisiman) 18 idabhir aidam', for thus is the charac- teristic of the fourth day ?.—The stoma (is given) ®.
1 See note 4 on X. 11. 1.
2 See X. 11. 1.
3 See XII. 7. 10. XIJ. Li.
(Thearbhava-pavamana-laudofthe fourthday.)
I. (The verses beginning:) ‘Round (parc) the dear, the wise of heaven’! contain (the word) ‘round’; the fourth day is the end?; these (verses) (serve) to close it (par y aptyar) २.
1 SV. L 476=RS IX. 9. 1, 3, 2 (the Jaim. agree with the sequence of the RS )=SV. IL. 285, 286, 287, |
* The fourth day is the last of a catiiratra(!).
५ Read anto var caturtham ahas, tasyaitah paryaptya, cp. + 11. 5. 4,
2. (In the verses beginning: ) ‘ Yes, thou, the divine’ 1, (the word)
‘thou’ is the characteristic of the brhat, for this day is a brhat-day.”
1 SV. J. 583—RS. TX. 108. 3-4=SV. II. 288, 289.
2 Cp. the verses, on which the brhat is chanted, which begin tvam id dhi havi - mahe, and X1. 9. 1.
3. (There are the verses, the first of which is:) ‘Soma being clari- fied by the wave, flows through the wool of the sheep, the Pavamiana, roaring at the front of speech ’ 1.
1 SV. 1. 572=R8. [X. 106. 10-12=SV. II. 290-292.
4 For at this moment they have arrived at the front of speech ; by means of this (verse) they cause the Sacrificer to come to the front *
1Cp XII? 10. 5, XII. 11. 3 and 4.
5. (The verses beginning :) ‘ By fore-conquest, from your plant’’, are the two viraj (verse)s ४, for this day is a viraj-day °.
298 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 SV. 1. 545=RS. IX. 101. 1-3=8V. IT. 47-49 Cp, note | on VIII. 5. 7.
te
3 Because of its first prsthastotra: the vairaja-saman.
6. (There are the verses beginning:) ‘Soma is clarified, the engenderer of thoughts’ 1 ; the sodasin-cup, which is drawn during the morning service *, this they engender during the afternoon-service®.
1 SV. I. 527=RS. IX. 96, 5-7=SV. 11. 293-295. 2 366 ९.0. Ap. rs. XLV. 2, 3-4.
t
3 This cup is offorsd during the afternoon-service, see eg. Ap. XIV. 3. 1, sqq. This fourth diy namely has a yodasin at the end.
7. Being tristubhs they are, by their characteristic, jagati (verse)s । ; therefore, they are applied at the place of the jagati (verse)s*. 1 Because they contain in the last verse-quarter: Gtisthata vreabho gosu janan, features of the third day (cp. X. 6. 3), which 18 gaqatam.
2 \t the end of the arbhava-laud, cp. Arseyakalpa, Hinleitung, page XXIV.
8. There is the gayatra (-saman). The brahmana of the gavatra is the same 1.
1 See VIL. 1. 1 sqq.
9, There is the aurndyava (saman) (Urnayii’s chant) 1, 1 Gram. XIII. 1. 38, composed on SV, I. £76, the second of the two, cp. the
next following §
10. The Anvirases (once upon a time) performed a sacrificial session, and (in consequence of it) they reached and won the world of heaven, but the path leading to the Gods they did not know!. One of them, Kalyana of the Angiras-clan, went out (away from his fellow- Sacrificers) to study ?. He came upon the Gandharva Urnayu, who was swinging amidst the Apsarases. Whenever he (Urniiyu) indicated one of these by (the words): ` ५1113 one’%, she desired him. He (Urniyu) addressed him: ‘Kalyana, reached verily and won by you (४.९. by thee and thy fellow-Sacrificers) is the world of heaven, but the path leading to the Gods ye do not know. This chant is conducive to the attainment of heaven. By using it in lauding ye will get to the world of heaven. But do not say: ‘It is I who have seen it’.
1 It 18 a well-known theme in the Brahmanas, that the Gods got to heaven and after them the seers knew the way to heaven, see eg. VIIT. 5. 7.
xr. 11 6.—xn. 1}. 14 299
2 Cp. note 1 on XV. 5. 20.—Sayana reads Gngtraso dhyayam udavrajat, and takes dhyayam as gerund. The text has a@ngiraso ‘dhyayam udavrajat, and this reading seems to be supported by XV. 5. 20: reim adhyayam udrviajuiam Inthe Jaim. br. (111. 77) it is the Angiras Svitra who goes out to collect fuel: sameddharah parait.
pa 1 1 111 8 11/10 18 apparently the nidhana of the second aurnayava: 1 '5 223457४, the
chant-form for iyam, designating at the same time the saman which it concludes.
11. Kalyana returned and said (to the other Angirases): ‘ Reached, forsooth, and won by us is the world of heaven, but the path leading to the Gods we do not know. This chant is conducive to the attainment of heaven; by using it in lauding we will get to the world of heaven’: (They said :) ‘Who 18 it that has toldit to thee?’ ‘ Even] myself have seen it’ (he said). Having applied it in lauding they got to the world of heaven, (but) Kalyana was left behind, for he had told a le! He is the leper here on earth 2.
1 Tn the same way it is told of Cyavana that, when either the Bhrgus or the Angirases reached heaven, he was left behind old and deercepit, Sat. br. TV. 1. 5.1
2 Differently the Jaim. br. (111. 77): ‘ He (Svitra the \ngiras) became a svitra (probably a kind of viper): the s»itras are the vipers (ahz); beeause 116 was left hehind (ahtyata), thence thoy derive their name (of ahz): the others are the serpents’.
12. Conducive to the attainment of heaven is this saman; he who applies in lauding the aurna&yava(-saman) shares the world of heaven, the world of bliss.
13. There is the brhatka (-saman) 1,
1 Gram XT. 1. 1, composed on SV. I. 401 (it is svaram),
14. It is a stman commendable by its Rsi-descent?. (The verses beginning :) ‘ Yes, thou’, (serve) to obtain food; by means of (the word) ‘ Yes `, indeed, food is given ०, and, besides, he lifts up with this (siman) the sodasin (-cup) ५.
1 Ttis not wholly certain that this is the meaning of sa@marseyena prarastam.
Perhaps: ‘by the words of the verses themselves’. The same expression AIII. 3, 19, XIV. 10. 5.
2 See § 2, above.
9 An affirmative answer is indicated by the particle १४; see examples in Delbruck, Altindische Syntax, page 524.
4 See note 3 on § 6.
300 ` THE BRAHMANA OF TWENTY FIVE CHAPTERS.
15. There is the atisadiya (-siman) 1. 1 Grim. XVII. 1. 31, composed on SV. I. 572 (the last of the two, being
nidhanavat).
16. The atisidiya (-siman), forsooth, is life’; (it serves) for attaining (long) life.
1 Gyuh is the normal length of human life. Perhaps this “Aman is identified with ayus, because its name reminds of atisadayatr ‘ to (set) bring across’.
17. They undertake (‘chant’) the finale until their breath fails; (by doing so) they reach the full space of life*. 1 They keep on chanting the nidhana as long as their breath permits.
2 This statement seems to yield a good sense only, when seen by the light of the Jaim. br. (III. 79): ‘The creatures, created by Prajaipati, fainted away. Prajapati touched them with this siman and they again recovered their breath,’ ete.
18, There is the nanada (-saman) 1. 1 Gram. [X. 2. 13, composed on SV. [. 352.
19. (It is) of larger repetitions; passing over the fifta day (it is thereby) a laying hold of the sixth day; thereby, thev lay hold of the sixth day: for the sake of continuity?.
1 J am not at all sure about the interpretation and the meaning of this sentence. Saéyana is not very explicit. Perhaps the ‘larger repetitions’ are explained by § 20. Perhaps XIII. 10. 2 may be compared.
20. Sixteen syllables’ he takes for the prelude (prastava). More- over, the sodasin (-cup) he thereby lifts up (for its libation) ®.
1 The first sixteen syllables.
~ Cp. note 3 on XII. 11. 6,
21. There 18 the andhigava (-siman) 1. 1 Gram. XVI. 1. 12, composed on SV. I, 545.
22. One (kind of) viraj is the verse-quarter virdj, another is the syllabic viraj!. By means of the verse-quarter viraj he (in chanting on the verses SV. II. 47-49) obtains the food from this world, from yonder world by means of the syllabic viraj. He who in lauding applies the indhigava (-siman), obtains the food of both these worlds.
1 See note 1 on VIII. 5. 7.
xu. Ll, 15.—xur. 12. 2. 301
23. There is the vatsapra (-8 1811) 1.
1 Gram. VIIL 2. 11, composed on SV. 1. 317, SV. ed. Calcutta, Vol. T, page 639; gram, VIII. 2. 9 and 10 are equally 2-nidhana, and anutunna.
24. On this chant the vairaja (-saman) is established 1 ; he who in lauding applies the vatsapra, gets firmly established.
1 Because the vatsapra as well as tho vairaja (ep. XTL. 10. 6) has the ‘repeated push’, the anutoda, both are anutunna, cp. Laty. VII. 7. 28-30: ‘The last words of its (the vairaja’s) verse-quarters they should repeat four times or thrice; thus also of the vatsapra of the fourth day; but there should be agreement (1.e., if the vairaja is made with four, the vatsapra also should have four anutodas)’, and cp. the passage cited from the Nidanastitra in note 2 on AIT. 10. 11. The Jaim. br ITT.
8] remarks: vairajasya ha khalu va etad anurtipam sama.
25. Vatsapri, the son of Bhalandana!, could not find faith (sraddha); he performed austerities and saw this vatsapra(-chant). Thereupon, he found faith. (Thinking) ` we will find faith’, verily, they perform the sacrificial session ; faith he finds.
1 Vatsapri is known also from the pravarasiitras (Ap. XXIV. 10. 16, Baudh. pravarastitra 53: page 465 of the Calcutta ed. of Baudh. Srs.). According to the siitra of Baudhdayana, his father is also Bhalandana, his son Mankila. <A vaigya
should in his pravara proclaim these as his rsi-ancestors; cp. also TS. V. 2. 1. 6, Maitr. Samh. 111. ~ 2: 16. 9.
26. It has (the syllable) 2 as finale, for such is the characteristic of the fourth day }.—The pavamiina-lauds finish * on a finale®, to support the dav.—The stoma (is given) *.
1 Cp. ¬+. 10. I.
2 The same is found >+ 111. 5. 28.—-Cp. Sadvimsa br. 111. 7. |. 3, 5.—The pres- cripts that the pavamanas finish at tho first triratra on a chant with svara, at the second ona chant with nidhana, at the third on a chant with ida, seem to prevail {01 the samiidha-dvadagaha.
3 Cp. note 1 on XIT1 5, 28. 4 Cp. XII. 7. 10. XIT. 14. (The uktha-lauds of the fourth day.)
1. (There are the verses beginning): ‘The thriving Agni’ 1. 1 SV. 1. 21=RS. “111. 102. 6-8=SV. If. 296-298
2. For they throve? at that time’; by means of this (verse) they make the Sacrificer thrive.
302 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 The Gods, at the afternoon service, when they performed the sattra, cp. XI. 11. 4.
3. (There are the verses beginning): ‘Thee, o incomparable one, we’'; for at that time they got to the incomparable form (‘ manifesta- tion’) of Prajapati. To an incomparable (state) he by this (verse) brings the Sacrificer.
1 SV. 1. 408=RS. VIL. 21. 1-2=SV. II. 58-59.
4 (There are the verses beginning): ` Drink thou, o Indra, this excellent immortal gladdening soma’'; for at that time they got to the excellency of Voice; by this (verse) he brings the Sacrificer to excellency,.
1 SV. I. 344=RS. [. 84. 4, 6, 5—SV. 11. 299-301.
5. There is the saindhuksita (-saman)?.
1 Gram. 1. 2. 1, composed on SV. I. 21; the first of the three saindhuksitas is
required: svaram.
6. Sindhuksit, a king-seer', being held off? a long time (from his realm), saw this saindhuksita (-saman). He returned (by means of it) (to his realm) (and) was firmly established. He who in lauding applies the saindhuksita, returns (to his estate) (and) is firmly established.
1 The Jaim. br. (1. 82) calls him a king of the Bharatas (bhadrato raja), dwelling at the Sindhu and, therefore, called Sindhuksit.
2 On the construction cp. Oertel, Disjunct use of cases, page 20.
7. There is the saubhara (-saman)!; it is the sharpness (splendour) of the brhat*. 1 Gram. III. 1. 31, composed on SV. I. 109; the first of the three sAimans of this name is required: nidhanavat. 2 Op. VILL. 8. 9.
8. Gone down, as it were, is the fourth day!; by means of this splendour of the brhat, (which is) the saubhara, he props it.
1 The preceding days have their first prsthalaud on larger verses (on brhati- verses) than the fourth day (on viraj-verses).
9, There is the chant dear to Vasistha! (vasisthasya priyam). 1 Gram. TX. 1. 27, composed on SV. I. 344. 10. By means of this (saman) Vasistha won Indra’s favour!; he
who in lauding applies the (88 7181) of Vasistha wins the favour of the deities.—The stoma (is given) £.
xu. 12. 3.—xu. 13. 5. 303
1 Vasistha is the Seer who alone saw Indra before his mental eye; Indra re- vealed to him the stomabhaga-formul, TS. ILI. 5. 2, Kath XXXVIT. 17.
2 Cp. XII. 7. 10. XII. 13.
(The sixteenth laud of the fourth day.)
1. Indra and the brhat (once upon a time) came together’. The brhat surpassed Indra through one of its manifestations. Indra was afraid of this (manifestation), lest it (viz. the brhat) should overcome him by means of it. He (Indra) said: ‘ Let this be for thee the sodasin- soma-feast.’ It became the sodasin ; this (is) its origin.
1 With hostile intentions or to vie with each other (?). Sayana’s explanation of sanwibhavatam, based on VI. 1. 8, seams to be unacceptable.
2. In prosperity his rival is surpassed by him, who chants on two- footed gayatri (-verses) the brhat as sodasin.
3. The two-footed gavatri (-verses)? are: ‘Unto our soma, with the bay (steeds)’?; on these the chant is to be held °. 1 The verses (see note 2) are properly gayatris with three verse-quarters, but
the last verse-quarter of cach verse is a repetition of the first verse-quarter of the first verse and so is not taken into account.
2 SV. II. 1140-1142=RS. VIII. 93. 31-33.
3 In the fthagana no brhat-saman on these verses is recorded, probably because
it is optional, see the following § §.
4. Indra, saying; ` will slay Vrtra’, resorted to Prajapati. To him (Indra) he gave this anustubh 1 devoid of energy ; by means of this (verse) he (Indra) did not vanquish (Vrtra) ; because, being unvanguished, he roared (vyanadat), therefrom the nainada (-saman) has its name.
1 The naénada-siman (gram. IX. 2. 13) is composed on the anustubh SV. I. 352; it is worked out fihagana X. 1. 1, 10 agreement with Arseyakalpa III. 1. d
(SV. od. Calcutta, Vol. TV, page 517).—Cp. Ait. br. EV. 2, 2: ninadam solasisama kartavyam tty ahuh.
5. He (Indra) again resorted to him (to Prajapati). He (Pra- japati) formed the energy of the seven Hotra(-function)s and gave it to him’.
1 The seven hotras are the functions of the Hotr, the Maitravaruna, the Brah- manacchamsin, the Acchavaka, the Potr, the Nestr and the Agnidhra.
304 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
6. He (Indra) vanquished him (तिद), He who knows this, vanquishes him whom he wishes to vanquish.
7. Theretore, they (the Chanters) chant on (verses) containing (the word) hari}, they (the Hotrs) recite (verses) containing (the word) hari. the cup (the graha) is drawn (by the Adhvaryu) with (verses) contain- ing (the word) ८1५ ° ; for, having formed the energy (haras), he had given it to him (Prajapati to Indra).
1 SV. 1. 347=RBS. 1, ४4. 1, 3, 2=SV. 11. 378-380 ; ep. below, § 17,
2 Asv. VI. 2. 2 prescribes RS. 1, 84. 1-3; Sankh. differs, he prescribes no hurivat-verses.
8 The Adhvaryus (cp. Ap. XIV. 2. 12, Baudh. + ४11. 1: 283. 10, Katy. XI. 5. 2) use BS. 1. 84. 3 or (cp. TS. I. 4. 38-42) other verses, among which are RS. 1. 84. 1,2.—Cp. Sat. br. 1V. 5. 3.4: dam vat harivatyarca grhnate, harivatisu stuvate, hariva- tir anuésamhsati: viryam vat hara indro suranam sapatnanam samavrikta, etc.
8. The sodasin has twenty one resting places, for seven priests make vasat at the morning-service, seven at the midday-service, seven at the afternoon-service?.
1 The remark is mado with respect to § 5. For the rest, all the stotras of this-
day are twenty-one-versed.
9. It 18 the gaurivita (-saman) 1.
1 Gram. V. 1. 22, composed on SV. [. 168, chanted on SV. II. 302-304, cp. § 22. Ait. br LV. 2. 1 : gaurivitam 50145 52010 kurvita.
10. Gauriviti, the son of Sakti, saw this (saman), as it was left over from sacred lore; that became the gaurivita (-saman). In lauding the sodasin with the gaurivita, they laud that which has been left over by means of that which has been left over: it (the sodasin) includes the day of to-morrow and is also fit for (obtaining) progeny 1.
1 Cp. XI. 5. 14-15; with a few variants § 1-10 occur also in Jaim. br. 1. 203, 204,
ll. ‘He (४.९. my Udgatr?) has by means of a creeper happily encircled the big one,’ thus (once upon a time) spoke Upoditi, the descendant of 6010818, ‘he has applied on the anustubh(-part)! the ninada, and has chanted the sodasin on the gaurivita(-melody) ; there- by, he has got straightway to prosperity, from prosperity? I am not deprived ` १.
xu. 13. 6.—x11. 13. 15. 305
1 That part of the arbhava-pavamana, laud which precedes the last part (in this case, the nanada is chanted on SV. II. 47-49, ep. Appendix 4. d on the Arseyakal- pa, page 208 of the edition).
2 sriya for sriyah, ablative.
3 We are tempted to change all the third persons of the words uttered by Upoditi into first person singular, but, as the Jaim. br. presents equally the third person, we must take as subject ‘the Udgatr.’ The parallel passage occurs twice in the Jam. br. (1. 204, [1]. 80) in these words: aupoditir ha smaha gaupalayo : visalam libujayabhyadhad, anustubhi ninadam akran (or akrt), gaurivitena sodase- nam utustuvan, na sriya (a)vapadya iti; na ha vai sriya (a)vapadyate ya evam veda.—For the rest, we have here an attempt to reconcile the different views: the nanada, mentioned in § 4 and the gaurivita of § 9.
12. He, forsooth, happily encircles, by means of a creeper, the big one, who, having applied the ninada on the anustubh(-part), chants the sodasin on the gaurivita; straightway he comes to pros- perity, from prosperity he is not deprived.
13. On the sakvari(-verses)} the sodasin should be chanted by
him, who wishes: ‘May I be possessed of a thunderbolt’ (‘a destructive weapon) ’.
1 Probably SV. II. 1151-1153=RS. X. 133. 1-3 (ep. TS. TI. 2. 8. 5 with ib. f. 7. 3. 0); to the author of the Kathaka (X. 10; 136. 8 sqq.) the mahanémni- verses are the same as the 4akvari-verses, as it seems, ep. ny note 272 on ° Altindi- sche Zauberei, (ie Wunschopfer,’ page 100, and cp. Nidanasiitra IT. 13: atha khalv Gha- Sakvarisu sodusinad stuviteti; tatraike mahinamnih pratiyanty, etah Sakvaryo bhavantity ; ९८०४ eva sukvaripravado bhavatity aparam, eta cadhikrta bha- vantiti. Laty. X. 2. 1 sqq.: sakvarisu sodasing stuviteti; gauriviiam maha- namnisu syid rkeodana hi tatprakarane ; mahainadmnyas tv eva sodasisama syur, na hy etasv anyat simipadyate. ‘The Siitrakira, then, prefers to take the mahanam- ni-versos as the chant of the sodadin. As there oxists in the ihagana no gaurivita on SV. IL. 1151-1153, the author of this text seems to accept the view of the Stitrakara,
14. The sodasin, forsooth, is a thunderbolt, the sakvari(-verses) are a thunderbolt; by means of a thunderbolt he grants him a thunder- bolt: he becomes possessed of a thunderbolt (a deadly weapon) 1.
1 Cp. Ait. br. LV. 1. 2.
15. On anustubh(-verses)! should he hold the sodasin(-laud), who wishes, ` May not the word (of my rival) outtalk me’ ~. 1 Cp, § 17.
2 वृद्वा), br. I. 205: na manyG@ vag atwaded itv.
20
306 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
16. The sodasin is a thunderbolt, the anustubh is the word; by means of a thunderbolt he grants him the word ; the word does not out-
talk him.
17. ‘The soma has been pressed out for thee, ० Indra’ 1, on these (verses) the laud must be held (in this case).
(क
1 The verses are recorded in note ] on § 7.
18. On viraj (-verses) ' should he hold the sodasin-laud who wishes food ; the sodasin is a thunderbolt, food is viraj-like?; by means of a thunderbolt he grants him food: he becomes an eater of food.
1 Cp. $ 19.
2 Up. 1V. 8. 4.
19. ‘Bring ye unto the great of great prosperity ’ ', on these (verses) the (sodasin-) laud should be held (in this case). 1 SV. |. 828=RS. VIL. 31. 10-L2=SV. 11. 1148-1145.
20. These viraj(-verse)s are of thirty-three syllables: by the twenty-one! of their syllables they are a support’, by the twelve? they are a (means of) procreation ५.
1 33 may be divided in to 21412.
2 Cp. 11. 14. 3.
3 Because, according to Seyana, the young ones are born a year of 12 months after tho conception.—The Jaim. br. [. 204 expresses the same thought more logically : tato yany ekavimsatih pratistha satha ‰ 11४ dvadasa prajananam tat.
21. He who knows this gets a firm support and gets offspring, and, moreover, he is not deprived of the (progeny) being in the womb!.
1 This 1s only a conjecture for rendering nintasthayam jiyate. Tho Jaim. br. [. “04 has preciscly tho same words, but elsewhere (1. 105) we find the following passage: dusya (४.९. of the ekdha called abhibhia) trivrtau madhye bhavatas tra- yastrimsav abhito + brahma var trivrt, keatram trayastrimsah ; ksatrena tad ubhayato brahma parigrhnati, yado vai hsatrena brahma parigrhnaty, atha sa tasyantastham tusthaty + atitisthaty antastham, nantasthaya jiyate. My translation rests on a read- ing antasthaya (h).
22. Now (there are) those one-footed, three-svllabic bhurij-sakvaris : Visnu’s metre 1. 1 This is the designation of the liturgical interpolations (wpasargas) in SV. T.
302-304 (cp. above, इ 9, note 1); pra vaha, hartha, matir na ; navyam na, divo na s(ujvar na; mitro na, yatir na, bhrgur na. Nidanasttra II. 12: tasyaita (tasya
श. 13. 16.- शा. 13. 25. 307
viz sodasinah) rcah parcavihsatyakaarah parcapadah pancaksarapada navo- pasargaksaras caditas, trayanam padanam trini triny upasargaksarani padantesu bhavanti, te ’staksarah sampadyante, patcaksarav uttarau dasaksarav ekas; taé catusiriméadaksarGh sampadyante. na stha upasrsiah kano vidyamettitham hy eva vayam adhimahe, tatha bahurca iti (see Kaus. br. XVII. 1. and Sankh. érs. ए, 5. 2); brahmanenety Ghus (XIL. 13. 24): catustrihsadaksarah samstuto bhavatity anupa- srstahk kaniyan itt vai tad bhavaty + athapy uddhriyamanestipasargaksaresu naivartho hiyate, na vritir dusyaty, athapt sasvad ena anupasrsta Gtharvanika adhiyate ; ’thapi nidharitanam upasargaksaranam vadaty (XII. 13. 22): atha va eta ekapadas tryaksara visnos chando bhurijah sakvarya iti, tryaksara hy api bhurijo bhavantiti. The meaning of these words is, on the whole, clear, only the passage na stha upasrstah kano vidyametz is, to me at least, incomprehensible. The author’s remark that the Atharvavedins read this hymn without the upasargas, refers to the Paippalada- sakha (11. 7, in the Journal of the Amer. Oriental Society, Vol. XXX, page 196). The verses do no t occur in tho pirvarcika, but are found in the Rgveda texts, ep. Weber, Ind. Studien, Vol. XILL page 144, Whitney’s remark on AV. IT. 5 and Scheftelowitz, * Die .Apokrypha des Reveda’, page 18.--The upasurgas are called veanos chandah (so also the Jaim. br. 1. 205) because of Visnu’s three renowned steps: tripadasamanyat tredha nidadhe padam iti, says the Anupada-sitra ILI. 12. 16 is noteworthy that the Aitareyins use as upusargas certain parts of the maha- niimni-verses, which elsewhere are called also sakvaryah, cp. note 1 on XII. 13. 13.
23. By means of these (verses) Indra slew Vrtra; swiftly, forsooth, he (the Sacrificer, or the Chanter) slays by means of these (verses) his bad lot, swiftly he fares better.
24. There are thirtv-four syllables, when they (the interpolations) are taken up in the laud’. Thirty-three in number, are the deities ?, Prajapati is the thirty-fourth of the deities ; (so) they come unto Praja- pati: so as not to be hurt.
1 §V. IL 302-304 comprise: the upasargas which consist of 3x3=9 syllables, not taken into account, five verse-quarters: of five syllables each: 254 9 == 4.
2 14111 Vasus, elevon Rudras, twelve Adityas, Indra and the vasat-eall. The same statement Sat. br. IV. 5. 7 2, V. |. 2. 13, Vo 3. 4. 23.
25. They perform the sodasin-laud, whilst passing on from hand to hand (a piece of) gold’. His sodasin(-feast) (thereby) is provided with light.
1 Cp. Laity. 111. 1. 9.-11, Drahy. VII. 1. 9-11: the gold must be held in the hand by those of the three Chanters, who actually chant: during the prastiiva in the hand of the Prastotr, during the udgitha in the hand of the Udgitr, during the pratihéra in the hand of the Pratihartr, during the nidhana either the Udgitr should hold it, or all three should touch the gold. Baudh. XVII. 3: 235. 15: hiranyam sampradaya siuvate, Jaim. br. J. 205: hiranyam sampradayam stuvanti.
308 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
26. A black horse stands near! (during the sodasin-laud); for presence’s sake”. It stands (near), blowing away (‘scattering’) the dwelling place of (his) rival.
1 Cp. Laty. ITT. 1. 4-8, Drahy. VTT. 1. 4-8: ‘A black horse should stand with its head directed to the west, at the eastern door of the sadas, according to Sandilya with its head directed to the east, at the western door, according to Dhianafijayya. If no black horse is to be got, it should be a brown one; if such a one is not to
be got, it should be of any colour available. If no horse is to be got, it should be a cow ora goat’. Cp. Baudh. XVII. 3: 285 14, Ap. XIV. 3. 3.
2 On samyekeya see note 5 on Jaim. br. in Auswahl § 77.
‘27. The monosyllabic metre was the lowest one in possession of the Gods, the heptasyllabic their highest ; the enneasyllabic one was the lowest of the Asuras, the metre of fifteen syllables was their highest. The Gods, now, and the Asuras were contending with ecach-other. Prajapati, having become of anustubh-nature, took place between them. The Gods and the Asuras called him to join them and he joined the Gods. Thereupon the Gods throve, the Asuras perished 1.
1 As the Gods had now obtained a higher metre than the Asuras possessed.
This passage refers to the .Anustubh-verses mentioned in XIT. 13. 7, which may be used for the sodasin-stotra.
28. He himself thrives, his rival perishes, who knows this.
29. By means of the monosyllablic metre the Gods took awav the metre of fifteen-syllables belonging to the Asuras; by means of the disyllabic metre, the metre of fourteen syllables (belonging to the Asuras) ; by means of the trisyllabic metre, the metre of thirteen syllables (of the Asuras); by means of the four-syllabic metre, the metre of twelve syllables (of the Asuras); by means of the five-svllabic metre, the metre of eleven-syllables ; by means of the six-syllabic metre, the metre of ten syllables; by means of the seven-syllabic metre, the metre of nine-syllables (of the Asuras); by means of the eight syllables (of the anustubh-metre representing Prajapati), they took away the eight syllables (of the Asuras).
30. In this same manner he who knows thus takes away the welfare of his rival.
31. The sodadin (soma-feast) is, as it were, a sacrifice (to be performed) for one who is held away (from his realm, his dominion): weaker, as it were, were the Gods at that time, stronger the
xur. 13. 26.—x111. 1. 2. 309
Asuras; he who knows this, though he be weaker, takes away his rival, though he be stronger.
32. (Muttering the verse): ‘Higher than whom no other is born, he who encompasses all beings: Prajapati, being united with creatures, is associated with the three lights1, he, the sodasin’, the Udgatr looks down on the soma that has been drawn (by the Adhvaryus) *.
1 The three lights are probably the three services or savanas of an ukthya-
~ ' y > ekaha: 1. out-of-doors-laud and four a&jya-lauds ; 2. midday-pavamana-laud and four prstha-lauds; 3. arbhava-pavamiina-laud, the agnistoma-laud and three
uktha-lauds; on these follows as sixteenth laud the sodagin.
2 Cp. Laty. ITT. 1. 1-3, Drihy. +. 1. 1-3: * At asodaéin soma-feast they should take their seat (in the sadas) in the prescribed manner, and then enter the havir- dhana-shed, where the Udgatr should look down on the graha destined for Indra soda- sin, (muttering the verse): ‘Higher than whom’. The same should take place at the morning-service and also at the midday- and the afternoon-service, when they (the Adhvaryus) draw (at these services) the soma’. Cp. Jaim br. 1. 205, Jaim. érs. 15: 18. 14-19. 3, Baudh. XVII. 1: 283. 10, Ap. XIV. 2. 4-7, Katv. NTT. 5. 2-5.
33. Provided with light is the sodasin of him who knows this.
34 The stoma is the twenty-one-fold (twenty-one-versed): for obtaining a firm support; he gets a firm support’.
1 Cp. 11. 14. 3.
THIRTEENTH CHAPTER. (Prsthyasix-davy period of the twelve-davy rite.) (Fifth day.)
XJ. 1 (Out-ofdoors-laud of the fifth day.)
1. (The verses beginning :) ‘ Be clarified, procuring cows, procuring wealth, procuring gold’! are the opening (tristich) of the fifth dav. 1 SV, 11. 305-307=RS. 1X. 86. 39, 38, 37 (with various readings: the Jaim.
agrees with the words of RS., but has equally the reversed order). ,
2. Procuring cows, procuring wealth, procuring gold are the sak- vari (-verse)s 1.
1 Which form the hotuh prsthastotra.
310 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
3. The sakvari(-verse)s are cattle’; by means of cattle he gets all. 1 See note I on + 111. 4, 13.
4. (There are the words:) ‘Thou, o Soma, procuring all, poss- essest good men’”'; he, forsooth, possesses good men, who has cattle ; to this he thereby refers
1 SV. II. 305. ©,
5. ‘Let these pour out on thy behalf butter and milk full of sweetness’ ': the cattle, forsooth, pours out butter and milk full of sweetness ; to this he thereby refers.
1 SV. IL. 307. ५.
6. (Lhe verses beginning :) ‘Of thee who art being clarified’! are the corresponding (tristich, the antistrophe).
1 SV. 11. 308-310=RS. LX, 64, 7—9. (var. 1. in 310)
7. ‘To all (kinds of) wealth he thereby refers, for through cattle he obtains all.
&. ‘Thy streams have been produced ' 1; for produced, as it were, are now the days”. 1 SV. IL 308. b.
> Viz. in the preceding four.
9. And, moreover, after the former characteristic he thereby speaks the latter characteristic ; that he speaks after the former charac- teristic the latter characteristic, is the reason why the corresponding tristich is called anurtpa. A son resembling to him he gets, who knows this. The stotriya and the anuripa are tristichs, for retaining the vital airs 1.
1 This is identical with XL. 6. 4-6.
10. There are two heptastichs !: for propping the metres =.
1 SV. IL. 3ll-317=RS8. TX. 24. 1, 2, 3, 5, 4, 6,7 (a sukta, with various read- ings); SV. 11. 318-324=RS, IX. 20. 1-7 (a siikta).
2 Because there are sapta caturuttaraini chandamsi, Jaim. br. 111. 86
11. There is a tetrastich ': for gaining firm footing. 1 SV. IL. 325-328=RS. IX. 55. 1-4 (a stikta ; with var, r.)
xm. 1. 3.- शा. 2. 6. 311
12. A tristich is the last 7: with which breath they start. in that breath they break up? (‘finish the laud’).—Thrice ninefold is the chant: for obtaining firm support, for increasing ; for this chant is the increased ninefold one®.
1 §V. Il. 329-331=RS8. IX. 62 7-9 (var. readings).
2 Cp. note l on XI 6.9.
3 In having thrice the size of the trivrt.
MIL. 2. (The ajya-lauds of the fifth day.)
1. (The tristich beginning :) ‘Thy beautiful manifestations as from the lightning of the rainy (cloud)! is the ajya-laud addressed to Agni’.
1 SV. IT. 332-334=RS >. 91. 5, 7, 8 (with var. readings). 2 The first, or hotur ajya.
2. Cattle is a beautiful manifestation, the sakvari (-verse)s are a beautiful manifestation ; to this he thereby refers.
38a.—‘of Agni, have shone forth as the coming forth of the downs’,! for come torth, as it were, are now the days.
SV. Ts 332. e:
3b. ‘Thy chariot (-horses) abide, as separately’ 1 ; for now these days abide, as it were.
1 SV. 11. 333. ९.
4. (The tristich beginning :) ‘ For wide-extending is now, o Varu- na (and Mitra), your help’! is the ajya-laud addressed to Mitra and Varuna”, That (part) of the sacrifice, which is performed badly, is seized by Varuna; this he thereby removes in sacrificing.
1 SV. Ll. 335-337=RS. V. 70. 1-3 (with var. readings). 2 The second ajya-laud.
5. (The tristich beginning :) * Arising with power’! is the (ajya- laud) addressed to Indra.
1 SV. IL. 338-340—RS8. VIIL. 76. 10-12.
6. The five seasons are a characteristic of the arising 1.—(He savs the words) ‘ with power’: with power even (and) strength they arise 2
1 parca ४८ rtava utthanasya riipam.
312 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2 They will arise at the end of the sattra, they will finish the sacrificial session with strength. 7. (The tristich beginning :) ‘ You both, o Indra and Agni, these ’,” is the rathantara-like 2 (ajya-laud) addressed to Indra and Agni’. 1 SV. IT. 341-343=RS. 60. 7-9.
2 The ajya, which is required at a rathantara-day, 8 day on which the first prstha-laud is the rathantara, cp. the next §.
3 The fourth ajya-laud.,
8. The sakvari (-verse)s are in a cryptic way the (same as the) rathantara!; he thereby displays the characteristic of the rathantara.— The stoma (is given) ~.
1 Cp. Ait. br. [V. 28. 3 and above, XII. 2. 5. 2 Cp. 2111. 1. 12.
1. >. (The midday-pavamiana-laud of the fifth day.) 1. The verses (beginning) : ‘Flow, o Soma, bright’' are gayatris containing (the word) ‘ Visna.’ 1 SV. IT. 503=RS, LX. 65, 19-21=SV. IL. 344-346. 2. The gayatri is the priesthood 1, Visnu is the sacrifice: in the priesthood he thereby establishes firmly the sacrifice.
1 Cp. VI. 1. 6.
3 (The verses beginning) : ‘Soma, being pressed by the pressers ` are the characteristic of the simas?; by means of their own characteris- tic he makes them flourishing.
1 SV. 1. 51I5=RS. IX. 107. 8-9-6४, 11. 347-348. 2 This 18 another name for the mahanaémnaoi- or Sakvari-verses; the verses are
characteristic of the éakvaris, us they contain the word ‘cow’ (in SV. IIL. 348. a, b), the gakvaris being identified with cattle.
4. (The verses beginning :) ` What bright, praiseworthy, ० Soma”, being gayatris, are tristubhs by their characteristic *; therefore they are applied in the place of the tristubhs ^.
1 SV. Il. 349-351=RS8. LX 19. 1, 3, 2 (with var. r.) Because they contain the word vrrvan (in SV. II. 350. a), cp. X 6, 2
to
8 The tristubh is used at the end of the midday-pavamana.
xi. 2. 7.-- +. 3. 12. 313
5. There is the gayatra (-sAaman) The brahmana of the gavatra is the 88.116 1.
1 Cp. VIII. 1 14 sqq.
6. There is the vanva (-siman)?. The yanva is cattle *: for re- taining cattle.
1 Aranyegeyagana III. 1. 11, composed on SV. 1. 198 and aranyaka-samhit a Il. 3, 4, see SV. ed. Calcutta, Vol. LI, page 267; in the thyagana (SV. ed. Calcutta, Vol. V, page 394) itis T. 1. 11.
2 Tt is not clear why the yanva is identified with cattle ‘The Jaim. br. (III. 91) records that by this siman Prajapati withheld the cattle that had run away.
7. He chants (it) connectedly,! for the sake of the continuity of the sacrifice ^.
1 By leaving out the prastavas of the second and third verses, on which the yanva is chanted (but there are different views!), Laty. VI. 1. 14, Drahy. AVI. |. 15. A prayoga (India office, No. 1671) has: yanve prathamayam pratiharo nasi, uttarayoh prastivo nasti, prastavabhavad omkarenodgithadanam apr na. Differently the Jaiminiyas (br. IIT. 92), who chant thrice (once in each verse) the prastéva. make once tho pratihara and chant thrice the nidhana.
2 In order not to break the sacrifice in the midst.
8. It is of one and a half {क 1, for such is the characteristic of this day ~.
¢ = ; 11211 1 The ida is: tt | wa 234
2 See >. LI, 1, note 5.
Cees
9. There is the sakala (-saman)’. 1 Gram. ITT. 2. 27, composed on SV. I. 126, chanted on SV. TI. 344-346 (see § 1) 10. Bv means of this (saman) Sakala on the fifth day gained a firm support.
ll. There is varsa (-8iman) 1.
1 Gram. XIV. 1. 2, composed on SV. I. 498, chanted on the same verses (SV ed. Calcutta, Vol. Il, page 56, first of the three varsas).
12. Vrdéa, the son of Jana, was the house-chaplain of Tryaruna. Tridhatu’s son, of the Iksvaku family. This (Tryaruna) of the Iksvaku- family, (once) riding out! on his chariot, destroyed (ran over) the child (boy) of a Brahmin. He said to his chaplain : ‘ Under thy chaplainship has such a thing happened unto me.’ He (Vréa) by means of this melod ए
314 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
restored him to life: such had been his wish at that moment. Wish- granting is the varsa-siman ; he (who applies it in lauding) gets (the fulfilment of) his wish ^.
1 Read with the Leyden ms. : atksvako dhavayan.
2 For the parallel vorsion of the Jaiminiyas cp. Jaim. br. 111. 94 111 Journal of the Amer. Or. Society, vol. XVIIT, page 21, and ‘das Jaim. br. in Auswahl’ No. 180 ; also Brhaddevata V. 14 sqq.
13. 1४ is of one and a half 246 1, for such is the characteristic of this day ”.
1 The nidhana is i note on IX, 6. 1.
2 See X. 11. }.
a 3234na (according to the Jaiminiyas wv wpa) but ep.
14. There is the manava (-siman) 1.
1 Gram. IT. 1. 23, composed on SV. I. 54, chanted on SV. IJ. 347-348 (see above, § 3), the second of the two.
15. By means of this (s@man) Manu got offspring and multiplica- tion ; he who applies in lauding the manava (-siman), becomes procrea- tive and is multiplied.
16. There is the anupa (-saman)!.
1 Gram, VII. 2. 23, composed on SV. I. 277, chanted on II. 347-348. The first of the two s’mans of this name is required: svGram, and, according to the
i Sob 0 Jaim. br. anutodavat, beginning: aévi वई. 17. By this siman Vadhryasva, the son of Anipa, reached abun- dance of cattle. Having applied in lauding the Antipa (-saman), he reaches abundance of cattle !.
1 In the Jaim. br. (ITI. 97) it is Aniipa Dhitani (name uncertain !), who, being a king, wished to become also a Seer: to obtain priesthood and nobility.
18. There is the vamra (-siman)}.
1 Gram. VII. 2. 6, composed on SV. I. 268, chanted (see § 3) on SV. IT. 347-348. There are many 8610818 of this name, but cp. § 20.
19. It is a siman commendable by its rsi-descent?. The bull, the horse or the man, whom they (people) commend (wish to praise), they commend, saying; ‘a good one (it is)’*. By this saman they commend the day.
x1. 3. 18.—xur. 3 £. 315
1 Cp. XII. 11 14. According to the Jaim. br. (III. 99) this melody was seen by Vamra, the son of Vikhanas.
2 vama, a feeble pun on vamra!
20 It is of one and a half zda', for such is the characteristic of this day * 1 The siman ends: 7 3234 pa, cp. note 1 on $ 13.
2 See X. 11. 1.
९८)
21. There is the (siman) of Agni with triple finale’, for obtaining firm footing 2.
1 Gram. XIV 2. 20, composed on SV. IJ. 514, chanted on SV. I]. 347-318 Tam not able to point out, which parts are the three nidhanas. According to the
+) Prayoga, the nidhanas are certain parts of words of the verses, perhaps १५९ 234 sa,
^ 2 gr 234 vith, scu 234 tam, see SV. ed. Calcutta, Vol. IT. page 86.
2 According to Sayana this refers to tripods (tripadah phalakadayah).
22. Fire (Agni), having been created?!, did not flame. With this saman, Prajapati blew on it (or: fanned it! and thereupon it did flame. This saman, forsooth, is brilliancy and spiritual lustre. By means of
this (siman) he obtains brilliancy and spiritual lustre +.
1 Being emitted from Prajapati’s mouth, cp VI. 1. 6
* According to the tradition of the Jaiminiyas (br ITI. 101, see the text in ‘Auswahl’, No. 181) this siman, besides @gneyam trinidhanam, 1s also called sikama- éva (as such it 18 not designated in the Jaim. firseyabrihmana). About the origin of this name we read the following interesting record: ‘Kaksivat asked Priya- medha: ‘ Who is it, who being kindled, does not flame, Priyamedha?’ This he did not comprehend, and he answered: ‘Let my progeny answer this (question) ’. Now Kaksivat possessed a basket (made) of n@kuli, filled with grains of priyangu or adhikata; of these (grains) he threw away one each year: so long was life granted to him (४.९. as long as the grains would last). Now Sakamaéva was born out of Priyamedha as ninth (descendant). (Read navamah in stead of navamah). He (SakamaSva) wished: ‘May 1 overcome this (difficulty), may I find a way out: an answer (to the question addressed to my ancestor)’. He saw this saman and chanted it over (Kaksivat). Thereupon he saw the answer He ran up to Kaksivat. When he (Kaksivat) saw him running up to him, he said: ‘ Throw ye this basket of mine into the water: here 1 see him, who having answered, shall overcome the difficulty of the question put by me’. Then he (Sakamaésva) approach- ed him (viz. Kaksivat) and said: ‘ He who practises a verse but not a chant, does not shine, being kindled, but he who practises not only a verse but also a chant, (४.९. who knows the chant to be sung on a verse), he 18 kindled, he shines. This 18 the answer I give thee, this (is the answer that gives thee) my father, my grand-
316 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
father, my great-grandfather’ he said, and cited his ancestors up to Priyamedha, ete.
23. There 18 ‘the (siman) of the young one’ (the saisava-sAman) 1.
1 Gram XII. 2 8, composed on SV. I. 467, chanted on SV. LI. 349-351. There
ure two 88108118 of this name (866 SV. ed Calcutta, Vol. V, page 4), but the first, being sviram, is required.
24. Sisu of the Angiras clan was a mantra-maker amongst the mantra-makers ; he used to address his Fathers as (° 1) sons’. To him said his Fathers: ‘Thou doest wrong in addressing us, who are thy Fathers, as (thy) sons’. He answered: ‘I am, forsooth, the Father, 1 who am a mantra-maker’. They resorted to the Gods (fora decision). The Gods said: ‘ He indeed, is the Father, who is a mantra-maker ’. So he triumphed then. He who in lauding applies the saisava (-saman), triumphs’,
1 To this story allude Baudhayana (dhs. 1. 3. 47) and Manu (1 151-153), and cp. Harivaméa I, 17th adhy., M.Bh. TX 51. 46 sqq
25. They chant (it) on gayatri (-verses)', for obtaining firm support and priestly lustre. With what breath they start”, in that they finish.
1 Cp. § 4.
2 The laud begins (§ 1), and ends on gayatri-verses.—ep. XI] 9. 23.
26. They are gayatri (-verses) containing the word ‘ एणा 7 1 ; thereby they do not depart from the characteristic of the tristubh *.—The stoma (is given) *.
1 Op. XII. ५. 24; SV. 11. 350. a: ४४८ punaina Gytimer 2 See note 2 on XII. 9. 24. Sayuna’s explication here seems to be false also.
3 See XIII. 1. 12. XIII. 4.
(The prstha-lauds of the fifth day.)
1. Indra wishing to slay Vrtra, resorted to Prajapati. He formed out of the metres valour and strength and delivered it to him, saying : ‘Be able (to slay him) by means of this’ (sa knuh1); hence the sa kvari (-verse)s have their name. (By means of it) he (Indra) split (Vrtra’s) skull, (stmanam, properly ‘the suture of the skull’); therefore (these verses are called also) the 50018. He (Indra) made mahnya!; therefore (these verses are called also) the mahnyas. There was a great noise
शा. 3. 23.—xu1. 4. 2. 317
(mahan ghosah); therefore (these verses are called) also the maha- namnis.
1 This seems to be a kind of interjection, designating a certain noise. The corresponding name in the Jaim. br. 18 mafvih (from matu ?).
2. The five-footed (sakvari-verse) supports the (five) quarters ; the six-footed one, the (six) seasons; the seven-footed one, the (seven) metres, the two-footed one (supports) man’.
1 The Sakvari- or mahan&mni-verses in the simavedic recension are given in the SV. ed. Calcutta, Vol. II, pages 371-386. Each of the three (the purusapadani not taken into account) is said to contain two elements: the sakvari-parts proper (sakvaram) and the not-sakvari-parts (asakvaram), which are regarded as stobhas. Each of the three is subdivided into eight parts.
1. the duipada (1. vida...digo; 2. wda...anu; 3. indram...aparajitam) ; this part 18 agakvaram.
2. three padas (1. éikad....abhistibhah; 2. mamhhistham...maghonim + 3. sa nah...adrivo) ; these three padas are 52८४८729.
3. the dhatu (1. sva3r naméuh ; 2. amsur na gocth ; 3. athgur madaya) ; this part 18 asakvaram.
4. the vatea (1. pracetana pracetayo ; 2, cukitvo abhi no naya + 3. sumna Gdhehi no vaso), equally aéakvaram.
5. the idhar (1. indra dyumnaya na ise; 2. 12470 vide tam u stuht; 3. piirteh savistha sasyate) ; this pada is sakvarah.
6. the purusa (1. ९४८ hi gakro; 2. te ht gakrah ; 3. vast ht gakrah); this part is asakvaram.
7. three padas (1. raye...rrijase + 2. tam titaye...dvtsah ; 3. niinam. ..bravadvahai) these padas are sakvarah.
8. the adhyasa (1. Gyaht piba matsva + 2. kratué...brhat ; 3. sakh@ advayuh) + 18 agakvarah.
In this way the first Sakvari-verse proper is seven-footed (parts 2, 5, 7); the first verse, for instance, runs:
$ikea sacinam pate | piirvindm purivaso | 26015 wam abhistibhih | indro dyumnaya na we|raye vajGya vajrivak | éavistha vajrinn riijase | mathhtstha vajyrinn 21456 ||
The second éakvari-verse proper is said to be of six padas, one of its padas (mamhistha vajrinn rijase) having occurred already in the first. The third éakvari- verse proper is said to be of five padas, two of its padas (the twice repeated sa nah paread ati dvisah) having occurred already in the second. Cp. Laty. VII. 6. 9-10: tasGm (viz. mahanamninadm) prathamadvitiye pade 2५104265 ; trini &ékvarant ; ahatur, vatsa, tidhas, tac chakvaram ; purusas ; trini éikvarany, adhyasyeti padany ; uttama tu dvyadhyasa (viz. siro.. .gacchati and sakha..advayuh). See also Nida&na- sutra III. 13: athavtadsu mahanamnisu vipratipadayantidanh sakvaram idam ८42 ‰४८ - ram ity; asakeart prathama dvipada, sakvarani trini pant padani dhatur
318 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
asakvarah pancaksarah, sa esa krtakrto bhavati (this dh@tu is indeed missing in the Revedic and the Jaiminiya recensions of the mah&énamnis, but in the aranyagana of the last mentioned 4@kha it is inserted as a stobha); vatso éakvaro ’staksara ; idhah sikvaram astiksaram ;...puruso’ sakvarah pancaksarah ; sakvarany eva trinr parani padany + adhyaso ’sakvaro ’stakearah ;... etenaivottarayoh sakvarani 6262. varam ca vyakhyatani ; dvyadhyasottama gakvari bhavati, and a little farther: atha khalv aha digah paricapada. .(Patic br. XIII. 4. 2). .dvipadeti prattlomam vadati (or vadanti), padataé ced roho bhavisyatiti ; saptapada prathama sakvari, satpada dvitiya ~ yad dhi prathamayaé uttamam padam (viz. mamhhistha vajrinn rrijase) tad dvitiyayah prathamam, pragathasadhu pretham (?) itt; parcapadotiama, yad dviti- yaya uttamam (viz. sa nah paread ati dvisah) tat triiyayam prathamam ca deitiyam ca.
3. Taken as a whole land (stotra) they (the mahanamnis) are of double point (dvyopaéa) 1, therefore cattle is double-horned (dvyopasa).
1 According to Saiyana the stotra being twenty-seven-versed and the puru- sapadani being five in number (XIII. 1. 12), the whole stotra contains 32 stotriya- verses: two more than a viraj; these two he declares to be the two opasas or redundant stotriyas. This explanation seems to be forced and unacceptable. The two points are rather the double adhyasa of the last mahanamni, cp. Nidanasiitra III. 13: atha khalv dha dvyopasah samnstuta bhavantiti ; kasyedam brahmanam syad ity’ uttamaya deyadhyasya ity Ghur, ekadhyase piurve dvyadhyadsottama, tasya idam abhinandam brahmanam vaded iti and cp. also Jaim. br. 111. 112: atha yad uttamam padam upaéa eva sa; paésceva duitiya agacchat, tasmad uttama deyupasa. For the rest, we must bear in mind that the mahanamnis are identified with cattle.
4. Two ida@s (are) on either side of the word atha'; therefore the horns (are) sharper than the upper part of the head between the horns. 1 The iidhar-part of each mahanamni-verse (see note 1 on § 2) is repeated
twice, preceded and followed by ida, and between them dtha@ ; the word 2da@ with its long last syllable is longer and therefore sharper than the middle atha.
5. He chants them with the small (parts)!; therefore, cattle are mixed up with smaller ones”,
1 upaksudra refera apparently to the aéakvara-parts, which are smaller than the s4akvara-parts (the dvipadas, the dhatu or amhsu, the vatsa and the purusa), cp. Anupadasiitra IV.1: upaksudra gayatiti dvipadanhésuvatsapurisityadadhyasyopa- 0142८ (sic /); vikeudra of Ait. br. ४. 6. 5 (viksudra wa paésavah) seems to have the game meaning as upaksudra.
2 Viz. the calves.
6. He chants them unconnectedly + ; therefore domestic animals (cattle ) are unconnected >.
1 The exact meaning is not clear; according to ‘Sayana the sahkvaras and asakvara-parts are meant.
xu. 4. 3.— शा. 4. 10. 319
2 As they go about according to their inclination, according to their different nature (Sayana).
7. He chants them being of various characteristics 1 ; therefore cattle is of different forms.
1 Cp. note 1 on § 6: ksudrasakvaranam vatripyat, Anupadasittra IV. 1.
8 The waters had milk as their fluid. The Gods were afraid of a confusion of things (of a mixture of good and bad)?. That he puts water near, whilst chanting (the sékvara-stotra)”, is for keeping apart good and bad.
1 Lest their milky nature might be changed (?).
2 Cp. VIII. 8. 2; Laty. III. 5. 13-23, Drahy. IX. 1. 14-22: ‘Having put near (a vessel filled with) water with avakas (Blyxa octandra, a water-plant) they should chant the mahanamnis. On whomsoever rests the (chanting of a) part of the séiman, he should (by shuttling the vessel) cause the water to produce noise. Having mace the Sacrificer say his formula (viz. Pane. br. 1. 3. 8), he should pour 1४ out on the २८७४६९९, (the place, outside the sadas, where the out-of-doors-laud has been held) with (the formula): ‘Unassailable art thou (fem.). Let King Soma favour thee. Whom (fem.) the Waters, not tasted, approach, the éakvari- bulls that are self-willing, let these flow, let these rain, let these produce strength, refreshment and welfare. May | obtain this’ (the unintelligible mantra is in part a variant on Ath. S. IX. 1. 9), or with the verse: ‘Some assemble’ (SV. ar. samh. 111. 6), or with the verse: ‘To the ocean I send you forth’ (given in full before, Laty. 11. 1. 8, Drahy. 1V. 1. 8), or with all (these mantras). ‘The avakaés they should insert between their knees; he who desires rain, should have them thrown on the roof (of his dwelling), according to Sandilya ; in a cow stall, one who desires cattle ;
in ॐ hall, one who desires glory; on a place for cremation, one who wishes to exer- cise magic charm’.
9. Separation of good and bad comes (to him) who knows this 1. 1 (11118 § is identical with VI. 1. 13.
10. Itis the gayatri-track’ with (the word) svar* as nidhana for one who desires priestly lustre; with honey it® approaches (him) in yonder world. It is the tristubh-track! with (the word) atha? as ni- dhana for one who desires strength ; with clarified butter it ° approaches (him) in yonder world. It is the jagati-track’ with (the word) ida* as nidhana for one who desires cattle; with milk 1४ * approaches (him) in yonder world
1 ayana in the sense which it has in gavam ayana, denoting a longer course of
sacrificial days: here the dvadaéaham ayanam. The designation gayatra, trarstubha, jagata rests, as it seems, solely on the fact that brahmavarcasa, 2045, pasu are
320 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
connected with these metres, being destined resp. for a brahmana, a ksatriya, 8 vaisya, cp. VI. 1. 6. 8, 10.
2 As to where these words should be applied as nidhana, the ritualistic authorities maintain different views; Laty. उ. 2. 6-9: ‘The nidhanas of the éakvari(-verse)s, on which rests (the fulfilment of) different desires, should be inserted at the place of each ida, according to (our) Teachers, for this is the most frequently ocourring (syllable in this chant). In the ddhar-part only (cp. note 1 on XIII. 4, 2) according to Gautama and Dhanajijayya, for to this place it (vz. the brahmana, XIII. 4. 4.) designs the nidhana. On the place of atha (these nidhanas should be applied, cp. the brahmana, l.c.), according to Saucivrksi, for in this way the modification is the slightest (in this case only one change finds place as the word atha occurs only once in each Sakvari-chant). Without any restriction (these kamyani nidhanaéni must be applied) at the places of all the nidhanas, accord- ing to Kautsa.’--The Nidanasitra (IV. 1) discusses at length this same topic.
3 I take as subject ayanam, differing from Saéyana, who takes as subject ‘he’ (‘he meets with’ etc.).
11. Rajana, the son of Kuni, said (once upon a time) to Alamma, the son of Parijanat: ‘ Arya, of the Malya family, has stopped? the Sakvari(verse)s by means of a straight (chanting), when he will be able to establish them firmly’. This is their straight (chanting), thereby are they firmly established, if he (the Chanter) performs quickly their prastava and their udgitha.
1 The meaning of the whole sentence, especially of the word prarautsit is far from clear to me.
12. Having chanted the sakvaris. they chant the purisa (-part) 1.
+ The five purisapadGni are given SV. ed. Calcutta, Vol. II, page 384. Here also the authorities differ regarding the manner of applying the puvisas. Laity. X. 2. 10-12: ‘According to Dhanafijayya, the purisa(-part) is connected with the last stotriya-verse, because (in the gana) it immediately follows (after the Sakvari-chants). As by the words: ‘having chanted the Sakvaris’ it (viz. the brah- mana) designs a separation, and then says ‘(they chant) the purisa (-part)’, it Should be unconnected (and only applied once). It should fall at the end of a round or at the end of the stotra’. The question is discussed at length also in the Nidaénasutra IV. 1, 2.
13. The sakvari (-verse)s, forsooth, are cattle}, the purzsa (-part) is the cow-pen; they thus (in chanting the purisa-part at the end) erect a cow-pen for the cattle and drive (the cows) within: in order that they may not slip away. |
1 We are to think of those parts called @dhar and ४८८5८.
xu. 4. 11.-- शा. 4. 17. 321
14. (There are the verses beginning :) ‘Indra has thriven for the carouse’!, for at that time they ४10९९ >,
1 8. I. 411=RS. 1, 81. 1-3=SV. II. 362-354; these are the verses on which the third or Brahman’s prsthastotra is chanted.
2 Cp. XII, 12. 2, XI. 11. 3. Read, perhaps, avardhata (‘Indra throve at that time’). 38 $ 8118. takes here yajamanah as subject.
15. On these the harhadgira (-saman)! (the chant of Brhadgir}) (is chanted).
1 Aranyegeyagana III. 1. 16, composed on SV. I. 411.
16a. (There is the tristich beginning :) ‘ Of the sweet, thus being in the midst!’. The fifth day, forsooth, 18 in the midst *.
1 SV. I. 409=RS. I. 84. 10-12=SV. IL. 385-357 (with var. r.). These are the verses for the fourth, or Acchavaka’s prsthastotra.
2 This reckoning is inexact. It is neither the middle of the twelve-day period, nor of the ten-day period.
16. On these the rayovajiya (-siman)! (the chant of Rayovaja) (is chanted).
1 Aranyegana III. 1, 15, composed on SV. I. 409.
17. Indra gave the Yatis over to the hyaenas. Three of them were left over: Prthurasmi, Brhadgiri and Rayovaja, These said: ‘Who will bear (‘ support’) us (as his) sons?’ ‘I’, answered Indra and he, having put them on (his back), roamed about tending them. Having tended them he said: ‘Boys, choose ye a boon’. ‘ Might for me’, said Prthurasmi. To him he gave, by means of this parthurasma (-saman), might. One who desires might, should apply this (saman) in lauding. To his share falls the lustre of might. ‘Priestly lustre for me’, said Brhadgiri. To him he gave, by means of this barbadgira (-saman), priestly lustre. One who desires priestly lustre, should apply this (siman) in lauding. He becomes possessed of priestly lustre. ‘Cattle to me’, said Rayovaja. To him he gave, by means of this rayovajiya (-siman), cattle. One who desires cattle, should, in lauding, apply thie (siman). He becomes rich in cattle ~.
1 Read, probably, with the two Leyden MSS.: paricaryacarad instead of ०९०१८११, but cp, Oertel, Disjunct use of cases, page 21.
2 For references see note 1 on VIII. 1. 4.
21
२2४ THE BRAHMANA OF TWENTY FIVE CHAPTERS.
18. He should take the parthurasma (-siman)! as Brahman’s chant for a noble, the barhadgira (-siman) for a priest, the ri yovajiya (-saman) for a peasant. By means of their own characteristic (by means of what naturally belongs to them, see § 17) he thereby makes them prosper '.—The stoma (is given) ”.
1 Aranyegeya [I[. 1. 18, composed on SV. I. 409 (SV. ed. Calcutta, Vol. IT, page 453), cp. note 1 on page 209 of my edition of the Arseyakalpa. To the references thore given may be added Laty. X. 2. 13-15: ‘When applying on the fifth day the rayovajiya as the Brahman’s chant, he may apply in its place what is in accordance with his wish and manner of living (in aceordance with his wish, whether ksatram, brahmavarcasam or pasu; in accordance with his manner of living, whether he be a priest, a noble, or a peasant). He should apply the barhad - gira, for this (chant) 1s contained in the aranyegeya (gana), being of the same metre and intended for the same day. When applying the parthura‘ma (compos- ed on SV. 1. 409=T[T. 355-357), he may apply it on the verses of the barhadgira (composed on SV. 1. 4ll=II. 352-354), in order to avoid the meeting of the (same) verses.” Because, otherwise, there would be jamitvam.
2 Cp. XII. 1. 12. XIII. 5. (Arbhava-pavamana-laud of the fifth day.)
1. (The verse beginning :) ‘The soma-shoot has been pressed for intoxication’ 1, is the gayatri; intoxicating (having mada) (and) rich in sap is the afternoon-service; he thus puts intoxication (and) sap (in it) 2.
1 SV. 1. 478-=RS. IX. 62. 3-5=SV. IT 358-360. 2 See XI, 5. 1.
2. (Inthe verses beginning :) ‘ Unto (abhz) us lustre and great (brhat) glory’!, the word ‘unto’ is characteristic of the rathantara*, the word ‘great’, of the brhat. He undertakes (‘applies’) the characteristics of both (rathantara and brhat) together, for this day (has) both these features २.
1 SV. L. 579=RS. IX. 108. 9-10 (var. r.)=SV. IL 361-362.
2 See note 2 on XI. 4. 1.
3 Because it follows immediately after a brhat-day and is itself a rathantara- day (Sayana).
3. (The verses beginning :) ‘ Prana!, the young of the great ones’ 2 are the characteristic of the sima (or sakvari-verse)s, for the simas are
xu. 4 18.—xurt. 5. 9. 323
the great ones Through their own characteristic he thereby makes them prosper. 1 prana, untranslatable: krana the RS.
2 SV. [.570=RS. IX. 102. 1-3 (var. r.)=SV. IL. 363-365.
4. (The verses beginning:) ‘ Be clarified for the obtaining of booty’! are anustubhs addressed to Visnu ४. 1 Not in the pirvarcikad! RS. TX. 100, 6, 7, 9=SV. LI. 366-368.
2 Because of the words (IT. 366. c): indréya soma visnave.
5. Visnu is the sacrifice; what here (on this day) is not brought about, that he brings about through Visnu (who is) the sacrifice.
6. (The verses beginning :) ‘ The swift soma is clarified gonyoghas’', are characteristic of the simas*. By means of their own characteristic he thereby makes them prosper.
1 SV. I. 540=RS. [X 97. 16-12 (var. r.)=SV. 11. 369-371.
2 Probably because of the word go in gonyoghas, the Sakvaris or simas being
the cows.
7. Being tristubhs they are jagatis by their characteristic! ; there- fore they are applied at the (proper) place of the jagatis ~. 1 As they contain the word ‘cow’ and cow is connected with jagati (VI. 1. 10).
2 The last saman tn the midday-laud 18 regularly on jagati-metre.
8. There is the gayatra (-siaman). The brahmana of the gayatra 18 the same?.
1 See VII. 1. 1. sqq.
9. Their is the santani (-saman)!, for connecting (suntatt) the fifth day.
1 Gram. XVII. 2. 32, composed on SV. 1. 584 and 585, chanted on SV. II. 358-360. This sfman is given in SV. ed. Calcutta, Vol. II, page 238 as chanted on one single verse, but the Grantha edition of the Gramegeya gives it on three stotriyas (on SV. I. 584 the first: on 1. 585'a, © the second, on I. 585 ¢, d, the third). Only the Grantha edition is right here, cp. the Sitrakaras (Laty. VI. 1.1, Drahy. XVI. 1.1.), who enjoin that the santani séaman is to be chanted wholly: each stotriya of the gana on each verse of the trca in the purvarcikaé. It seems that the prastava of each second and third stotriya falls out and that this fact brings about the santanagana, cp. note 1 on XIII. 3. 7.
324 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
10. The twelve-day period is the stretched (or ‘ prolonged *) voice. Of this voice the fifth day is the midst! This (voice) he connects by means of this (saman).
1 Cp. note 2 on XIII. 4. 16a.
11. There 18 the cyavana (-sdman)! (the chant of Cyavana).
1 Gram. XITT. 1. 28, composed on SV. I. 473, chanted on SV. II. 361-362; there are four cyavanas on this verse, but the last only is (and must be) svaram, ep. SV. ed. Calcutta, Vol. II. page 24.
12. The cyavana (-siman) is a (means of) procreation?!: he pro- creates and 18 multiplied who, in lauding, has applied the cyavana.
1 Because of the connection of the word cy&évana with cyavate ‘to fall forth from (the womb).’
13. The rain (once upon a time) receded from these worlds; by means of the cyavana (-saman) Prajapati caused it to fall; because he caused it to fall (acydvayat), therefore, it is the cyavana. He who in lauding has applied the cyAvana (-siman) causes the rain to fall ?.
1 For the parallel of the Jaim. br. ep. Journal of the American Oriental Society, Vol. XXVI, page 58. sqq. and Jaim. br. in Auswahl No. 186
14. There is the krosa (-siman)? (the yell-chant). 1 Grém. XI.1. 24, composed on SV. I. 381, chanted or SV. IJ. 363-365.
15. By this (88170810), forsooth, Indra (once upon a time) at Indra- krosa yelled (akrogat): ‘ Visvamitra and Jamadagni, here are cows! ”” The krosa (-siman) is applied for gaining cattle.
1 The two rsis occur combined also RS. X. 167. 4.
2 This passage of the Kauthuma-braéhmana is only a fragmentary piece of information. Tt is comprehensible only by the tradition as preserved in the Jaim. br. & propos of the vaisvamitrasiman, which is identical with the maidhatitha (Pafic br. XIV. 12. 8). We read, then, in the Jaim. br. (IIT. 237, cp. Jaim. br. in Auswahl, No. 204): ‘The Bharatas (once upon a time) were on one bank of the Sindhu hard pressed (?) by the Iksvakus. With them (with the Bharatas) stayed Viévamitra and Jamadagni. Now, Indra asked of Bhayada, the son of Asamati, the two bay (steeds) (viz. the two bay steeds of the Gods that, through the help of Pratidaréa, had come into his possession, cp. Jaim. up. brahm. IV. 8. 7; from J. Br. III. 167 we may infer, that Asamati, the father of Bhayada, was an Iksvéku). He did not give them to him. These not having been given, he (Indra) called at IndrakroSa (cp. Pafic. br.) : ‘ammakas tasmi(m)s tisthantu’, he said, ‘ Vidvamitra and Jamadagni, acquire ye these cows of the Iksvakus.’ These two, being on the
x1. 5. 10.—-x1. 5. 19. 325
opposite bank (of the Sindhu) heard this. They said to the Bharatas: ‘ Indra calls unto us: acquire ye these cows of the Iksvakus; come along, let us acquire them.’ (They answered :) ‘Then make you two this (Sindhu) fordable for us.’ ‘Then yoke ye (your horses)’ (the two answered). They (the Bharatas) yoked (their horses to their chariots) and descended unto (the river). Then these two said: ‘Throw away all your palpiilanis’. They threw them away. Now arajanya- bandhu, who possessed a palpiilani, bound this (palpiilani) beneath the axle (of his chariot). They (Visvamitra and Jamadagni) wished: ‘ May this (Sindhu) be fordable for us.’ Visvamitra saw this saiman, he lauded with it. They (V. and J.) came unto (the river), addressing (to Indra) these (verses): ‘The destroyer of the strongholds, the young, wise Indra of immeasurable strength, was born as the supporter of every deed, armed with his thunderbolt, praised by many.—Thou, o yiclder of the stone, hast opened the hole of tho cow-retaining Vala; thee have the fearless angry Gods helped ; by thy favours, o Hero, am I come, addressing thee, unto the Sindhu’ (वक्ष. Samh. ITI. 58. 16-18b=RS. I. 11. 4-66). With (the remaining part of the last verse) ‘Come near are the wise ones (or ‘ the chanters `) 0 (God) who lovest the praise, they attend to thee as (being) such’ they approach- ed respectfully the water. For them the (stream) became fordable and they crossed by the ford. On (the track of the chariot on) which that polpilani was (fastened) there even the waters receded (split up)....These two having passed behind (the cows of the Iksvakus) hemmed them in in front...Thereupon they acquired the cattle.’—This remarkable legend may be considered as a kind of illustration of RS. ITT. 33.
16. There is the gaurivita(-siman)!. The brahmana of the gaurivita is the same”.
1 Gram. V. 1. 22, composed on SV. I. 168, here chanted on SV. IT. 36°-368.
2 See XI. 5. 13. 844.
17. There is the rsabha-saikvara (-saman) * (the sakvart-bull).
1 Aranyegeyagana IT. 2. 21, composed on SV. 1. 409, chanted on SV. II. 366-368.
18. The sakvari (-verse)s are the cattle; in his cattle he thereby produces a copulation ', in order that it may procreate, for not without a bull does cattle (cow) procreate.
1 On this fifth day, which has the Sakvaris (‘the cow’) as its first prstha- stotra, is now applied the ‘ bull’ (chant).
19. There is the partha (-saman)?! (the chant of Prtht!). 1 Gram. VIII. 2. 6, composed on SV. I. 316, chanted on SV. IT. 366-368.
There are two parthas&imans, but the second of the two 18 required, being, accord- ing to Jaim. br. TIT. 131, dvyabhyasam, see SV. ed. Calcutta, Vol. I, page 637.
326 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
20. Through this (siman) Prthi, the son of Vena, got the sup- remacy over both (kinds of) animals'. He who in lauding has applied the partha (-siman) gets the supremacy over both kinds of animals.
1 Wild and domesticated. Wrongly Keith in Vedic Index ¢.v. prthi.
21. There is the padastobha (-siman) with eight tdas 2.
1 The séaman which has a stobhain each (?) verse-quarter.
2 Aranyegeyagana I. 2. 25, composed on SV_ [. 558; it has eight times the word 202, sec SV. ed. Calcutta, Vol. II, page 414
22. Indra raised his thunderbolt against Vrtra, but he (Vrtra) encircled him with sixteen coils. He (Indra) saw this padastobha (-siman) and by means of it winded (them) off. He should chant the udgitha (-part), winding off, as it were’, in order to repel the evil.
1 Probably the Udgatr must, in chanting, make the gesture of one who winds himself loose from an encircling evil The Anupadasiitra (IV. 4) treats of this
expression, which also occurs in the Jaim. br. (111, 129), but the text is too
corrupt even to be cited.
23. The evil, forsooth, had seized him (Indra); through the padastobha (-saman) he had repelled it. He who in lauding applies the padastobha (-saman) repels the evil.
24. At his feet (padoh) he saw the last (stobha)'’, therefore, it 18 called the padastobha.
1 The coils of Vrtra fell off gradually while Indra was chanting the saman; the last four of the sixteen fell off from his feet, when he chanted the last stobha.
25. It has twelve nidhanas!, for gaining a firm support *.
1 According to Laty. VIT. 7. 1, the four verse-quarters are also to be regarded as nidhanas (i.e. must be chanted by & 1 1 the Chantcrs); these, together with the eight 7das, make twelve.
2 According to Sayana, this refers to the year and its twelve months.
26. There 18 the dasaspatya (-s4man).
1 Gram. XV, 2. 29, composed on SV. I. 540, chanted (see § 6) on SV, II. 369-371. It is the third of the four s&amans of this name, being nidhanavat, see SV. ed. Calcutta, Vol. IT, page 140.
27. The cow they wish to praise, they praise saying: ‘she isa dasaspatya,’’. They, in applying this siman, praise this (fifth) day.
1*A cow of Daéaspati’ (7), ‘a cow of the bountiful lord’ (?). According to Sayana, the meaning is ‘a cow that gives much milk.’
Xm. 5. 20.—xu1. 6. 6. 327
28. The pavamana-lauds (of this day) finish on a nidhana!: for propping the day.—The stoma is (given) *. 1 There are four different endings of a s&iman: a svara, a nidhana, the word 142 and the word va(k). A saman is svaranta, when it ends either on a syllable with svarita (the musical notation 656, cp. note ॥ on VII. 3. 25) or on the word ha-t (Laty. VI. 9.6); it 18 nedhananta, when it ends neither on a svara or on the words ४0८ or va(k) (Laty. 1.८. 7), The last saman of the three lauds (bahispavamana, médhyandinapavamana, arbhavapavamaéana) end on a nidhana in this sense of the word, cp. XIT. 11. 26, XTLIT 11. 24 (as compared with § 23).
2 Cp. XLT. 1. 12. XIII. 6.
(The uktha-lauds of the fifth day.)
1. (There are the verses beginning :) ˆ Hither, for thee, Agni, may we light.’ 1 1 SV. I. 419=RS. V. 6. 4, 5, 9 (with var. r.)=II. 372-374 These verses are destined for the first uktha-laud. 2. That part of the sacrifice, which consists of the uktha (-lauds), is a cutting, as it were: that it contains the word ‘hither,’ is for the sake of congruence},
1 See XJ. 11. 2, notes.
3. (The verses beginning): ‘For Indra chant ye a melody’! are full kakubhs*. Thereby, he comes to be not hungring.?
1 SV. I. 388=—RS. VIII. 98. 1-3 (var.)=SV. 11, 375-377.
2 He will have his fill, just as the kakubhs are full.
8 But they are usnih-verses' How must we explain this? Cp. XIV. 6. 2.
4. The kakubh is man! (purusa); he thereby (by taking the kakubh-verses for the middle uktha-laud) gladdens man in the middle. 1 Cp. note 1 on VIII. 10. 6.
6. (The verses beginning:) ‘The soma has been pressed, o Indra, for thee’', are the characteristic of the simas? (or sakvari-verses) ; by means of their own characteristic he makes them thrive.
1 SV, 1. 347=RS. 184, 1, 3, 2=SV. IL 378-380.
2 The connection between these verses and the Sakvaris is difficult to see. Sayana’s explanation is too forced to be true.
6. There is the samjaya (-siman) ! (the chant of victory),
328 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Gram. XI. 2. 2, composed on SV. I. 419, chanted (see § 1 ) on SV. II. 372- 374, There are two samjaya samans on this verse and both are svdra; from Jaim. br. III. 132: tad v evacaksate dvihtmkaram vamadevyam, it appears that the second samjaya is intended which (see SV. ed. Calcutta, Vol. I, page 855) in the
2 2A middle has hu3m hum.
7. The Gods and the Asuras made a compact that cattle should fall to the share of that of the two (contending) parties, which should vanquish (the other). By means of the samfaya (-siman) the Gods vanquished the Asuras. Because they had vanquished (the other) (samajayan), therefore, it is the samjaya. The samjaya (-saman) is applied for gaining cattle.
8. There is the saumitra (-saman)! (the chant of Sumitra).
1 Gram. >. 2. 11, composed on SV. J. 388, chanted (see § 3) on SV. II.
375-377. There are three simans of this name on SV. I. 388; according to Jaim.
br. IIT. 132, it is paricaksaranidhanam, the nidhana (see SV. ed. Calcutta, Vol. I, ] 111)
page 797) 18 € | sian ve 2345.
9 A (certain) female, sacrifice-destroving, Ogre, Dirghajihvi, kept here licking at the (butter of the) sacrifices. Indra despaired of slaying her by any stratagem whatever. Now, Sumitra, the Kutsa’, was a handsome (young man). To him he (Indra) said: ‘Call her to thee.’ He called her to him. She said to him: ‘This truly is unheard by me”, but it is rather pleasant to my heart’. He (Sumitra) came to an understanding with her. At the trysting-place they both (Indra and Sumitra) slew her. That forsooth, had been at that moment théir wish. The saumitra (-séman) is a wish-granting chant. Through this (saman) he obtains (the fulfilment of) his wish.
1 kutsa, probably, is identical with kautsa : ‘the Son of Kutsa’.
2 ९.९. ‘never before have I been invited’, reading suésruve as passive perfect, although the two MSS. of Leyden read as the printed text: éusruva.
10. (But) an (inauspicious) voice addressed him (Sumitra) thus: ‘Being Sumitra (‘ good-friend’) thou hast done a bloody deed’. Grief tormented him!; he performed austerities, he saw this saumitra (-siman). Through it he drove away his grief. He who, in lauding, has applied the saumitra (-sdman), drives away his grief ?.
1 Read archat instead of arthat.
2 The legend of Dirghajihvi has been treated by H. 'Oertel in: Actes du onziéme Congrés International des Orientalistes, Paris, 1897, section arienne,
xi. 6. 7.— शा. 6. 13. 329
page 225 sqq.; here all the parallels are given. As these ‘Actes’ are difficult to obtain and, moreover, the text and the translation can in some places be emended I here subjoin the version of this legend according to the Jaiminiyabrahmana (I. 161-163): ‘ Dirghajihvi was a female Asura. She used to lick at all the soma. She was (installed) at the (bank of the) northern sea. The soma that was being pressed at the southern sea, that at the eastern (sea), that at the western (sea), at that soma she used to lick even from that (place, where she was at the northern sea because so long was her tongue !), Indra, wishing to seize her (read jighrksan) could not seize her. He said: ‘ Let nobody sacrifice, for this Dirghajihvi licks at all the soma.’ Now Sumitra, the son of Kutsa, was a handsome (young man). To him said Indra: ‘Sumitra, thou art handsome; with a handsome (young man) women like to chat; make this Dirghajihvi chat with thee’. He (Sumitra) went and said to her (the reading of the MSS: tam hetyovaca is correct and ought not to changed to tam haityovaca) ° Dirghajihvi, love me’. She said: ‘Thou hast one single penis, but I have on each member a cunnus. Thisdoesnot agree’. He returned (to Indra) and said: ‘She says to me that I have only one penis, whilst she has on each member a cunnus, and that this does not agree. He (Indra) said: ‘On each member of thine I will make a penis’. Having covered these (penes) with his uppergarment he came to her (read : tanz habhipravrtyeyaya i.e. abhipra- vurtya eyaya). He said to her: ‘Dirghajihvi, love me’. She said: ‘Thou hast one single penis, but I have on each member a cunnus, This does not agree’, He said ; ‘On each member of mine, forsooth, I have a penis’. She said: ‘ Well, let (them) see me’. Heshowed them to her. They pleased her. ‘So come then,’ she said, ‘what is thy name?’ ‘I am Sumitra by name’. ‘Thou hast a beautiful name’, she answered. They now lay down together. As soon as he had obtained his wish with her, he laid hold of her. She said: ‘Sirrah, hast thou not called thyself Sumitra?’ He answered: ‘I am Sumitra (‘Good-friend ’) to a good friend (read, sumitra evaha sumitraya), and Bad-friend to a bad friend’. He saw those saumitra (-sa#mans) and lauded with them. By means of these he called Indra near. He, Indra, raising up that anustubh-thunderbolt, ran up toward (him): (the verse Jaim. samh. I. 3. 8. 1=RS. IX. 101. 1), (and saying its last words :) ‘Slay, o Friends, Dirghajihvi’ he slew her.
11. There is the mahavaisvamitra (-saman) '! (the great Visvamitra chant).
1 Gram. IX. 1. 22, composed on SV. 1, 343, chanted (866 § 5) on SV. II. 378- 380 as third uktha-laud. On SV. I. 343 are composed two sémans of this name, see SV. ed. Calcutta, Vol. [, page 700, but see $§ 13, 14.
12. Inthat they', having slain the evil, prospered (amahiyania), therefore the m a h 4 vaisvamitra (-siman) is called thus. 1 Probably understand: ‘ the Gods’.
13. (It has the stobha:) ‘haya ४ haya, oha oha.’ By means of
330 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
this (stobha) they (the Gods) pushed the kine on their own hehalf (to- ward their stables) 1.
1 nyauhanta with a pun on the stobha oha oha. 14. It has a triple sda': for sustaining the three-day period”. 3 5 7
1 10 ›4 ida | ho *4 1d@ | ho °2345 ५.12.
2 The second three-day period, the fifth day of which is the middle one,
15. They undertake (‘chant’) the last da as a ‘running’ 0116 1, for connecting the sixth day.
1 See note on XII. 5. 25.
16. Thrice-ninefold (or twenty-seven-versed) is the stoma, for gaining a firm support, for gaining prosperity; for it (the trinava- stoma) is a big (and prospering) trivrt?.
1 Up. X. 1. 13, 14.
(Sixth day.) XIII. 7. (Out-of-doors-laud of the sixth day.)
1. (The tristich beginning:) ‘The lustre of sacrifice is being clarified, the sweet, the welcome’! is the opening (tristich) of the sixth day.
1 SV. [1. 381-188=RS. IX. 86. 10-12 (var. r),
2. The gayatri is the l!ustre of the metres', the revati (-verses) are the lustre of the samans, the thirty-three-fold stoma is the lustre of the stomas*. He thus completely unites the lustre and also the son of his son will be possessed of lustre.
1 Because it is connected with Agni, see VI. 1. 6. 2 The trayastriméa is III. 2. 2 called the highest of the stomas,
3. ‘The sweet, the welcome’: the revati (-verse)s, are the cattle, (४.९.) the sweet, the welcome’; this he thereby addresses.
1 Milk, the product of the cows, being sweet and welcome. 4. ‘The intoxicating, gladdening juice, pertaining to Indra’:
strength is vigour (indriyam), cattle are juice”; this he thereby addresses.
xu. 6. 14.- शा. 7. 12. 331
1 SV. Il. 381d.
2 See note 1 on § 3.
5. (The tristich beginning :) ‘The swift ones have been let forth 1 ' (asrksata) is the anurupa (-tristich). 1 SV. I. 482—RS. [X 64. 4-6=SV. 11. 384-386.
6. For now these days are let forth (srstanz), as it were.
7. And, and moreover, after the former characteristic he thereby speaks the latter characteristic; that he speaks after the former characteristic the latter characteristic, that is the reason why the corres- ponding tristich is called anuripa. A son resembling to him he gets, who knows this. The stotriya and the anurtpa are tristichs, for retaining the breaths 1.
1 This § is identical with > 1. 6. 4-6.
8. There are two (hymns) of ten verses'; ten-syllabic is the viraj, food is viraj-like*: to obtain food.
1 SV. II. 387-396=RS. LX. 2. 1-8, 10, 9 (=IX. 2),—SV. IL 397-406=RS. IX. 4—These dasarcas are indicated by their words in the Jaim. br. III. 137-138.
2 Cp. IV. 8.4.
9. The second dekastich has (in each verse) the same closing ०08 1 : in order that valour, strength (and) pith may not flow away.
1 atha no vasyasas krdhi.
10. Where the Gods saw valour, strength (and) pith, they pushed it down (immediately) afterwards 1.
1 2anunyatudan. Perhaps the valour and strength of the adversaries of the Gods is meant, but cp. Jaim. br. I. 217: yatra yatra var devas chandasam rasam anvavindams tat punar nitunnam akurvams, tat punar abhyaghnan. Perhaps, this compound has the same or nearly the same meaning as anutud ‘ to repeat ’, thus Sayana: pratyrcam abhyasyan (r. abhyasyan).
11. There is a tetrastich 1, for gaining firm footing. 1 SV. II. 500=RS. IX. 58=SV. 11. 407-410.
12. Dhvasra and Purusanti! wished to give a thousand (cows) to Taranta and Purumidha, the son of Vidadasva. These (latter men- tioned) two thought: ‘How may this (gift) be taken (and) not received, byus? ‘They accepted (it) with (the words, occurring in the tetrastich) : ‘Of Dhvasra and Purusanti we take a thousand: hastening, he rushes
332 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
on, the gladdening one’?. Thereupon this (gift) was taken, not received by them र.
1 On these names cp. Vedic Index of names and subjects, Vol. I, page 407. The gift of the two was probably unfit for acceptance, as they were female Asuras, and therefore Taranta and Purumidha felt (according to the Jaim. br. III. 139, see Journal of the Amer. Oriental Society, Vol. XVIII, page 39) as if they had swallow- ed poison, just as was the case with Uéanas, as he had accepted the gift of the Asuras.
2 SV. IT. 409.
8 The stress must be laid on @ dadmahe ‘we take’ which is not the same as pratigrhnimah. inthis manner the tale becomes clear, not by the translation of Oertel: ‘how may what we have taken become unreceived’ and ‘from the two Purusantis we receive a hundred ’.
13. He who knows this, (for him) a (gift bestowed on him) becomes taken, not received.
14. It (this tetrastich) 18 nara&samsa-less!, for obtaining both kinds of food, human and divine.
1 This expression is similarly not clear to me as vindraéamsa in X. 6.6. Saéyana is of no help. The connection with the following words is thereby not apparent. Similarly the Jaim. br. LIT. 138: uvin@rasamsam iva bhavaty ubhayoh kamayor upaptyai yac ca divo yac ca manusah (read yas ca divyo yas ca >).
15. A tristich is the last!. With which breath they start, in view of that they finish (the laud)?.
1SV. Il. 411-413=RS. TX. 62. 22-24. The Jaim. brahmana mentions the beginning words of this tristich.
2 See XI. 6. 9.
16. The stoma is the thirty-three-fold one, for obtaining a firm standing!; amongst the deities, forsooth, he has firmly been es- tablished ) ^.
1 Op. III. 1. 3.
2 Because there are thirty-three deities, cp. Jaim. br. IIf. 139: trayastriméad wi sarva devatah, 5८1४55४ evaitad devatisu pratitisthanto yantt.
XITT. 8. (Ajya-lauds of the sixth day.)
la. (The tristich beginning:) ‘To Jatavedas who deserves this our praise!’ is the ajya(-laud) addressed to Agni, having in each
xu. 7. 13.—xur. 8. 5. 333
verse) the same closing words 2, in order that valour, strength (and) pith may not flow away °.
1 SV. IL. 414-416=Rs. 1. 94. 1 ,4, 3.
2 ma risama vayam tava.
3 Op. XIII. 7. 9.
16. Where the Gods saw valour, strength (and) pith, they pushed it down (immediately) afterwards’.
1 Cp. XIII. 7. 10.
2. (The tristich beginning): ‘Towards ye, the sun having risen’? (is the ajya-laud) combined with ‘sun’, addressed to Mitra and Varuna.
1 SV. LL. 417-419=RS. VII. 66. 7-9.
3. Thesun is the end, and this sixth day is the end of the days’; at the end even they thereby chant the end : in order to obtain firm footing.
+ The six-day period being considered as a whole.
4a. (The tristich beginning) : ‘ Drive away all hostilities ’*, is (the ajya-laud) destined for Indra, having (in each verse) the same closing words *, in order that valour, strength, (and) sap may not flow away २.
1 SV. 11. 420-422=RS. VIIL 45. 40, 42, 41 (varr. r.).
2 vasu sparham tad abhara.
3 Cp, § 1.
4b. Where the Gods saw valour, strength, (and) pith, they pushed it down (immediately) afterwards 1.
1 Cp. § 1. b.
6. (The tristich beginning): ‘ For ye both are the priests of the sacrifice’ ' 18 the (ajya-laud) addressed to Indra and Agni, having (in each verse) the same closing words”, in order that valour, strength, (and) pith may not flow away. Where the Gods saw valour, strength, (and) pith, they pushed it down (immediately) afterwards.—The stoma (is given) 8.
1 SV. II. 423 425=RS. VIII. 38. 1-3.
2 indragni tasya bodhatam.
$ See XIII. 7. 16.
334 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XIII 9.
(The midday-pavamana-laud of the sixth day.)
1. (The verses beginning): ‘For Indra, accompanied by the Maruts, o Soma’! are gayatris in which the Maruts are invoked. 1 SV. I. 472=RS. IX. 64. 22-24 (var. r.)=SV. 11. 426-428.
2. For accompanied by the Maruts is the midday-service 1.
1 To the first prsthastotra runs parallel the marutvatiya-sastra,
3. (The verses beginning): ‘Cleansing thyself, o handy one’’, are characteristic of the simas (of Sakvari-verses) ”. 1 SV. L. 517=RS8. IX. 107. 21-22 (var. r.)=SV. IT. 429-430. 2 Because of the word ‘cows’ in SV. II. 430. d, the éakvaris being cattle.
4. The characteristic feature of the simas and the revati(-verse)s 18 the same, for from the simas the revatis spring forth 1. 1 From VII. 8. 133 it appears, at least, that the revatis came into existence
immediately after the Sakvaris.—The first prsthastotra of this day 18 on the revati- verses, + 111. 10. 4.
6. (The tristich-verses beginning) : ‘ This one the ten fingers’? are aiditya(-verses); the young ones (the progeny) are the Adityas (the children of Aditi)2; in the midst of them he is firmly established.
1 SV. IJ. 431-433=RS. IX. 61. 7-9.
2 The motherhood is an essential trait of Aditi, see Macdonell, Vedic Mythology, § 41. 6. Being gayatri (-verse)s (they are) by their characteristic feature tristubhs '; therefore, they are applied at the place of the tristubhs. 1 Because Indra is mentioned in them and this God is connected with the
tristubh, see VI. 1. 8. Ordinarily, the last siman of the midday-pavamana is chanted on tristubhs, cp. Arseyakalpa, Einl., page XXIV.
7. There is the gavatra (-saman). The brahmana of the gayatra is the same}, 1 Cp. VIT. 1. 1 sqq.
8. There 18 the isovrdhiya (-siman) 1. 1 Grém. XIII. 1. 13, composed on SV. I. 472, chanted on SV. 11. 426-428.
Xr. 9. 1.- शा. 9. 16. 335
9, The isovrdhiya is cattle; (it is applied) for retaining the cattle. The fifth day (is practised) in view of vitality (25९) 1, the sixth day in view of prospering (vrdhe)!. For they (the Gods?) prospered at that moment. By means of this (saman) they make prosper the Sacrificer.
1 The nidhana of this s&aman (see SV. ed. Calcutta, vol. IT, page 20) is
217 2 aso urdhe 1, 10. There is the kraufica (-saman)?! (the chant of Krujic).
1 Gram. V. 1. 11, composed on SV. I. 165, chanted on SV. II. 426-428. There are more krauficas, but this 18 the only one on a gayatri verse; moreover, it agrees with the s&man prescribed by the Jaiminiyas, who designate it also as sauparna, see Jaim. frseya brahmana page 8, krautcam sauparnam va. It must be an aidam sama, as 18 † 1} 1 8 one.
11. Krujic! found the day that was to be sought; to be sought, as it were, is the sixth day. They find the day by means of this (saman).
1 A fantastical rsi name abstracted from the name of the séman. Cp. note | on XT. 10. 19 |
12. There are the vajadavari(-verse)s? (‘the strength giving ones’).
1 Sometimes, as in revatis gakvaris, the name of the verses is used to indicate asaman. The séman is Gram. IV. 2. 14, composed on SV. I. 153, chanted on SV. TT. 426-428.
13. Strength (vaia) is food; (this saman, then, is applied) to obtain food. For when there is food, cow, horse and man are strong. 14. There are the revati(-verse)s, (‘ the rich or beautiful ones’)
1 Aranyegeyagana IT. 1. 17, composed on SV. I. 153, chanted on SV. II. 426-428. The first of the two samans of this name, see SV. ed. Calcutta, vol. IT, page 324.
15. It is of six nidhanas!’, to prop the six-day period.
1 Ir 3 {1
2r 1 2 2 2 5 1 According to Sayana: tirnah, tha, sadhamada, ha 31, uva@ 23, इ 34 da
16. The revati (verses, 2.९. the raivata-siman) are the waters. If they made of them the prstha (४.९., if they chanted the first prstha- laud on them), the Sacrificer would be without cattle: they (these verses, this chant) would destroy (lit. ‘ burn down’) his cattle. Where the water falls down in different directions, there the herbs grow up, but where it remains standing, there they rot away’. Therefore they apply them (the revatis, the raivata-siman) at the (midday-)pava-
336 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
mina(-laud), for the pavamana (-laud) is chanted thitherward (४.९., without returning, without repetition, right off) *.
1 Bohtlingk-Roth propose to read nirmretuka instead of nirmrtuka, but the last form is equally possible, cp. the present tense mrtyati of the Kanviya-Sbr. ag against mrityatt of the Maédhyandina recension, see my edition of the Kanviya- SBr. introduction page 42.
2 We expect the rawwatam sama for the first prstha-laud (cp. VII. 8. 13 in connection with the preceding §§, and Ait. br. V. 12. 1: raivatam sama, as com- pared with IV. 27. 1: rathantaram sama, IV. 31.1: brhat sama, V.1. 1: vairtipam sama; V. 4. 1: vatrajam sama, V. 6. 1: é&kvaram sama), but in the praxis it forms part of the midday-pavaména; this is explained by the comparison of the revatis with the water: water flowing away in different directions, is harmless, so are the revatis if chanted at the pavamana, where no repetition is practised and in a sense, they flow away; but, the prsthastotra being performed by repetition of the verses, the revatis are, in a sense, standin £ and thus would harm the cattle of the Sacrificer. The Jaim. br. (III. 145) argues: ‘The revati-verses are the water, and the raivata-siman is the water; if they chanted the raivata-saman as prstha- stotra on the revati-verses, they would sink into a bottomless (pit) and gain no firm standing’.
17. The isovrdhiva (-saman), 0780001. is the post (at which, before the milking, the cow is fastened), the kraufica is the rope, the vajada- vari (-siman) is the calf, the revatis are the mother-cows: by applying these 88108118 in this wav, he milks (the cow) whose milk has been caused to flow +.
1 On pratta ep. Vienna Oriental Journal (W.Z.K.M.), Vol. XXVI, page 12). The word does not mean ‘ given away ’, but is equivalent to prasnuta. The milking for ceremonial purposes is performed in the following manner: The कपाल cow and her calf are bound with a rope to the milking-post (upadohani methi), and the calf is permitted to suck the mother-cow (upasrsta gauh); the calf takes the udder of the cow (gauh prasnuta, pratta), so that the milk begins to flow, and then the milker himself continues the work, cp. for example Jaim. br. 1. 19 1 vatsena vai miataram prattam duhre.
18. There are the two auksnorandhra (-samans) 1.
1 Gram. XV. 1. 6 (svaram), composed on SV. I. 517, chanted on SV. IT. 419- 420; Gram. XV. 1. 12 (acdam), on the same verses,
19. Uksnorandhra, the son of Kavi, beheld, by means of these two (simans), straightwav the world of heaven. (So these 8810818 serve) | for beholding the world of heaven. He who in lauding has applied | (them), does not fall from the world of heaven +, |
xin. 9. 17.— x11. 9. 24. 337
1 According to the Jaim. br. (ITI. 150) it is Uksna Randhra, the Kavya, who saw the 8210812, who wished to reach by water upstreams the world of heaven, and to behold in the water, on the summit (vartmani 2) a vehicle (ntyanam). He went along the Yamuna upstreams and reached the world of heaven. He is the same as Raumanvata, the same as Uganas Kavya; cp. Jaim. br. IIT. 231.
90. There is the vajajit (-saman)', for attaining all, for getting all. They, forsooth, who undertake the sixth day (who perform the rite of the sixth-day) get all strength (vajam jayantt).
1 Gram. XV. 1. 13, composed on SV. I. 517, chanted on SV. IT. 429-430.
21. Strength is food: to obtain food 1. 1 See XIII. 9. 13. a.
22. There is the varunasaman 1.
1 Grim. VIT. 1. 18, composed on SV. JI. 255, chanted on SV. IT. 429-430. There are three simans of this name, sec SV. ed. Calcutta, vo). I, page 447; the
last of the three 18 svadram.
23. By means of this (saman) Varuna attained the reign, the supre- macy. He who, in lauding, has applied the varunasiman, attains the reign, the supremacy 1.
1 How Varuna obtained the supremacy is set forth in the Jaim. br. (III. 152): ^ King Varuna was (originally) the equal of the other deities. He desired: ‘May I be consecrated as king over all the Gods.’ He dwelled a hundred years with Prajapati as his pupil. He (Prajaipati) imparted this chant to him (saying) : ‘Accept this royalty, this characteristic of mine; the Gods will make thee their king’. He(Varuna) went to the Gods. The Gods seeing him approaching, got up in honour of him. He said to them: ‘Do not ye get up in honour of me; ye are forsooth, my brothers, [ am your equal’. ‘ No’ they said, ‘we see on thee the characteristic of our father Prajapati’, and they got upin honour of him. They put down for him the kings-seat, and, whilst he was seated on it, the Vasus conse- erated him to royalty, the Rudras consecrated him to kingship, the Adityas conse- crated him to supremacy, the All-gods consecrated him to sovereignty, the Maruts consecrated him to all-mightiness, the Saédhyas and Aptyas consecrated him to overlordship’’. See the text in das Jaim. br. in Auswahl, No. 188.
24. There is the angirasim gostha(-saman) 1 (* the cow-pen of the Angirases ’).
1 Grim. XIV. 2. 14. b (omitted in SV. ed. Calcutta, vol. II, page 82, but registered in the Grantha edition, page 142), composed on SV. I. 512, chanted on SV. II. 429-430.
22
338 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
25. The revati (-verse)s, forsooth, are the cattle; they thus erect a cow-pen for the cattle, and drive it within, in order that it may not slip away ?.
1 Almost identical with XITI. 4. 13.
26. There isthe vamadevya (saman) with (the word) iha (‘here ’)?.
1 Gram. I. 2. 6, composed on SV. I. 22, chanted on SV. II. 431-433. SV. ed. Calcutta, vol. I, page 130 (svaram), contains thrice the stobha tha.
27. By means of this (88110291), Vamadeva came to the chaplain’s office of food: the chaplain’s office is the Brahman’s food ; (so it serves) for obtaining food ?.
1 The reasoning is somewhat inverted: the position of the Brahman as
purohita is his living, his food; so, if one gets an office as purohita, he gets an office of food.
28. They chant (it) on gayatri(-verse)s, for the sake of getting a firm support, for (the obtainment of) priestly lustre. With which breath they start, in that they finish (the laud)’.
1 See XTT. 9. 23.
29. They are gayatri(-verse)s containing the word ‘Indra’?; thereby, they do not depart from the characteristic feature of the tristubh *.—The stoma (is given) ®.
1 SV. Il. 432: sam indrenota vayuna.
2 Indra is connected with the tristubh, cp. VT. 1. 8
3 See XITT. 7. 2
XIII. 10.
¢
(The prstha-lauds of the sixth-day.)
1. Of exhausted strength are the other metres, of unexhausted strength is the gavatri(-verse)!. Therefore, thev chant (the first prstha- laud) on gayatri(-verse)s £.
1 This probably refers only to the metre of the verses, on which the first
prathastotra of the first five days is chanted, amongst which the gayatri does not occur.
2 SV. I. 153=RS. 1. 30. 13-15 (रकष. rr.)=SV. II. 434-436, cp. below, इ 4.
2. (The verses beginning :) ‘ The doer of fair deeds to our aid’? are, by their repetition ४, of six verse-quarters: characteristic of the sixth day®. Thereby, they begin the sixth day, for the sake of connection‘.
शा. 9. 25.—x. 10. 8. 339
1 SV. I. 160=RS. I. 4. 1-3=SV. II. 437-439.
2 In the siman (Aranyegeyagana I. 2. 19, cp. below, § 10) the first pada is chanted thrice (3), the second once (4), the third once (5) and the last half verse- quarter is then chanted twice (which makes one pada) (6).
$ Merely because it contains 8 ix padas.
4 For connecting the sixth day with the following one.
3. (The verses beginning): ‘That both, heaven and earth’! are of six verse-quarters?: characteristic of the sixth day. Thereby they begin the sixth day, for connection’s sake.
1 SV. 1. 379=RS. X 134. 1 , 6 , 2 (with varr. rr.) =SV. IT. 440-442.
2 They are maha-pankti-verses, each of six padas.
4. On the revati (-verse)s the varavantiya (-saman) 1 is (chanted) as (first) prstha (-laud). 1 Gram. T. 1. 30, composed on I. 17, chanted (see § 1, note 2) on IT. 434-436.
There are several varavantiya samans, but this is the only one on gayatri verses ;
moreover, cp. § 9.
5. The revati (-verse)s, forsooth, are the pith of the waters and the varavantiya(-saman) is the pith of the revati (-verse)s. He thus applies the revati (-verse)s together with their pith.
6. In that they chant the varavantiya (-siman) as prstha (-laud), the varavantiya being rich (revat) (and) connected with the revati (-verses) (rarvata), he gets a rich (revat) and wealthy (raivata) 8011 1.
1 T combine the last sentence of § 5 with § 6.
7. Rich and wealthy becomes he who knows this.
8. To Kesin, the son of Dalbha, this saman showed itself (in human form). It addressed him: ‘ Unskilled chanters chant me. Let them not chant me.’ He said: ‘ Reverend Sir, how is thy intonation ?’ 1 ‘I must be intoned ; let him chant me, intonating, as it were, for obtain- ing firm support. Thereupon, he (Kesin) perceived Alamma, the son of Parajanat, lying behind the axle (of the southern havirdhana-cart) chanting this intonation. To him he said: ‘I will make thee my purohita (7.e., my Udgatr)’. About him they (the other Brabmins), said: ‘ Who, forsooth, is this man? For what is he fit (alam)?’ ‘Fit for me (alam mahyam)’ he (Kesin) answered. And thence Alamma has its name ^.
340 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Probably 207 refers to the strength of tone, or to the pitch of tone in chanting, cp. Jaim. up. br. I. 37, where three kinds of द्द are distinguished. The word Gg@ occurs also Sadviméa br. 11. 2. 9-13.
2 Through the wrong readings of Oertel, it has been unknown hitherto that this same story, with some variants, occurs also in the Jaim. up. br. (ITT. 31); instead of Oertel’s: sai ’va "lam masya "lam matayat ’tasya ha ’lam evo "¢jagan, we ought to read: saivalammasyalammata ‘thaitasya halamma evojjagau. The same Alamma has been mentioned above in our Brahmana: XIII. 4. 11.
9. He should chant (in this saman, the words:) 2ha, tha (‘here! here!’) for obtaining a firm support?.
1 By chanting the stobha thi 234 (see the saman in SV. ed. Calcutta, vol. I, page 121), he gets a support on this world (‘here’).---During the chant of the varavantiya-saman on the revati-verses, according to the Siitrakaras Laty. LIT. 6. 1-6, Drahy. TX. 2. 1-6 (cp. supra VII. 8. 13 and Baudh. XVI. 5: 251. 6, Ap. XXI. 8. 1-7, Katy. शा. 3. 12), the following ceremonies must take place: ‘At the laud of the varavantiya they should cause (some) milch-cows to bellow together (with their calves), having brought (the cows) to the south (of the sacrificial ground) and the calves to the north (this agrees with Jaim. br. TIT. 146: wttarato vatsth syur dakeinato matarah). Having led them together to the east of the sadas, they drive them behind the aonidhtiya (-shed) in a northerly direction. Having made the Sacrificer say (the formula, viz., Pafic. br. 1. 3. 8), he should address them with the names of the cow: ‘o Havya, 0 Kamya, o Candra, ० Jyota, o Ida, o Ranta, o Justa, o Sunari, in me may rest your riches; come, o Ida, come, o Aditi, o thou delightful one, may I attain thy delight. O you that are invited, may your invitation fall to my part’ (ep. TS. I. 6. 3. e€.,;) or with the verse (beginning :) ‘Together with the bull’, (Samaveda arcika-samhita IV. 14), or with both. If they (the Adhvaryus, as pre- scribed, ¢e.g., Baudh. and Ap.), summon (for the stotra) by means of water, he should pour this (water) out on the astava, with the three Gpo-hi-etha-verses’ (SV. II. 1187-1189).
10. There is the rsabha-raivata {-siman)! (‘the bul] of the rich ones ’).
1 Aranyegeyagaina 1. 2. 19, composed on SV. I. 160, chanted (see § 2) on SV. IJ. 437-439 (as third prstha-laud).
11. The revati (-verse)s are the cattle; in his cattle he thereby produces a copulation, in order that it may procreate, for not without a bull does cattle procreate!.
1 Nearly identical with AIIT. 5. 18.
12. There is the syena (-saman)! (‘the falcon-chant’).
अ. 10. 9.—xu1. 10. 18. 341
1 Aranyegeya III. 1. 19, composed on SV. I. 379, chanted (see § 3) as fourth prstha-laud.
13. The falcon, forsooth, reaches the birds that precede him in flying; preceding, as it were, are the former days!; to reach these the falcon(-saman) is applied.
1 Read piurvapretaniva instead ot pirvapretan iva.
14. The falcon, forsooth, is able to convey this day, for it is the swiftest of the birds; it (the falcon-chant) is applied in order not to hold off, in order to convey this (day); for the sixth day as well as the seventh day is the end}.
1 And the falcon (-siman) must help to reach this ‘end’.
15. The theologians argue: ‘ The prstha (-laud)s having the brhat as their support’, and there being these two gayatris and two fagatis 2, where then, are the brhatis?’?
1 In the ordinary and normal agnistoma the prsthasAmans (with the excep-
tion, however, of the second, the maitravarunasya stotra, which always is on gayatri) are always chanted on brhati-verses.
2 The two gayatris are the verses of the first and the second prstha (the usual vamadevya, on SV. IT. 32-34); the two jagatis are 1. the verses of the third prstha, which are each of six verse-quarters (cp. note 2 on XIII. 10. 2), each of eight syllables (=48); 2. the fourth prstha consists by its nature of verses of four times eight syllables; so the last two ones are equal to jagatis.
16. Two verse-quarters of the two jagatis fall on the gayatri, (t.e., are to be transferred to the gayatris); thereby,:all become brhatis. He (thereby) supports the prstha(-stotra)s on their place and he (himself) comes into the possession of a support?.
1 From each of the two jagatis SV. II. 437-439 (ep. note 2 on preceding $) and SV. II. 440-442, a pada, twelve syllables, are transferred to each of the two gayatris, and in this way the gayatris become of 36 syllables and the jagatis equally so. This all is mere speculation: mimadmsaiva! It is of no effect for the practice; the Prayogas, at least, take no notice of these remarks.
17. They hold the laud on verses of six verse-quarters’*, for propping the six-day period. 1 This refers only to the last two prsthastotras, cp. XIII. 10. 2 and 3.
18. They perform the sacrifice with a verse of seven verse- quarters'!, to connect the seventh day.—The stoma (is given) ~.
342 THE BRAHMANA OF TWENTY FIVE OHAPTEBS.
1 The Hotr and his assistants, the Hotrakas, perform at the sixth day the prasthitahomas (cp. ९.9., C.H. § 146. d, § 188) with verses of seven quarters, e.g., RS- I. 139. 6, I. 137. 1, etc, ep. AsSv. VIII. 2.—It has been remarked in >, 6. 6 that the saptapada verse is a characteristic feature of the sixth day.
४ See XITI. 7. 16. XIII. 11.
(Arbhava-pavamana-laud of the sixth day.)
1. (The verses beginning): ‘Around, the soma standing on the mountains, being pressed’! are gavatris containing (the word) ‘ around ` श for encompassing (par 2/24212) all.
1 SV. I. 475=RS. IX. 18. 1-3 (var. rr.) =SV. UL. 443-445. 2 And these verses are apt for the sixth day: X. 6. 6.
2. (The verses beginning): ‘He is being pressed, who of the 1161168 ' 1, the riches being cows, (are applied) for retaining cows.
1 SV. I. 352=RS. LX. 108. 13-14=SV. 11. 446-447.
3. (The verses beginning :) ‘Him, ye friends, for the carouse’ * are valakhilya(-verse)s £. 1 SV. 1. 569=RS. TX. 105. 1-3 (var. rre.)=SV. IT. 448-450.
2 The reason why these verses here, and other ones at XIV. 5. 4, are 06810. nated as valakhilya is not obvious. So much is certain, that at the corresponding Sastra the valakhilya-hymns (RS. VIII. 49-59) are recited. On the siman, treated below XIV. 5. 4, the Jaim. br. IIT. 170 remarks: tad Ghur: yad valakhilya viharants (cp. Ait. br. VI. 28), katham eta@su (sc. on the verses corresponding with Kauth. SV. II. 457-459) vihrtisu stuvata iti. sa brityad: yad evattani (d)vytinaksarani vyatisak = tant padani bhavantt, teneti.
4. These two valakhilya-tristichs (are applied) not only at the sixth, but also at the seventh day". 1 Cp. XIV. 5. 4.
5. That these two valakhilya-tristichs are (applied on these two days) is done in order that these two days may be reciprocally con- nected, that they may not slip away, that they may be tied together.
6. (The verses beginning :) ‘The somas, the drops, are being clari- fied’? are anustubh(-verse)s with their hinderpart directed nether- ward *.
1 SV. I. 548=RS. IX. 101. 10, 12 11 (var. r.)=SV. II. 451-453.
xi. 11. 1.- या. Ll. 12. 343
2 The word nibhasadah is left unexplained by Sayana; its exact meaning is not clear.
7. (The verses beginning): ‘By the clarification clarify these 1161168 ' 1, being tristubhs, are jagatis by their characteristic °. There- fore, they are applied at the place of the jagatis°.
1 SV. I. 541=RS. IX. 97. 52-54 (var. r.)=SV. IT. 454-456.
2 According to Sayana, because in these verses ‘riches’ are mentioned, and these are connected with the Vaiéya, who in his turn is connected with the Jagati (ep. X. 1. 10).
$ The last stotra of the arbhava-pavamana is normally chanted on jagati- verses.
8. There is the gavatra (-siman). The brahmana of the gayatra is the same}. 1 Cp. VIT. 1. 1. 844.
9. There are the vaidanvata(-samans) † (the chants of Vidanvat).
1 Gram. XITI. 1. 33, 31, and 34, composed on SV. I. 475, chanted on SV. II. 443-445. To SV. I. 475 belong four vaidanvata-samans, see SV. ed Calcutta, vol. II, page 26. From a comparison with the thagana, we learn that of these four the three in this sequence (33, 31, 34) are intended. But, even without the comparison of the dhagéna, we must be able to conclude, that this sequence is intended : in order to avoid jamitvam: Gram. XITT. 1. 33 is ada, 31 is sva@ra, 34 is nidhanavat, and this is the sequence required for more than one siéiman chanted on the same verses.
10. Vidanvat, the son of Bhrgu (once upon a time) struck at Indra. Remorse came upon him; he performed penance and saw these vaidanvata (-saman)s and by means of them he removed his remorse. He who in lauding has applied the vaidanvata (-saman)s removes his remorse 1.
1 For the reason why Vidanvat struck at Indra and for the longer version
of this legend see Jaim. br. ITI. 159, 160 in the Journal of the American Oriental Society, vol. XXVI, page 63 54५,
lla. There is the (saman called) ‘the hair of Bharadvaja’'.
1 Gram. XVII. 2. 22, composed on SV. I. 582, chanted on SV. II. 446-447; svaram, see SV. ed. Calcutta, vol. II, page 233.
116. Hair is cattle; (it is applied) for retaining cattle.
12. This (siman) they call also ‘the long one’!: life is long: in order to reach (the normal lease of) life.
344 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
1 It is the only name of this saman with the Jaiminiyas. Must we under- stand under the word: ‘they’: the Jaiminiyas ?
13a. There is the karnasravasa (siman)! (the chant of Karna- Sravas). 1 Gram. XVII. 1. 16, composed on SV. I. 569, chanted on SV. II. 448-450,
see SV. ed. Calcutta, vol. II, page 208, must be aida, and this is the first of the three simans of this name.
136. They (the Gods) hear him who has lauded (with this saman).
14. Karnasravas, the son of Angiras, being desirous of cattle, saw this saman, By means of it he created a thousand head of cattle. (The reason) that there is this siman, is for making thrive the cattle’
1 The Jaim. br. III. 163 explains the name differently : ‘ Indra having hurled his thunderbolt at Vrtra, thinking that he had not laid him low, was terrified (sa vyasmayata) His ears crumpled up *, (so that) he did not hear with them. He wished: ‘May I be not-deaf, may I hear with my ears.’ He saw this saman and lauded with it. Thereupon he became not-deaf and heard with his ears. He said: ‘I have heard (asrausam) with my ears (karna-).’ Hence the name (of the saman) ‘karnasravasa’. In the sequence it is said that this saman
is called also gauloma, because it had been seen by the Angiras Golomas (goloma angirasah).
15. There is the gaurivita (-siman)?. The brahmana of the gauri- vita is the same”.
1 Gram. V. 1. 22, composed on SV. I. 168, chanted on SV. IT. 451-453.
2 See XI. 5. 13 84.
16. There is the (8810811) with (the word) madhuéscut as nidhana?. 1 Gram. IX. 2. 17, composed on SV. I. 355, chanted on SV. II. 451-453.
2 1 3 1111 The nidhana (see SV. ed. Calcutta, vol. I, page 726) is: madhuscuta 2345 h.
17. (It is applied) for obtaining the highest (the best kind of) food, for honey (madhu) is the highest food.
18. The (siman) with (the word) ghrtascut! and the one with (the word) madhuécut as nidhana are the breasts of Prajapati*. Praja- pati is the sacrifice; by means of these two (samans, i.e., the breasts of Prajipati-Sacrifice) he milks him (४.९., gets out of him the essence
"ककण eee ere
+ tasya karnau samaisitam (r. samaisatam); this meaning (to crumple, to hrivel) seems to fit better than ‘to stretch’, also in TS. and Kath.
xt. 11. 13.-- शा, IL. 24. 345
of what is desirable). Whatever wish he has, he thereby milks (‘gets fulfilled >). 1 Gram. V. 1. 12, composed on SV. I. 165, cp. note 1 on IX. 1. 17.
2 Cp. Jaim. br. I. 225: ‘These two s&mans are the breasts of Prajapati; by them Indra milked (obtained the fulfilment of) all his desires (out of the sacri- fice).’—Prajapati as a mother-being with female breasts occurs elsewhere, see Sat. br. II. 5. 1 3 (misunderstood by Eggeling !), Maitr. Samh. I. 6. 9: 101. 15, 16.
19. There are the two kraufica(-siman)s?.
1 Gram. XVI. 24 and 25, composed on SV. I. 548, chanted on SV. II. 451- 453.
20. Krufic found the day that was to be sought; to be sought, as it were, is the sixth day. They find the day by means of these two (simans).
1 Cp. XIII. 9. 11.—Besides kraufica, these two 88108118 are also called udvat and s4mmada by the Jaiminiyas (Br. IIT. 164). The last name originates in
the words of the Gods, who, when the worlds had in fear receded from them, recovered them by this séman, saying: ‘$am vai na ime loka ama disuh.
21. There is the snausta(-saman)! (the chant of Snusti),
1 Gram. XVI. 1. 1, composed on SV. I. 541, chanted on SV. II. 454—456. The first of the two samans of this name is intended, cp. § 23.
22. Snusti, the son of Angiras, beheld, by means of this sdman, straightway the world of heaven. (So this saman is) for beholding the world of heaven. He who in lauding has applied (it), does not fall from the world of heaven!?.
1 Cp. XIII. 9. 19.
23. This, forsooth, is the siman of Agni vaisvanara. They under- take (chant) as nidhana (the word) didthi' (‘light thou strongly’), for Agni vaisvanara lights strongly, as it were.
३९
1 The nidhana is (ep. SV. ed. Calcutta, vol. II, page 142) didtht 1. The
Jaim. br. (III. 165, see Auswahl, No. 189) gives as origin of the name: ‘Agni
(originally) was just as the glowing coals; he wished: ‘May énuetis, flames be born unto me’. (Hence the name é&nausta.)
24. The pavamana(-laud)s of this day end on a nidhana, for propping the day!.—The stoma (is given)’.
1 Cp. XIII. 5. 28.
2 Cp. XITI. 7. 2.
346 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
XIII. 12. (The uktha-lauds of the sixth day.)
1. The theologians argue: ‘Are the two-quarter-verses! to be
applied at the beginning or at the closing (of the six-day period) ?’
1 On which the uktha-lauds, described in this khanda, are to be chanted, viz.,
SV. II. 457-459=RS. ४. 24. 1, 2, 4, see note 4 on § 5; SV. II. 460-462- 8. X.
157. 1-3 (varr. rr.); SV. 11. 463-465, on which see note 1 on XIII. 12. 9. The
last two two-verse-quarters here intended are not designated by their beginning words, but in the Jaim. br. they are minutely indicated and treated.
2. They are to be applied at the closing!; the two-quart- er verses are man: for getting a firm support. 1 Cp. Aév. VIII. 2. 1: ‘(the ritual) for the Hotrakas (is as follows): on two-
quarter verses they (the Chanters) here chant the uktha (stotras of the sixth day)’, ete.
3. By means of the Voice they perform the whole sacrifice ; therefore, man speaks the whole Voice, for in him it is firmly estab- lished, when it is wholly chanted (४.९., applied in lauding).
4. There is the girda (-siman)'. 1 Gram. XII. | 12, composed on SV. I. 448, chanted on SV. II. 457-459:
svaram.
5. The vital principles of the Gaupayanas when they were performing a sacrificial session, were scattered on the inside of the enclosing-pegs (laid around the ahavaniya) by two crafty Asuras? (called) Kirata and Akuli?. They * (the Gaupayanas) approached the fire with (the verses beginning): ‘O Agni, (be ever) nigh unto us’. Thereby, they recovered their vital principles’. This, forsooth, they’ had wished to do at that time. A wish granting séman is the gurda ; by it he gets (the fulfilment of) his wish.
1 ` According to the Jaim. br. (111. 167 in Journal of the American Or. Soc., Vol. XVIII, page 42) these Asuras were so crafty, that they could cook porridge and meat without fire and that (this passage has been obscure to Oertel) they used to go before, sowing, whilst they (the other Asuras) followed them (already)
reaping; read the text: vapantau ha sma purastad ito, lunanto (or some such participle) ha sma paéscad anuyantt, cp. Sat. br. I. 6. 1. 2,
2 The text has kiratakulyau instead of kiratakulyau. S&yana’s explanation follows the text as printed.
x1. 12. 1.—xu1. 12. 11. 347
$ In the other versions of this legend it is only from one of the Gaupa-
yanas that the vital airs are taken away; this is more logical and comprehen sible.
4 See note 1 on § 1 (SV. II. 457-459).
5 The version of the Kauthuma-brahmana gives no explanation of the name girda, but the Jaim. br. (IIT. 171) does. According to this text, giirda was a name of a certain food that the Gods took away from the Asuras (girda eva nama mahad annadyam). Having obtained it, they agiirdan over it.
6. There is the (siman called) gautamasya 01180780) 1.
1 Aranyegeya III. 1. 21, composed on SV I. 452, chanted on SV. II. 460- 462.
7. By means of this (88171870), he (the Chanter) invokes a bles- sing for him (for the Sacrificer), for the siman is a true blessing’.
1 As is apparent from the words of the verse, especially SV. IJ. 461: yajnam ca nas tanvam ca prajam ca ... indrah stsadhahe.
8. By means of this (siman), Gotama attained power and great- ness. Therefore, those (of this family) who are after and before Gotama, are both termed Gotama-seers !.
1 Cp. note 1 on XI. 5. 22. Are we to read gotam@? But the two Leyden MSS. read as the printed text.
9. There is the udvamsaputra (-siman)!?.
1 Grim. XII. 1. 9, composed on SV. I. 446, chanted on SV. IT. 463-466. These verses do not occur in the Rksamhita, but they are found (with var. r.) in the Ait. aranyaka (V. 2. 2) and in the Sankhayana érs. (XVIII. 15. 5). The text of the saéman stands nearer to that of Sankh. than to that of Ait.ar. In Ait.ar. and Sankh. these verses are given in the sequence in which they are found in the uttararcika, but in the piirvarcika they are found in reversed order (SV. I. 444, 445, 446 corresponding to SV. IT. 465, 464, 463). If the rule given by Laty. VI. 3. 2 had force also for the Brahmana, the starting point may be either Ait. ar. or Sankh. érs.
10. What the ndvamsiya! is, that is the udvamsaputra?. 1 Gram. IX. 1. 16, composed on SV. 1. 342.
2 All the peculiarities of the udvaméiya (see VIII. 9.6 sqq.) are found also in the udvaméaputra. For the udvaméiya cp. SV. ed. Calcutta, vol. I, page 695, for the udvamsaputra ib. page 895.
11 Both are of a half cda and have atisvara!.
1 Literally: ‘it overtunes the half ida’. Both these simans have as half १2 the stobha up, which is equivalent to £ (१.९, प्व : 12 without @). As to the
348 ‘THE BRAHMANA OF TWENTY FIVE CHAPTERS.
expression atisyaratz, I presume that it means the same as attkramati and ati- svGra the same as atikrama (cp. Simon, Introduction to Puspasiltra, page 516): the falling out (passing over) of one or more musical tones, so that the transi-
tion is not a regularly gliding one. The udvaméiya has after the ardheda:
177 1 [] ma 8 tro ’35 and the udvaméaputra: sé °2 to’ °35. Here the transition from
the musical tones 3 to 5, with omission of note 4, seems to be the atisvara. Cp. also VIII. 9. 14.
12. Therefore, the jets (of milk) overflow the udder. In ida (that is), in cattle, he becomes firmly established at the end (of the day).
13. When it (the six-day period) has been settled (brought to end), afterwards the verse and the chant are released!; moreover, by means of the tune he bespeaks? (addresses) the seventh day, for the sake of connection.
1 Just as, for instance, after the usual sacrifice, the two spoons are released (Sat. br. I. 8. 3 27, Baudh. I. 19: 29. 18: srucau vimuiicatzi).
2 abhisvaratz, a compound as abhimantrayate : ‘to utter a mantra over (some- thing)’. Cp. Jaim. br. III. 172; tat (४.९., the last siman) svaram bhavati (the
2 udvaméaputra ends: hayi, cp. on this ending note 1 on XIII. 5. 28), abhi saptamam ahah svarati, svarena svo bhite pratipadyante.
14. For at this moment, when the sixth day is completed, the Word (the Voice) has fulfilled, as it were, its task of conveying (the sacrifice to the Gods)'. He should neither speak much, nor ask another, nor announce to another (answer another १) >,
1 Vac is here also considered as a drawing-animal that must be voked at the beginning and unyoked at the end, when it has become exhausted.
2 Katy. XII. 3. 17 18 based on our Braéhmana.
15. He (the sacrificer) should feed (the officiating priests) with honey or melted butter!; this is as if he besmeared the shoulder of the (animal) that has conveyed (its burden to its destination) ~.
1 Cp. Ap. शा. 8.9 and Katy. XII. 3.18, who both draw upon our Braéhmana. The Suitrakaras (Laty. TII. 6. 7-10, Drahy. IX. 2. 7-10) prescribe: ‘ After the completion of the (ritual of the) sixth day, they should avoid talking much; nor should they study their texts until the commencement of the next day; he should feed the priests with honey and butter or with one of these at ahina-sacrifices, with butter only at a sattra and then at the third service.’ It is known, that a dvadasaha can be performed as an ahina or as 4 sattra.
xu. 12. 12.—x1v. 1.4 349
2 Which shoulder otherwise would become as if burnt by fire, ep. Sat. br. I. 1. 2. 9.—For the rest, Ap. XXI. 8. 10 draws again on our Brahmana, when he says, yathohuso vaham pratyanjyat tadrk tad itt vifradyate. The Jaim. br. has nothing comparable to § 14 and 15.
16. The stoma is the thirty-three-fold one, for gaining a firm support; amidst the deities, forsooth, he has become established.
FOURTEENTH CHAPTER.
(Chandoma-days, 7th, 8th, 9th of the twelve. day-rite.)
(Seventh day.) XIV, 1. (Out of-doors-laud of the seventh day.)
1. By the fact that the six-day period arrives at its end, the stomas and metres are used up!.
1 Cp. note | on III. 9. 3 and Ait. br. V. 16. 10, Kaus. br. XXVI. 7, beg.
2. The six-day period being brought to an end, they proceed (with the Chandoma-days), using the metres as stomas!.
1 This is explained by the Jaim, br. (III. 173): ‘Prajapati created this thunderbolt, this twelve-day period; through the prgthya-six-day period he reached all. He thought: ‘How can I put the four days (the last four days of the dasaratra contained in the dvadaédéha) unto it?’ He formed out of the gayatri the day of twenty-four-versed stotras (the first Chandoma-day), out of the tristubh the day of forty-four-versed stotras (the second Chandoma), out of the jagati the day of forty-eight-versed stotras (the third Chandoma), and out of the anustubh the tenth day. Because he formed (nir-mn 4), them out of the metres (chandas), therefore, they are called chandoma.
3. (There are the verses beginning:) ‘ Proclaiming himself, as Usanas, a Kavya’': with the characteristic feature of the gayatrt? they proceed (begin the first Chandoma-day).
' SV. TL. 624=RS8. [X. 97. 7-9 (var. rr.)=SV. II. 466-468.
2 The praep. pra, cp. for instance X. 6. 1, XT. 3. 1.
4. The gayatri is the earth: having got a firm standing on the earth, they start (undertake this day).
350 THE BRAHMANA OF TWENTY FIVE CHAPTERS. 2. The introductory (verse) is a tristubh 1.
1 Viz., the introductory tristich 1s on tristubh verses (IT. 466-468), cp. Laty. VI. 3. 1, Deréhy. XVE. 3. 1.--Thut the morning service begins with tristubh, not with g&yatri, as is normal, rests on the fact that here the dvadasaha with transposed metres is described : vytidhadvadasaha.
6. The tristubh is strength and valour’; having advanced in strength and valour they proceed.
1 Being connected with Indra and the Baron.
7. The stotriya is a tristich, for retaining the breathings?. 1 See note 2 on VII. 3. 8, note | on XI. 6. 6.
8. (The verses of this tristich) contain the word hari'!: in order that the Chandoma-days may not be exhausted >. 1 In SV. IT. 468. त.
2 Because the harivat-verses bestow energy (cp. XLL. 13 7) ? The chandoma- days are threatened by exhaustion, because all the metres and stomas have al- ready been applied.
9. There are two complexes of twelve verses!.
1 SV. IL. 416-477 and IT. 478-489. In our Brahmana they are not indicated by their beginning words, in the Jaim. they are. These twenty-four verses con- sist of the tristich IL. 466-468 (cp. note 1 on ई 3), of the sikta II. 469-477= RS IX. 10; of ths sikta LL 478-486=RS. IX 7 and of the tristich SV. I. 498=RS. IX. 67. 28-30 This manner of indicating the verses used for the bahispavaména is rather confusing; it is, nevertheless, in harmony with the uttararcika. But this distribution as two dvadarSarcas may finally rest on our Brahmana, if we start from the surmise (see Introduction, Chapter II) that the author of the Br&éhmana draws his verses directly from the Rksamhité. More logical and, in one point, interesting is the Jaim. br. (III. 174-176), where, firstly, the pratupad answering to Kauth. SV. IL. 466-468 is indicated: then, for the anuriupa the verses beginning pra svandso ratha iva (SV. Il. 469-477), which here are designated as a sukta (navarca), viz., apparently, RS. IX. 10. Thore- upon, follows one more navarca (answering to SV_ II. 478-486), this time not designated as a stikta, although these verses respond to the siikta RS. IX. 7, and, finally, the parydsa, beginning @ te daksam (11. 487~489).
10. The year is (equal to) twelve months; he thus counter- balances’ the year to the preceding six-day period?, for the sake ot equilibrium.
1 Is this the meaning of pratyudyacchati? Cp. XX. 2. 4.
2 The six-day period being likewise comparable with the year, because the yoar has the six seasons and the sadaha, the six prsthas&mans.
xiv. 1. 5.—xiv. 2. 3. 351
11. There are twenty-four verses; the year is (equal to) twenty- four half months; he thus counterbalances the year to the preceding six-day period: for the sake of equilibrium.
12. ‘O Drti, son of Indrota’!, thus spoke Abhipratarin, the son of Kaksasena, ‘those who ascend to the top of a big tree, how do they fare afterwards’? ‘Those, o King, who have wings, fly forth, those who are wingless, fall down.’
1 The text has drta aindrota ४८४, these points to nom. drtir aindrotih and so the Jaim. br. has it (Jaim. up. br. ILI. 40. 2). Drti is a Saunaka and in Jaim.
up. br. I. 59. 1 appears as purohita of King Abhiprataérin. He is mentioned also below, XXV. 3. 6.
13. Those who know, have wings, those who are devoid of knowledge, are wingless. Having made the trivrt (nine-versed) and the fifteen-fold stoma their wings!, they proceed to the world of heaven.
1 Now that they have reached the end of the six-day period, the highest point: the top of the sacrificial troe, they can now by the application of two wings proceed further. The thrice-three-fold stoma and the fifteen-fold make together the twenty-four-versed stoma. The same speculation is found Kaus, br. XXVI. 7: athattau trivrtparncadasau stomau saptamam ahar vahatas catur- vimsah stomo bhitva.
14. The stoma is the twenty-four-versed one: for (getting a) firm support, strength, and priestly lustre.
XIV. 2. (Ajya-lauds of the seventh day.)
1. (The verses beginning:) ‘The crest of heaven, the disposer of the earth’! are the ajya (-laud) addressed to Agni. 1S8V. 1. 67=RS8. VI. 7. 1, 4, 2=SV. II. 490-492.
2. The third three-day period, forsooth, is the crest of heaven?.
1 The first being comparable with the earth, the second with the inter- mediate region, cp. Kaus. br. XX VI. 10: ayam lokah prathamas chandomo ’niari ksaloko dvitiyo ’sau loka uttamah.
3. ‘Agni vaisvinara born in the sacred rite’!: vaisvanara, for- sooth, is Agni’s favourite resort; by means of his favourite resort he thereby appropriates* (Agni) cryptically.
352 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 SV. IT. 490. b. 2 upasiksati, ep. X. 12. 2.
4. (The verses beginning:) ‘Chant ye unto Mitra’', being ad- dressed to Heaven and Earth”, (serve for) the ajya (-laud) addressed to Mitra and Varuna. Heaven and Earth, forsooth, are the favourite resort of Mitra and Varuna; by means of their favourite resort he thus appropriates them cryptically.
1 SV. IT. 493-495=RS. V. 68. 1-3.
2 By the words (in SV. II. 495. a, b) parthivasya....divyasya.
6. (The verses beginning:) ‘Come hither, ० Indra, thou bright one’!, being addressed to the Rbhus?”, (serve as) the (ajya-laud) addressed to Indra. The Rbhus, forsooth, are Indra’s favourite resort : by means of his favourite resort he thus appropriates him crypt- ically.
1 SV. IL. 496-498=RS. I. 3. 4-6.
2 The connection with the Rbhus is by no means clear, the verses contain no allusion whatever to them.
6. (The verses beginning:) ‘Praise him, who by his light’), being ‘ unexpressed ` > (serve as) the (ajya-laud) addressed to Indra and Agni: in order not to violate (the dignity of) the deities®. In the last half (of the verse) he ‘expresses’‘, in order not to cause de- struction to the deities®>—The stoma (is given) ५,
1 SV. II. 499-501=RS. VI. 60. 10-12.
2 This refers to the fact that these deities, Indra and Agni, are not ex- pressly named in these verses (this is only partly true, as they are named in the last pada of the third verse). According to the Ait. br., the verses, which are taken for the first day of each triratra, have the names of the deities to which the gastra is addressed, in the first verse-quarter, those of the second day of each triratra are in the second pada, and those of the third day in the third pada (Ait. br. IV. 29. 3; IV. 31. 3; V. 1. 3, and V. 4. 2; ४. 6. 4: V. 212. 2). This seems to be only a theoretical speculation. The corresponding expres- sion of the Kaus. br. is: prathame (dvitiye, trtiye) pade sadevam.
3 Just as highly placed persons are angered if they are addressed, with omission of the complimentary name (aupacartkam nama), with their own name.
4 In the third pada of the last verse (endram agnim ca vodhave) the names of the deities are expressed.
xIV. 2. 4.—x1v. 3. 7. 353
5 Because, otherwise, the deities would not be named personally and thus the laud would not reach them.
6 See XIV. 1. 14. XIV. 3.
(Midday-pavamana-laud of the seventh day.)
1. ‘Be thou, a bull, clarified by the stream’! is the gayatrl, for supporting the day. 1 SV. I. 469=RS. LX. 65. 10-12=SV. II. 153-155.
2. Containing the word ‘bull’ they are, by their characteristic, tristubhs, for this day is a tristubh-day.
3. (The verses beginning:) ‘ Being clarified, © Soma, by the stream’? are for propping ”.
1SV. 1. 611=RS. [X. 107. 4-5=SV. 11. 25-26.
2 § § 1-3 are identical with XI. 8. 1-3.
4. (The verses beginning :) ‘Forth has the Soma gone to Indra’s trysting-place’?, contain (the word) ‘forth’ (pra), for this day is rather apt to bring forward ^.
1 SV. 1. 557=RS. [X. 86. 16-18 (varr. rr.)=SV. II. 502-504.
2 Just as the first day of the six-day period (cp. XI. 5. 1), so the seventh day is called thus, because it introduces the third trirétra, wherewith they start anew.
5. Being jagatis, they are tristubhs by their characteristic feature’; therefore, they are applied at the place of the tristubhs?.
1 Because Indra is mentioned in them, the God connected with the tristubh, cp. VI. 1. 8.
2 The last siman in the midday-pavamana is otherwise chanted on tristubh- verses.
6. There is the gayatra (-saman). The brahmana of the gavatra 14 the same!?.
1 See VII. 1. 1 sqq.
7. There is the santani (-siman)?, for connecting the seventh day. 1 Gram. XVIII. 2. 32, composed on SV. I. 584 and 585, chanted (see § 1) on SV. 11. 153-155..~See note 1 on XIII. 5. 9. 23
354 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
8. Just as two persons, dwelling away from each other, go their different ways, so these sixth and seventh days go their different ways; as if he were to connect them, having brought them together so he connects these two (days) by means of this (saman).
9 There is the sauparna (-siman)! (the chant of Suparna), for reaching the world of heaven.
1 Gram. IIJ. 2. 24, composed on SV. 1. 125, chanted on the same verses’ see SV. ed. Calcutta, vol. J, page 307 (a1dam, as expressly stated in Jaim. br.)
10. The sacrifice went away from the Gods. [४ went about in the form of suparna (the well-winged, the falcon). By means of these samans! the Gods laid hold on it (on the sacrifice). The chandoma- days, now, are, as it were, a non-sacrifice; this (the chanting of this saman) is a laying hold on the sacrifice.
1 Note the plural. Must we infer therefrom that they were optional for the author of the Brahmana?
11. There is the rohitakiliya (-saman)': for winning the race.
1 Gram. IV. 1. 2, composed on SV. I. 129, chanted on the same verses. There are (see SV. ed. Calcutta, vol. I, page 314) two samans of this name, but the first 18 nidhanavat.
12. By means of this (siman), Visvamitra, through his two ruddy (rohita) ones, won the race at Rohitakula.
13. Visvamitra (once upon a time) went with the cart-train of the Bharatas. He made a wager with (certain) fellows, the Adanti by name: ‘ Ye shall win from me this wealth. ye shall fill these (carts) for me, if these two ruddy ones shall drive up the bank this (cart) laden with stones’. He (thereupon) saw these two simans; by means of these, having yoked them, he drove them forward and won (the wager) ’.
1 There are many corruptions in the printed text, which should be read: viévamitro bharatanam anasvatyayat so ’dantibhir nama, etc., and: jayathemanr mahyam yuyam puraydtha..and asmacitam instead of asmacitam. Sayana ex- plains, in all earnest, the faulty reading manasvatya! The exact meaning of vasnika is uncertain. After the sentence: ‘ Ye shall win from me this wealth’, we must supply: ‘if my oxen cannot drive up the bank, but if they can, ve shall fill my carts (with your possessions)’. The corresponding passage of the Jaim. br. (III. 183, see Das J. Br. in Auswahl, no. 192) runs: ‘ ViSvamitra in
the company of the waggon-train of the Bharatas, encountered the Mahfvrgas. Now, there was, either on the Ganges or on the Yamuna, a high, steep bank
XIV. 3. 8.— xiv. 3. 19 355
(at the opposite side). Said the Mahavrsas: ‘Which, forsooth, are now those two draught-oxen, that will be able to drive up such a high, Steep bank ?’ ViSvamitra answered: ‘These two ruddy ones of mine’. He had namely two ruddy draught-oxen. Said the Mahavrsas: ‘ Let us make a wager: if thy draught- oxen will drive up this (bank), thou shalt fill the carts with wares (?), but if they do not drivo up, we shall win thy wares (?)’. He agreed to this and they made the wager They put the two (oxen) to the yoke of a (cart) laden either with barley or with rice. Visvamitra wished: ‘May I win the race’. He saw these two sa’mans and by means of them, gomg around them, he drove them on. The two (oxen) reached the opposite bank and won. So he won the race: .. And because he had won at the bank (kiila) by means of his two ruddy ones (rohita), therefore these samans are called rohitukiliya `.
14. The twelve-day rite, forsooth, is a race performed; for the winning of this (race serve) these two samans. 15. There is the kanvarathantara (-saman) 1.
1 Gram XIV. T. 29, composed on SV. [. 511, chanted (see § 3) on SV. LI. 25-26: SV. ed. Caleutta, vol Ll, page 73. Cp. Kaus. br XX VI.9: yady u kanvu-
rathantaram kuryuh, etc.
16. The kanvarathantara is the lustre of the rathantara; he thus applies the rathantara with its pith. by chanting the kanvarathan- tara on the seventh day.
17. ‘There is sameness of performance in the twelve-day rite’, thus Ugradeva, the son of Rajana', used to say, ‘the sixth dav is a brhat-day* and the seventh (day) is a brhat-day; by the fact that the kanvarathantara is applied, the sameness is taken away.’
1 The same ritualistic authority twice in the Jaim. br., once more in our Braihmana (XXIII. 16. 11) and in TVaitt. ar. ४. 4. 12.
2 The sixth day being a raivata-day (7.¢., having the revati-verses as first prstha-laud) is a brhat-day (cp. Ait. br. V. 16. 22). ‘Thus the kanvarathantara (the rathantara, according to the Jaim. br.) separates, as it were, the brhat-
samans of the two days.
18. There is the gaungava (-sdaman)!.
1 Gram. V. 2. 30, composed on SV. I. 247, chanted on the same verses: ep, SV. ed. Calcutta, vol. I, page 511.
19. Agni wished: ‘May I be an eater of food’; he performed austerities and saw this gaungava (-saman); through it he became an eater of food. Because, after acquiring the food, he loudly rejoiced and jubilated! (agangiyat), therefrom the gaungava has its name. For gaining food the gaungava is applied.
356 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 The meaning of agardat and agangityat (r. agungiyat?) must be guessed. The Jaim. br. (III. 185) derives the name from the noise, gargant, which the Gods made after their victory over the Asuras.
20. By a saiman that praises the deities, by that the Sacrificers see their wishes fulfilled’. They undertake the sacrificial session hoping that their wishes may be fulfilled, and, indeed, their wishes are fulfilled
1 Cp. the words of the verse (SV. 1. 247): team anga prasamsiso devah
Savestha martyam.
21. There is the aydsya (-sAaman) with crosswise nidhanas’, for obtaining firm standing.
1 Grim. XIV. 1. 30, composed on SV. I. 511, chanted on SV. II. 25-26, see SV. ed. Calcutta, vol. II, page 73; the comm. on Arseyakalpa calls it dvint- dhanam. The exact meaning of tirascinanidhana I do not see. The Jaim. br. (111. 187) calls it madhyenidhanam.
22. Aydasya of the Angiras clan, had eaten food of the Adityas, who had undergone the consecration (diksa)'. He (consequently) went amiss. He (then) saw these ayasya (-simans) and, by means of them, redressed himself. (Gone amiss, as it were, is the seventh day*: in that there is this siman, he redresses the day by means of it.
1 Cp. XI. 8. 9 with note 1.
“ In so far as it comes after the complete six-day period (?).
23. There is the pravad-bhargava(-siman)’; (the chant of Bhrgu containing the word ‘ forth’).
1 Grim, XVI. 2. 16, composed on SV. 1. 557, chanted (see § 4) on SV. I]. 502-504, ep. SV. ed. Calcutta, vol. IT, page 181; it is nidhanavat.
24. By means of the (sAman), containing (the word) ‘forth’ (pra), the Gods went forth (pra) to the world of heaven, by means of the (siman), containing (the word) ‘up’ (ud), they went up?.
1 This last remark is made for the sake of completeness in anticipation otf the eighth-day ritual, cp. XIV. 9. 39.
25. The pavamana-lauds (of this day) end on a nidhana!, for propping the day.—The stoma (is given) £.
. ir 1 The nidhana of the pravadbhargava, according to Sadyana, is: ma’ 2 na
2 1111 patha `$ | ४ | va 2345.—Cp. XIII. 5. 28. 2 See XIV. 1. 14.
xiv. 3. 20.-- ४. 4. 5. 357
XIV. 4. (The prstha-lauds of the seventh dav.)
1. (The verses beginning :) ‘We with the soma thee’! are sato- brhatis ; (in chanting on these) he steps on to a larger metre: in order not to fall down’.
) SV. I, 261 11. 214-216, 2 Cp. XII. 4. 3.
2. (The verses beginning :) ‘ No one shall by his deed equal him "’, being brhati(-verse)s, are, by their repetition, jagatis ^.
1 SV. I, 243=RS. VIII. 70. 3-4 (var. r.)=SV. TL. 505-506.
2 The verses are brhatis (8+8+12+8), but, by the repetition of 12 syllables (four at the end of the 2nd, 3rd, and 4th padas), they come to be of 48 syllables
=jagati. In this way the verses are construed in the gramegeya: the vaikha-
nusa-saman, see § 6.
3. A slipping down it is, as it were, if, after a larger stoma they apply a smaller one'; that these (brhatis) become by repetition jagatis, is for the sake of counterbalancing ~.
1 [†, after the sixth day of thirty-three-fold stoma, they undertake the twenty-four-versed seventh day.
2 Cp. Ait. br. V. 16. 23: tad yad brhat prstham bhavati brhatawa tad brhat pratyutiabhnuvantt.
4, There is the kinva (-saman) with the word ab/i (‘on to’) as tinale †.
2 Gram. VII. |. 30, composed on SV. I. 261, chanted on SV. 11. 214-216.
3 0 Its 11411878 is: 2244 bhi, see SV. ed. Calcutta, Vol. I, page 541. Apparently
abhi has here the hostile meaning as in abhicarats.
5. By means of the (siman) with (the word) ‘on to’ as nidhana, Indra hurled his thunderbolt at Vrtra and slew him. He who in lauding has applied the (saman) with (the word) ‘on to’ as nidhana, slays his rival 1.
1 According to the Jaim. br. (I{I. 189), Indra, wishing to slay Vrtra, called on Kanva to assist him (saying: ¢ha no ’dhi bréht), whereupon Kanva saw this saman and Indra slew his foe. Because Kanva by means of this saman had called over the thunderbolt the word abhi (‘on to!’), therefore it is called the abhinidhana-kanva.
358 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
6 There is the vaikhanasa(-siman) 1.
1 Gram. VI. 2. 20, composed on SV. 1. 243, chanted on SV. II. 505-506, ep. SV. ed. Calcutta, Vol. I, page 502.
7. The Vaikhinasas were Seers dear to Indra. These were killed at (a place called) ‘Saints’ Death’ by Rahasyu Devamalimlue (‘the God-robber’). The Gods said (to Indra): ‘ What has become of these Seers 2’! He went in search of them but did not find them. He (thereupon) clarified these worlds with one single stream? and found them at ‘Saints’ Death’ and revived them by means of this saman. That, forsooth, had been his wish at that moment. The vaikhanasa is a wish-granting तात्या. By means of 1४ he gets his wish.—The stoma (is given)’. |
1 Note the irregular sandhi kva tarsayo instead of kva ta reayo.
2 It is impossiblo to say what 15 the precise meaning of the purifying pro- cess by means of one stream Perhaps ekudharena is adjectival, but which substantive is in this case to be supplied? Although agreeing in part, the tale is different in the Jaim. br. (111. 190, see Auswahl no. 193): ‘There was a certain kind of Seers, called Vaikhanasa. These Seers were dear to Indra. They
were killed by Rahasyu, the son of Malimluc. Indra, searching for them, en-
countered Rahasyu. He said to him: ‘Rahasyu, hast thou happened to have seen those Seers called Vaikhanasa?’ He answered: ‘It is [ who have killed
them, o Bhagavan!’ Him answered Indra: ‘Hey, Rahasyu, the killing of a Brahmin being difficult to confess, how hast thou confessed (1४) ?’ He answered: ‘I have taken on me (the guilt of) falsehood and Brahmin-killing. Falsehood has gone from me and I have come to truth (?)’. To him said Indra: ‘ Choose a boon, thou who hast confessed’. He said: ‘May a Brahmin be born in my progeny’. (This was granted to him and his descendants) are those Taksus, the descendants of Rahasyu....Thereupon, Indra revived them through this saman, and because this s€aman had been seen by Indra Vikhanas, therefore, 1t 18 called * vaikhanasa’.
3 See XIV. 1 14. XIV. 5.
(The arbhava-pavamana-laud of the seventh day.)
1. (The verse beginning:) ‘The intoxication desirable for thee’! is the giyatri. Intoxicating, rich in sap is the evening-service; he (thereby) puts (in it) intoxication and sap.
1 SV. [. 470=RS. IX. 61. 19-21=—SV. LI. 165-167.—This § 18 identical with Mf. 10. 1, 2.
xiv. 4 6.—xIVv. 5. 6. 259
2, (The verses beginning:) ‘This one, pressed by the stream’! being kakubhs, are tristubhs by their repetition 2.
1 SV. T. 584 and 585=RS. IX 108. 5-6. In the uttararcika the verses answer- ing to plirvarcika 584 and 585 seem simply to have been forgotten! They ought to have been inserted after vs. 506, where they are actually and correctly given in the Jaim. samhité But the reason for this irregularity can be guessed: it is the fact that in the ptirvarcika, by way of cxception, the two verses are recorded, on which the corresponding samans are to be chanted. Thus the irregularity is rather in the piirvarcika, where we expect only vs. 584, and not also vs. 585, the melody of 585 being apparently the same as that of 584.
~ The verses serve for the éarkara (इ 14), which, being composed on SV. I. 400 (a kakubh of &+1248 syllables), becomes ४ tristubh (of 44 svllables) by the repetition of the first pada and last eight syllables of the second pada. ‘ce the saman in SV. ed. Calcutta, Vol. 1, page SL7.
23 A shipping down it is, as it were, if, after a larger stoma thev apply a smaller one: that these (kakubhs) become tristubhs by re- petition, is for the sake of counterbalancing 1.
1 Cp. XIV. 4. 3.
4a. (The verses beginning:) ‘O Friends, sit ye down’! are valakhilya(verse)s £.
1 SV. 1, 568=RS8. IX. 104 1-3=SV. 17 507-509.
2 Cp. note 1 on NITY. 11. 3.
46. These two valakhilya-tristichs (are applied) not only on the sixth, but also on the seventh day. That those two valakhilya-tn- stichs (are applied on the two days), is done in order that they may not slip away, that they may be tied together’.
1 Identical with XII]. 11. 4 and 5.
4
9. (The verse beginning :) ‘ By fore-conquest, from your plant’ ! is a viraj. The viraj is food, for retaining food ४.
1 SV. I. 545=RS IX. 101. 1-3=SV. II. 47-49.
2 Cp. VIII. 5. 7 (with note)
6. (The verse beginning :) ‘Forward has the swift one flowed’? is an aksarapankti: the source of the stomas?.
1 SV. Il. 510-512=RS. IX. 109. 16-18 (var. r.), do not occur in the purvarcika.
2 The aksarapankti, or dvipada viraj of 40 (8 x5) syllables, is said to be the source or the strength of the stomas, because all the stomas, from the trivrt to
360 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
the forty-eight-fold, are contained in it. How they are contained in it, is not apparent to me.
7. Moreover, the aksarapankti-metre is, at this moment, of un- exhausted strength'; by means of it the Chandoma (-days) are made of unexhausted strength.
1 Not having been used on any of the preceding days.
8. The Theologians argue: ‘The stomas and metres at the six- day period having arrived at their end!, what is the metre of the Chandoma-(days)?’ One should answer: ‘These aksarapanktis are their metre’.
1 Cp. XIV. 1. 1.
9. (There is the tristich beginning:) ‘Which Somas, far away 1 ; far away, as it were, has the sacrifice now gone: this (the sacrifice) they, by means of this (tristich), seek to get
1 8४. IT. 513-515=RS. IX. 65. 22-24, notin pirvarcika.
10. Being gayatris. they are jagatis by their characteristic feature’! Therefore, they are applied at the place belonging to the jagatis >.
1 | see no other feature which these verses have in common with the jagati than the rain mentioned in SV. II. 515. a, the jagati being artificially brought forward in connection with the rainy season, cp VI. 1. 10.
2 At the end of the arbhava-pavamana.
11. There is the givatra (-siman). The brahmana of the gayatra is the same?.
1 See VII. 1. 1. sqq.
12. There is the (siman) with (the word) daksa as nidhana 1. 1 Gram. IV. 1. 24, composed on SV. 1. 141. chanted (sew § 1) on SV. IT. 165-
167. Tts nidhana (see SV. ed. Calcutta, Vol. I, page 333) is dakea 3 ५2 9345 The séman 18 called also maukeam daksanidhanam. The Siitrakaras (Laty. HT. 6. 22-23, Drahy. LX. 3. 3-4) make regarding this part of the arbhava-pavamana the following remarks: ‘On the seventh day the agner arka and the somasaman with one and a half 7da@ (should be applied) on the first two verses of the mauksa, or the mauksa and the somasiman (should be applied) on the last two
verses of the géayatri, and the agner arka on the three’. The schema, then 18 either
ष. 5. 7.—xIv. 5. 13 361
yas te mado varenya itr
1-3 gayatram ८2575९८, on SV. II. 165-167,
4 agner arkah prathamayam (ar. g. I. 2. 7, chanted on IT, 165). 5 somasama dvitiyayam (gram. XIII. 1. 6, chanted on II. 166). 6 mauksam trityayam (gram. IV. 1. 24, chanted on II. 167).
Or: yas te mado varenya itr
1 gayatram prathamayam (chanted on 165).
2 mauksam dvitiyayam (chanted on IT. 166).
3 somasama trityayam (chanted on II. 167). 4-6 agner arkas tigreu (chanted on IT. 165-167).
(The thagana, which in the sequence of the s&mans follows closely the Brahmana, does not give this somasaman at the place where we would expect it, in case its author followed the prescripts of the Siitrakaras, but in the nhyagana the agner arka is given in accordance with the Siitrakaras). The necessity for this prescript of Laty. and Drahy. is not obvious; the stoma is the twenty-four-fold one, and the Brahmana gives for the arbhava-pavamana eight samans; if each of these were chanted on complete tristichs, the stoma would come al! right. The author of the Nidanasitra (IV. 7) makes the fol- lowing remarks, of which, although the text is neither sufficiently certain nor wholly clear, an attempt at translation may bo given: ‘The Paingins read (the Chandoma-days) with the arka (-saman)s for prstha (-laud)s, (7.e., they presoribe for each first prathastotra of the 7th, 8th, and 9th day one of the three arka- sémans, probably svasiram arkah, dirghatamaso ’rkah and agner arkah: aranye- geya I. 2. 3, 4, 7); this 18 the prstha-part of the Chandoma (-days); (but) he does not cause them to be visibly present in the prsthas, because he fears the brhat and the rathantara (to whom by rights belongs the first prsthastotra), but upplies them before, on the arbhava (at the beginning of the arbhava): in this way they are nearest to the prsthas (see our Brahmana XIV. 11. 8 and XV. 3. 34). On the seventh day, it (the arka) is optional, because it is not prescribed by the Brahmana; it must (however) be applied, according to (our) Teachers, for it is the joining of the Chandoma-days, as not only the Paingins read (it), but also some of the Chandogas.’ The text runs: arkaprsthan paingino ° dhiyate, saisa chandomanam prsthavibhaktis; tesam prsthatve tisthamano (?) na saksat- karatt, brhadrathantare v@ (?) nik@mayamanah purva carbhave (read _ perhaps purvams tv Grbhave) karoty, evam nediyast prathanam; saptame *hani krtakrto bhavaty abrahmanavihitatvat; kartavya ity Gcaryas chandomanam carkasamadhir yatha caitan paingino ’dhiyate chandogas capy enam eke ‘dhiyate. To me it seems probable that the ritual prescripts of the Sitrakaras, where they order the arka and the somasiman to be chanted on this day, follow the Jaiminiyas (br. ITI. 191), and the eke chandogah of the Nid&nasuttra are probably the Jaiminiyas.
13. Prajapati created (emitted from himself) the creatures; these being created out of him‘, deemed themselves rather weak. By
362 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
means of this 8811811, (and especially) by (its nidhana) daksaya? (‘for energy’), he puts into them strength and valour. That there is this siman. (thereby) he puts strength and valour into himself.
1 wsmat here seems to be transferred from the occurring expression: t@ 05204; xretah....apakraman, eg., VI. 7. 19.
2 See note 1 on § 12,
14. There is the sarkara(-siman)?’ (the chant of Sarkara).
1 Gram. X. 2. 35, composed on SV. 1. 400, chanted (seo § 2) on SV. I. 584-585: there are two saémans of this name (see SV. ed. Calcutta, Vol. I, page S17) but the svaram is intended.
15. All beings praised Indra. He, meeting Sarkara, a Sisumara- (Dolphin) rsi!, said: ‘ Praise me’. He, scattering water, said: ‘ With this much would I praise thee’. Krom him he (Indra) caused the flow of the water to recede. He thought himself rather left behind (on the dry land) and saw this 8717090. Bv means of it he again attained to the water? This, forsooth, he had wished at that time. A wish-granting siman is the sarkara By means of it he obtains (the fulfilment of) his wish.
1 Read with the two Leyden MSS. sisumara rsum, with sandhi as XITI. । १ ९८2५५८० “ham tvam stuyam; although the Jaim. br. has precisely the same,
I guess, that this stands for et@vato aham=elavata u ahum, as an instrumental is required. Perhaps the meaning is: ‘with water only, not with a song I will
ty
praise thee’.
2 Read with the two Leyden MSS. vegam avejayat and sa etat samipasyat tendpo ‘nusumdsnuta.—The Jaim. br. (111. 193, see das J. Br. in Auswahl, No. 194) contains the following version of this tale: ‘All beings praised Indra. Sarkara the Dolphin did not wish to praise Indra. He said to him: <‘ Praise me’. He answered: ‘1 for one will not praise thee; in the ocean, amid the waters, | roam immerging. With this much|would I praise thee’, and (with these words) he showed him the water. (Thereupon) Parjanya by moans of the rains caused him to swim upward, stranded him on the dry land and dried him up through the wind from the north. As he lay there wholly dried up, he knew: ‘That I am come to this, has been caused by Indra. Now, then, I wil! praise him. He, being praised, will make me swim again down to the ocean’, He saw this sacred text and lauded him with it: ‘He who repeatedly has formerly brought us good things, him ye must praise, o Friends, him: Indra, toc help’ (Jaim. samh. I. 2. 4. 7=SV. Kauth. I. 400). He said to him (to Indra, or to Parjanya): ‘Do they clarify the ocean by rain? Do make me swim again to the ocean’. Him Parjanya caused to swim (again) below (the
xiv. 5. 14.—xiv. 5. 22. 363
surface of the waters)....By means of this same sacred text he (Sarkara) ascended the world of heaven. He is that Sarkara (the constellation) that rises yonder....The Chandoma (-days) are an ocean. The dolphin, now, is able to set one over the ocean. That there is the 6arkarasiman, is for crossing the ocean,’
16. There is the plava(-siman)! (the boat-chant). ` 1 Gram. XIV. 1. 34, composed on SV. I. 511, chanted (see § 4. a) on SV. 11. 507-509. See SV. ed. Calcutta, Vol. IT, page 75.
9
17. ‘A sea they cross’ they say, ‘who enter upon the twelve- day rite. He, verily, who without a boat crosses the sea, does not come out of it; that there is the plava(-saman), is for reaching the world of heaven 1.
1 Cp. V. ४.5.
18. By (the words of the nidhana of this siman): ‘may we overcome all difficulties’, they overcome that which hy them is wrongly chanted or recited 1.
1 Cp. V. ६. 6 with note I,
19. It has a nidhana of eleven syllables’; of eleven syllables is the tristubh*. The tristubh is strength and valour; he is (thereby) firmly established in (the possession of) strength and valour.
1 See note | on preceding §.
५)
2 ६.९. of four times eleven syllables.
20. There 18 the gaurivita(-siman)'. The brahmana of the gaurivita is the same ^.
1 Cp. XI. 5. 14.
2 See XI. 5. 14-20.
' ` 21, There is the kartayasa(-saman)* (the chant of Krtayasa).
1 Gram. XVI. 1. 9, composed on SV. I. 545, chanted (see § 5) on SV. II. 47-49, cp. SV. ed. Calcutta, Vol. II, page 151.
22. They undertake (chant) as nidhana (the word) ha} for repel- ling the evil®. 8 1111 y , + Instead of ९८222545 of the saman, cp. note 1 on IX. 6. 1.
'. 2 Because the word hz is etymologically connected with the root han, (Sayana).
364 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
23. He who in lauding has applied the kartayasa(-siman). repel: evil 1.
1 The name kartaveéga, which is another one for the same s&man, is ex. plained in the Jaim. br. (III. 196, Auswahl No. 196) in the following manner ‘The realm (once) was divided in three parts: (one part rested) with the Bharatas, one third (part) with the Vaitahavyas, one third (part) with the Mitravats. Krtaveda (who probably was king of one of these three parts)
desired: ‘May these two realms be united (with my part)’. He saw this saman with double nidhana and lauded with it. Thereby, these two realms
were united (with his realm).’
24. There is the sauhavisa(-saman)! (the chant of Suhavis).
1 Gram. XI. 2. 11, composed on SV. 1. 427, chanted (see § 6) on SV. II. 510-512. There are more samans of this name, see SV. ed. Calcutta, Vol. [, page 848, which are also partly designated as (sndrasya) samkrama. A com- parison of the thag&na proves that the first (svaram) is intended, though we might expect, in view of the next following §, that the sauhavisa with the
word svar as nidhana was meant.
25. Suhavis, of the Angiras clan, by means of this (saman) straightway beheld the world of heaven, (so it serves) for beholding the world of heaven. He who in landing has applied (this 8811181) ) does not fall from the world of heaven (he reaches the world of
heaven).
26. The Theologians argue: ‘The stomas and metres at the six- day period having arrived at their end, what is the metre of the Chandoma(-day)s?”? One should answer: ‘they have man for their metre’. Man is fivefold2, and the two-footed verses are man: in order that the Chandomas may not be exhausted.
1 Cp. XIV. 5. 8, XIV. 1. 1.
2 This remark is made > propos of the dvtpadé viraj or aksarapankti (cp XIV. 65. 6, note 2), on which this last mentioned saman is performed. For the rest, man is fivefold because his ‘elements’ are flesh, sinew, bones, marrow and semen. For the rest, here and at the parallel passages, purusacchandasah should be read.
27. There is the jarabodhiya(-siman)': for obtaining food.
॥ Gram. I. 1. 26, composed on SV. I. 15, chanted on SV. II. 613-515. The 188४ of the two is intended, because it must be atdam (see § 31); cp. SV. ed. Calcutta, Vol. I, page 117.
xiv. 5. 23.—xrv. 5. 31. 365
28. The jaraébodhiya (-siman) is food’, the gayatri is the mouth २, he thus places food in his mouth, he eats food.
1 Because of the fanciful connection of jara in jarabodiya with the root jr
(jiryate, ‘to digest’).
2 The two are, at least, connected together, cp. VI. 1. 6. For the rest, this last chant is performed on gayatri, cp. XIV. 5. 9, 10.—An interesting tale in the Jaim. br. (IIL. 197, ep. Auswahl, No. 197) explains the origin of the jara- bodhiya: ‘The Saktyas, who used to offer meat-cakes, (once) held a sacri- ficial session. Gauriviti, one of these Saktyas, had shot a deer. Tarksya Suparna came flying unto him from above. He (Gauriviti) put (his arrow) on (his bow) and aimed at him. He (Tarksya) addressed him: ‘Seer, do not shoot at me (ep. XI. 3. 14, note 1). We will help thee to fulfil what desire thou mayest have’. ‘And what desire, then, do I have’? he said. ‘Thou lovest the daughter of Asita Dhamnya, to her I will convey thee’. Now, Asita Dhamnya was jealous; he possessed a palace in the intermediate region (in the air, just as in the story of USanas, the Gandharva, who was jealous of his sister, had a palace in the sea). There they guarded his daughter. Having hidden him in the stalk of a leaf, he conveyed him (Gauriviti) day by day to the maiden, and every morning he (Suparna) awakened him by means of this saman, saying: ‘Awaken, thou lover’ (a variation in the beginning words of the saman: jara bodha). Hence the name jarabodhiya. The maiden became pregnant and a son was born to her. But he was torn asunder and thrown away by the Asuras, who said: ‘This, forsooth, 1s the fruit of a sister (jamigarbha), it is an ogre that has been born here’. He (probably the father) wished: ‘May I revive him’. He saw this s&éman and revived him with it. He (was) Samkrti, the son of Gauriviti’. In the pravara-texts a Samkrti occurs as father of
Gauriviti.
29. An eater of food becomes he, who knows this.
30. They chant (it) on gayatri(-verse)s, for the sake of getting a firm support, for (the obtainment of) priestly lustre. With which breath they start, in that they finish (the laud) 1.
1 This § agrees with XIII. 9. 28.
31. The pavamana-(laud)s (of this day) end on 24@ ¡ ; ida is cattle and the Chandoma(-day)s are cattle. He, thereby, brings cattle into his cattle.—The stoma (has been given) *.
1 The second of the two jarabodhiyas is aidam.
2 See XIV. 1. 14.
366 THE BRAHMANA OF TWENIY FIVE CHAPTERS.
XIV. 6. (The uktha-lauds of the seventh day.)
la. (There are the verses beginning :) ‘ Let the calf draw hither (a) thy mind’?. 1 SV.'I. 8=RS. VILL. 11. 7-9=SV. IL. 516-518,
lb. That part of the sacrifice, which consists of the uktha (-laud)s, is a cutting, as it were; that it contains (the word) ‘hither’ is for the sake of congruence’.
1 This § agrees with XI. 11. 2.
2. (The verses beginning :) ‘ Bring thou hither, o Indra, on our behalf’? are full kakubhs?.
1 SV. 1. 405==RS. VIII. 98. 10-12 (var. rr.)=SV. 1. 519-521.
2 The expression pirnah kakubhah 18 here just as obscure to me as XIII. 6. 3. Sfyana’s explanation : aksaraikanytnah, if it were right, might refer to SV. II. 520 a and b. Otherwise, the first two verses are regular kakubhs and the last is a pura-ugnih.
3. ^ slipping down, as it were, it is, if after a larg toma they undertake (apply) a smaller one’: that there are t se full kakubhs, is for not slipping down.
1 Cp. note 1 on XIV 4. 3.
4. (There is the tristich beginning:) ‘What prosperity, o wonder ful Indra, thou bearer of slingstones, is in fulness given by thee, bring that, o thou who procurest riches, with both hands unto us’!; he thereby gains prosperity.
1 39४. I. 345=RS. V. 39. 1-3 (var rr.)=SV. IT. 522-524. The first verse of the tristich is quoted in full, because of the word radhas, on which the explana-
tion (raddhim) rests. In the translation I have followed the recension of the Rksamhité, the Samavedic reading is due simply to the extension of syllables
4 5 4 2 £ in the gina: ma@ tha na (yad indra ha 1 | citra ma tha na@ 23) out of Revedic mehana.
5. There is the vatsa(-saman)! (the chant of Vatsa).
1 Gram. I. 1. 16, composed on SV. I. 8, chanted on (see § 1. a) SV. IT.
516-518. There are two s&amans of this name on SV. I. 8, but the first, being svaram, is required.
ष. 6. 1.—xIv. 6. 7. 367
6. Vatsa and Medhatithi were both sons of Kanva. Medha- tithi reproached this Vatsa: ‘Thou art a non-brahmin, (thou art) the son of a Siidra (mother)’. He answered: ‘Let us walk accord- ing to the rite through fire (to decide) which of us two is the better brahmin’. With the vatsa(-siman), Vatsa walked through the fire ; with the maidhatitha(-siman), Medhatithi. Not even a hair of him (of Vatsa) was burned by the fire. That was what he at that time had wished. A _ wish-granting siman is the vatsa(-siman). By means of it he gets (the fulfilment of) his wish!?.
1 The same interesting tale is recorded more elaborately in the Jaim. br. (III. 234, 235, see ‘Auswahl’ No. 203). Explaining the name maidh&titha, it treats of Medhatithi and Triéoka, not Vatsa, but in ITI. 198 it is expressly stated that Vatsa Kanva is the same person as Trigoka. The text runs: ‘The two sons of Kanva, Medhatithi and Trisoka, contended about the sacred lore (brahman). They said: ‘Come, let us cross the flaming fire’. Thoy crossed the flaming fire. Trigoka crossed over it (unharmed), but of the other it scorched the eye-lashes. Ho (Trisoka) said to him (to Medhatithi): ‘I have vanquished thee’. ‘No’, said he, ‘thou art the son of an Asura-mother; even the deities have not wished to touch thee’. Then, they (said): ‘Come, let us cross the water’. They crossed the flowing Rathaspa. ‘Trigoka crossed over it (unharmed), but of the other the rims of his cart were moistened by the water of the Rathaspa (translation uncertain, text corrupted!). He (Trisoka) said to him (to Medhatithi): ‘I have vanquished thee’. ‘No’, said he, ‘thou art the son of an Asura-mother, even the deities have not wished to touch thee’. Then, they (said): ‘Come, let us let loose cattle’. Thereupon, Trisoka immediately let loose the hairless and earless cattle. These became heated and out of their urine sprang the ‘vr@’, therefore, one who obtains from viands should neither eat the ‘vra@’; others of these fever-stricken animals ran west- ward and entered the Sindhu, where they were changed into riversalt. Hence it is said: ‘ Riversalt is (the same as) cows’. Medhatithi, on the other side, desiring cattle, stretched himself out near (the place, whence the cows were to ba emitted) during a year, and from this same stone-bedecked hole let loose (z.e., did come forth) the cattle (by means of the verse): ‘Thou of the cow- containing hole’ (Jaim. Samh. 111. 48. 17, ore of the verses on which the maidha titha-siman is chanted, cp. below, XIV. 12. 8)’. From Jaim. br. III. 198, we infer that the saman used by Trisoka for ‘letting out’ the cows, was the vatsa- 88170811 : ‘ Vatsa, the son of Kanva, being desirous of cattle, practised austerities. He saw this sfman and lauded with it. He is (the same as) Trisoka. ..He im- mediately obtained the hairless and earless cattle’.
7. There is the sausravasa(-siman)! (the chant of Susravas).
1 Gram. IV. 2. 1, composed on SV. I. 145, chanted (see § 2) on SV. II. 619-521. There are two samans of this name and both are nidhanavat. From
368 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
the Ghagé&na it appears that the first of the two is intended; with oqual right the second might be taken (SV. ed. Calcutta, Vol. I, page 341).
8. Upagu, the son of SuSravas, was the chaplain of Kutsa, the son of Uru. This Kutsa cursed any one who should offer a sacrifice to Indra. Indra (once) having met Susravas, said: ‘Offer a sacrifice to me, I am hungry’. He offered to him and Indra, having the sacrificial cake in his hands, came up to Kutsa and said: ‘They have offered a sacrifice to me, what has become of thy curse?’ ‘Who has offered a sacrifice to thee?’ (he asked). ‘Sugravas’, he answered. Then this Kutsa, son of Uru, cut off, by means of the pillar of udumbara-wood, the head of Upagu, the son of Susravas, as he (Upagu) was chanting the sdman. (Thereupon) Susravas said to Indra: ‘From thy part has this sort of thing happened unto me’. He (Susravas) by means of this saman revived him (viz., Upagu). This, forsooth, he had wished at that time. A wish-granting saiman is the (siman) of Susravas. By it he gets (the fulfilment of) his wish?.
1, The version of the Jaim. br. (11. 198-201, cp. ‘ Auswahl’ No. 198) runs as follows, ° Kutsa Aurava (‘sprung from the thigh’) was formed out of Indra’s thigh, just as Indra was, so was he: even as one who has been formed out of himself. He made him his charioteer. He (Indra) (once) surprised him (Kutsa) with his (Indra’s) spouse, Saci, the daughter of Puloman, and said to her: ‘How hast thou done this’? She answered: ‘I have not discerned you both’ He said: ‘1 will make him bald, in this way thou wilt discern (us)’. He made him bald. But he (Kutsa), having covered his head with a turban, approached (her). This is the (origin of the) turban of the charioteer. He (Indra) again surprised him (with his spouse) and said to her: ‹ How hast thou done this’ ? She answered: ‹ ] have not discerned you both, he has covered (his head) with a turban and so has approached me’. He (Indra) said: ‘ Between his shoulders will I strew sand, in this way thou wilt discern (us)’. And he strewed sand between his shoulders. That is the sand that is found between a charioteer’s shoulders. But he (Kutsa), having covered it with his upper-varment, approached her. He again suprised him and said to her: ‘How hast thou done this’? She answered: ‘I have not discerned you both, he has covered himself with his garment and so has approached me’. He (Indra) drove him away, saying: ‘Be a Malla’. He said: ‘May we, o Indra, not go to ruin; give thou that to us by which we may live; from thee, forsooth, we are born’. (Indra answered :)
Then shake thou off that sand between thy shoulders’. He shook it off and it arose ag that great people called the Rajas and Rajiyas. Of them he was the king. His house-chaplain was Upagu, the son of Sugéravas. He (Kutsa) said: ‘ Let no one offer sacrifice. He who in my realm acts as offering-priest, must be deprived
XIV. 6. 8.—xiv. 7. 2. 369
of his possessions. The Gods, forsooth, do not eat if no offering is made. Not even the leaf of a tree must be offered’. Now, Indra went to Upagu, the son of Susravas, and said: ‘[ pray thee to offer for me’. He answered: ‘ They do not offer sacrifice here; he who would offer, him they would deprive of his possessions ’. He showed him the world (of heaven ?) saying: ` This world thou wilt gain, if thou offerest sacrifice’. He (Upagu) thought: ‘Let them deprive me! Come, I will offer’. (Now, Upagu performs in a simplified manner alone the sacrifice of soma for Indra. This takes place thrice, and each time Upagu is deprived of his possessions. But when Kutsa hears, that again for the third time, Upagu has sacrificed) he rose and smashed him to pieces and seattered him in the water. But his father, Sugravas, the son of Sthira, learned: ‘Kutsa Aurava has smashed thy son to pieces and thrown him in the water’. He came run- ning to him and asked: ‘Where hast thou put my son’? ‘He lays there smashed to pieces in the water’. He went after him in the water (to fetch his son). From out his mouth Indra in the guise of a rohita (fish) drank the soma. He thought: ‘This forsooth, is Indra, him I will praise. He will revive this (son) of mine’. He saw this saman and lauded him with it’ (and then Indra revived his son).
9. There is the vinka(-saman) 1.
1 Gram. [X. 1. 31, composed on SV. [. 345, chanted (see इ 4) on SV.. II. 522-524. There are (sco SV. ed. Calcutta, Vol. J, page 705) three sfmans of this name, but the last of theae, being aidam, is required.
10. Cyavana, the son of Dadhyafic, was beloved by the Asvins. As he became of old age, they, by means of this (vinka-) siman, shook (vinkayatt) him in the water and made him young again. This they had wished at that time. A wish-granting siman is the vinka. By means of it he gets (the fulfilment of) his wish.
11. The stoma is the twenty-four-versed one, for (obtaining) strength and priestly lustre.
(Highth (second Chandoma-) day.) XIV. 7. (Out-of-doorslaud of the eighth day.)
1. (The tristich beginning:) ‘The young one, being born, the beloved one, they wipe,’ is the opening one of the eighth day. 1 RS. IX. 96. 17-19 (var. rr.)=SV. 11. 525-8527. 2. As a young one, forsooth, comes this one! into existence through the seventh day, him they wipe off through the eighth day. 24
370 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 It is not certain to whom this pronoun refers, according to Saéyana the stoma is meant.
3. The stotriya is a tristich, for retaining the breaths'. 1 See note 1 on XIV. 1. 7.
4. They (the verses mentioned in § 1) contain (the word) hari,* in order that the Chandoma(-day)s may not be exhausted.
1 This is forced, the word occurring in SV. LI. 525 being haryatam. The verses, boing harivatyah, are apt for the bestowing of energy and strength on the Chandomas (who are in need of this! see XIV. 1. ॥ and XIV. 5. 7), ep. XII. 13. 7.
6. There are (complexes) of nine verses},
1 1. SV. IT. 528-536=RS. IX. 8 (€) 1-7, 9, 8; IL. SV. If. 537-545=RS. IX. 13 (sitkta) 1-4, 6, 5, 7-9; 111. SV. IT. 546-554=RS. IX. 12 (siikta) 1-7, 9, 8. None of the verses are indicated in our Brahmana, the Jaim. br. (III. 206) indicates only the first nine verses, designating them as a sukta, the second group and the third group are likewise called a navarcam suktam.
6. There are nine breaths!, the Chandoma(-day)s are cattle? ; he thereby puts the breath into the cattle. 1 See note 1 on VI. 2. 2.
2 See note 1 on III. 8. 2.
7. There is a (complex) of five verses!; the pankti(-metre) is of five feet (of five verse-quarters), fivefold is food”, (so they serve) to obtain food.
1 SV. If. 555-559=RS. IX. 50 (57४४०).
2 Cp. note 2 on XII. 1. 9.
8. It contains (the word) ‘lute’+; the lute, forsooth, is the end? and this eighth (day) is the end of the days*: on the end (on the eighth day) they thereby chant with the end (the lute, ६.९., the hymn containing this word): for gaining a firm support.
1 In SV. 11. 555. c. 2 See note 1 on V. 6. 12.
3 It is the last (but one!) day of the nine-day pcriod; in the same man- ner, the mahavrata day is called the end of the year in V. 6. 12.
9. There are three tristichs', for connecting the out- and in- breathings.
xiv. 7. 3.—xi1v. 8. 5. 371
17. SV. II. 560-562 (=I. 495)=RS. IX. 61. 1-3; IL. SV. IL. 563-565 (=I 510)=RS. TX. 61. 25-27; 111. SV. Il. 566-568 (=I. 493)-==RS. IX. 63. 7-9.
?
he thereby is firmly established: the tristubh is strength and valour’.
10. It is the fourty-four versed stoma‘; in strength and valour
1 According to Kaus. br. XXVI. 7, composed of the seventeenfold and the trinava stomas (17+27=44).
2 Because the out-of-doors-laud here also, as at the seventh day (XIV. |. 0), begins on trigtubh-verses, XIV. 8. (The 4jya-lauds of the eighth day.) 1. (The tristich beginning:) ‘ Agni, the God, in accordance with the Agnis,’' is the ajya(-laud) addressed to Agni. 1 SV. Il. 569-571=RS. VII. 3. 1-3.
2. (By the plural) ‘with the Agnis,’ he kindles the eighth day in view of the preceding days that have been kindled?.
1 The plural agnibhih refers to the preceding days, the singular agnim to this oighth day. Is abhi to be taken in the sense of ‘in view of’ or ^ together with’ (‘daarbij’, Dutch) ?
3. (The tristich beginning:) ‘Mitra do we call,’! (is destined) for the ajya(-laud) addressed to Mitra and Varuna, being connected with the brhat?.
1 SV. IL. 143-145, ep. XI. 7. 3.
2 Cp. note 4 on page 33 of the edition of the Argeyakalpa.
4. The Chandoma(-day)s, forsooth, are a ford difficult to cross, as it were. Just as in daily life they enter into a stream, which is difficult to cross, having linked themselves mutually together, so he links thereby+ the two characteristic features* mutually together, in order that the Chandomas may not oscillate.
1 Thereby, ४.९.) by taking, as first and third ajyastotra, a rathantara- tristich, and by taking, as second and fourth, a brhat-tristich.
2 Of the rathantara- and the brhat-days, this eighth day being a rathan- tara-day.
5. (The tristich beginning:) ‘This Indra we incite’* is (the ajya-laud), addressed to Indra.
1 SV. II. 572-574 (=I. 119)=RS. VIII. 93, 7-9 (var. rr.).
372 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
6. By means of the eighth day, forsooth, the Gods had incited Indra, by means of the ninth they had repelled evil’. The day they thereby incite.
1 Read papmanam aghnann.
7. (The tristich beginning :) ‘On Indra, on Agni, a loud (brhat) praise,’! is (destined for) the (ajya-laud) addressed to Indra and Agni, being connected with the brhat’.
1 SV. II. 150-152, ep. XI. 7. 3.
2 See note 2 on § 3.
8. The Chandoma(-day)s, forsooth, are a ford, difficult to cross, as it were. Just as in daily life they enter into a stream, which is difficult to cross, having linked themselves mutually together, so he links thereby the two characteristic features mutually together, in order that the Chandomas may not oscillate}.—The stor'a (is given) 2. .
1 Cp. § 4.
2 See XIV. 7. 10.
XIV. 9.
(The midday-pavamana-laud of the eight day.)
1. (The verse beginning :) ‘O Adhvaryu, the (soma) pressed by means of the stones,’! 18 a gayatri, for supporting the day *. 1 SV. I. 499=RS. [X. 51. 1, 3, 2 (var. r.}=S8V. II. 575-577.
2 Because of the word ‘stones’, which are of hard and durable substance.
2. Being gayatris, they are tristubhs by their characteristic feature'; for this day is a tristubh-day.
1 They mention Indra, who is connected with the tristubh, VI. 1. 8.
3. (There are the verses beginning :) ‘The living Somas, unto’!. ‘Unto’ is the characteristic of the rathantara, ‘great’ of the brhat; he applies the characteristic of both together, for this (eighth) day is equal to both these aspects.
1 9४. I. 518=RS. IX. 107. 14-16=SV. II. 206-208.
2 Cp. XII. 3. 4-5.
xiv. 8. 6.—xIv. 9. 12. 373
4. (The tristich beginning:) ‘The sustainer of the day is be- ing clarified by the strong juice’'—this three-day period being un- sustained, as it were—(serves) by (the word) ‘the sustainer’ for sustaining (it).
1 SV. I. 558=RS. IX. 76. 1-3 (var. r.)=SV. IT. 578-580.
5. Being jagatis, they are tristubhs by their characteristic fea- ture’; therefore, they are applied on the place belonging to the tristubhs 1.
1 Cp. note 1 on § 2.
6. There is the gayatra(-siman). The brahmana of the gaya- tra 1s the same}. 1 See VII. 1. 1. sqq.
7. There is the vairipa(-saman) +.
Grim, XIV. 1. 5, composed on SV. I. 499, chanted (see § 1) on SV. IT. 575- 577. There are (see SV. ed. Calcutta, Vol. TI, page 57) two vuiriipas on this verse; that the first is intended rests on a comparison of the Ghagana.
8. The vairipa is cattle: (so it serves) for obtaining cattle. the year is of different features! (vir%pa) and food is of different features: for obtaining food.
1 Why this assertion ?
9. There is the asu bhargava(-saiman)' (the swift chant of Bhrgu).
1 Gram. XII. 2. 25, composed on SV. IJ. 469, chanted on SV. 11. 575-577. It 18 svdram, see SV. ed. Calcutta, Vol. II, page 11.
10. This day (once upon a time) collapsed; by means of the swift (chant) the gods restored it again; therefore, it is called ‘the swift one’.
11. There is the méargiyava(-siman)', (the chant of the ‘hunter ˆ),
1 Gram. III. 2. 1, composed on SV. I. 115, chanted on SV. IL. 575-577. There are (see SV. ed. Calcutta, Vol. I, page 289) more than one séman of this name, but the nidhanavat is intended.
12. This God?. forsooth, they call ‘the hunter’. By means of this (88108) he attained the supremacy over both kinds of animals?.
374 | THE BRAHMANA OF TWENTY FIVE CHAPTERS.
He who in lauding has applied the margiyava(-siman), attains the supremacy over both kinds of animals?.
1 Ominis causa, the name Rudra is avoided; the ma&rgiyava-simans are also called ‘the chants of Rudra’.
2 That live in the village and that live in the wilds, Jaim. br.
8 And the God aims not (na@bhimanyate) at his cattle, Jaim. br. ITI. 212.
13. There is the saumitra(-siman)', (the chant of Sumitra).
1 Grim. X. 2. 11, composed on SV. T. 388, chanted on SV. II. 575-577, see SV. ed. Calcutta, Vol. I, page 797 (last of the three).
14. The brahmana of the saumitra is the same’. 1 See XITI. 6. 9-10.
15. There is the aitata(-siman)’ (the chant of Itan).
1 Gram. ITT. 2. 6, composed on SV. I. 117, chanted on SV. TI. 576-577. The first of the two of this name, SV. ed. Calcutta, Vol. I, page 293. Accord- ing to the Jaim. br., it is trinidhanam.
16. Itan, the son of Kavi, by means of this (saman) straight- way beheld the world of heaven: (it serves) for beholding the world of heaven. He who is lauding has applied (it), falls not from (reaches) the world of heaven.
170. There is the sikamasva(-saman) 1,
1 Gram. V. 2. 19, composed on SV. [. 193, chanted on SV. If. 575-677. It is adam, see SV. ed. Calcutta, Vol. I, page 420.
176. The brahmana of the sakamagva is the 88.106 1. 1 See VIII 8. 4-5.
18. This (8321080) they also call ‘the chant of the yokes’. The vokes are the breaths?: for retaining the breaths (the life). 1 dhuram sama, this must be the meaning of dhur, cp. dhuroh samya.
2 Sayana explains as follows: ‘for these (breaths), leaving the body of a dying man, injure (dhiérvanti), hurt, the surrounding people that stand near.’ This explanation seems questionable. The name dhuraim sama is given to this sikamaéva to bring in a new commendation, the dhurah being equalised with the pranas, so that dhuramh sama is equal to prananam sama. The dhurah support the cart, as the pranas support the living being. Besides the explana- tion proffered by our brahmana, the Jaim. br. (III. 210) gives another one: ‘the yokes are the metres: the Chandoma-days have their strength gone, so to say (because the metres are repeated in them); by applying the chant of the
Xiv. 9. 13.—x1v. 9. 25. 375
yokes, the Chandoma-days become possessed of yokes, of metres, and of un- exhausted strength’.
19. There is the vilambasauparna(-saman)!, (the soaring chant of Suparna). 1 Gram. ITI. 2. 26, composed on SV. I. 125, chanted on SV. 11. 575-577.
It is (see SV. ed. Calcutta, Vol. I, page 308) nidhanavat; caturaksara-nidhanam according to Jaim. br.
20. That one of the sauparna(-siman)s, which (is applied) on the eighth day, is the trunk, those two (sauparnasamans) that (are applied) on the seventh! and ninth? day, are the wings at the side (of the trunk). Now, the trunk, as it were, soars between (vilam- bate) the two wings, Because the trunk soars between the two wings, therefore, it is (called) the vilambasauparna(-siman).
1 Cp. XIV. 3.9.
2 Cp. XV. 5. 18.
21. The sauparna(-saiman) (thus) is applied to reach the world of heaven.
22a. There is the vamadevya with double Aim-sound!?.
1 Gram, XIV. 2. 22, composed on SV. I. 514, chanted on SV. [I 206-208.
1
The s&iman has (see SV. ed. Calcutta, Vol. II, page 87) twice hum ma 2. It is aidam, According to the Arseyabrahmana, Grim XI. 2. 2 (ed. Calcutta, Vol. I, page 855) is equally called dvihimka@ram vaimadevyam, besides samjaya. But
the grantha-edition of the gram. designates it only as samjaya, not as duthim - karam vamadevyam.
226. (It serves) for obtaining food’. 1 Probably because the vamadevya is cattle: IV. 8. 15, VIT. 9. 9, XI. 4. 8.
23, For the Chandoma’-day)s are this second characteristic feature’.
1 The first complex of days is the preceding six-day period, the second is the three-day period, which is constituted by the Chandomas.
24. The vamadevya is a cattle, the Chandoma (-day)s are cattle: he thus brings cattle into (his) cattle.
25. There is the gayatrapairsva(-siman)|!.
1 Gram. XVII. 2. 31, composed on SV. I. 584, chanted on SV. II. 206-208. It is nidhanavat, cp. SV. ed. Calcutta, Vol. II, page 237.
376 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
26. This day collapsed; by means of the gayatraparsva the Gods connected it: therefore there is the gayatraparsva.
27. When the three day period’ was shattered, they (the Gods) healed it by means of these s&amans: by means of the gayatra- parsva? they propped it, by the santani® they connected it, by the samkrti* they brought it into good order (samaskurvan). The two preceding three-day periods were well established, but this one was not. That these 88108908 are thus applied, is in order that it may be well established.
1 The third triratra: the Chandoma-days.
2 Of the second Chandoma-day.
3 Of the first Chandoma-day, cp. XIV. 3. 7.
4 Of the third Chandoma-day, cp. XV. 3. 28. b.
28. There is the pauruhanmana(-siman)’ (the chant of Puru- hanman).
1 Grim. VII. 2. 17, composed on SV. 1. 273, chanted on SV. II. 206-208. It is aidam, see SV. ed. Calcutta, Vol. I, page 563.
29. Puruhanman, of the Vikhanas clan, by means of this {siman) straightway beheld the world of heaven; (so it serves) for beholding the world of heaven. He who in lauding has applied (it) does not fall from (attains) the world of heaven
30. It is provided with ‘up-beat’', for the Chandoma(-day)s have simans with ‘ up-beat’ >.
1 abhyaghatya (from abhyahanti, ‘to strike on, subsequently’) denotes a certain way of repetition (the Jaim. br. seems to use here abhyarambha). Cp. also note | on XIV. 11. 10. The syllables of the verse (SV. I. 273. b) (bhir a)
dhriguh become in the chant: (bhir द) dhea t igu 20 _dhra-t gu2h; the syl- lables of SV. I. 273. c: tarut@ become: raruta’ 3—taruta’3, the syllables of SV. 1. 273. d: vrtraha grne become (va) —traha 9234 rnd aie ha’d grn@ 24.
2 The acchidra (§ 35) at least has similar repetitions.
31. There is the dvaigata(-siman)! (the chant of Dvigat).
1 Gram. VII. 2. 1, composed on SV. J. 264, chanted on SV. II. 206-208, the first of the two: SV. ed. Calcutta, Vol. I, page 546.
32. Dvigat, of the Bhrgu clan, by means of this (saman) went twice to the world of heaven, after having arrived, he returned.
xIv. 9. 26.—xIv. 9. 37. 377
The dvaigata(-siman) is applied for obtaining (the fulfilment of) two wishes ?.
1 The tale is more comprehensible in its recension of the Jaiminiyas (Jaim. br. ITT. 216, see ‘Auswahl’ n° 200): ‘The Gods, having seized the whole sacri- fice, went up to the world of heaven. The men did not know of the sacrifice, so the continuity was broken (the sacrifice, to be effective, must be ac- knowledged by both: Gods and men). (In consequence), Gods and men suffered from hunger, for, upon what is given from here (from the earth, 2.e., from the men to the Gods), the Gods exist, upon what is given from thence (from heaven) men exist: neither the oblations went upward, nor was the rain pour- ed downward. The Gods said to Ayasya: ‘The men do not know of the sacri- fice, so the continuity has been broken. Go and dispose the sacrifice for the men’. This is the sacrifice as disposed (now-a-days) to men. Having dwelt among the men, Ayasya did not know again the (way to the) world of heaven. He wished: ‘May I know the (way to the) world of heaven’. Having lauded with this saiman, he again knew the (way to thse) world of heaven... Because Ayasya from yonder world came to this world and from this world to yonder world and thus visited twice these worlds, hence the saman has its name: dvaigata’.
33. There is the harayana(-saman)! (the energy-chant).
1 Grim. VII. 1. 11, composed on SV. I. 253, chanted on SV. IT. 206-208, see SV. ed. Calcutta, Vol. 1, page 423 (atdam).
34. Indra, being desirous of lustre, of energy (haras), practised austerities. He saw this harayana(-saman) and by means of it obtained lustre, energy. Lustrous and full of energy becomes he who in lauding has applied the harayana(-saman).
35. There is the achidra (-siman)! (‘the cleftless chant’).
1 Gram. XIV. 2. 1, composed on SV. I. 512, chanted on SV. II. 206-208.
According to the Jaim, br. (III. 218), it is padanidhanam and jyayo’bhyaram- tham (cp. note 2 on § 30), see SV. ed. Calcutta, Vol. II, page 77.
36. What cleft there was in this day, that the Gods by means of the cleftless (siman) covered up. Therefore, it is called the cleftless (siman).
37. There is the barhaduktha(-siman)! (the chant of Brhad- uktha).
1 Grim. VIII. 1. 17, composed on SV. 1. 296, chanted on SV. IT. 207 (last pada) and 208, see SV. ed. Calcutta, Vol. I, page 601. There are many s&émans
of this name, but it must be aidam. As the dhagana forgets to give this saman, it is only a Prayoga which has enabled me to identify it.
378 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
38. Brhaduktha, the son of (the woman) Vamni, came by means of this (siman) to the chaplain-office of food. The chaplain-office is the Brahman’s food; (so the 3510811 serves) for obtaining food +.
1 Cp, XIII. 9. 27.
39. There is the udvat-bhargava (-saman)?, (the chant of Bhrgu containing the word ‘up’). | 1 Gram. XVI. 2. 7, composed on SV. I. 555, chanted on SV. II. 578-580. It is
nidhanavat, sec SV. ed. Calcutta, Vol. IT, page 174 (the first of the three here called angirasa). According to Jaim. br. (IIJ. 219), it is also called wisdlam.
40. By means of the (siman) containing (the word) ‘forth’, the Gods went forth to the world of heaven; by means of the (siman) containing (the word) ‘up’, they went up!.
1 This § 1s found already XVI. 3. 24.
41. The pavamana(-laud)s (of this day) end on a nidhana’, for propping the day.—The stoma (has been given) £.
1 Cp. note |] on § 39. |
2 See XIV. 7. 10.
XIV. 10 (The prstha-lauds of the eighth day.)
1. (The verses beginning:) ‘Who knows him together with the soma’ are satobrhatis?. 1 SV. I. 297=RS. ४111. 33. 7-9=SV. IT. 1046-1048.
2. A slipping down, as it were, is the fact that on the seventh day there are satobrhati(verse)s’, but (if these would) not (be applied) on the eighth; therefore, they are to be applied on the eighth (day) ; for not slipping down.
1Cp. XIV. 4. 1.
3. On this matter (however) they (the Theologians) say: ‘The satobrhati metre is loose, as it were!; firmly established (on the con- trary) is the brhati*® with its repeated verse-quarters. (The verses beginning :) ‘What, o Indra, in front, behind, above’? (on which the third prstha-laud is to be chanted) are a consideration (contain a consideration) of the regions: to obtain a firm standing’.
४. 9. 38.—xiv. 10. 9. 379
1 In the satobrhati, consisting of 12+8+4+12+8 syllables, the pairs of verse- quarters (12+8) follow on each other uninterruptedly and thus show a certain uniformity, a kind of jamitvam.
2 The brhati, consisting of 8+8+12+8, has, on the contrary, a repetition of verse-quarters, in so far as here follow two quarters of eight syllables immediately. For the rest, the verses which are rejected (in § 1 and 2) as being satobrhatis, as well as those which are commended as being brhatis (in § 3), are both brhatis, but the first is followed by two other brhatis and the second by one satobrhatt. It is probable that their brhati-and satobrhati-being, is made effective by the mode of chanting in the praxis.—The hautra-ritual of the Aitareyins (4६५. VII. 4. 3) has a different pragiatha, (viz., RS. VII. 66. 14), but the Kausitakins (Sankh. Srs. XII. 4. 4-7) allow the verses mentioned by our brahmana in § 1 and 2 as well as those mentioned in § 3. Against these, then, our brihmana appa- rently polemizes.
3 SV. I. 279=RS8. VIII. 4. 1-2=SV. IT. 581-582.
4. On these (verses) he should chant, as the Brahman’s saman'’, the naipatitha(-siman)* (the chant of Nepatithi).
1 As third prsthastotra, the first and second are the usual ones.
= Grim. VII. 2. 27, composed on SV. 1. 279, chanted on SV. IT. 581-582. The last of the two, being nidhanavat (cp. SV. ed. Calcutta, Vol. I, page 573), is required. According to Jaim. br. III. 220, this sAaman was seen by the son of
Kanva, Nepatithi, when, at a sacrificial session of the Kanvayanas, their cattle ran short.
5. A saman, being of rsi-descent, is fit for reaching the world of heaven’. He who in lauding has applied (it), does not fall from the world of heaven (reaches the world of heaven).
1 Cp. XI. 5. 22,
6, 7. (The verses beginning :) ‘Both let him hear’! (serve) for connecting both: the prstha(-laud)s and these days”. 1 SV. 1. 290=RS8. VIII. 61. 1-2=SV. II. 583-584.
¢ The prsthas of the six-day period and these Chandoma-days.
8. On these (verses) the vaiyasva(-siman)! (must be chanted) (the chant of Vyasva).
1 Gram. VIII. 1. 10, composed on SV. 1. 290, chanted on SV. IT. 583-584 ; 18 aidam, cp. SV. ed. Calcutta, Vol. I, page 593.
9, Vyasva, of the Angiras clan, by means of this (siman) straight- way beheld the world of heaven’. This (88108) is applied at the
380 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
end of the prstha(-laud)s (as the last), for beholding the world of heaven.—The stoma (has been given) ~.
1 The origin of the name VaiyaSva is explained in the Jaim. br. (III. 221, see ‘Auswahl’ No. 201) in the following manner: ‘ About Vyaéva, the son of Sakamasva, when he was (still) in the womb of his mother, his paternal uncle Gaya knew that he would be born as a seer. When he was born, he (Gaya) gave order to expose him, with the words: ‘One has been born, who directly after his birth is gone to ruin’. Him (the exposed infant) the shadow did not leave, and his two thumbs procured him (miraculously) the mother-milk. Of this they informed him (Gaya): ‘The boy thou hast ordered to be exposed lives!’ He took his club and went near to slay him. He (Vyasva) wished: ‘May I get out of this, may I find deliverance and assistance’. He saw this siman and chanted it over (him, over Gaya). Thereupon, his (Gaya’s) club fell back and split up his head’.
2 Cp. XIV. 7. 10.
XIV. 11. (The 4rbhavapavamana-laud of the eighth day.)
1. (The verse beginning:) ‘Be clarified, ० God, united with long life; unto Indra let thy intoxication go’? is the gayatri. In- toxicating, rich in sap, is the afternoon-service; he (thereby) puts (in it) intoxication and sap ^.
1 SV. [. 483=RS. LX. 63. 22-24 (var. r.)=SV. Il. 585-587.
2 Cp. XI. 10. 2.
2. (In the verses beginning : ) ‘ Unto us lustre and great glory ’?, (the word) ‘unto’ is characteristic of the rathantara, (the word) ‘great’, of the brhat. He applies the characteristics of both to- gether, for this day (has) both these features ?.
1 SV. 1. 579=RS. IX. 108. 9-10—=SV. IT. 361-362
2 This § is identical with XIII. 5. 2.
3. (The verses beginning:) ‘Prana, the young of the great ones, † contain (the word) ‘breath’. He, thereby, puts breath into the Sacrificer.
1 SV. 1. 570=RS. IX. 102. 1-3=SV. II. 363-365. Cp. note 1 on XIII. 5. 3.
4, (The verses beginning:) ‘Unto (abhi) us booty containing 1161168, 1 are by the word ‘unto’ characteristic of the rathantara, for this day is a rathantara-day.
1 SV. I. 549=RS. IX. 98. 1, 5, 3 (var. rr.)=SV. II, 588-590.
xiv. 11. 1.—xtv. 11. 10. 381
5. (The verse beginning:) ‘Be clarified, ० Soma, as a great ocean,’! 18 an aksarapankti, the source of the stomas. Moreover, the aksarapankti-metre is, at this moment, of unexhausted strength ; by means of it, the Chandoma(-day)s are made of unexhausted strength. The Theologians argue: ‘The stomas and metres at, the six-day period having arrived at their end, what is the metre of the Chandoma(-day)s?’ One should answer: ‘These aksarapanktis are their metre’.
1 SV. I. 429=RS. IX. 109. 4-G=SV. II. 591-593.--The rest of this § 18 identical with XIV. 5. 6-8.
6. (The verses beginning:) ‘The cows urge the running’’, being gayatris, are, by their characteristic, jagatis®. Therefore, they are applied at the (proper) place of the fagatis.
1 SV. I]. 254-256=RS8. IX. 65. 1-3 (ep. XII. 1. 10).
2 Because they mention (255. b) the Gods and (256. b) the rain, both of which are connected with the jagati-metre, cp. VI. 1. 10.
7. There is the gayatra(-siman); the brahmana of the gayatra is the same}. 1 See VII. 1. 1. sqq.
8. There is the svasiram arka(-siman)} (‘The praise of the well mixed ones ’). 1 Aranyegeya [. 2. 3, composed on SV. I. 468, chanted on SV. 11. 585-587.
—Cp. note 1 on XIV. 5. 12. See the siman in SV. ed. Calcutta, Vol. IT, page 404.
9. The hymn of praise (arka), forsooth, is food; (so it serves) for obtaining food .—The ‘ well-mixed ones’ are the breaths?, (so it serves) for retaining the breaths (the life).
1 Cp. Sat. br. XII. 8. 1. 3: ‘for the hymn of praise (arka) 18 the food for the Gods’. |
2 Probably the author of our brahmana combines the word with sva
(‘own’) and éiras (‘head’). Or are the breaths well-mixed, because they are inseparable from each other ?
10. There is the surupa(-saman),! (‘the chant of beautiful form’).
1 Gram. XII. 2. 15, composed on SV. I. 468, chanted on SV. II. 585-587, There are on this verse (866 SV. ed. Calcutta, Vol. II, page 8) rwo samans of this name, both aida. A comparison of the tihagaéna proves that the first of
382 THE BRAHMANA OF T'WENTY FIVE CHAPTERS.
the two is intended, and this is confirmed by the Jaim. br. (III. 223), where it 18 designated as punarnitunna. tat punarnitunnam akurvan, tat punar abhy- Gghnan. In this last word we have a kind of illustration of abhyaghatya, above, XIV. 9. 30.
11. The suripa (or ‘a thing of heauty’) 18 the cattle; (so 1४ serves) for retaining cattle.
12. There is the bhasa(-siman),’ (‘the chant of Light’); he who has applied (it), in chanting, shines.
1 Gram. AJIT. 1. 5, composed on SV. 1. 470, chanted on SV. IJ. 585-587. There are two samans of this name on the same verse (see SV. ed. Calcutta, Vol. 11, page 14 and 16), but the last is intended; this is proved by the Jaim.
br. where not the bhasa- but the méadila-saiman is prescribed. Now, this inadila is in its melodious figuration precisely equal to the second 1011888.
13. It has at each verse-quarter a nidhana!, (and 18) rathantara- like; for this day is a rathantara-day ®.
1 From the Prayogas consulted by me it appears that of each pada of the rc the last two syllables are chanted as nidhana.
2 The padanidhana is characteristic of the (first) rathantara-day, see X. 10. 1.—The text of our Bréhmana should be read: padanidhanam rathantaram rathantaram hy etad ahah.
14. The demoniac Svarbhinu struck the sun with darkness}, so that it did not shine; by means of the 0119858 (‘the Light’), Atri repelled the darkness, so that it (again) shone. Because it (the sun) got this as its [1111 2, therefore, it (the siman) is called ‘the Light’.
1 Identical with IV. 6. 13, LV. 5. 2, 1V. 6 &.
2 Uncertain: yad vai tadbha abhavat or yaddhaitadbha abhavat.
15. These Chandoma(-day)s, forsooth, are, as it were, darkness’; by means of this siman he makes the light shine on them.
1 «By the manifoldness of their practice,’ according to Séyana.
16. There is the kaksivata (-siman)! (‘the chant of Kaksivat’).
1 Grim. IV. 1. 22, composed on SV. I. 139, chanted on SV. IT. 585-587, snaram, seo SV. ed. Calcutta, Vol I, page 329.
17. Kaksivat, the son of Usij, by means of this (sdman) came into the possession of progeny, of plurality. He who in lauding has applied the kaksivata (-saman) is progenerated and multiplied.
xiv. Ll. 11.—xrv. 11. 19. 383
18. There is the asita(-siman)! (‘the chant of Asita’). 1 Grim. III. 1. 28, composed on SV. I. 107, chanted on SV. IT. 585-587; is aidam, see SV. ed. Calcutta, Vol. [, page 275.
19. Asita, the son of Devala, by means of this (8810811), had a glimpse of these three worlds’. The Asita(-saman) is applied for the fulfilment of three wishes.
1 Cp. Kath. XXII. 11: 67, 9: ‘As to the verses addressed to Yama, by means of these the worlds, as well those that are on this (on the nearer) side as those that are on the other side, became visible to Asita, the son of Devala. To him the worlds that are on this side and those that are on the other side become wholly visible’ (sam asmai bhantz). Of the interesting parallel of the Jaim. br. (111. 268, 269, see ‘Auswahl’ No. 209), although it is only partly intelligible, may follow here an attempt at translation: ‘The Seers said: ‘Come, let us try to obtain that world of heaven which is situated above the Falcon, where (are) those Atharvans’. (These Seers were) Prenin, the son of Somihita, Madhuc- chandas, the son of ViSvamitra, Asita the son of Devala, and as many others as wished to sce its vicinity. Of these (Atharvans), who were a long time engaged in sacrifice, they (the Scers) did not hear during many years. But of those (Seers) they (the Atharvans) heard: ‘ He (the Agnidhra) holds the érauaat, he (the Hotr) holds the vagat-call’. Now, one of the Atharvans, Udvanta by name, descended to (the Seers) with a cup (of Soma) in his hand. He said to them: ‘With what wish do ye perform your sacrificial session?’ They an- swered: ‘We wish to obtain that world of heaven, which is situated above the Falcon, where are those Atharvans’. He said: ‘Do ye go behind the village ? ’ ‘Yes, we do’. For what end?’ ‘For the path’. ‘Just so’, he said, ‘that is not efficacious for you to reach the world of heaven’, and, thereupon, he looked down on his cup. Now he said: ‘Do ye eat meat?’ ‘Yes, we do’. ‘For what end?’ ‘For retaining sight and breath’. ‘Just so’, he said, ‘neither is that efficacious for you to reach the world of heaven’, and he again looked down on his cup. He said: ‘Do ye visit your wives?’ ‘Yes, we do’. ‘For what end?’ ‘For obtaining progeny’s continuation and continuity’. ‘Just so’, he said, ‘neither is that efficacious for you to reach the world of heaven’; and he again looked down on his cup. He said: ‘Do ye speak untruth’? ‘ Yes, we do’. ‘For what end?’ ‘Wishing for women, wishing for a joke, wishing for a friend’. ‘Just so’, he said, ‘arise you and wish your wishes (read perhaps kaman tcchadhvam). For you there is no hope that ye should gain yonder world’. Now, Prenin, the son of Somahita, was a wicked man; he said: ‘ Of seven he- goats do I choose the rut; whichever woman I may call unto me, may she desire me’. And Madhucchandas, the son of Viévamitra, said: ‘I will choose the summit of the Brahmins’. But Asita, the son of Devala, said: ‘Let me look on this cup (of soma)’, He (Udvanta) said: ‘He alone chooses what is right (?)°. Having looked down on this (soma-cup), he (Asita) saw this saman and lauded with it: raye agne mahe tva danaya samidhimahi | ilieva hi mahe vream
384 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
dyava hotraya prthivi (Jaim. Samh. I. 1. 10. 3=SV. Kauth. I. 93), Heaven and earth are (equal to) all these worlds. Thereupon, he moved along all these worlds: during the first part of the day he stayed at the meeting of the Gods, at midday, of the meeting of men: of Dripada Vaddhravisna, at the afternoon at the meeting of the Fathers’.
20. There is the aisira(-saman)'. The aisira(siman)s are a (means of) progeneration. He who in lauding has applied the aisira (-siman) is progenerated and multiplied.
1 Gram. XI. 1. 10, composed on SV. I. 406, chanted on SV. II. 361-362. There are many aigira-samans, but the Jaim. br. points also to vayor ४527420} , the second of the three is intended, which is svdram, seo SV. ed. Calcutta, Vol. I, page 826.
21. There is the traita(saman)!: for obtaining firm support.
1 Gram, X. 2. 1, composed on SV. I. 384, chanted on SV. 11. 363-365; the first of the four (SV. ed. Calcutta, Vol. I, page 790) is intended, being nidha- navat, ep. § 22,
22. It has at each verse-quarter a nidhana (and) is rathantara- like, for this day is a rathantara-day 1. 1 This § is identical with XIV. 11. 13.
23. It (this saiman) is also assistance bringing!; he (thereby) procures himself assistance.—These Chandoma(-day)s, forsooth, procure assistance ; by means of them he procures himself assistance.
1 The reason is found in the Jaim. br. I. 184, see Journ, of the American Oriental Society, Vol. XVIII, page 19.
24. There is the gaurivita(-siman)'. The brahmana of the gaurivita 18 the same ”%.
1 Gram. V. 1. 22, composed on SV. I. 168, chanted on SV. II. 588-590; it is svavam, see SV. ed. Calcutta, Vol. I, page 383.
2 See XI. 5. 14.
25. There is the [४८8४ (-3810 210) + (the chant of Kutsa).
1 Gram. V. 1. 4, composed on SV. I. 162, chanted on SV. II. 588-590. There are several kautsa-simans, but the aidam one is required, see SV. ed. Calcutta Vol. I, page 370. The Jaiminiyas designate it as paiicavaja.
26. By means of this (siman), Kutsa saw ‘the separate drink- ing’ of the liquid!; he used to ride out to the (to his?) dwelling? with a leathern bag with brandy. The kautsa(-siman) is applied for retaining both kinds of food.
xiv. 11. 20.— xiv. 11. 31. 385
1 andhaso vipanam, cp. Sat. br. XII. 7. 3. 4, where we find andhasor vipas nam; Eggeling translates: ‘the (means of) drinking separately the two liquids’. Although some arguments seem to vouch for the reading andhaso wipanam as our text has it (cp. vipanam éukram andhasah, Vedic Concordance, in voce), the Jaim. recension points distinctly to the dual (Jaim. br. IIT. 228, ep. ‘Auswahl’ No. 202): ‘ Paficavajas, the son of Kutsa, was able to drink the two liquors separately (andhasi vyapipita); the divine and the human he, by means of this saman, drank separately. Paficav&jas, the son of Kutsa, desired: ‘ May I drink separately the two liquors: the divine and the human’. He saw this s4man and, by means of it, he drank separately the two liquors, the divine and the human. Since that time he, having put on (his cart) a leathern bag, used to ride out for the soma’. The purport of this last sentence is here equally far from clear.
४ sa ha vai suradrtinopavasatham dhavayati. Are we to divide: drtina upa vasatham dhavayati, and has vasatham the same sense as Gvasatham? Or must we accept, with Saéyana, the word upavasatham? But, what, in this case, is the meaning ?
27. There is the suddhasuddhiya(-saiman) 1.
1 Gram. IX. 2. 7, composed on SV. I. 350, chanted on SV. II. 588-590, the first of the two, being nidhanavat, see SV. ed. Calcutta, Vol. 1, page 715.
28. Indra gave the Yatis over to the hyenas; an inauspicious voice reproached him and he thought himself impure (aéuddha). He (thereupon) saw this suddhasuddhiya(-saman) and was purified by it. He who in lauding has applied the suddhasuddhiya(-saman), is purified.
29. There is the kraufica(-siman)?; the brahmana of the kraufica is the same?,
1 Gram XVI. 1. 13 composed on SV. I. 546, chanted on SV. II. 588-590.
It is, see SV. ed. Calcutta, Vol. II. pago 154, the first of the three, being svaram and, according to Jaim. br. madhyesvaram,
2 See XI. 10. 19.
30. There is the rayistha(-siman)?.
1 Gram. XIV. 2. 2, composed on SV. I. 512, chanted on SV. II. 588-590; seems to be aidam (ending on pa), see SV. ed. Calcutta, Vol. II, page 78. According to the Jaim. br. it is madhyenidhanam.
31. The rayistha(-siman) is cattle; (so it is applied) for obtaining cattle 1.
1 According to Jaim. br. ITI. 229, it is a pasavyam sama, because by it Prajaipati retained the runaway cattle. .
25
386 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
32. There is the audala(-saman)! (‘the chant of Udala’).
1 Gram. IV. 2. 36, composed on SV. I. 160, chanted on SY. II. 588-590; it 18 svaram, see SV. ed. Calcutta, Vol. J, page 367.
33. Udala, the son of Visvamitra, by means of this (siman), came into the possession of progeny, of plurality. He who in laud- ing has applied the audala(-saman), is progenerated and multiplied.
34 There is the dharman(-siman)’, for sustaining the right (dharma). 1 Gram. XI. 2. 20, composed on SV. I. 429, chanted on SV. IT. 591-593,
gram. 1.6. 19 18 likewise dharman, and both are nidhanavat, see SV. ed. Calcutta, Vol. I, page 873.
35. The Theologians argue: ‘The stomas and metres at the six-day-period having been used up, what is the metre of the Chandoma(-day)s? One should answer: ‘They have man as their metre’. Man is fivefold, man is two-footed: in order that the Chandoma(-day)s may be unexhausted 1.
1 This brahmana, identical with XIV. 5. 26 (and cp. XV. 5. 32), should, to all appearances, have been given after XIV. 1]. 5, to which it belongs.
36. There is the visovisiya(-siman) 1.
1 Gram. II. 2 27, composed on SV. I. 87, chanted on SV. II. 254-256. It is (cp. § 39) aidam, see SV. ed. Calcutta, Vol. I, page 243.
37. Agni desired: ‘Of house on house (४140 visah) may I be the guest, of house on house may I obtain the hospitality’. He per- formed austerities and saw this visovisiya(-siman). By means of it he became of house on house the guest, he obtained of house on house the hospitality. He who in lauding has applied the visovisiya (-saman), becomes the guest of house on house, obtains the hospita!- ity of house on house.
38 They chant (it) on gayatri(-verse)s, for the sake of getting a firm support, for (the obtainment of) priestly lustre. With which breath they start in that they finish (the laud) ?.
1 This § is identical with XIII. 9. 28, XIV. 5. 30.
39. The pavamana(-laud)s (of this day) finish on ida; ida is
cattle and the Chandoma(-day)s are cattle. He thereby brings cattle into his cattle1.—The stoma (has been given) ^.
xiv. ll. 32.—x1v. 12. 7. 387
1 Identical with XIV. 6. 31. 2 See XIV. 7. 10.
XIV. 12. (The uktha-lauds of the eighth day.)
1, (There are the verses beginning:) ‘The guest most beloved to you’!; thereby the characteristic feature of hospitality is brought about.
1 SV. 1. 5=RsS. VIII. 84. 1-3 (var. rr.)=SV. II. 594-596.
2. (The verses beginning:) ‘Come unto us, ० beloved Indra”? (are applied) for obtaining valour and strength. 1 SV. 1. 393=RS. VIII. 98. 46=SV. IT. 597-599.
3. (The verse:) ‘The destrover of the strongholds, the young, clever Indra of immeasurable strength was born as the supporter of every deed, armed with his thunderbolt, praised by many.’?! (is applied) for supporting.
1 SV. 1. 359=RS. 1. Ll. 4, 5, 8=SV. II. 600-602.
4. There is the ausana(-saiman)?! (the chant of Usanas).
1 (tram. [. 1. 9, composed on SV. J. 5, chanted on SV. 11. 594-596; 1४ 18 svaram, see SV. ed. Calcutta, Vol. I, page 101.
5. Usanas, the Kavya, wished: ‘May I obtain as much domin- ion as the other Kavyas possess. He practised austerities and saw this ausana(-siman). By means of it he obtained as much dominion as the other Kavyas possessed. This at that time he had wished. A wish granting siman is the ausana. He obtains (the fulfilment of) his wish.
6. There is the samvarta(-saman) 1.
1 Gram. >. 2. 25, composed on SV. I. 393, chanted on SV. Il]. 597-599; it is nidhanavat, see SV. ed. Calcutta, Vol. I, page 807. According to the Jaim. br. it is padanidhanam.
7. The Ogres sought to destroy the sacrifice of the Gods. Indra, by means of this (siman), repeatedly rolling together (dust and sand?) buried them. Because he buried them, repeatedly roll- ing together (samvartam), hence it is called the samvarta(-siman). This! was an evil, forsooth, that pursned them (the Gods); by
388 THE BRiHMANA OF TWENTY FIVE CHAPTERS,
means of the sAmvarta they repelled it. He whoa in lauding has applied the simvarta, repels the evil.
1 pipma vava sa tan asacata, the same construction XV. 5. 20; sa refers to the fact that the Ogres pursued them.
8. There is the maruta(-saman)! (‘the chant of the Marnts’),.
1 Gram. IX. 2. 21, composed on SV. 1. 359, chanted on SV. IT. 600-602. Tt is aidam, see SV. ed. Calcutta, Vol. I, page 733.
9, The rays are the months, the rays are the Maruts!; the Maruts are the most numerous of the Gods’. They undertake the sacrificial session, hoping to be most numerous’. They (thereby) become even most numerous. Provided with seasons are the preced- ing (six) days‘, devoid of seasons are the Chandoma(-day)s. In that there is this 8817081) °, thereby these days (the Chandomas) he- come provided with seasons.
1 Therefore, the Maruts are the months, eaeh of which contain two rtus. (This is said to connect the Maruts and the miruta-siman with the seasons,
see the next following words.) For the rest, we may compare Sat br. IX. 3. 1. 25: ye (८ maruta ra&mayas te (although here the marutah are the purodaéas),
2 As consisting of seven groups. 8 Hoping to be multiplied, to get abundant offspring.
4 The trivrt-stoma, etc., are connected successively with spring, summer,
raining season, see VI, 1. 6. sqq.
5 Which, as belonging to the Maruts, these being the rays and the rays being the seasons, contains the seasons!
10. It is the forty-four-versed stoma, in strength and valour he thereby is firmly established: the tristubh is strength and valour’.
1 This § is identical with XIV. 7. 10.
FIfTEENTH CHAPTER. (Ninth (third Chandoma-) day.) XV. 1. (Out-of-doors-laud of the ninth day.)
1. (The verse beginning :) ‘The ocean has roared on the farthest ! border’? is the opening tristich of the ninth day.
x1v. 12. 8.—xv. 1 7. 389
1 This is the second case, where the Brahmana deviates from its own Samhita, ep. note 1 on XI. 4. 4. It 18 remarkable that the Jaim. br. (III. 239), reading equally parame instead of prathame, also deviates from the Samhita. For a possible explanation, see note 1 on § 2.
2 SV. I. 529=RS. IX. 97. 40, 42, 41 (var. r)=SV. IL. 603-605.
2 This day, forsooth, is ‘the farthest border’’; the ninth day, forsooth, is, as compared with? the other days, the farthest border, for it is the highest and the largest’.
1 It is not impossible that the word of the Samhita has been intention- ally changed by the author of our Brahmana, because prathame would not well fit for the ninth day. Similarly, the Jaim. br. (IIT. 239): akran samudrah parame vidharmann iti... paramah samudrah paramam navamam ahah.
2 Is this the meaning of the instrumental? Cp. Speyer, Sanskrit Syntax, § 107.
3 As it has the largest stoma (48).
3. One (of these verses, beginning:) ‘Gladden thou Vayu, for our sacrifice, for our wealth’,! is addressed to Varuna®. That part of the sacrifice which is badly performed is seized by Varuna, this he thereby disperses by his sacrifice.
1 SV. II. 604.
2 It is addressed to Soma pavamana, but Varuna (beside Mitra) is mentioned in it,
4, The stotriya is a tristich, for retaining the breaths.
t See XIV. I. 7.
5. There is a complex of ten verses]; ten-syllabic is the viral] ; food 18 viraj-like: to obtain food ४.
1 SV II. 606-615=RS. IX. 3 (but in this order: 1, 6, 4, 5, 3, 2, 7, 8, 9, 10). The Jaiminiyas (III. 240): esa devo amartya iti siiktam anuriipo bhavatt. The Jaiminiyas agree with RS.
2 Cp. XITI. 7. 8. 6a. They (these verses) are of the same beginning words, in order that valour, strength (and) pith may not flow away.
6b. Where the Gods saw valour, strength (and) pith. they pushed it down (immediately) afterwards +.
1 Cp. XIII. 7. 9, 10.
7. There is a complex of eight verses’.
390 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 §V. II. 616-623=RS. IX. 15 (but in this order: 1, 2, 7, 3, 5, 4, 6, 8) The Jaiminiyas agree more closely with RS. (only one transposition)
8. Hight-hoofed is cattle; hoof by hoof he thereby obtains cattle. Eight-syllabic is the gayatri(-verse) strength and _ priestly lustre is the gayatri: strength and priestly lustre he (thereby) obtains.
9. There are complexes of six verses: for propping the (six) seasons.
10. There are four complexes of six verses!; the year consists
of twenty-four half-months: in the year even he is thus firmly established. 11. SV. II. 624-629=RS. IX. 38 (1, 2, 4, 5, 6, 3).
2. SV. IT. 630-635=RS. IX. 28 (1-5a; 5. b, c=IX. 27. 5. 0, ९; 6. ax=IX. 27. 6. a, 6. b, c= TX. 26. 4. b, ९}.
SV. II. 636-641=RS. IX. 27 (1-4; 6; IX. 28, 6). SV. TI. 642-647=RS. IX. 37.
11. The complex of six verses, beginning with the word ‘he’, is the last: for obtaining both (kinds of profit) the remote as well as the 16811.
1 sa (at the beginning of the verses 642-647) expresses something which is remote (paroksa), esa (occurring at the beginning of the verses 636-641) express- es something which is near (pratyaksa) to the speaker, cp. Jaim. br. IT]. 241: yada vat pratyaksam bhavaty athaisa ity Gcakeate, yada paroksam atha sa itr; and Speyer, Sanskrit Syntax § 271 and the karik& quoted there.
12. A tristich comes at the end!: with which breath they start, in that they finish (the laud).
1 In the uttararcika another sadrca follows after If. 647 (vs. 648-653), of which vs. 648 and 649 answer to RS. IX. 67. 30, 31; vs 650-652 to Rgveda- khila IIT. 10. 1-3 (ed. Scheftelowitz, page 95) and vs. 653 to ib. 6. a, b. It is remarkable that these verses are ignored by the commentator on the Arseya- kalpa, who prescribes, as last trca, the same that has been applied on the seventh day (viz., SV. Il. 487-489), and cp. the Siitrakara (Laty. III. 6. 26-27, Drahy. IX, 3. 7): ‘of the ninth day, the finishing part (the ‘Schlussstuck’) 18 that of the jyotistoma, according to some, that of the seventh day’ (here jyotistoma is an adjective, just as in the Arseyakalpa, cp. Introd. to this text, page XX). The first view is found represented by the Jaiminiyas, who give (Jaim. Samh. III. 63. 6-8) vs. II. 7-9, the ordinary paryasa of the jyotistoma; the second view is accepted by the commentator of the Arseya- kalpa and by the Anupadasitra (IV. 4): navamasy@ te daksam itt paryasah saprakrtitvat prakrio vapratyamanad, ubhayos tu codana bhallavinam (as do the
xv. 1. 8.—xv. 2. 4. 301
Sitrakdras).—From these facts we may conclude that, at least, the verses SV. 11, 648-653 were absent from the uttararcika at the time of the composition of the Sititra and perhaps even later, as Dhanvin also seems to ignore them: kah punar asau trea itt na jrayate tatradhyayanabhavat.
13 The stoma is the forty-eight-versed one, for getting a firm support! and for progeneration.
1 Cp. III. 12. 3.—The forty-eight-versed stoma is again to be thought as composed from the 21-fold and tho 33-fold one, ep. Kaus, br. XXVI. 7.
XV. 2. (The ajya-lauds of the ninth day.)
1. (The verses beginning:) ‘We have approached with deep obeisance the ever young 016 ° 1, are the ajya(-laud) addressed to Agni. |
1 SV. 11. 654-656=RS. VII. 12. 1-3.
2. They approach. as it were, who approach (undertake the rite of) the ninth day.
3. ‘Who brightly shines, kindled in his own dwelling’?, for he shines brightly, as it were, who has chanted the (simans of the) nine days”; ‘well pleased by sacrifices (of clarified butter)’!, for well pleased by sacrifices is he who is pleased by the (sacrifice of the) nine days; ‘him who is turned toward all sides’!, for turned to all sides is he”.
1 Parts of verse 654,
2 Apparently, the ninth day, though at the moment only begun, is taken into account.
3 Probably: ‘ready for all emergencies’. It is not probable, as Sayana means, that esa refers to Agni.
4. One (of these verses, beginning:) ‘Thee, ० Agni, Varuna and Mitra’!, is addressed to Varuna. That part of the sacrifice, which is badly performed, is seized by Varuna; this he thereby dis- perses by his sacrifice ४.
1 SV. IT. 656. a.
2 Op. XV. 1. 3.
392 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
5. (The tristich beginning:) ‘ Mitra, of holy might, I call for’?, is the rathantara-like (ajya-laud) addressed to Mitra and Varuna”.
1 SV. IT. 197-199.
2 This § is identical with XII. 2. 3.
6. The Chandoma(-day)s, forsooth, are a ford difficult to cross, a3 if were. Just as in daily life they enter into a stream which is difficult to cross, having linked themselves mutually together, so he links, thereby, the two characteristic features mutually together, in order that the Chandomas may not oscillate 1.
1 Tdentical with XIV. 8. 4.
7a. (The verses beginning :) ‘Great is Indra, who by his 11010110 ' +, (serve for) the (Afya-laud) addressed to Indra. 1 8४ If. 657-659=RS. VOT. 6. 1, 3, 2.
7b. By means of the eighth day, the Gods had incited Indra, by means of the ninth, they had repelled evil. The day they, there- by, 9184060 1.
1 Nearly identical with XIV. 8. 6.
8. (The tristich beginning:) ‘These two I call for, who’’, is the rathantara-like (ajya-laud) addressed to Indra and Agni’.
1 SV. IT. 203-205.
£ Identical with XII. 2. 8.
9. The Chandoma(-day)s, forsooth, are a ford difficult to cross as it were. Just as in daily life they enter into a stream which is difficult to cross, having linked themselves mutually together, so he links thereby the two characteristic features mutually together, in order that the Chandomas may not oscillate’.—The stoma (has been given) *.
1 See § 6.
2 See XV. 1. 13.
XV. 3.
(The midday-pavamana-laud of the ninth day.)
1. (The verses beginning:) ‘Of the mightily slaying Pavamana, (i.e. soma), the yellow one (hart), the bright (drops) have been pro-
xv. 2. §.—xv. 3. 7. 393
duced’', are gayatris containing the word ‘yellow’: in order that the Chandoma(-day)s may not be exhausted ४.
1 SV. II. 660-662=RS. IX. 66. 25-27 (var. r.).
2 Cp. note 2 on XIV. 1. 8.
2. (The words:) ‘Of the mightily slaying Pavamana’ are characteristic of the 118. 7 ; (the words:) ‘of the yellow one, the bright (drops) have been produced’ are characteristic of the fagati?®. He (thus) practises the characteristics of both together: of the siman and the metre’.
1 Because of the words ‘ mightily slaying’ which are the characteristic of the Baron, he being connected with the brhat, cp. probably >. 8. 2.
2 This connection is not clexur to me.
3 Of the sAman, because the ninth day is a brhat-day.
3. (The verses beginning:) ‘Go ye round, pour ye out the pressed (soma)’?, contain the word ‘round’ (part); the ninth day is the end2. These verses (are applied) for reaching this (day).
i SV. 1. 512=RS. [X. 107. 1-3=SV. II. 663-665.
2 Strictly speaking, of the third three-day-period only.
4. (The verses beginning:) ‘The soma has been pressed, the reddish, the bull, the yellow’!, being jagatis, are, by their character- istic, tristubhs?; therefore, they are applied at the place proper to the tristubhs °.
1 SV. I 562=RS. IX 82. 1, 3, 2 (var. r.)= SV. IT. 666-668. 2 By the word ‘bull’, which is connected with the trigtubh, X. 6. 2. 3 At the end of the midday-pavamana-laud.
5. There is the gayatra (-saman). The brahmana of the gayatra is the same?.
1 See VII. 1. 1 sqq.
6. There is the adarasrt of Bharadvaja’.
1 Gram. IV. 1. 7, composed on SV. I. 132, chanted on SV. II. 660-662. There are more samans of this name, but see Jaim. br. 111. 244: atha gatuvin- jnidhanam, .tad uparistobhavad bhavait bahirnidhanam. .tad v evacakeate bharadva- asyadarasrd iti. The saman (see SV. ed. Calcutta, vol. I, page 318) ends on a stobha: asmabhyam gatuvittamam.
7. Divodasa, who had Bharadvaja as his house-chaplain, (once upon a time) was hemmed in by various individuals (enemies). He
394 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
approached (his chaplain), saying: ‘Seer, find me a way out of this (‘procure me a refuge’)’. For him, by means of this siman, he found a way out. A refuge procuring one is this siman. (Because they thought): ‘By means of this (siman), we have not fallen into a pit’ (dare nasrnma)', thence it has its name adarasrt. He who in lauding has practised the adarasrt, finds a way out of his difficulties and does not run into a pit”.
1 Instead of the form asrnma, we expect an aorist derived from the root sr (asarisma), but the faulty form is obviously due to the desire to connect the word with -srt, as 11 this were a verbal root!
2 A highly interesting version of this mythic-historical tale is given in Jaim. br. III. 244 sqq. (cp. Das Jaim. br. in Auswahl, No. 205). It runs 88 follows: ‘Ksatra, the son of Pratardana, at the battle of the ten kings, was hemmed in at Manusa by the ten kings. His house-chaplain was Bharadvaja. He resorted to him, saying: ‘Seer, we resort to thee, find us in this circumstances (a way out)’. Bharadvaja wished: ‘May we win the battle’. He saw this sAman and lauded with it. Having lauded, he said: ‘Indra will come to our call, we will win the battle’. Now, Ksatra, the son of Pratardana, had as con- sort. the handsome Upamé, the daughter of Savedas. Of her they killed a brother. She mourned for him (?). As she was (on a certain day) running about, Indra set his mind on her. Having put on an antelope-hide, he went after her. He had, on a shoulder-yoke, a basket with a cake hanging at one side, and at the other side an Gmiksa mixed with butter, and he began to dance in her vicinity. He drew her along with the butter (?). Every time she drove him away, he always danced before her. At evening they went apart. Her husband asked her: ‘ Hast thou observed here something (particular) during the day?’ She answered : ‘Nothing beside this: an old man has danced in my vicinity ; he had, on a shoulder-yoke, a basket with a cake hanging at one side, and at the other side an Gmiks&@ mixed with butter’. He said: ‘Indra, forsooth, has come to our call. We will win this battle. That was Indra! Do not drive him away by hurting him. Make him your friend and say to him: ‘Let us win the battle’ On the following morning, the two met again, and the same man, with just such a shoulder-yoke, began to dance at some distance. Each time she sought to reach him, the other (danced) farther off. She thought : ‘Come, I will address him’. (Then follows a metrical dialogue of the two; the verses, however, are incomprehensible.) Running after him, she said: ‘Let us win the battle’. He, shaking his antelope-hide, said: ‘Just as these hairs flow in all directions (१), so, ye enemies of Kgsatra, flow asunder from Minusa’. With these words, he scattered the hairs of the black antelope (of the hide he wore). These arose as so many war-chariots and, by means of these, he (Ksatra) won the battle. Thereupon, said Bharadvaja: ‘We have not fallen into the pit, (na vai dare ’srnma), and hence the name (of the saéman) adarasrt.’
xv. 3. 7.—xv. 3. 13. 395
8. There is the suripa (-siman)'. The brahmana of the suripa is the same”.
1 Gram. XIV. 2. 16, composed on SV. I. 468, chanted on SV. LI. 660-662. It is aidam, see SV. ed. Calcutta, vol. If, page 8.
2 See XIV. 11. LI.
9. There is the (saman) with (the word) hariéri as nidhana!.
1 Gram. V. 2. 21, composed on SV. [. 195, chanted on SV. II. 660-662. 11111
£ Its nidhana (see SV. ed. Calcutta, vol. I, page 423) is hart 3 sri 2345,
10. Cattle (cows) are beautifully yellow (hartér7)1; (so it is applied) for obtaining cattle. He who has applied (it) in lauding, comes to beauty and energy”.
1 ? ep. gotram harisriyam, RS. VIII. 50. 10.
2 As if the word hariéri contained haras instead of hari '
11. ‘There is the saindhuksita (-siman)!; the brahmana of the saindhuksita is the same 2.
1 Gram. 1. 2. 3, composed on SV. I, 21, chanted on SV. Il. 660-662; a comparison with the uhagéna proves that the third of the three, which is
aidam, 18 intended, Jaim. br. III, 248: tad atlam bhavati; cp. SV. ed. Calcutta, vol. 1, page 127.
2 See XII. 12. 6.
14. There is the saman of Babhru, the nidhana of which con- sists of a word derived from (the word) ‘to go’ (gam, gatanidhana) *. for attaining (‘for going’, gaéz) >.
1 There are two babhravasimans, Gram. XII. 2, 5 and 6; the second
4 5 is intended, with the nidhana (ध्व 234 bhih, see SV. ed. Calcutta, vol. IT. page
3. The Jaiminiyas designate it as guabhirnidhanam. It is composed on SV, I. 467 and here chanted on SV. 11. 660-662.
2 By a true tour de sorce, the nidhana is derived from the verbal root gam, with which it cannot be connected. What gvadbhih means and what its non-siman form 1s, is not to be defined. In the Jaim. br. the gvabhir- nidhanam sama is chanted for the obtainment of cattle, guabhih being probably taken as the saman-form of gobhth.
13. Babhru, the son of the Kumbhya, by means of this saman, straightway beheld the world of heaven; (so it serves) for behold- ing the world of heaven. He who in lauding has applied (it), does not fall from the world of heaven.
396 THE BRAHMANA OF TWENTY FIVE CHAPTERS
14. There is the (saman called) ‘the flowing together of the
idas (idanam samksarah) 1.
1 Gram. III. 2. 13, composed on SV. J. 119, chanted on SV. 11. 660-662. It 18
(see SV. ed. Caloutta, vol. I, page 298) aidam; ita name reposes, apparently, on the 1 2 4 5 6 4
repeated word id@ at the end: ida 23 bha 3 | ehida | 105 ४ | क. In the Jaim.
br. IIT. 249, it is said that the Angirases obtained cows from all the regions
and, thereupon, exclaimed: ‘these iids have flown for us together’: sam vat na ima wa aksariauh.
15. The (कह is cattle, the Chandoma(-day)s are cattle: he thereby puts cattle into cattle’.
1 He makes his cows to get abundant calves.
16. There is the rsabha-pavamiana (-siman)}, (‘the Soma-bull’).
1 Gram. XII. 2. 3, composed on SV. I. 467, chanted on SV. II. 660-662; it 18 svaram, see SV. ed. Calcutta, vol. II, page 3.
17. The Chandoma(-day)s are the cattle; he thereby produces a copulation in his cattle, in order that they may procreate, for not without a bull do cattle (cows) procreate >.
1 Gp. XIII. 5. 18, शा, 10. 11.
18. There is the prstha(-sdman)' (‘The back-bone-chant ’).
1 Gram. VJ. 2. 12, composed on SV. I. 239. chanted on SV. II. 663-665; it 18 (866 SV. ed. Calcutta, vol. I, page 495) aidam (१८१४९११४, the Jaim. br.).
19. The ninth day, forsooth, is the back-bone of the days: on the back-bone (४.९ , the ninth day) they chant the back-bone (-siman) : for getting a firm support.
20. There 18 the kaulmalabarhisa(-siman) 1 (‘the chant of Kulmalabarhis `).
1 Gram. VI. 2. 15, composed on SV. T. 240, chanted on SV. IJ. 663-665. There are many more samans of this name, but the two (gram. VI. 2. 15 and 16) follow in the gana immediately after the prstha; of these two the first is intended, as a comparison with the tihaga&na proves, although both (VI. 2. 15 and 16) are svd@ram (see SV. ed. Calcutta, vol. I. page 498).
21. Kulmalabarhis, by means of this (siman), came into the possession of progeniture’, of plurality. He who is lauding has ap- plied the kaulmalabarhisa(-saiman), is progenerated and multiplied,
1 Read prajatim instead of prajapatim, cp. XIV. 11. 17.
xv. 3. 14.—xv. 3. 26. 397
22. There is the arkapuspa(-saman)'. (‘The food-flavour chant’).
1 Grim. XVI. 2. 34, composed on SV. I. 565, chanted on SV. II. 663-665, the first of the two 5210718 18 intended; both are nidhanavat, see SV. ed. Calcutta, Vol. II, page 199. Originally, they probably were optional.
23. Food is called ‘arka’ by the Gods and its flavour ‘flower’.
He who in lauding has applied the arkapuspa(-sAman), obtains food with flavour.
24. There is the dairghagravasa(-siman)!. (‘The chant of Dirghasravas’).
1 Gram. II. 1. 6, composed on SV. I. 44, chanted on SV. II. 663-655. The first of the two, being svara (see SV. ed. Calcutta, Vol. I, page 166), is intended, as appears from the thagana.
25. The knightly seer', Dirghasravas, being expelled (from his realm by his enemies) wandered about? for a long time and became hungry. He saw this dairghasravasa(-saman) and, by means of it, obtained food from all the (four) quarters’. He who in lauding
has practised the dairghasravasa(-sdman), obtains food from all the quarters.
1 One of the Leyden MSS, leads rajanyareir, the other as in the printed text.
2 On the construction, cp. Oertel, the disjunct use of cases, page 21.
8 Cp. Jaim. br. ILI. 256 (Auswahl, page 308-309): ‘Dirghatamas, the son of (the mother) Mamata, going out to battle, said to his younger brother, Dirghagravas: ‘Mayest thou be the surveyor of these (cows or mares) of ours that are to be taken care of’. Thereupon, Dirghasravas desired: ‘May 1 obtain food, may not these (animals) suffer from hunger’. He saw this siman
and lauded Agni with it, and Agni, being lauded, made all his food sweet as honey ’. etc.
26. There is the vaiyasva(-sdman)!; the brahmana of it is the same *,
1 Gram. VII. 2. 9, composed on SV. I. 269, chanted on SV 11. 663-665. There are on this verse three vaiyaévas, all aidam, see SV. ed. Calcutta, Vol. I, page 555. The thagaina designates it as dvyakearavaiyasva. It is the éulka of the Jaiminiyas.
2 See XIV. 10. 9.
398 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
27. There is the abhisava(-siman)!; its briahmana is the same’.
1 Gram, XIV. 2. 5, composed on SV. I. 512, chanted on SV. JI. 663-665. It is (see SV. ed. Calcutta, Vol. II. page 79) svaram.
2 See XII. 9. 15-16.
98a. There is the devasthina(-siman)!. (‘The Gods-stand chant’), for obtaining firm support.
1 Aranyegeyagana I. 1. 15, composed on SV. I. 239, chanted on SV. 11. 663-665. It 18 aidam, see SV. ed. Calcutta, Vol. II, page 396.
28b. There is the samkrti(-siman)}, for making (the last three- day period) in order.
1 Ar, gina III, 1. 17, composed on SV. I. 409, chanted on SV. LI. 663~665. It is (866 SV. ed. Calcutta, Vol. II, page 452) nidhanavat.
29. This day (when its rite for the first time was performed by the Gods) collapsed, but the Gods, standing on the ‘Gods-stand ` (the devasthina), made it in order by means of the samkrti and, hence, this siman has its name. By means of the devasthana, the Gods obtained a firm standing in the world of heaven; (it is applied) with (the desire) that they (the participants of the sacrificial session) may get a firm standing’.
1 Cp. with this passage XIV. 9. 27,
30. The deities (formerly) did not yield the sovereignty to Varuna. He saw this ‘Gods-stand’, and, thereupon, the deities yielded to him the supremacy. His (the Sacrificer’s) equals yield him the superiority.
31. He who knows this, to his share falls the lustre of might, (and) he gets a firm standing.
32. Lustrous (bharga) becomes he, who in lauding has applied the bharga(-saman)+, glorious (yasak) he, (who in lauding has ap- plied) the yasas(-saman) ®.
1 Ar. gana II. 2. ll, composed on SV. I. 258, chanted on SV. II. 663-665.
1 _ 1111 Its nidhana (see SV. ed. Calcutta, Vol. II, page 441) 18 6142707 2345 h.
५41"
2 2r 2 Ar. gina II. 2. 12, composed on SV. I. 270; it begins: ha u| ha u| ha
i ae u | yaso ha u. (ed. Calc. ॥.९.).
xv. 3. 27.—xv. 3. 37. 399
33. There is the vasistha(-siman)'; its brahmana is the same”. 1 Gram, VII. 1, 24, composed on SV. I. 259, chanted on SV. II. 663-665 The aidam is intended, see SV. ed. Calcutta, Vol. 1, page 536.
2 See XI. 8. 14.
34. There is the arka of Dirghatamas!; arka is food: for obtaining food.
1 Ar. gana I, 2. 4, composed on SV. I. 558, chanted on SV. II. 656-668
3 1111 it is (cp. § 37) nidhanavat, ending: 2 2345, see SV. ed. Calcutta, Vol. Il, page 404.
35. There is the samaraja(-saman)!. He who in lauding has applied the simaraja, comes to sovereignty, to imperial sway.
1 Gram. XVI. 2. 9, composed on SV. I. 555, chanted on SV. II. 666-668. This séman likewise 18 nzdhanavat, see SV. ed. Calcutta, Vol. II, page 176.
36. They also call it the samvat(-siman), 2.e., the saiman con- taining the word sam. By means of the samvat(-siman), forsooth, the Gods went forth to the world of heaven, by means of the siman containing the word ‘up’ (ud), they went up?.
1 Cp. XIV. 3. 23-24: pravat, XIV. 9. 39-40: udvat, and here samvat. Neither the saman nor the re contains the word sam, but the sentence (§ 36) is added for the sake of completeness, because something similar was wanted about the third Chandoma-day! For the rest, the three prepositions pra, ud, sam remind us of the triad: prana, uda@na, samana.
37. The pavamana(-laud)s (of this day) end on a nidhana: for propping the day?.—The stoma (has heen given) ^. 1 Cp. XIV. 9. 41.
2 See XV. 1. 13 —Finally, a remark must be made about this pavamana- stotra. he author of the Brahmana prescribes 21 samans for this stotra, If these are chanted on tristichs, the total number being 48, we would get too many stotriyas. If the eight saimans on the gayatri (SV. II 660-662) are all chanted on tristichs, we get 24 stotriya-verses, and to complete the re- quired number of 48, only another 24 can be placed, but the Brahmana gives 13 more 88108118 ; as it is impossible that these are chanted all on tristichs, the Sitrakaras (Laty. III. 6. 28-33, Drahy. TX. 3. 8-13) give the fol- lowing instruction : ‘On its (the ninth day’s) brhati-verse, (४.९. 8४. 663-665) the samans of the aranyegana (Pafic. br. § 28, § 32) and the prstha (§ 18) (are to be chanted) on tristichs (each saman on all the three verses); (in this case) the vasistha (falls) on the appendix-verse, the vaiyasva before the bharga, and the abhisava before the ४९६88 (this disposition is followed by Varadaraja, see
400 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
Arseyakalpa, pages 214, 215). Another possibility is, to chant (on the brhati) seven 8210818 only, each on a tristich, but arranging them so that there is no sameness of performance (jami). (This refers probably to the last part of each siman: no aidam should follow on an aidam, no nidhanavat on a nidhanavat, etc.; in this case, the simans that are left over may replace facultatively one of the others). The dirghatamaso ’rka, or the sfimaraja, is the last (saman) (of the midday-pavamana); if the simardja is taken as the last, the dirghata- maso ’rka and the méndava-siman, which has id@ as nidhana, (are to be ap- plied) on the last two (verses) of the (tristich on which the) prstha-siman (is chanted;) (in this case the prstha falls on the first verse)’.—The aida- mandava is given Gram. XIV. 1. 26, composed on SV. I. 511 (SV. ed. Calcutta, Vol. 11, page 72), chanted on SV. II. 664. b and 665, but this does not fit in with the notation of tGhagaina IX. 3. 9 (SV. ed. Calcutta, Vol. V, page 650).
XY. 4, (The prstha-lauds of the ninth day.)
1. (The verses beginning:) ‘ Leaning, as it were on Surya’}, contain (the word) surya.
1 SV. I. 267=RS. VIII. 99. 1, 3, 4 (var. rr.)=SV. II. 669-670.—The text should run: érayanta iva siiryam its stiryavatyo bh.
2. For this day has the sun as its deity’; the sun is the end and the ninth day is the end of the days (of the last three-day period): on the end they chant the end, (४.९. the verse containing the word surya), for getting a firm support.
1 A three-day period is comparable with the three lokas: earth=agni, antariksa=vayu, dyaus=aditya.
3. (There are the verses beginning): ‘What we fear, o Indra, of that make thou fearlessness for us. O bounteous one, give us this help by means of thy aid, smite away haters, away scorners’?!: having smitten haters and scorners by the ninth day, they arise (finish the ten-day period) with the tenth day.
1 SV. I, 274=RS, VIII. 61, 13-14=S8V. Il. 671-672.
4. There is the srayantiya(-saman) 1. 1 See note 1 on VIII. 2. 9.
6. The srayantiya(-siman) is wealth (ér?)?, and the ninth day is wealth*; he thus establishes wealth into wealth.
xv. 4. 1.—xv. 5. 2. 401
1 A pun on the name.
2 Because of the manifoldness and great number of simans,
6. There is the samanta(-saiman)}.
1 Gram. IT. 1. 30, composed on SV. 1. 61, chanted on SV. 11. 671-672. Must be aidam, the first of the three, cp. SV. ed. Calcutta, Vol. I, page 192.
7. Qne who desires (to possess) cattle, should laud with the samanta{-saman); one who desires (to get) a chaplainship, should laud with the samanta(sAaman).
8. The earth 18 Agni-like and the priest 18 Agni-like'; the heaven 1s Indra-like and the noble is Indra-like?. Through the intermediate region, heaven and earth are adjacent (samanta); by means of the samanta({-siman) he makes him adjacent’. He, who knowing this, lauds with the samanta(-siman) acquires cattle* and obtains a chaplainship.—The stoma (has been given) 5,
+ See VI. 1. 6.
2 See VI. 1. 8.
9 So that he, the priest, comes into connection with the noble, as his puro- hita.
५ Because cattle 18 antariksayatana, cp. Jaim. br. III. 188: pasavo va anta- riksam, pasavah samantam.
5 See XV. 1. 13. XV. 5. (The 4arbhava-pavamana-laud of the ninth day.) 1. (The verse beginning :) ‘Thou, o Soma, art streaming (dhara- yu)’}, is a gayatri, for propping (dhrtt) the day. (The word) ‘thou’ is the characteristic of the brhat, for this day is a brhat-day ^. 1 SV. II. 673-675=RS. IX. 67. 1-3. (var. r.). 2 Op. XI. 9. 1.
2. (In the verses beginning:) ‘Yes, thou, the divine’?, (the word) ‘thou’ is the characteristic of the brhat, for this day is a brhat-day ?.
1 SV. I. 583 =RS. IX. 108. 3-4=SV. II. 288-289.
£ The § is identical with XIT. 11. 2. 26
402 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
3. (The verses beginning:) ‘ Become clarified for the delectation of the Gods’1, are characteristic of the brhat; for this day is a brhat-day.
1 SV. I. 571=RS. IX. 106. 7-9=SV. 11. 676-678.
4. (The verses beginning:) ‘This desirable yellow one, on alk sides’', contain (the words) ‘on all sides’ (pari). The ninth day, forsooth, is the end; these (verses are applied) for reaching (paryapit) this day 2.
1 SV. I. 652=RS. IX. 98. 7, 6, 8=SV. II. 679-681.
2 Cp. XV. 3. 3.
5. (The verse beginning:) ‘ Become clarified, o Soma, for great dexterity’ 1, is an aksarapankti: the source of the stomas. More- over, the aksarapankti-metre, at this moment, is of unexhausted strength; by means of it, the Chandoma(-day)s are made of un- exhausted strength. The Theologians argue: ‘The stomas and metres at the six-day-period, having arrived at their end, what is the metre of the Chandoma(-day)s?’ One should answer: ‘ These aksarapanktis are their metre.’
1 SV. I. 430=Rs. IX. 109. 10-12 (var. rr.)=SV. Il. 682-684.
2 The rest of this § agrees with XIV. 5. 6-8.
6. (The verses beginning:) ‘Unto the born active’’, being gayatris, are, by their characteristic, jagatis?; therefore, they are applied at the proper place of the jagatis.
1 SV. I. 487=RS, IX. 61. 13-15=SV. 685-687.
2 Because (according to Séyana) of the word gobhih, cattle being equal tc jagati.
7. There is the giyatra(-saman). The brahmana of the gayatrea is the same’.
1 See VII. 1. 1 sqq.
8. There is the asvasikta(-saman) ! (‘ the chant of Asvasikti’).
1 Gram. ITI. 2, 19, composed on SV. I. 122, chanted on SV. II. 673-675. It is (gee SV. ed. Calcutta, Vol. I, page 303) paricaksaranidhanam.
9. To Agni he offers libations during the preceding days’, but this day has the Sun as deity. (Regarding the words of the
nidhana:\) ‘the Rricht ane ta wham lihations are offered’. vonder
xv. 5. 3.—xv. 5. 14. 403
sun, forsooth, is bright, to him he offers libations by means of this (sa man), 1 This would mean that the ritual of the preceding days is performed in
honour of Agni, the instrumental piirvair aharbhih being taken as an instrumental of time. I fail to see what is the precise meaning of these words. The remark
Zz 1 refers to the words added in the gana (after the words of the verse): éukra r 2 si1iil adhuta 2345 h. As compared with the gausiikta (gram. III. 2. 18), which ends:
agnir Ghutah, sukra must mean the soma, not the sun. All would be clear if the gausiikta with its nidhana agnir ahutah occurred on one of the preceding days; but this is not the case with the Kauthumas; the Jaiminiyas apply it befors the Asvasiikta, but equally on the ninth day.~For the rest, the rare compound 2 701४ is due to the words of the nidhana.
10. There is the sammada(-siman)! (‘the chant of Sammad ’).
1 Gram. XITT. 2. 13, composed on SV. I. 483, chanted on SV. 11. 673-675. This, not XIII. 2. 12, is intended, being sv@ram, see SV. ed Calcutta, Vol. TI, page 38.
11. Sammad, of the Angiras clan, by means of this saman straightway beheld the world of heaven; (so it serves) for beholding the world of heaven. He, who in lauding has applied (it), does not fall forth from the world of heaven?.
1 Nearly identical with XIV. 9. 29. In Jaim. br. III. 164, the name 13 derived from the words: sam vat na ime loka amddisuh, spoken by the
(,ods, after they had made the worlds turn again towards them, when they had receded from them in fear.
12. There is the (sAman) with (the word) davasu as nidhana?.
1 Gram. ITT. 2. 11, composed on SV. I. 119, chanted on SV. II. 673-675. 2ri3 1111
It is nidhanavat, ending: davasii 2345, see SV. ed. Calcutta, Vol. I, page 297. 13. By means of this (saman) he invokes a blessing for him, for the saman is a true blessing?.
1 The word davasu reminding of -davan ‘-giving’. This § is identical with XIII. 12. 7.
14. Davasu, of the Angiras clan, being desirons of cattle, saw this siman. By means of it he created a thousand head of cattle. That there is this 8610871, is for making the cattle thrive?.
1 Cp. the nearly identical passage XIII. 11. 14.
4()4 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
15. There is the kAsita(-siman) with hitherward directed ida’.
1 Grim. V. 2. 8, composed on SV. 1. 184, chanted on SV IIT. 673-675, Its last words (see SV. ed. Calcutta, Vol. I, page 407, and cp. note 3 on X. 12. 5)
4 5. 45 1 are: au 25 ho va | da, whilst usually the aida-simans end on ० 2545 ४ | da 4 or ho’d ४ | da. These last are called pardcineda. Jaim. br. III, 265: tasyo praticim idam upayanti, chandomebhyo net pararco ’tipadyamaha itt. The same Brahmana (l.c.) records that a certain Kaégiti, the son of Subhara, was, during
a sattra, afflicted by consumption. He saw this saman, composed on the verses vata द ४६८४८ bhesajam (=R3. X. 186. 1-3), and was healed by Vata
16. By means of the other idas, that are directed thither- ward, he continually places the seed (into the womb), but this kasita(-siman), with its ida hitherward directed, (is applied) for production (for delivery of the young out of the womb). Therefore. the embryos come into existence directed thitherward, but are born hitherward'. Therefore also, they (the embryos) do not fall forth from their (receptacle, although) its opening is turned downwards. For by this (siman with thitherward directed ida) thev are sup- ported
1 Embryos come into existence with the head turned thitherward, 7.e., away
from the mouth of the matrix, but are born with the head turned hitherward,
ep. Ait. br. IIJ. 10. 1: 220८0 garbha dhiyante pararicah sambhavanti, amuto °११ 77८0 garbhah prajayante.
17. There is the hiviskrta‘-sdman)!, for getting firm support. [ts explanation? is the same (as given formerly) +,
1 Gram. IV. 1. 20, composed on SV. I. 138, chanted on SV. II. 673-675. The first of the two, nidhanavat, cp. SV. ed. Calcutta, Vol. I, page 328.
2 anuvada, a portion of a brahmana-text, which comments on, illustrates, or explains a vidhi or direction previously laid down, and which does not itself contain any direction.
४ See XI. 10. 9.
18. There is the sauparna(-siman)!; the brahmana of the sauparna is the same”.
1 Grim. IIT. 2. 25, composed on SV. I. 125, chanted on SV. II. 288-289; the svaram is intended, cp. SV. ed. Calcutta, Vol. I, page 308.
2 See XIV. 3. 10.
19. There is the vaisvamanasa(-sAaman)?! (‘the chant of Visva- manas’),
xv. 6. 15.— xv. 5. 20. 405
1 Gram. X. 2. 8, composed on SV. I 387, chanted on SV. II. 676-678. It
1111 is nidhanavat (ii 2345), see SV. ed. Calcutta, Vol. I, page 795.
20. The Seer, Visvamanas, when he had gone out to study}, was seized by an Ogre. Of him Indra noted: ‘The Seer has been seized by an Ogre’, and he addressed him: ‘Q Seer, who (is) this one (that has seized) thee?’ The Ogre said (to Visvamanas): ‘Say, ‘it is a trunk’’?, and he (Visvamanas) said (to Indra): ‘A trunk’. ‘Hit at him with this’, he (Indra) said, handing him over a reed, by way of a thunderbolt. Therewith, he split his skull. This is the reed called indrenata®. It was an evil that had seized him; this he repelled by means of the vaisvamanasa(-siman). He who in lauding has applied the vaisvamanasa( saman), repels the evil.
1 Probably, he was a participant of a sattra and, during the intervals, went out to study the texts for the subsequent day; cp. note 2 on ~ 11. 11. 10.
‡ With regard to the version of the Jaim. (see note 4), it is not advisable to take sthanu as a proper noun.
3 indrenataé may stand haplologically for indrena nata. It is noteworthy that of the two Leyden MSS. of our Brahmana, one reads indranata and, the other, indrenata. Laty. IV. 1. 7, reads indrenata, Drahy. XI. 1 7, 8, indranata. Accord- ing to Drahy. 1. ९. 8: ya svayamvakra sendranata, a reed is meant which of itself is crooked (milatah seems to helong to the preceding siitra, cp. Laty. l.c.). Dhanvin explains indranata by da'vena nati (thus reads the MS. G.).
4 The corresponding passage of the Jam. br. (ILI 266, see ‘ Auswahl’ No. 208) runs as follows: ‘ Visvamanas, who had gone out to collect fucl (for the sacrifice) in the forest, fell in with an Ogre. He wished: ‘May I repel the Ogre’. He saw this siman and chantcd it over (him). Indra saw that Viévamanas had fallen in with an Ogre and came running on to him. By the snorting of him who came run- ning on, he collapsed (or ‘became contorted’ ?). He (Indra) asked him: ‘ Viéva- manas, who is this one that has... thee?’ He (the Ogre) said (to ViSvamanas) : ‘Thou must answer, ‘(it is) a sirmi, o Maghavan’, and he (Vi$Svamanas) said (to Indra): ‘(1t is) a sirmi, o Maghavan, slay thou only with a stick on her’. He (Indra) said: ‘Pull out a blade of grass and throw it gently on (her)’. He, having pulled out a blade of grass gently threw it on (her). Into this same (blade of grass) Indra poured his thunderbolt, and he (Viévamanas) slew him (the Ogre) then and there’.—The strmi occurs also above, II. 17. 1. It is not clear to me what is meant by it here. The Pajic. br. has sthanu. Jn either case some object is intended which is not very harmful, the object of the Ogre being, apparently, to deceive Indra, by inducing him to believe that Visva- manas is not seriously harmed.—On siirmi, cp. also Acta Orientalia, Vol. VJ, page 14}.
406 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
21. There is the gaurivita(-saman)'; the brahmana of the gaurivita is the same’.
1 Grim. V. 1. 22, composed on SV. I. 168, chanted on SV. II. 679-681. It is svaram, see SV. ed. Calcutta, Vol. I, page 383.
2 Seo XI. 5. 14.
22. There is the nihava(-siman)!, for obtaining food.
1 Gram. VIII. 1. 36, composed on SV. I. 313, chanted on SV. II. 679-681. See SV. ed. Calcutta, Vol. J, page 629 (nidhanavat).
23. With (the word) ‘yes’ (hi), food is given!; by (the word) 2, Agni eats the food ^. 1 The particle ht is used in consenting answers. The nihavasiman opens
1 ye 1 Yr Br BA 3 5 2 with the following stobha: @ thi °3|@ thi | ehiya | 0234 v4 | ha 1 Although
this @ thi seems to be simply the chanting form of eh: (‘come’), the author of our Brahmana sees in it the particle hz. ^ }(
2 Perhaps 7 is used to express the hissing sound of butter poured into the 31111
fire The nidhana of the nihavasaman is 7 2340.
24. The Seers (in former times) did not see Indra face to face. Vasistha desired: ‘How may I see Indra face to face?’ He saw this nihava(-siman) and, thereupon, he saw Indra face to face. He (Indra) said to him: ‘I will tell thee a brahmana, so that the Bharatas, having thee as their chaplain, may be multiplied, but do not discover me to the other Seers’. He told him those stomabhaga (-formulas)', and, thereupon, the Bharatas, having Vasistha as their chaplain, were multiplied*. This 88171181 is associated with Indra. That there is this siman, is in order to be associated with Indra,
1 The formulas given above: I. 9 and 10.
2 The same legend in TS. III. 5. 2 and Kath. XXXVII. 17, only with prajah instead of bharatah. The beginning of the Kath. has a slight variant: ‘The Rsis did not see Indra face to face. Only Vasistha saw him face to face.
He (Indra) feared: ‘He will discover me to the other Rsis’. He said: ‘I will tell you a brahmana’, etc.
3 So that Indra in person may come to the sacrifice.
25. There is the yadvahisthiya(-saman)!.
1 Gram. IJ. 2. 26, composed on SV. I. 86, chanted on SV. II. 679-681. There are two samans of this name and both (cp. SV. ed. Calcutta, Vol. I, page 242) are aidam (irdhvelam, Jaim. br.).
xv. 5. 21.—xv. 5. 32. 407
26. These samans, forsooth, are priestly lustre’. Lustrous be- comes he who in lauding has applied the yadvahisthiya(-saman).
1 [ fail to see the meaning of the words rca srotriyani. The plural also is strange, as there are only two chants of this name.
27. There is the Asita(-siman)!; the brahmana of the 8818 15 the 88.106 >.
1 Gram. III. 1. 3, composed on SV. I. 93, chanted on SV. IY. 679-681 : svaram, see SV. ed. Calcutta, Vol I, page 252.
2 See XIV. 11. 19.
28. There is the sadhra(-saman)!, for succeeding (stddh1).
1 Gram. VI. 2. 32, composed on SV. I. 248, chanted on SV 11. 679-681; the aidam one is meant: SV. ed. Calcutta, Vol. I, page 513.
29. There is the akiipara(-siman)?. (‘The chant of Akupara’). 1 Grim. IX. 1. 30, composed on SV. T. 345, chanted on SV. [ 679-681: it is svaram, SV. ed. Calcutta Vol. 1, page 706.
30 By means of this (siman), Akiipfira Kasyapa attained power and greatness. Power and greatness attains he who in lauding has practised the akupara(saman) 1.
1The name, aktipara, is explained in a curious myth or legend in the वृक्षा). br. (III. 272, see ‘Auswahl’ No. 210): ‘Aktipfira Kasyapa descended together with the Kalis, into the sea. He sought in it a firm standing. He saw this saman and lauded with it. Thereupon, he found a firm standing in the sea, v2z., this earth. Since that time, the Kalis sit on his back. This siman is (equal to) a firm standing. A firm standing gets he who knows thus. The Chandoma(-day)s are a sea (because of the great number of their stotriya- verses), and Kasyapa (the Tortoise) is able to convey (them) across the sea. That there 18 here this &ktpGra, is for crossing over the sea (of the Chandoma- days)’.
31. There 18 the vidharman(-saman)?, for supporting the right (dharma).
1 Gram, XI 2. 21, composed on SV. I. 430, chanted on SV. II. 682-684; it
1 2 3 1111 18 nidhanavat: vidharma 2345. See SV. ed Calcutta, Vol. I, page 874.
32. The Theologians argue: ‘The stomas and metres at the six- day period having been used up, what is the metre of the Chan- doma(-day)s?’ One should answer: ‘They have man as their
408 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
metre’. Man is fivefold, man is two-footed: in order that the Chandoma(-day)s may be unexhausted 1.
1 This § is identical with XIV. 11. 35. It refers to XV. 5. 15, where the verses are treated on which the vidharman is chanted.
33. There is the srudhya(-siman) 1,
1 Grim. IIT. 1. 15, composed on SV. I. 99, chanted on SV. II. 685-687. The aidam one is intended: SV. ed. Calcutta, Vol. I, page 264, ep. § 37.
34. The srudhya is cattle?; (it is applied) for obtaining cattle.
1 The érudhya, with other sémansg, is in 1X. 1. 32-33 likewise made equivalent to cattle; cp. the next following §.
35. Prajapati produced the cows; these being produced, went away from him; by means of this saman (and especially bv its stobha): ‘Hear thou! Come thou!’?, he called after them. They returned to him. That there is this saiman, is in order that the cows may return.
Or 3 2 1 griidhiyG 3 | © 23 hiya 343.
36. To him who knows this, the cows turn.
37. They chant (it) on gayatri(-verse)s, for the sake of getting a firm support, for (the obtainment of) priestly lustre. With which breath thev start, in that they finish (the laud).—The pavamana (-laud)s (of this day) finish on ida; ida is cattle, and the Chandoma (-day)s are cattle. He, thereby, brings cattle into his cattle!.—The stoma (has been given)?.
1 Identical with XIV. 5. 20-31,
2 See XV. 1. 13. XV. 6.
(The uktha-lauds of the ninth day.)
1. Qn (verses) addressed to Agni, they lead on the uktha (-laud)s of the preceding days, but, on this day, they lead them on on a (verse) addressed to Agni and Indra?: in both characteristics he (thereby) is firmly established.
1 SV. [{. 133=RS. VIII. 45. 1-3=SV. II. 688-690. Although the verses
are indicated in this way only, it is clear from § 2 that these are intended, even if we do not take into account the uttararcika.
Xv. 5. 33.— xv. 6. 6. 409
2. There is the aidhmavaha(-saman)?.
1 Gram. IV. 1. 11, composed on SV. I. 133, chanted on SV. II. 688-690. The first of the three simans of this name, being svadram (SV. ed. Calcutta, Vol. I, page 321), is intended.
3. They chant (it) on (verses) addressed to Agni and Indra; he, thereby, brings priesthood and nobility into union: he places tho priesthood (Agni) before the nobility (Indra), and makes nobility and peasantry as following after the priesthood 1.
1 Seo XI. 11. 8.—Tho Jaim. br. (III. 274, 275) has the following tale relating to this siman: ‘The Seers, when going to the world of heaven, left Idhmavaha alone behind, who had gone out to the forest to collect fuel for the sacrifice. He wished: ‘May I go up after (the others) to the world of heaven, may I be united with my fellow-sattrins.’ He thought: ‘Come, I will laud my fellow-sattrins; they, being lauded, will cause that I will hear them’. He saw this tristich (see note 1 on XV. 6. 1) and lauded with it: "ठ gh@ ye agnim,...yesam indro yuva sakha’. They, being lauded, caused that he heard them: he heard the swishing of their whips. He saw this saman and lauded with it (SV. I. 135:) ‘Now even I hear them, now that their whips swish in their hands, ni yamam citram rijate’; having lauded them with this siman, he ascended to the world of heaven; (with the siman) @ gha ye agnim (now follows the verse SV. I. 133 in its saman-form), he ascended the world of heaven ’.--The text probably is corrupt, as is clear from the repetition. It does not appear why vs. I. 135, on which not an aidhmaviaha but an aisira is chanted, 18 cited, but note the mention of the whips.
4. There is the traikakubha(-saiman) 1.
1 Gram. X. 2. 14, composed on SV. I. 389, chanted on SV. II. 691-693 (=RBs. I. 84. 7, 9, 8). The saiman must be nidhanavat, and on SV. I. 389 there are (see SV. ed. Calcutta, vol. I, page 798-799) two samans of this kind. A comparison with the Ghagana proves that the last is intended. In the Nidana- sitra (1४, 7), the question is discussed which of the traikakubhani is preferable: _ tratkukubhasya nidhane vivadante: padanidhananam ity eke etc.; the conclusion is, that the bahirnidhanam one 18 the best.
5. He, thereby, is firmly established in strength and valour: the traikakubha(-saman) is strength and valour?. 1 Cp. 1४. 2. 10 and VIII. 1. 7.
6. There is the udvarhsiya(-siman)!. The brahmana of the udvarhsiya is the same”.
1 Gram. IX. 1. 16, composed on SV. I. 342, chanted on SV. II. 694-696 (=RS. I. 10. 1-3). It ought to be svaram (SV. ed. Calcutta, vol. I, page 695),
2 See VIII. 9. 6, sqq.
410 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
7. The stoma is the forty eight-versed one: for being firmly established’, for generating.
1 Cp. IIT. 12. 3. (The tenth day.)
XV. 7. (Out-of-doors-laud of the tenth day.)
1. The seventh day is a giyatri-day, the eighth is a tristubh- day, the ninth is a jagati-day’, but the tenth is an anustubh-day.
1 The seventh day 18 twenty-four-versed and the gayatri has 24 syllables: the eighth day is forty-four-versed and the tristubh has 44 syllables; the ninth
day is forty-eight-versed and the jagati has 48 syllables; cp. note 1 on XIV. 1. 2
2. About this they (the Theologians) remark: ‘Were they to bring into practice the anustubh as stoma-verse! in a perceptible way, the Sacrificer would go to the farthest distance and lose his support’. The twenty-four gayatris, now, are (equal to) eighteen anustubhs*; they, thereby, bring into practice (7.c., they chant) the anustubh as stoma-verse in a cryptical way, for getting a support. (and thus) the Sacrificer is firmly supported ५.
1 stomyam (?).
4 Because the anustubh is the last in the regular sequence of the metros: 1. gayatri, 2, tristubh, 3. jagati, 4. anustubh.
9 The stoma being twenty-four-versed (see XV. 7. 8), the bahispavamana requires 24 gayatris, 7.¢e., 576 syllables all together. These, being divided by the number of syllables of the anustubh (4x8): 32 syllables, are equal to
18 anustubhs. Thus, whilst being visibly chanted on gayatris, this lau» -:an be said, cryptically, to be chanted on anustubhs.
4 The purport of this §, in accordance with injunctions from elsewhere, 18, that on this day no anustubh is to be chanted or recited (see IV. 8. 9 with note 1), but, by reckoning the gayatris as anustubhs, the condition stated at end of § 1 is fulfilled, wz., that the tenth day is an anustubh-day. For the fact that the rite of this day may not contain any anustubh, cp. note 1 on § 5, below,
3. They offer this day as food to Prajapati; therefore, no revealing must be 12806 1. The blame they utter?, whilst a person of high rank is being served with food’, is an impediment. There- fore, no revealing must be made?: in order not to impede the food.
Xv. 6. 7.—xv. 7. 4. 411
1 yyavavadya seems here (but cp IV. 7. 11) to be equivalent to vivakya or vyucya, cp. IV. 8. 8.
2 Text and MSS. read either vadaty or vadanty. Read, perhaps, ’vavadanty, ep. Ait. br. V. 22. 5: érir vat dasgamam ahah, ... tasmad dagamam ahar avi- vikyam bhavati: ma sriyo ’vavadiemeti.
3 Read: gresthe parivisyamane,
4. It must, however, be revealed!: just as if he were to send round the food that is being brought on behalf of a person of high rank for his voyage, in order that he may go (on his voyage), so (1४) is (with) this.
1 In all the texts known to me (which treat of this subject), with the exception of the Ait. br., firstly, the ‘non-revealment’ 1s recommended and, secondly, the contrary is approved, with certain restrictions, however. The author of the Kaus. br. (XXVII. 1) says: ‘He who reveals, overdoes, and may come to fall. Now, however, they say: ‘He should reveal. The sacrifice, forsooth, rejoices at a knowing person who comes near (unto it), thinking: ‘what of me will be unaccomplished (read: yan me ’samrddham bhavieyate), will be accomplished by this one’. One who perceives that somebody, out of care- lessness, makes a mistake (in reciting or chanting), should, near this place (where the failure has happened), recite the text; or the ‘Householder’, or one of the officiating priests, should go round (to it) and, near the place, recite the text. If he does not like to follow this course, he may directly reveal (the failure that has been made)’, cp. Sankh. érs, X. 12. 6: apratibhayam anyah svadhy- ayam: ‘if it is disapproved (४.९., 1f there should be ‘revealing `), another (should recite) the text’. The Jaiminiya-bréhmana (III. 302) argues as follows: ‘ Thev ask: ‘Must revealing be made or not?’ ‘It must not be made’, they say. Those who undertake (the rite of) this day run a race; he who makes a failure is left behind, and it would be as if he took up one who was left be- hind ...; moreover, it is to Prajapati that they offer this day as food; there- fore, they should not reveal, for who would blame the offering of food to one of higher rank ? He who blames the offering of food to one of higher rank, is beset by the bad fortune (21८) this higher placed one wishes to come to him. (But) they say (also): ‘The Brahman should reveal; the Brahman, forsooth, 18 sacred lore, so it is sacred lore that reveals the sacrifice’. But thoy say also: ‘The Udgatr should reveal; the Udgatr, forsooth, is Prajapati, so it is Praja- pati who reveals the sacrifice’, But they say also: ‘The Sacrificer should reveal; the Sacrificer, forsooth, is the sacrifice, and so it is the sacrifice that reveals the sacrifice, and at pleasure he commends his own food-offering’. But they say also: ‘He should leave (the sacrificial enclosure) in an easterly direc- tion and call loudly: ‘So and so have done, so and so have done’ (ami akur- vatety ami akurvateti). This is revealed and (at the same time) not revealed. But, on the other hand, they say: ‘Revealing should be made ... How
412 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
far he reveals (yavata@ vyaha), that he announces to the Hotr and the Hotr makes an anustubh of it ... What laud they chant on (verses) that have a minus and what they overdo, that they (thereby) turn into Prajapati’.—Further ep. TS. VIL 3. 1. 1-3, Ap. XXI. 9. 3-6, Baudh. XVI. 6: 252. 6 sqq.
5. They should reveal whilst they make ‘the word’ an anu- stubh (४.९.. whilst they give it the number of syllables of an anustubh) '. Thereby, on the one hand, there is no overdoing and, on the other, (it serves) for the security of the sacrifice itself.
1 The difficulty is in the word vacam: it is not clear whether the mantra is meant in which a failure has been made, or whether only the words that serve for revealing the fault, should be spoken in anustubh metre. The quest- ion was doubtful in olden times, as the Sitrakaras (Laty. III. 7. 6-7, Drahy IX. 3. 19-21) find it necessary to give an explanation: ‘A disapproved (verse) they should, on this tenth day, announce, making an anustubh from it; by a larger metre they should take away the syllables (that are above the number of that of the anustubh), by a smaller metre they should add (the number required to make up an anustubh)’. Still, this is not quite clear. According to Apastamba XXI. 9. 7-9: ‘By means of an anustubh, he reveals’, it is said (in the Veda); having spoken an anustubh, he should speak (the part of the recitation) in which a fault has been made, or, he makes an anustubh of it’.
2 In this way there is not too much (for overdoing, cp. IV. 8. 8) and, on the other hand, the anustubh required, according to § 1 of this khanda, is present.
6. ‘Unto the Gods do they ascend’, they (the Theologians) say, ‘who laud with the ten days (who perform as Chanters the ten-day-rite); they descend again with the antistrophes (the cor- responding tristichs) of five davs!; this is as if one, having ascend- ed, descends. There is the complex of nine verses: the yoke-pins that they there put in, they here throw up (take out) ?.
+ The exact meaning of the brahmana is open to discussion, and 1४ is interpreted in various ways. The Sitrakaras (Laty. III. 7. 1-5, Dr&hy. IX. 3. 14-18) say about it: ‘The out-of-doors-laud of the tenth day (consists of) the antistrophes of the five days, beginning with the second (of the 2nd, 3rd, 4th, 5th, and 6th), and of the (verses of the) out-of-doors-laud of the first day. This (last) is the complex of nine verses (meant in the brahmana). According to Gautama, in the antistrophes the tristichs are to be taken in reversed order (viz., firstly of the 6th, then of the 5th, then of the 4th day and so on), and the verses (are to be taken in reversed order) in the complex of nine verses (viz., beginning with SV. II. 113 and ending with 105). According to Dhénafijayya, everywhere (are) the tristichs (to be taken in reversed order, also in the navarca of the first day). According to Sandilydyana, the complex of nine verses 18 to be taken as handed down (see above, XI. 1). According to
xv. 7. 5.—xv. 8. lI. 413
Sandilya, everywhere the verses are to be taken in reversed order and not the tristichs’. See the disposition according to Varadaraéja in his description of the daéaratra, ed. of the Arseya-kalpa, page 216.
2 At the first day, undertaking as it were a journey, they have put in the éamyas, which now, at the end, are extracted, cp. Jaim. br. TIT. 278: praya- niyenaivahna dvadasaho yujyate, dasamenahna mucyate. yena vai yoktrenaévam asvataram yurjanti, tenaivainam punar vimurcanti; tad ya amith purastan nava stotriyas (sc. of the first day), ta evaitad uparistac chamyG@ udasyanti.
7 Addressed to Varuna is one (verse)+; that part of the sacrifice which is performed badly is seized by Varuna; this he, thereby, disperses by his sacrifice”. One (verse) is addressed to Aditi. Aditi is the earth, on her he is firmly established.
1 T fail to see to which of the verses SV. IT. 105-113 this refers. Sayana forcibly refers it to vs. 109, because the word kavih occurs in it, Mitra and Varuna being called sometimes (in SV. 11. 199) kavi.
2Cp. XV. 1. 3. 3 SAyana, equally forcibly, refers this to SV. IT. 110.
8. The stoma is the twenty-four-versed one, for (obtaining) strength (and) priestly lustre. । | XV. 8.
(The ajya-lauds of the tenth day.)
1. The a@pri(-verses, beginning:) ‘Well kindled, lead thou hither for us’?, are (the verses on which) the ajya(-laud)s? (are chanted).
1 The Rksamhit&é contains ten aprisuktas, originally intended each for members of a different gotra. They are destined for the prayaja-offerings at an animal-sacrifice (pasubandha), see Schwab, das altindische Thieropfer, page 90, M. Muller, a history of ancient Sanskrit literature, page 463. As there are eleven fore-offerings, each Gpristckta ought to consist (as eight of the ten do) of eleven verses, but the descendants of certain Rsis address the second prayaja to Tantinapat, of others to NaraSamsa, and in some of the Gprisiktas these verses are given both, so that they now contain twelve verses, verses 2 and 3 being used according to the Rsi-descent of the performer See, for in- stance, Baudh. (X. 11 : 10. 10 sqq.), who, treating of the Gpri-verses at a cayana (being TS. IV. 1.8 a—m, 12 verses), says: ‘Of these verses he (the Adhvaryu) leaves out the one addressed to Taniinapat (TS. lc. b) and uses the one ad- dressed to Nara&Samsa (TS. l.c.c) for descendants of Vasistha; for the other gotras, he leaves out the verse addressed to Narasamsa and uses the one addressed to Taninapat’. Our Brahmana prescribes, for the first ajyastotra,
414 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
the verses RS. I. 13. 1 sqq. (= SV. JI. 697-700, four: one too many). Intended are either RS. 1. 13. 1, 2, 4 (SV. II. 697, 698, 700) or RS. I. 13. 1, 3, 4 (= SV. Il 697, 699, 700); cp. Laty. VI. 4. 13-16: ‘(In the verses) ‘ Well kindled’, (they should take) the (verse) addressed to Taniinapait for descendants of Atri, Vasistha, Sunaka, Kanva, Samkrti, and Vadhryagva, the (verse) addressed to Narasamsa for the others. In case (the participants of the sacrificial session) belong to both, (%.e., are Vusisthas, etc., and not-Vasisthas) the ritual of the plurality (prevails), or the participants of a sacrificial session follow the (ritual of) the Householder (the grhapatz)’. Nidanasiitra IV. 8: ‘For the tenth day we hand down a hotur-fjya(-laud) of four verses; in the middle (of these) are two verses, one addressed to Tantinapat, one to Naraé4amsa. There are two kinds of families; for those who accept the Tanitinapfét-verse, he should apply the chant on the verses with the one addressed to Tantinapat; for those who accept the Nar&Samsa-verse, he should apply the laud on the verses with the one addressed to NarafSamsa. The Naraéamsa-families are the Vasisthas, the Sunakas, the Atris, the Vadhrya$vas, the Kanvas, and the Samkrtis. The others are the Tantinapaét-families. (This is precisely the contrary of what Latyaéyana prescribes!) How (is it to be done) in the case of both families coming together? He should follow the plurality (bhiimno vasam nayet): the ritual of the ‘Householder’, according to some, or he should apply for all of them the Tantinapadt-verse. This belongs to most (of the families) and, more- over, some hand down this verse (only, leaving out the Naraigamsa verse)’. In designating as Narasgamsa’s, the Vasistha, Sunaka, etc., the Anupadasitra (IV. 6) agrees with the Nidanastitra, as also does Baudhayana in his pravarasiitra. According to this authority, the following are NiariSamsas: the Atreyas, Viadhryasvas, Vadhiilas, Vasisthas, Kanvas, Sunakas, Samkrtis, Yaskas, Rajanyas, and Vaisyas, tho others are Tanitinapatas.
2 The plural instead of the singular (for only the first ajya-laud is meant) is caused by the preceding plural apriyah.
2. Prajapati created the creatures; he thought himself milked out and emptied out; he saw these apri(-verse)s as Aajya-(laud)s and, by means of these, he gratified (aprinat) himself. Milked out, as it were, and emptied out is he who has lauded with the ten days (who has performed as Chanter the ten-day-rite) In that the apri(-verse)s are these ajya(-laud)s, thereby he gratifies himself.
3a. (The verses beginning:) ‘That now, the sun _ having risen’+, containing the word ‘sun’, are the afya(-laud) addressed to Mitra and Varuna. The sun is the end and this tenth day is the end: on the end they laud with the end (with the verse con- taining the word ‘sun’), for getting a firm support ”®.
1 RS. # 11. 66. 4-6=SV II 701-703
2 Cp. XV. 4. 2.
Xv. 8. 2.—xv. 9. 4, 415
3b. (The verses beginning:) ‘Let the somas exhilarate (ut- madantu) thee’!, containing the word ‘up’ (wt), are the (ajya-laud) addressed to Indra, being characteristic of the rising ( wtthana, i.e., the close of the sacrificial session).
1 SV. I. 194= RS. IX. 64. 1-3 (var. rr.) = SV. II. 704-706.
4. (There are the verses beginning:) ‘O Indra and Agni, come hither to the pressed (soma)’+: with which characteristic feature they start (४.९. begin the sacrifice), in that they break up (or finish).2— The stoma (has been given) उ,
1 Cp. XI. 2. 3,
2 This 18 also the fourth ajyastotra of the first day.
3 See XV. 7. 8.
XV. 9.
(The midday-pavamana-laud of the tenth day.)
1. (The verses beginning :) ‘On high (weca), born of thy plant ”}, are gayatris, containing the word ‘up’ (wt), being the characteristic feature of the rising (withana).
1 See XII. 3. 1 (SV. I. 467 = SV. IT. 22-24).
2. (There are the verses beginning:) ‘ Being clarified, o Soma, by the stream’!; they thereby come round to the path ?. 1 See XT. 8. 3 (SV. 1. 511 =SV. II. 25-26).
2 They come round to the introductory day on which, at the midday- pavamana-laud, these verses have been already applied.
3. (There are the verses beginning:) ‘Unto (a) the sacred rite the vigilant poet of prayers’!; if, the rite being finished, they were to apply (verses) containing (the word) ‘forth’ (pra)?, they would go beyond’; that there are (verses) containing (the word) ‘unto’ or ‘hither’ (2), is for not going bevond.
1 RS. LX. 97. 36-39 (var. r.) = SV. LL. 707-709.
2 As is done on the first or introductory day, cp. XI. 3. 1.
3 And they would not rest in the world of heaven, which must be reached through the sacrifice.
4. There is the gayatra(-siman). The brahmana of the gayatra is the same +, 1 See VII. 1. 1 sqq.
416 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
5. Thereis the dmahiyava(-siman)’; it is a making-ready (a fitting-out) and it is food. By means of it, they arise (finish) towards making-ready, towards food.
) See note 1 on VII. 5. 1.
6. There is the ajiga(-siman)! (‘the race-running chant’): for winning the race.
1 Grim. XII. 2. 14, composed on SV. I. 468, chanted on SV. II 22-24. This siman (see SV. ed. Calcutta, Vol. IJ, page 7) is atdam. We would rather expect the ajiga of Gram. XIJ. 2. 1, composed on SV. IJ. 467 = 8४. II. 22-24,
(see SV. cd. Calc. 1.९. page 2), but then there would he jaémitvam, as this séman 18 nidhanavat, whilst the preceding 4mahiyava is also nidhanavat.
7. A race, forsooth, is begun through this twelve-day period (this siman is applied) for winning the race.
8. There is the abhika(-siman)!, for stepping on (abhi -krantt).
1 Grim. XII. 2. 4, composed on SV. I. 467, chanted on SV. II. 22-24. Probably (see SV. ed. Calcutta, Vol. II, page 3) it is svaram.
9. The Angirases, who practised austerities, were overtaken by languor; they saw this 8811810 and in a moment rain fell on them; thereby, they freed themselves of the languor. Because in a moment (abhike) it rained on them, thence the abhikat-saman) has its name. The languor they feel, in consequence of the preceding days, of that they free themselves now by means of this (saman), before rising (before finishing the sacrificial session).
10. There is the utsedha(-siman) !.
1 Gram. XIV. 2. 23, composed on SV. I. 514, chanted on SV. II. 25-26. It is (see SV. ed. Calcutta, Vol. II, page 87) nidhanavat.
11. By means of the utsedha(-saman), the Gods drove up (ut) the cattle; by means of the nisedha(saman)', they laid hold of it.
1 Gram. XIV. 2. 24, composed on SV. I. 514, chanted on SV. II. 25-26. [t is likewise nidhanavat, but cp. § 12.
12. Between the utsedha and the nisedha, the yajnayajiiya (-saman) ¬.
1 Grim. I. 2, 25, composed on SV. I. 35, chanted on SV. II. 25-26, This 81811 has as nidhana the word ४९(¢) (see SV. ed. Calcutta, Vol. I, page 150), and, as this kind of samans is not considered as nidhanavat (see note | on
XIII. 5. 28), the two, utsedha and nisedha, which are both nidhanavat, are separated by a séman of different ending, so that there is no jamiivam.
Xv. 9. 5.—xv. 10. 1. 417
13. The yajfidyajfiya is cattle (and) food; in this manner he lays, by means of the utsedha and nisedha, hold of cattle (and) food.
14, The Gods, having brought the sacrifice to an end by means of the yajiiayajiiya at the midday-pavamana(-laud)!, ascended to the world of heaven. So one, who knows this, ascends to the world of heaven, after he has brought the sacrifice to an end, at the midday- pavamana’-laud), by means of the yajfayafiiiya.
1 It is known that the yajiiayajfilya is the chant of the last stotra in the ordinary sacrifice.
15. Moreover, the (tenth) day comes cryptically to be (equal to) an anustubh!; the yajfidayajfitya(-saman), forsooth, is perceptibly an anustubh. If they applied the yajfiayajiliya at the afternoon service, they would tend perceptibly towards an anustubh?*; therefore. they apply (it) at the midday(-service). They, thereby, undertake (apply) the anustubh cryptically °.
1 As is recommended, XV. 7, 2.
111 2 Which 18 disapproved of, cp. le. The yajiayajniya has va345 as
nidhana (2.¢e., vak) and ४2८ is equal to anustubh, cp. V. 7. 1.
8 As is recommended. The anustubh (४.९., yajfiayajilya) 18 enclosed between other 88718118 and 18 not chanted at the close of the service, whereby it looses its character as anustubh.
16. There is the gaurivita(-saman)?.
1 Gram. V. 1. 22, composed on SV. I. 168, chanted on SV. II. 707-709. It
is 5४27८८02, see SV. ed. Calcutta, Vol. I, page 383.
17. The gaurivita(-saman) is (that part) of the sacrifice which has relation to the to-morrow!?, the Sacrificer has the midday-service as his resting place*. In that the gaurivita(-siman) is applied at the midday-service 9, the Sacrificer brings into himself the to-morrow.— The stoma (has been given 4.)
1 Because of what has been said at V. 7,2 and V. 7, 6. 2 How is this to be understood ? 9 Whilst on the preceding days it falls on the afternoon-service.
4 See XV. 7. 8. XV. 10.
(The prstha-lauds of the tenth day.) 1. (The verses beginning:) ‘By which assistance shall the bright one help us’,’ contain (the word) ‘which’ (ka). Thereby, 27
418 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
they are Prajapati-like, for Prajapati is ‘who’ (kas): in order that they may reach Prajapati?.
1 SV. I. 169 = RS. IV. 31. 1-3 =SV. IT. 32-34.
2 This § 18 indentical with XI. 4, 2.
2. (The verses beginning:) ‘Do ye not praise anything different’ 1, are a rising-up’, for that they have at this moment as their wish.
1 SV. I. 242=RS. VIII. 1. 1-2 =SV. II. 710-711.
2 They point to the end of the sacrificial session: the utthana.
3. (The verses beginning:) ‘Up, these very sweet’,’ contain (the word) up (wt) and (serve) on the finishing (wdayaniya) day, for that they have at this moment as their wish.
1 SV. I. 251 = 8. VIII. 3. 15-16 (var. ए.) = SV. IT. 712-713.
4. (There are the verses beginning:) ‘By strength (tarobhth) your treasure-finding one (vidadvasu).’! The strength (tarah) is the stoma, the treasure-finding one is the sacrifice. By the stoma the sacrifice is yoked (brought into action). By saying: ‘by strength your treasure-finding one,’ he, indeed, yokes the sacrifice.
1 SV. I. 237 = RS. VIIT. 66. 1-2 = SV. II. 37-38. For the rest, cp. VIII. 3, 3.
5. On the verses of the vaimadevya(-siman)', the rathantara is (chanted) as (first) prstha(-laud). The gayatri is the womb of the rathantara?, In its own womb he thereby establishes the rathantara.
1 On the verses mentioned in § 1; these are on gayatri-metre.
2 Cp. VII. 8. 8-9.
6. The gayatri is the lustre of the metres’, the rathantara (18 the lustre) of the samans, the twenty-four-versed stoma (is the Justre) of the stomas*. He unites (all kinds of) lustre together, even his son’s son becomes lustrous.
1 As it sprang, together with Agni, out of the head of Prajapati, see VI. 1. 6.
2 As containing as many verses as the gayatri has syllables.
7. On eight syllables he holds the prastava of the first verse; he thereby obtains the eight-hoofed animals (cattle).
8. On two syllables he holds the prastava of the two next verses; the Sacrificer is two-footed. He thereby establishes the Sacrificer in (the possession of) cattle.
Xv. 10. 2.—xv. 10. 1}. 419
9. The rathantara on gayatri-metre is gayatri-like. In that the rathantara is (chanted) on gayatri-verses. therebv, he thrives amongst his own people’. In that the rathantara is (chanted) on gayatri-verses, they reach these worlds before rising, the gayatri being (equal to) these worlds.
1 Just as the rathantara, chanted on payatri-verses, is chanted on its own
yoni.
10. There is the maidhatitha(-saman)! (‘the chant of Medha- tithi’).
1 Gram. VI. 2. 19, composed on SV I. 242, chanted on SV. IT. 710-711. It 15 suarum, see SV. ed. Calcutta, Vol. I, page. 501.
11. By means of this (sAman), Medhatithi, the son of Kanva?, did come forth from Vibhinduka? two-uddered cows. For obtain- ing cattle the maidhatitha(-siman) is applied °.
1 kanvo, the printed text, kdnvyo, the two Leyden MSS.
2 Read: vibhindukad dvytidhnir instead of °kad vytidhnir. Sayana, who takes vibhinduka as the name of an Asura and reads and interprets vyvdhnih, 18 wrong, cp. note 3.
3 The Kauthuma-brahmana contains only an allusion to this story of Medhatithi which is told at length in वक्षा. br. (III. 233, 234, ep. ‘ Auswahl ’ No. 203): ‘The inhabitants of Vibhinduka performed a sacrificial session with Medhatithi as their ‘ Householder’ (grhapati). Their Udgaitr was Drdhacyut, the son of Agasti, their Prastotr was Gauriviti, their Pratihartr was Acyutacyut, their Hotr was Vasuksaya, their two Adhvaryus were Sanaka and Navaka. Medhatithi undertook the sacrifice, wishing to obtain cattle; Sanaka and Navaka, wishing to obtain women; the others, each with his special wish. Formerly, forsooth, they used to perform a sacrificial session, cach with his own special wish and, having succeeded in their desires and obtained them, they arose (finished the sattra). Of these (Vibhindukiyas) Indra, having assumed the shape of Medhatithi’s ram, repeatedly drank the soma. Each time they drove him away, saying: ‘ MedhAatithi’s ram 18 drinking our soma.’ Thereupon, he used to drink their soma, having assumed his own shape (as Indra). Since that time, they invocate him: ‘O Ram of Medhatithi!’ (This refers to the formula of the Subrahmanya, see, e.g., Oertel in Journ. of the American Oriental Soc., Vol. XVIII, pages 35, 37). This Medhatithi, wishing for cattle, saw this siman and lauded with it: (by its verse) ‘The destroyer of the strongholds, the young clever one’ (Jaim. Samh. I. 2. 3. 5. 8, TI. 48. 16 = Kauth. Samh. I. 359, II. 600), he split open the hole (where the cows were penned up); (with its verse) ‘Thou, o stone-thrower, hast opened the entrance of the cow-containing hole’ (वक्षा. 8. III. 48. 17 = Kauth. s. IT. 601), he opened
420 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
the hole. Thereupon, the cattle came forth. Those that came forth as the 778४, are the cattle of nowadays, but after (these) came up golden-horned and double-uddered (cows) and after these came up two Nymphs clad in golden petticoats. On these (last) the Householder set his mind. He said: ‘To me belong these two (women), that have been acquired by me under my householdership; to the Householder falls all success.” ‘No’ said Sanaka and Navaka, ‘thou hast performed the sacrificial session, wishing for cattle, to thee belong these cows, but we (have performed the sacrifice), wishing for women, of us two these two are the wives.’ As they were still disputing, he (Medhatithi) seized upon one of the two (Nymphs). She repelled him. She became that female (animal) that has what resembles a dewlap(?). The other one was startled. She (became) that little female she-gazelle. Thereupon, these two... But these gold-horned double-uddered cows ran away and disappeared in the direction whence they had come up, (thinking:) ‘ Falsely has the House- holder acted, we do not belong to him who acts falsely.’ These are even now in the land of Vibhinduka known as those bloody bulls changed into éarvs.’
12. The Brahman’s chant! is the abhivarta(-siman)*; it has one syllable as nidhana, for getting a firm support ^.
1 The sfman on which the third prstha-laud, corresponding to the Sastra of the Brahman (the Brahmanacchamsin) is chanted.
2 Grim. VI. 1. 34, composed on SV. I. 236, chanted on SV. IT. 712-713; see SV. ed. Calcutta, vol. I, page 486.
8 1111 | 3 ha 2345 4,
4 See the next §.
13. ‘Voice’ (‘word’) is monosyllabic; having found a firm support in the ‘ Voice’, they finish the sacrificial session 1.
1 Cp. Jaim. br. ITI. 293: ‘It has one syllable as nidhana; monosyllabic is Voice (vak). The world of heaven is, as it were, a steep bank (to climb) from here (from the earth), for, at this moment, the tenth day is this world of heaven (to which they climb upwards, as it were); as to its having one syl- lable as nidhana, it is as if he nailed down a strong pole, in order not to fall down.’
14. The Acchdvaka’s chant! is the kaleya(-siman)’. 1 The chant for the fourth prstha-laud, corresponding to the éastra of the Acchavika.
° Gram. VI. 2. 7, composed on SV. I. 237, chanted on SV, II 37-38; it is aidam, see SV. ed. Calcutta, vol. I, pages 491-492. On the kaleya, see VIII. 3.
15. Of like places are the kaleya and the rathantara’; the rathantara is the earth, the kaleya is the cattle. Having gained a
xv. 10. 12.—xv. Ll. 6. 421
firm support on the earth and in (the possession of) cattle, they finish the sacrificial session. —The stoma (has been given) *.
1 Because, according to Sayana, wherever the rathantara is the first prsthastotra, the kaleya 18 used as fourth.
2 See XV. 7. 8
XV. 11.
(The arbhava-pavamana-laud of the tenth day.)
1. (The verse beginning:) ‘By the most sweet, the most in- toxicating,’! is the gayatri-(verse). Intoxicating, rich in sap is the afternoon-service; he (thereby) puts (in it) intoxication and sap?*.
1 See note 1 on VIII. 4. 5 (SV. I. 468 = 11. 39-41).
2 The second half of this § occurs many times, seo XI. 10. 2.
2. There is the gayatra(-siman). The brahmana of the gayatra is the 88116 1.
1 See VII. 1. 1 sqq.
3. There 18 the samhita(-siman) with a nidhana of two syllables’,
for obtaining a firm support. Having got a firm support, they finish’ the sacrificial session.
1 Gram. XII. 2. 22, composed on SV. I. 468, chanted on SV. IT. 39-41; its
5 nidhana is (see SV. ed. Calcutta, Vol. II, page 10) 5८24110 ; cp. XI. 5. 4.
4, There is the sapha(-siman)’. 1 Cp, VIII. 5. 60; cp. note 1 on VIIT. 5. 1. As no other verses are prescribed,
it must be chanted on the same.
5. By means of the sapha(-saman), the Gods reached these worlds. Because they reached (samap-nuvan) (them), therefore, this 8810871 is called sapha!. Having reached these worlds by means of this (siman), they finish the sacrificial session.
1 A fanciful and impossible etymological connection !
6. There is the rohitakiliya(-siman)!. The brahmana of the rohitakiliya is the same ®.
422 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Gram. IV. 1. 1, composed on SV. 1. 129, chanted on SV. II. 44-46. The first of the two (cp. SV. ed. Calcutta, Vol. J, page 314) is intended, being nidhanavat.
2 See XIV. 3. 12-13.
7. There are the syavasva-1 and the andhigava(-samans)2, ‘He (in chanting them) joins together two virajs,® for (o btaining) food.
1 Gram XVI. 1. 11, composed on SV. I. 545, chanted on SV. 11. 714-716.
2 Gram, XVI. 1. 12, composod and chanted on the same verses. The first 18 svGram, the second aidam, ep. SV. ed. Caleutta, Vol. II, page 152.
3 The verse-quarter छा] and the syllabic णन्तु, ep. VIII. 5. 7.
8. They laud with them (i.e., they chant them) on pippilaka- madhya(-verse)s ?.
1 These verses are anustubhs (of 32 syllables), that have the middle of an ant, ¢ €. vorses of which the middle verse-quarter (pada) is smaller than the first and the third: of 12+8+12 syllables. They are, as indicated by their beginning words in the Jaim. br. (IIT. 295): SV. I. 428 = 5. VIII. 110. 1, 3, 2=SV. II. 714, 715, 716.
9. Indra, having slain Vrtra and thinking that he had not killed him, went to the farthest distance. He pushed asunder the anustubh and crept away into its middle part. This, forsooth, is Indra’s dwelling’. In safety does he offer sacrifice, in safety does he finish the sacrificial session, who, knowing this, chants on these verses £.
1 As the good Leyden MS. presents the reading, indragrho instead of indra- grhe, [ defend this reading, although Oertel (The disjunct use of cases, page 211) polemizes against my emendation and Sayana interprets andragrhe. The sentences are: indragrho via eso; *bhaye yajate, *bhaya uttisthati ya evam vidvan etasu stwte. Sentences of this kind require no esa at the beginning, cp. XV. 4. 8: vindate pasiin ... ya evam vidvin samantena stute (cp. ऋ, 1. 8). Another argument in favour of my emendation is procured by the Jaim. br., see note 2.
2 Cp. Jam. br. TIT. 296: ‘Indra, having thrown his thunderbolt on Vrtra, went to the farthest distance, thinking that he had not killed him. The far- thest distance is the anustubh (thus also Ait. br. IIT. 15. 1). Into it he entered. Twelve of its syllables he pushed forwards and twelve onward; what were the eight syllables in the middle: the gayatri, in that he entered (an ordinary anustubh consists of 4x8 syllables) ... These verses are Indra’s dwelling (tndragrho va eta rcah). They, thereby, after having entered into Indra’s dwel- ling, finish the sacrificial session.’
xv. ll. 7.—xv. 11. 14. 423
10. There is the sauhavisa(-siman) with the nidhana of the yajfidyajfiiya’. Thereby, they do not depart at the afternoon-service from the yajiiayafiiya *.
1 Gram. XI. 2. 15, composed on SV. I. 427, chanted on SV II. 717-719; the last of the three sauhavisa-simans is intended (see SV. ed. Calcutta, Vol. I, page 870) with va, (1.e., vak) as nidhana.
2 As a rule, the yajiayajiiya is the agnistomasaman, but on this tenth day it is not (ep. XV. 12. 1). The Jaim. br. (III. 297) remarks: ‘They depart from the afternoon-service (they do not regard its rules), who transfer the yajiiayajiiya to the midday-service (and, therefore, it is not advisable to transfer the yajna- yajfiiya. which as agnistomasaman on this day is replaced by another chant, to the midday-service). But, by applying the chant with the word wa(k) as nidhana, they do not depart from the characteristic mark of the yajfiayajitya (which has the same nidhana)’.
11. There is the vajajit(-saman)!.
1 Grim. XVI. 2. 5, composed on SV. I. 554, chanted on SV. IT. 720-722. That this s&man is required (cp. SV. ed. Calcutta, Vol. II, page 172) appears from § 13.
12. (It is applied) in order to reach the whole. in order to win the whole; for they who undertake the (rite of the) tenth day, win all vigour (vaja); vigour is food: in order to obtain food.
1 Cp. Jaim,. br. III. 298: ‘v@ja is food, for when cow, horse, or man are
well satiated, they become vigorous’ (va@jin).
13. They undertake, (7.e., chant) a nidhana of ten syllables’, for supporting the ten-day rite, (and, moreover,) the viraj has ten syllables, food is virdj-like: for retaining food.
Yrle Yr 11 Or lerA 38 Ill
1 vajijigiva vised dhana 2 ni 2340,
14. They laud, (i.e., they chant the vajajit-saman) on (verses) containing (the word) ‘sun’ (sérya)1; the sun (sdéra) is the end (of the visible creation) and this tenth day is the end of the (ten) days; on the end (the tenth day) they, thereby, laud with the end (the sun): for gaining a firm support.
1 SV. Il. 720, 721, 722=RS. IX. 69. 6, 2, 4. In the Jaim. br., these three
verses are cited, so that there can be no uncertainty as to which suryavatya rcah are meant,
424 THE BRAHMANA OF TWENTY FIVE CHAPTERS
15. They contain (the word) ‘near to’ (upa)}, for getting a firm support; they contain (the word) ‘around’ (2012) 2, for reaching (paryaptr) the whole.
1 In vs. 720. a.
2 In vs. 720. ९ and 721. त,
16. The stoma is the twenty-four versed one, for (obtaining) strength (and) priestly lustre 7. 1 The same as XV. 7. 8. XV. 12. (The agnistoma-laud of the tenth day.)
1. The vamadevya(-siman), chanted on viraj(-verse)s!, is the agnistoma-saman, for pacifying? (and) making good order.
1 Gram: V. 1. 25, composed on SV. I. 169 (see SV. ed. Calcutta, Vol. I, page 385), chanted on SV, II. 723~-725=RS. VII. 1. 1-3 (var. rr), As to which 17] - ४९868 are required, the Braihmana gives no indication, nor does the Jaim br., which only adds that they are addressed to Agni. See also Kaus. br. XXVII. 2: viratsu vamadevyam agnistomasama bhavati.
2 Cp. Jaim. br. ITI. 300: stutasastrayor ha khalu va esa santir yad vama- devyam; yad dha vai kinca yajrasya mithyolbanam kriyate tad etenaiva gamayttvotti- sthanti.
2. The vamadevya is the pith (sat) of the samans, the णर of the metres, the twenty-four-fold stoma of the stomas. Having united the highest of piths, they finish the sacrificial session, and even his son’s son reaches pith?.
1 With this § compare IV. 8. 10.
3. The Theologians say: ‘Have ve risen from a going-on or from a stiil-standing session?’ If they answered: ‘from a going-on 016 `, he would say about them (about the participants of the sattra) ` ‘Devoid of firm support and of progeny they will be’. If they answered: ‘from a still-standing one’, he would say about them: ‘Standing (not increasing) will be their fortune, they will not be better off’. They should say: ‘From a full one unto a full one we have broken up (finished the sattra)’.
4. Those break up from a full one unto a full one, who, having lauded with the vamadevya, break up!.
1 With § 3, 4 ep. IV. 8. 11-13.
xv. ll. 15.—xvi. 1. 1. 425
5. The vamadevya, forsooth, is the intermediate region; by the intermediate region (the atmosphere) all is full.
6. That stoma is full of success, which consists of thirty-three (verses in each laud); in the (verses) of thirty-three syllables!: in success they are firmly established.
1 The viraj-verses, mentioned in § 1; cp. also IV. 8. 14.
7. The (verses) of three verse-quarters (padas) are characteristic of all the metres: inasmuch as they are of three verse-quarters, they are gavatris; inasmuch as their verse-quarters are of eleven syllables, they are tristubhs; inasmuch as there is a verse-quarter of twelve syllables', they are jagatis; inasmuch as they are of thirty-three syllables, they are virajs. and also anustubhs, for one syllable does not make any difference with them ?.
1 This refers, according to Sayana, to the first pada: agnim naro didhitibhir aranyoh (t.e., araniyoh ?),
2 na hy ekasmad aksarad virddhayanti; cp. Kaus. br. XXVIT. 1.: samanam va etac chando yad virat canustup ca, na hy ekendksarenainyac chando bhavati no dvabhyam iti, Ait. br. I. 6.2: na va ekenaksarena chandamsi viyanti na dvabhyam.
8. The stoma (of this last laud) is thirty-three-versed: in order to gain a firm support: amongst the deities’ he gets a firm footing. 1 Who are thirty-three in number, cp. IV. 8. 14.
SIXTEENTH CHAPTER. (The ekahas or one-day rites.)
These sacrifices are described in the four chapters XVI-XIX, ep. Jaim. br. IIT. 81-234; TBr. II. 7, and Kath. XX XVIII. 1-9 give only the savas. In the sutras belonging to the Samaveda they are de- scribed: Arseyakalpa III-V; Laty. VIII I-I1X. 4; Nidanasttra VI. 2-VII. 13. In the Bahvrcasitras: Asv. IX. I-X. 1. 10; Sankh XIV, XV. In the sutras belonging to the Yajurveda: Baudh. XVIII (and cp. XXII. 30-33); Ap. XXII. 1-13; Katy. XXII. They occur also in the Manava srs., but this text has not been consulted.
XVI. 1. (The Light-stoma: jyotistoma.)
1. Prajapati was here at first (alone), neither day was there nor night. In this thick darkness he moved forward. He wished
426 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
(for light). He approached this (Light-stoma). Thereupon, it dawned for him. This (one-day rite) 18 brought near (is performed) as light. Because there was that light (72/05), therefore, this (rite) is called Light-stoma (jyotistoma) `.
1 Cp. VI. 3. 6.—This ekaha has been described elaborately in Chapters V1- VIII as prakrti of all.
2. This is the foremost? of the sacrifices (of stoma). If one, not having performed this (sacrifice), performs any other (sacrifice), this is a falling into a pit*: he either loses his property or dies prematurely.
1 And it must be performed before all other sacrifices of soma, cp. Ap. ०: 2...
2 Cp. Kaus br. XVI. 9, which passage probably, in corrupted form, has been taken from our Brahmana. The translation of Keith I consider as in- admissible.
3. Just as here from the fire, when it has been produced (by friction), the other (sacrificial) fires are separately taken, so are from this (sacrifice) taken the other sacrifices}.
1 The jyotistoma is the prakrti, the norm of all the other sacrifices of soma.
4 For (and this likewise is a reason why this sacrifice is called the Light-stoma) the nine-versed (stoma), which approaches another sacrifice, burns it (by its light), and likewise do the fifteen-versed, the seventeen-versed and the twenty-one-versed (stomas) 1.
1 The stomas of this jyotis-ekaha are successively trivrt, paficadasa, sapta- daga, and ekavimSa.
5. This is the reason why they (the Theologians) say: ‘It is one single sacrifice’, for all Light-stomas are † 1118 1. 1 The meaning seems to be that a trivrt-day, a paficadaga-day, a saptadaga-
day, and an ekavimfa-day (as are successively the first four days of the dagaratra) may likewise be considered as jyotistomas.
6. This sacrifice is voked not with one single (bullock or horse, but with two) and (properly) put together, for each of its services is conveyed by two stomas: the morning-service by the nine-versed and fifteen-versed stomas, the midday-service by the fifteen-versed and seventeen-versed, the afternoon-service by the seventeen-versed and twenty-one-versed 8001088 1,
xvi. 1. 2.—xvi 1. 12. 427
1 Cp. TS. VII. 1. 1. 1. In the pratahsavana, the out-of-doors-laud is trivrt and the four ajyastotras are paricadaga ; in the madhyandinasavana, the midday- pavamana-stotra is paficadasa, and the four prsthastotras are saptadasa; in the trtiyasavana, the arbhava-pavamana-stotra is saptadasa, the agnistoma is eka. vimsa.
7. This (rite) must be practised as one, at which a limited number of sacrificial fees (५.८. milch cows) are given. The Light (-stoma) is the earth’? and the earth is supporting unlimited (goods); this limited fee is able to support this (rite).
1 Cp. Ait br IV. 15. 1, where the jyotis-, go- and ayus-stoma-days are success- ively identified with earth, intermediate region, and sky. By this reasoning the sacrifice, although of limited daksina (cp. $ 11) yields idealiter unlimited result.— Read probably with the Leyden MS. y@ mitadaksineva.
8. This (rite) comprises one hundred and ninety stotriya- (verse)s?. Of these the one hundred and eighty are six thirty-syllabic virajs; there are six seasons: through the viraj he® is firmly estab- fished in the scasons.
1 Cp. note 1 on VI. 3. 6.
2 The Sacrificer.
9. The (remaining) ten (verses) are the viraj which refers to the person himself; in this viraj (४.९., in these vital airs) man is here (on earth, during his life-time) firmly established.
1 Its ten pranas, see note 1 on II. 7. 8.
10. Cow, horse, mule, ass, goat, sheep, rice, barley, sesamum, and beans, in the (possession of) this viraj (in this number of ten) he becomes firmly established.
11. At this (rite), the sacrificial fee consists of one hundred and twelve (milch cows) +. 1 Cp. C. H. § 2 note 3.
12. A man-slayer of the Gods is he who presses out the soma: by the hundred (cows) he propitiates the hatred, the Gods!; by the (next following) ten—there being ten vital airs—he extricates (from them) his vital principles (his pranas), by the (next following) one {the eleventh), himself (or: his body, his trunk), the twelfth (or last) is the sacrificial fee.
1 Cp. TS. I. 5. 2. 1: devan eva viram niravadaya. Our passage is cited {with ntravadayate), but not verbatim, in the Karmantastitra of Baudh. (XXV. 4: 232. 3).
428 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
13. The daksinas are the internal fastenings of the sacrifice; a chariot devoid of fastenings is not able to convey. Even as by a (chariot) provided with fastenings one is sure to attain the reaching of a desired object, so he attains through this (sacrifice) provided with daksinas that which he desires.
14. The १९९81188 are the ornament of the sacrifice. In that he performs a sacrifice provided with daksinas, he brings beauty into it.
XVI. 2. (The cow-stoma: gostoma.) 1. Now the go(-stoma).
2. By means of the Cow/(-stoma), the Gods drove the Asuras away from these worlds. He who knows this, drives his rival away from these worlds.
3. Because they, the Gods, pushed (agovayan) away! the Asuras from these worlds, thence its name ‘Go’.
1 Probably the verb govayati, which occurs only here, is expressly invented for the pun’s sake.
4. He who knows this, pushes away his evil rival.
5. Its out-of-doors-laud is fifteen-versed; the fifteen-versed (stoma) is a thunderbolt 1 ; so he puts in front (of it) a thunderbolt and, thereby, vanquishes (his rival).
1 See II. 4. 2, note 3.
6. This is a stoma (fit) for (obtaining) cattle, for the cow is composed in the same msaner: the head is larger, the neck is smaller, at the sides it is broader, at the thighs it is thickest.
7. In that the out-of-doors-laud is fifteen-versed, the afya (-laud)s are nine-versed, the midday-service is seventeen-versed, and the third service is twenty-one-versed, he provides this (rite) success- fully with its characteristic features}.
1 The stomas, then, are: 15, 9, 9, 9, 9 | 17, 17, 17, 17, 17 | 21, 21, 21, 21, 21; this agrees with the cow’s body.
xvi. 1. 13.—xvi. 3. 7. 4:29
8. Of all the (verses) taken together, one surpasses the viraj; therefore, behind the cow there is a surplus (the tail) 1.
1 This proves that the Gostoma is taken as an ukthya, for the total num- ber of verses (see note | on § 7) 18 241. This number ts divisible by ton (the
viraj) and ono is left over. Accordmg to the Arseyakalpa (III. 1. b) it may also be performed as agnistoma.
XVI. 3. (The Life-stoma: avustoma.)
1. Now the ayu(-stoma)
2. By means of the Life(-stoma), the gods took possession (ayuvata) of the Asuras. He who knows this takes possession of his rival (brings his rival into his power).
3. One who desires to reach heaven, should sacrifice with it 1.
1 See next §.
4. The chants go upward!: to prevent a falling down.
1 They are increasing: 9, 15, 15, 15, 15 | 17, 17. 17, 17, 17 | 21, 21, 21, D1 ele
5. ‘This (same rite) he may perform for one who is suffering from a lingering disease. (111 this case), it is to be performed as an over-night-rite,.
6. This (ekaha) amounts to the eayatri!; the gayatri is breath >, and this (rite) is ‘life’; he brings into him [16 and breath, both together.
1 The number of verses chanted amounts to gayatris. The whole atirdatra comprises 69 verses in the pratalsavana, 85 in the madhyandinasavana, 105 in the trtryasavana, 12x 15 == [80 in the ratriparyayas and 9 in the sandhistotra,
together 448; the gayatri has 24 syllables; if we divide 448 by 24, the result is 28 gayatris and two padas.
2 Cp. note lon VIT. 1. 9.
7. These (three) stomas (the Light-, Cow- and Life-stoma com- bined) are conducive to heaven: in that there is the Light(-stoma), he carries light before him; then the Cow(-stoma) which exceeds the viraj by one syllable’: that is the hold (the seizing, the approach) ; then the Life(-stoma), which has one syllable less than the viraj?: that is the seat (in heaven). But (these) two (lastly mentioned)
430 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
stomas, with their plus and minus forming a pair’, are conducive also to generation.
1 Op. XVI. 2. 8.
2 If the fyus is performed as ukthya, it comprises 259 verses, one less than a number divisible by ten.
3 The atirikta (penis) is the sign of the male, the dna (vulva) of the female.
8. These (three) stomas (together) are the trikadruka stomas ; by them Indra became satisfied in every way.
9. He who knows this is satiated with progeny and cattle’.
1 In the Jaim. br. (II. 166 and IT. 439) the threo are considered as form- ing a trias. ‘Then there are these stomas: the Light, the Cow, the Life. The ‘Cow’ copulated with the ‘Lite.’ From this (union) the ‘ Light’ was born. ‘Life’ is this world (the earth), the ‘Cow’ is yonder world (the sky), the ‘Light’ is the intermediate region. The two (‘Cow’ and ‘ Life’) made this ‘Light’ go in front of them, as (parents do with) their son (and, therefore, the jyotis, although it is the middle ono of the three, precedes). This world is upward from here, yonder world is hitherward from there, the ‘light’ 1s fixed in front of these two (? tad idam enayoh purastaj jyotih parytidham), by moans of it we see. As these two were undertaking a joining (yogam wupa- prayantau), they drew the ‘light’ to the end (४.९. out of their middle), just as the parents follow after their son who goos in front of them. These two stomas copulated, ... the child lies (sleeps) between husband and wife; it is now as when they, going to pair, put the child to the right or the left’ (tad etan mithuns stoma bhavanti yad vijyanie [var. yad yurjyante] madhye vai jayapatyoh putrah sete; ६५८ yatha mithunibhavisyantav itthad vetthad va putram partha- reyatam tadrk tat). The passage indicates why the jyotistoma, which originated from these two, is put in front and comes as the first.
XVI. 4.
(Visvajit and Abhijit?’.)
1. Prajapati created the beings. These did not yield him the supremacy. Then he took away the pith of the quarters and of
the beings and made (of it) a wreath and fastened it on himself. Thereupon, the beings yielded him the supremacy.
2. To him who knows this his equals yield the supremacy.
1 1 1 रोरी
॥ Compare Jaim. br. If. 181-192, Laty. VIII. 1. 19-2-, 13, Niddnasutra VI. 4-6, Kaus. br. XXIV. 1-2, XXV. 11-15, Ap. XXII. 1. 6-15, Katy. XX. 1. 6-43.
Xvi. 3. 8.—xvi. 4. ll. 431
3. He wished that amongst his progeny Indra might be the mightiest and fastened this wreath on him. Thereupon, the beings yielded the supremacy to Indra, as they saw (on him) that work of art that they had seen on their father.
4, Therefore, they look upon those of the sons, who enters upon a (father’s) biggest inheritance, as upon one who will have success in the world.
5. Thereupon, Indra conquered all (visvam ajayat), hence the name of this (rite): visvaji (‘ conquering all’).
6. He (Indra) wished: ‘What I have not conquered, may I be able to conquer that also’ (abhi). He saw this Abhijit(-rite) and by means of it conquered all the rest.
7. That there is the Abhijit, is for conquering that which one has not already conquered.
8. These two are Indra’s mighty stomas; these stomas, forsooth, were the work of art by 18116 1.
+ Cp. § 3, ond. 9. He who knows this beholds in his house a work of art.
10. There are (otherwise) no twin-stomas. He who wishes to sacrifice with twin-stomas, should sacrifice with these two (together), for the sake of prosperity }.
1 How, in this case, the sacrifice must be effectuated, is explained by the Sttrakara (Laty. VIII. 1. 19-26) as follows: ‘He who sacrifices with the Viéva- 1४ and the Abhijit as twin-stomas, should, according to Dhanafijayya, sacrifice them one after another; according to Sandilya, he should sacrifice them together. (In the latter case) the sacrificial ground for the Abhijit should be to the south, that for the Viévajit to the north (of that for the Abhijit). Near (४.९. to the west of) this last ground should he the lady’s hall (the patniéala or praicinavaméa-shed), one single for the two rites; there must be a different set of officiating priests for each, and different are the acts that take place inside the vedi, but the acts outside the vedi are the same (for both). Each sacrificial act should, firstly, be performed of the Abhijit and, thoreupon (im- mediately afterwards), of the Viévajit. Each of them requires separately a thousand head of cattle (as sacrificial fee) ’.
11. The stomas are applied ‘constantly returning’, for Indra
432 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
had conquered the unconquered by these two (rites), ‘constantly returning ’?.
1 This expression (ep. e.g, VI. 8. 13) is explained in the next following §,
12. Of the Abhijit, three (lauds) are led on by the three-fold (or nine-versed) (stoma), three by the fifteen-versed, three by the seventeen-versed, three by the twenty-one-versed!. These make together twelve; the year has twelve months. Prajapati is the year. He reaches (he becomes equal to) Prajapati.
1 This is explained ly Masaka, in his Arseyakalpa (IT. 1, end): ‘The stomas of this (ekiha), which contains all the stomas (ep. XVI. 5. 2), have three series and four ‘leadings-on’. (Kaus, br. XXIV. 1: sa tryavurc caturudayo bhavati), The stomas, then, are:
0, 15, 17, | 15, 17; 21, | 17, 21, 27, | 21; 27, 33. Each stoma (9, 15, 17, 21) opens one of the series. Cp. also XX. 8. 1. a.
13. Of the Visvajit, four (lauds) are Ied on by the three-fold (stoma), four by the fifteen-versed, four by the seventeen-versed 1. These make together twelve; the vear has twelve months. Praja- pati is the year. He reaches Prajapati.
1 The stomas, then, are:
9, 16, 17, 21, | 15; 17, ~], 27, | 17, 21: 27, 33. Op. XX. 9. । and Arseya- kalpa If. 6 end. According to this sume text (111. 1. d, e), these two ekaéhas are atiritras, but this is not founded on the Brahmana, neither has it the Jaim, br.; this text, on the whole, seems to agree with the Varic. br., as it runs: tasya (sc. abhajitas) tryuttarinuh stoma bhavanti ; trayo va ime loka, esaim lokanam abhiityar; caturavyrto bhavanti, catasro diéo, diéam evabhijityai, and: lasya (sc. viévajitas) caturuttarinah stoma bhavanti, etc. What follows 1s confused and incomplete.
XVI. 5, (The Visvajfit; continued.)
1. (The verse beginning:) ‘To thee have gone the sisterly praises’ 1, which contains (the word) ‘to’ (wpa), 18 the introductory (verse of the out-of-doors-laud): the characteristic feature of the stoma £.
1 SV. I. 183=RS8. VIII. 102. 18=SV. II. 920; addressed to Vayu.—lIt is striking that this verse is, in the Kauthuma recension of the SV., not recorded
along with the verses (SV. 11. 810 sqq.) destined for the Viévajit, but later on (II. 920), whereas, in the Samhita of the Jaiminiyas (who likewise begin this
Xvi. 4. 12.—-xvi. 5. 10. 433
stotra with the wpavati-verse) this verse is given as the first of those destined for the Visvajit (viz. LV. 2. 3 4).
2 According to Saéyana, because a verse with upa usually introduces the out-of-doors-laud, cp. VI. 9. 1.
2. ‘He who gives away all (his possessions, as daksinas)’, they say, ‘and who practises all the stomas and all the prstha(-saman)s, loses his vital principles (his breaths, pranas)’. The use of the verse addressed to Vayu (Wind)! is for establishing his vital principles.
1 See note 1 on $1.
3. The next following (verses) are, one addressed to Sarasvat! and one addressed to Sarasvati £.
1RS. VII. 96. 4=S8V. TI. 810; instead of this verse the Jaim. have RS. VII. 96. 5.
2 RS. VI. 61. 10 =SV. IL 811.
4. Sarasvat and Sarasvati are a pair At the beginning of his sacrifice he brings about a pairing: for the sake of obtaining progeny.
5. A (verse) addressed to Savitr! is the fourth.
1 RS. LIT. 62. 10 = ऽष. IL. 812.
6. <A difficult task is undertaken by him who gives away all (his property). By the verse addressed to Savitr he hopes that his (sacri- ficial) act may be impelled by Savitr His acts become impelled by Savitr.
7. ^ (verse) addressed to Brahmanaspati?’ is the fifth.
1 RS. [, 18. 1 = 8४. IL. 813.
8. Brahmanaspati 18 the sacred Word; he puts in, at the beginning
of his sacrifice, the sacred Word 1.
1 Cp. Jaim. br. TIL. L86: ‘The creatures that were created by Prajapati, devoid of the sacred Word (brahman), these perished. He saw that introductory verse, addressed to Brahmanaspati, and by it he created the creatures provided with the sacred Word These did not perish. By the use of this verse, the young ones of the Sacrificer do not perish.’
9 A (verse) addressed to Agni pavamana! is the sixth.
1 RS. IX. 66. 19=SV. 814: as the verse occurs in the Aranyaka-samhita (n°-43), the uttarfrcika gives only its pratika.
10. Agni purifies him by heat, Pavamana cleanses him; purified 23
434 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
and cleansed and (therefore) fit for a sacrifice, he is brought near the prstha(-siman)s?.
1 At this rite, all the six prsthasémans (four of them at the prstha-lauds) are applied.
11. ‘They deviate from the (right) path,’ they say, ‘who apply (verses) brought together’ (from different parts of the Veda, and not forming in the tradition a whole)’.
1 On sambharya cp. note 1 on XI. 1. 5; at the end the text should be read
9
with the Leyden ms. (and cp. XVIII. 8. 9): kurvata ate.
12. The last tristich is addressed to Pavamana‘'. By it they do not go forth from the (right) path. 1 RS. TX. 66. 10—12 = SV. II. 7-9, the usual last tristich of the out-of-doorse
laud; Sayana is wrong here, as is proved by the Arscyakalpa and the Jaim br. IT. 187: pavamanasya te kava iti paryaso bhavaty, etat punah panthanam paryavayanit.
13. ‘He mav be said to laud with the prstha(-siman)s, (even at the out-of-doors-laud)’ they say, ‘who should yoke them (bring them into action) at the out-of-doors-laud’ ^.
1 This is explained in § § 14-19.
14. The introductory (verse) begins with (the word) ‘to’ (wpa)! the rathantara is ‘to’*; by this (verse) he yokes (prepares) for him the rathantara.
1 See $1.
2 According to Sayana, because the first day of the abhiplava sadaha (a rathantara-day) begins cqually with a verse beginning with upa (upasmar gayata narah, see Arsecyakalpa I. 2).
15. The (verse) addressed to Sarasvat is the second!. Sarasvat is the world of heaven®, and the brhat is the world of heaven®; by this verse he yokes the brhat for him.
1 See § 3.
2 Sarasvat is identified in Maitr. S. TI. 4. 15 with the full-moon and the full-moon-sacrifice 1s conducive to heaven (Sévana).
3 Cp. VII. 6. 17.
16. The (verse) addressed to Sarasvati is the third!; Sarasvati is the voice” and the vairtipa(-siman) is the voice. By this verse he yokes the vairupa for him.
xvi. 5. Ll.—xv1. 5. 22. 435
1 See §3. 2 Cp. VI. 7. 7.
17. The (verse) addressed to Savitr is the fourth!. Savitr is Prajapati, the vairaja is Prajapati. By this (verse) he yokes the vairaja for him”.
1 See § 5.
2 Cp. eg. Sat. br. XIT. 3. 5. 1,
18. The (verse) addressed to Brahmanaspati is the fifth!. Brah- Manaspati is the sacred Word, the sakvari(-verse)s are the sacred Word> By this (verse) he yokes the sakvari(-verses and the sakvara-saman) for him.
1 See §7.
19. The (verse) addressed to Agni pavamiana is the sixth!. The revati(-verse)s are the giyatri* and Agni has the gayatri as his metre. By this (verse) he yokes the revati(-verse)s for him.
1 See § 9).
५ SV. IT. 434-436, on which tho raivata-siman is chanted, are gayatri- verses.
20. Four do not suffice for six!; in that they are ‘ unexpressed `, thereby they suffice.
1 There are only tour prsthastotras in each soma-rite and there are six prstha-sAmans (rathantara, brhat, vairupa, vairAja, gakvaris and revatis), two too many for these four stotras. But two of them (the rathantara and the brhat) are to be chanted not expressly as prsthastotras: the first is incorporated into the midday-pavaména-laud, and the last is taken for the agnistoma-laud.
21. All the ajya(-laud)s are (at the end) circumflected'!; this is a sameness of performance. They laud with verses addressed to various deities, for avoiding the sameness.
2111 , 1 Ag ending on @ 344, which also is considered as sv@ra; see Simon, Puspa- siitra, page 525, in voce: svdra, 2.—For the rost, the observation holds for all the &jyas of each soma-rite!
22. The apri(-verse)s (beginning :) ‘ Well kindled, lead thou hither for us’, are (the verses on which) the Ajya(-laud)s (are chanted) 1.
436 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 This § 18 identical with XV. 8. 1, see the notes there. The verses which serve for the last three Ajyas are not mentioned, neither here nor in the Jaim. br.
23. Prajapati created the creatures He thought himself milked out (and) emptied out; he saw these @pri(-verse)s as Afya(-laud)s and, by means of them, he gratified himself. Milked out, as it were, (and) emptied out is he, who gives away all (his possessions). In that the apru(-verse)s are the ajya(-laud)s he, thereby, gratifies himself 1,
1 Nearly the samo as XV. 8. 2.
“4. ‘Thereby occur the prstha(-saman)s at their proper place’, they say, ‘that first comes the rathantara, last the brhat, and in the middle the others’ 1.
1 Cp. note ॥ on $20 and Arseyakalpa LI. 6.
25 ‘A sameness of performance is brought about in the sacrifice’, they say, ‘if all the chants that have a finale are performed together, (४.८. one after another without interruption)’. This sameness 18 removed by the facts that between (each of these lauds) the soma (-dranught)s come on (१.८. are brought forward for their offering into the fire), that the recitation (by one of the Hotr-priests) takes place, and that they make vasat (१.८. that, after the vasat has been uttered by the Hotr-priest, the Adhvaryu pours a quantity of the soma-draught into the fire).
26 They say the 247५ and the nidhanas, each time transposing them?. Thereby (likewise) the sameness is removed.
1 «They say’ must mean ‘they apply’. The meaning is that the prstha- samans are not applied in their regular order (see note ॥ on § 20), but that they are somewhat transposed, so that the four prstha-lauds are chanted on: vairija, Sakvari-verses, vairdps and revati-verses. The corresponding passage of the Jaim. br. (II. 189) runs: tad Ghur: yat samananidhanani prsthani kenajami kriyata iti vairajam ca mahanamnyas ca vairipam ca revatyas caitenakhyanenajamity ; atho vai tant madhyenidhanani bhavanti, teno eveti.
27. ‘The revati(-verse)s (४.९. the chant performed on them) swerve. thereby, from their proper place’, they say, ‘in that they deviate from the thirty-three-versed stoma’!. In that there are gayatri(verse)s they do not deviate, for each gayatri whatsoever is a revati-verse.
1 The chant on the revati-verses belongs (see XIII. 10. 4) to the sixth day of the ten-day-period, which day is trayastriméa The revati-verses are giyatris
xvi. 5. 23.—-xv1. 6. 7. 437
(SV. IT. 434-436). The whole reasoning, especially the sense of the last words, is not clear to me.
XVI. 6. (The VisSvajit; concluded.)
1. ‘He who gives away all (his propertv)’, they say, ‘suffers a loss in regard to his cattle’!. He puts on (as upper garment) a hide? ; he is not separated from cattle.
1 At the Viévajit arc given, as sacrificial fee, all the possessions, with the exception of the ground and the inhabitants (the slaves), so Ap. and Katy. According to the Jaim. br. (IT. 192), he gives either a thousand head of cattle, for that amounts to ‘all’ (ep. Kaus. br. XV. 14, end), or as many cows as there are stotra-verses in the Visvajit, or all his property. If he retained anything this will be his evil lot.
2 This and the following curious prescriptions prevail for the twelve days which follow immediately after the ViSvajit. They serve to remove the bad consequences of giving away all the property. For the Jaiminiyas, see Jaim. br. in Auswahl, no. 1 44.
2. The hide is red, for this is the colour most common to cattle (cows). In that it is red, he obtains (cattle) in bodily form.
3. During three nights (and days) he dwells in the forest; by these he obtains the food of the forest.
4. He dwells (during this period) under a fig-tree; the fig-tree is food; food he thereby retains for himself?. 1 Cp. V. 5. 2.
ot
5. He lives (by digging up the eatable roots) by means of a shovel; he (thereby) averts the absence of means of subsistence.
6. It is a spade sharp on the two sides; it (therebv) digs out for him the food on both sides: in this world and in vonder world.
7. The (next following) three days he dwells amongst Nisadas’ ; these, forsooth, are handed over to the earth?. He (thereby) obtains the food (that is found) on the earth.
1 According to Laty. VITI. 2. 8-9, near a hamlet of Nisaédas, of whom he may consume the wild eatables such as wild rice, panicum frumentaceum and venison.
2 This means probably that they solely subsist by the earth (by digging roots, etc.).
438 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
8. Amongst a foreign people ‘he dwells (the) three (next) days. By these he obtains the food of the foreign people’.
1 For this meaning cp. e.g. Sadv. br. I. 7. 3, Maitr. Samh. I. 4. 9: 57. 4. The ancient interpreters were at variance regarding the meaning of jana, Laty. VIII. 2. 10-12. The meaning of Sandilyayana: prativeso janapadah seems to be the most acceptable.
9. Amongst his own people (he dwells the) three (last days of the twelve-day period). By these he obtains the food of his own people.
10. These make twelve days. The year is (equal to) twelve months, in the course of a year the food (the rice, barley, etc.) grows. Having reached this (food), he obtains it.
11. During a year (after the performance of the Visvajit) he should not ask (any food). If one eats given (food) on the same day, this 18 (equal to eating) raw food. The year (of man), for- sooth, is for the Gods ‘to day’ 1.
1 As the day is equal to a vear of the Gods, he should this year (=these twelve days) not eat any begged food, which is raw food, because it is not
immediately cooked or has not ripened. Ssyana cites TBr. TIT. 9. 22. 1: ‘The year (of man) 18 one single day of the Gods’.
12. But he should not decline (any food) that (voluntarily) is offered to him, for not declining (in future) the food.
13. He wears a turban, for not being deprived (in future) of objects of art.
14. He should not drink out of an earthenware vessel. The mouth of a Brahmin is an offering (to the Gods)!, but the earth- enware vessel 18 not up to an offering*. By not drinking out of an earthenware (but out of a wooden) vessel, he offers into his own mouth an offering.
1 Because in his mouth the soma, drunk by him, is, so to say, offered.
2 Because the sacrificial ladles are made of wood
XVI. 7. (The Sarvajit.) 1. A twenty-four-versed agnistoma (is the next one-day-rite)!.
1 This ekaha, the Sarvajit (see § 2) 18 in the Brahmanas only recorded here; of the Siitras only Ap., Hir. and Katy., who draw regularly upon our Brahmana, mention it.
ए. 6. 8.—xvI. 8. 2. 439
2. By means of the Sarvajit, the Gods conquered (ajayan) all (sarvam); (it serves) for attaining all, for conquering all. Through this (rite) he attains all, he conquers all.
3. Its (first) prstha(-laud) is the mahavrata(-laud)!. 1 As described V. 1. 1—2. 9.
4. The arkya-Sastra? is recited (by the Hotr immediately after- wards). 1 2.९. the mahaduktham, consisting of a thousand brhati-verses, see Ait. ar.
IT. 35 sqq. The verses are all given by Friedlander: Der Mahavrata-Abschnitt des Sankh. Ar., page 75 sqq.
5. There are twenty-four half-months in the year; the vear 18 number twenty-five'. The vrata? 18 food ; out of the year he by this (rite) obtains food.
1 And, therefore, 1४ is a twenty-five-versed stoma,
2 Probably, we have here a pun on the word vrata, which is used here (1)
as meaning the mahavratastotra and (2) as the vrata-miulk drunk by the Sacrificer at a sacrifice of soma.
6. He who knows this becomes an eater of food.
7. By means of this (rite), Go, of the Angiras clan, got over all evil. He who has applied in chanting this stoma, gets over all evil.
XVI. 81. (First Sahasra-ekaha.)
1. Now that Light(-stoma) (at which a thousand cows are given as daksina).
2. Thitherward directed! is the three-day rite, hitherward directed! is the agnistoma. If one goes amiss at a three-day rite, there is no ‘again’ in this, but, at an agnistoma, there is a (reli- gious act) to atone for this”; for he may sacrifice again with this (same agnistoma), at which he (now) gives twenty-one daksinas. In whichever sacrifice he goes amiss, this is the atonement therefor.
काकयवा कीश SF ARM Ree R AER ryt LN TA en A A a
1 In Khandas 8-11 are described the four Sédhasra-ekahas, which are peculiar to our Brahmana; only Ap. and Katy. mention them.
440 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 This must mean: ‘admitting of no return (no repetition)’ and ‘ admitting of return’; cp. XX. 16. 6.
2 Probably to this refers Ksudrastitra II. 3 (no. 55-57).
3. At the upasad(-day)’ (of this one-day rite) he (viz. the Hotr) recites as morning litany a thousand (verses); this (thousand) is yonder world. (There are) a thousand daksinas; this (thousand) is the intermediate region. (There are) those thousand syllables?; this (thousand) is this world (the earth). He who knows this, is firmly supported in these worlds.
1 This seems to be irregular, as the praitaranuvaka is recited not on the (last) upasad-day, but on the day itself of the sacrifice of soma (sutye *hanz).
aa भ
2 From § 5, we infer that this has regard to the bréhmanacchamsinah 81.018.
4. ‘Based on verses is one Sahasra (a sacrifice of a thousand daksinas)’, they say, ‘based on syllables is another’. What is given at a three-day rite', is based on verses?, but what is given at an agnistoma, that is based on syllables °®.
1 At tho Garga-three-day-rite (XX. 1. 4) are given a thousand cows as daksina. 2 Because this triratra has 1000 verses.
3 See § 5.
5. (The tact) that the Brahman’s chant (1.९. the third prstha- laud, which corresponds to the sastra of the Brahman, 1.८. the Brahmanacchamsin) 18 on a thousand svllables}!, is in accordance with the thousand daksinas.
1 The third prstha-laud, the syaita-saman, is based on the pankti-verses
SV. II. 355-357. Each pankti has 40 syllables, and as the stoma of this stotra is the twenty-five-versed one, this makes for each verse a 1000 syllables.
6. ‘The world of heaven is as far removed from this (earthly) world’ they say, ‘as a thousand cows standing the one above the other’!. Therefore, they say: ‘He who sacrifices with a sacrifice at which a thousand daksinas are given, reaches? these worlds.
1 This must be the meaning of uttar@dhara, cp. XXI. 1. 9.
2 The parallel passage (l.c.) has vyapnott.
7. ‘He suffers a loss in regard to his cattle’, they say, ‘who on one and the same day gives a thousand (cows as daksinas)’. The
xvi. 8. 3.—xXvVI. 9. 4, 44 1
Brahman’s chant is (based) on pankti-verses; the sacrifice is five-fold 1, cattle in five-fold”. He is firmly established in sacrifice, in cattle.
1 Cp. note 1 on VI. 7. 12.
2 Cp. note 2 on IL 4. 2.
8. It (this rite) amounts to a nine-fold (nine-versed) stoma, to the viraj-metre 1. 1 All in all, this ekaiha (see Arsoyakalpa ILI. 2, end) comprises 190 stotra-
verses, which are equal to twenty trivrts (20x9=180), whilst the remaining ten syllables (ep. 111. 13. 3) represont the viraj,
9. The nine-fold stoma is breath?!. the शफ is food?. Breath (alone) without food + does not preserve (any being), nor food (alone) without breath. He becomes firmly established in the vital principles (the breaths) and in food.
1 Cp. note ton VI, 2. 2.
2 Cp. 1५. 8. 4.
3 Read, with the Leyden ms., na vai instead of na ४८९८.
XVI. 9. (Second Sahasra-ekaha. )
1. Now that ‘ All-light(-stoma)’ (at which a thousand cows are given as daksina). It 18 the obtaining of all, the gaining of all. By this (rite) he obtains all, he gains all.
2. This is the highest sacrifice: tke thousand is the highest (number). He who knows this comes to the highest end.
3. It has two hundred stotra(-verses)!; two hundred is the highest goal of the Word and a thousand is the highest goal. So he establishes the highest goal into the highest goal.
1 [४ consists of the following stomas: 9, 15, 15, 15, 15 | 17, 17, 17, 17, 25 | 17, 21, together 200 verses.
4. It is a winning-stoma!. By it he reaches all, he wins all, for by the kriw! all is won.
1 We hero must think (different but far from convincing 18 Saéyana’s expli- cation) of the krta in playing with dice (with the nuts of the vibhidaka), of which the number four is characteristic (200 being divisible by four).
442 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
5. It (this rite) amounts to a viraj!; the णह is food, he retains food. 1 The number 200 being divisable by 10.
6. Its agnistoma(-laud) is twenty-one-versed. The twenty-one- versed (stoma) is a firm support!; at the end of the sacrifice he is firmly supported.
1 Cp. noto 1 on IIT. 7. 2.
XVI. 10. (Third Sahasra-ekadaha.)
1. Now that (third ekaha of a thousand daksinas, called) ‘All-light’ (४९६४0४5), an ukthya-rite.
2. The uktha(-laud)s are cattle’, and cattle is (for its possessor) an ‘all-light’ (a means of getting great dignity). He (thereby) is firmly established in ‘all-light’, in cattle.
1 Cp. note 1 on IV. 5. 18.
3. By its days, the three-day rite reaches these (three) worlds, by its services (savanas), (this ekaha reaches the three worlds); of the three-day rite each following day is larger (than the preceding one), and of this (ekaha) each following service is larger (than the preceding 006} 1. Thereby, he reaches the three-day rite. Of these worlds (earth, intermediate region, sky) each subsequent one is larger (than the former)*. Thereby, he reaches these worlds.
1 The Gargatriratra (XX. 14) comprises: 1. agnistoma, 2. ukthya, 3. atiratra. This Visvajyotis-ekaha has 69 verses in the morning service, 93 in the midday- service, and 108 in the afternoon -service.
2 The same view 18 found elsewhere, below XVIII. 2. 7, cp. TS. IL. 4. 11. 5: uttara uttaro jyayan bhavaty, evam iva hime lokah.
4,5. This sacrifice is yoked not with one (bullock, but with two) and (properly) put together, for each of its services is conveyed by two stomas, the morning-service by the nine-versed one and the fifteen-versed one, the midday-service by the seventeen-versed and the twenty-five-versed, the afternoon-service by the twenty-four-versed and the twenty-one-versed !.
1 Cp. XVI. 1. 6.—The schema is: 9, 15, 15, 15, 15 | 17, 25, 17, 17, 25 | 24, 21, 21, 21, 21, ep. Arseyakalpa III. 3. b, end.
Xvi. 9. §.—xvi. 11. 1. 443
6. What is put on a (cart) that is yoked (and properly) put together, that (load) it (the cart) carries. As if one were to put (a load) on a (cart), which is yoked (and properly) put together, so this (number of) thousand (daksinais) is put on this (sacrifice).
7. There are both: the rathantara and the brhat.
8. The rathantara is the earth, the brhat is the sky. From this (the earthly) world he obtains, by landing? (the rathantara), from yonder world (the brhat). He gets a firm support in both these worlds,
1 G@gayati ‘ersingen, herbeisingen’.
9. On the anustubh(-part of the arbhava-pavamana-laud)! the atharvana(-saman)?* is (chanted).
1 Cp. Einleitung on Arseyakalpa, page XXIV.
2 Aranycgeyagéna I. a. 23, composed on SV. I. 33 (see SV. ed. Calcutta, Vol. Il, page 400), chanted on SV. II 47-49 (sce SV. ed. Calcutta, Vol. V, page 457: uhyagana ITT. 1. 1).
10. The Atharvans’ are the medicine of the Gods, (it serves) for medicine, for being unhurt.
1 The Atharvans are those mantras of the Atharvasamhité which deal with white magic; cp. note 1 on XII. 9. 10.
11. The udvamsiya(-siman)! is the last of the uktha(-laud)s. This (siman) is the form of all the prstha(-simans)*?. In all forms (of cattle) he is firmly established.
1 See note 1 on VIIT. 9. 6.
2 See |. c. 9, 8१.
12. It is an ukthya/(-rite); the uktha(-laud)s are the cattle! and the thousand (daksinas) are cattle. He, thereby, puts cattle into his cattle (so that this 111. increase).
> Cp. note 1 on IV. 5. 18.
XVI. 1}.
(Fourth Sa&hasra-ekaha.)
1. He who knows the three-day-rite, as fixed on the agni- stoma, should give at an agnistoma a thousand (cows 88 sacrificial fee), for the thousand has its proper place at the three-day-rite!.
1 At the Gargatriratra, XX. 14.
444 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. The opening(-verses) (of the out-of-doors-laud) are: ‘Sing ye, O men, unto him’, ‘unto the born active’; «be clarified as the foremost of speech’. Thereby, he has brought about the three- day-rite.
1 RS. IX. 11. W<SV. IL 1: BS. LX, 61. 13=S8V. 11. 685; RS. IX 62.
25=SV. 1. 125. Wath these verses begins successively each of the three days of the Gargatriratra, cp. Arseyakalpa VI. 3-5.
3. At the (midday-)pavamana(-laud) he applies the rathan- tara, and the vamadevya as the last of (this) pavamana(-laud) ; the brhat (he applies) as (first) prstha(-laud).
4. The rathantara is this (earthly) world, the vamadevya is the intermediate region, the brhat is the sky. The three-day-rite represents these three worlds. In that he unites these (three) samans (on one single day), he joins these worlds and, thereby, reaches the three-day-rite 1.
+ Of which the Ist prsthalaud of tho Ist day 1s the rathantara, of the 2nd day the vamuadevya, of the 3rd day the brhat.
9. The kakubh(-verse and the samans chanted on it) he shifts to the fore-part?.
1 The verses pavasvi madhumatiamah (SV. TI. 42-13), the first of which is a kakubh, which has its normal place at the arbhava-pavamiina-laud (see
Arseyakalpa, Kinleitung, page AXIV), are here shifted to the fore-part, they are applied at the midday-pavamina, see Arseyakalpa 111. 4.
6. For by this (kakubh}, when it is shifted to the fore-part, he brings virility into his cattle ^.
1 The interpretation 1s uncertain, ‘The printed text has: puro hy etayd satya apasuviryam karoti, with an unheard of, neglected sandhi; although Sayana ex- plains apaguh: pasurahitah (pointing to apusur viryam) somayagah, the read- ing of the Leyden MS. puro hy etuya satya pasuviryam must be right. Tho reason why, by doing so, he pasuviryam karoti, escapes me, but, perhaps VIII. 5. 2 may be compared. Would 1t be possible to read pasur viryam karoti ? Cp. note 1 on VIIL. 7 11.
7. On this (kakubh-verse) the idinam samksara* (is chanted), The kakubh is man?, the idfnam samksara is cattle*; he, thereby, maintains the cattle in himself.
1 See note {1 on XV. 3. 14.
2 See note 1 on VIIE. 10. 6.
xvi. 11. 2.—xvu. 11. 14. 445
$ Because the name of the saman contains the word ida, one of the desig- nations for ‘cow.’
8. (The verses beginning:) ‘The ancient milk of former times,” are satobrhati(-verse)s. 1 RS IX. 110. 8, 6, 9=SV. IT. 844-846 (var. rr.). The s&imans on these
verses follow, according to Arseyakalpa, immediately after the kakubh-part in the midday-pavamana.,
9. By means of the satobrhati, the Gods reached successively these worlds (and lastly the world of heaven). By these (verses), he reaches successively these worlds.
10. These (verses) are gayatris in that they are of three verse- quarters; they are jagatis in that their verse-quarters are of twelve syllables; they are brhatis in that they have thirty-six syllables; (so) they are the characteristic of all the metres, all the forms, to obtain cattle (of all forms and colours).
11. This (rite) is, in a visible way, (equal to) the mahavrata- (laud); its gayatra(-saman) is the head (of the mahbavrata), its rathantara and brhat are the wings, its vamadevyais the trunk, its yaiiayajiiya is the tail, its hundred sacrificial fees are the arkya- sastra. He, forsooth, who performs this (rite), lauds in a visible way with the mahavrata?.
४ (. V. 1. 1—2. 9; on the arkya-éastra XVI. 7. 4.
12. Of this (rite), the (first) prstha(-laud) is the brhat and the Brahman’s chant is (based) on pankti(-verse)s*+. About this they (the Theologians) remark: ‘In that the prstha(-laud) is the brhat and the Brahman’s chant is (based) on pankti(-verse)s, the metre is rent asunder.’
1 At the other S&ahasra-ekahas, the Brahman’s sAéman is based on pankti- verses, see AVI. 8. 7.
13. The srayantiya(-saman)’ must be applied (as Brahman’s chant); thereby, the metre is not rent asunder’.
1 See note 1 on VIII. 2. 9.
< This 88181 is based on satobrhati-verses, and so is in harmony
with the brhat.
14. This also is the accordance of the thousand}.
446 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Although, by tha chant on other verses than panktis the 1000 syllables (cp. XVI. 8. 5) are not obtained.
15. ‘One (sacrifice)’, they say, ‘is reached (directly) by the thousand syllables!, another is reached afterwards’ *. 1 viz., the first three Sahasras.
2 {8 this the precise meaning of anviatisthati? Cp. anvasthayah of the next §,
16. He shifts the kakubh to the fore-part}, and, at the place of the kakubh, he applies that dvipadi(-verse)?; this (last fact) 18 the manner by which to afterwards reach the thousand’.
1 Cp. § 5,
2 wiz. SV. I. 432=RS. [X. 109. 1, 3, 2=SV. II. 717, 718, 719. The Brahmana
dogs not indicate which dvipadé verse is intended. But note the pronoun e84; the cited dvipada is the only ona occurring in the ninth book of the RS.
8 This probably must 3 regarded in the light of XVI. 8. 5.—Nearly the same sentence recurs below, XVII. 1. 4.
17. It (this rite) amounts to the anustubh’. The anustubh is the Word ®, the three-day-rite isthe Word. Thereby, he reaches the (result of the) three-day-rite.
1 All the stotra-verses, taken tog3thor, amount to 192; this numer divided by the १०३९८ of syllables of tha anustubh, 32, yields 6 (anustubhs).
2 Cp. V. 7. 1.
8 Cp. XX. 15. 2.
XVI. 12. * (First Sadyaskra-ekaha.)
1. The Adityas and the Angirases were consecrating themselves (for a sacrifice of soma). They contended for (reaching) the world of heaven (as to which of them would reach the world of heaven,
+~ ~
* The Kauthumas acknowledge four ekahas of this kind, described in XVI. 12-15; according to some authorities, the Ekatriha (Panc. br. XVI. 16) and the Syena (Sadv. br. ILI. 8) belong to them, 80 that there are six Sddyaskras. They are described, Jaim. br. If. 115-124 (four kinds); Argeyakalpa III. 5-8; Laty. VIII. 3-4; Nidanasitra VI. 9; Baudh. XVIII. 20-23 (four kinds); Ap. XXII. 2. 6—4. 12 (or 4. 29); Katy. XXIT. 2. 9-3. 52; ASv. IX. 5. 12—7. 21; Sankh. XIV. 40-42 (these two acknowledge three Sadyaskras).
xvi. 11. 15.—xvr. 12. 9. 447
leaving behind the others). The Angirases announced to the Adityas & sacrifice (at which, after the introductory days, the sacrifice of soma proper should take place) on the next day. The Adityas then beheld (by divine intuition) this (sacrifice); they bought him (६.९. the soma for pressing) on the day (of the sacrifice) itself, appointed Ayasya as their Udgatr, lauded with this (rite) and went to the world of heaven, whilst the Angirases were left behind (on earth).
2,3. He who has a rival, should perform this sacrifice; he, who knows this, comes to prosperity himself and his rival perishes.
4. Tohim (to Ayasya) they (the Adityas) brought, as a sacrificial fee, yonder sun in the form of a white horse. As 80010 as he had accepted it, he went amiss!; he saw these ayasya(-siman)s and, by means of them, he strengthened himself.
1 It is known, from the Black Yajurveda, that to accept a horse is dangerous ; see W. Caland, die Wunschopfer (Abhandl. der Kgl. Ak. der W. zu Amsterdam, 1908) no. 24, 166.
5. That there are the ayasya(-siman)s?, is for healing, for taking away bad influence.
1 There are three &yasya-samans: 1, 2: gram. XIV. 1. 18 and 19, composed on SV. I. 509; 3. gram. XIV. 1. 30, composed on SV. I. 511 (see SV. ed. Calcutta, Vol. II, pages 68, 73), one for each of the first three Sadyaskras,
6. One who desires (to reach) the (world of) heaven, should perform (it).
7. It (this rite) amounts to the brhati!; by the brhati(-verse), the Gods went to the world of heaven?. By means of this (rite), he goes to the world of heaven.
1 This ekaha is a trivrd agnistomah: it comprises twelve lauds, each of nine verses =108; this number, divided by the number of syllables of the brhati (36) yields three brhatis.
2 Cp. note 3 on VII. 4. 2.
8. One who is desirous of (obtaining) cattle should perform (it).
9. The brhati is cattle; he is firmly established in (the possession of) cattle.
448 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
XVI. 13. (Second Sadyaskra-ekadha.)
1. The same (rite), but with the agnistoma(-laud) on twenty-one verses, he should perform for one who is suffering from a lingering disease.
2. The ninefold (stoma) is the vital principle', the sun is the vital principle; he, who is suffering from a lingering disease, suffers a loss in regard to his breaths (vital principles); he makes him prosper in regard to his vital principles.
1 Cp. note 1 on VI. 2. 2.
3. It (this rite) amounts to the viraj'. Food goes forth from him who is suffering from a lingering disease (he loses his appetite). The viraj is food; he puts food into him.
1 The first eleven lauds of this ekaha are nine-versed, the twelfth is twenty-
one-versed (9x 11 + 21) ; that makes together 120, a number divisible by ten, the number of syllables of the 178].
4. The agnistoma(-laud) consists of twenty-one verses; without firm support is he who is suffering from a lingering disease; the twenty-one-versed (stoma) is a firm support'; he gets a firm support.
1 Cp. note 1 on VI. 1. 1},
56. The same (rite) should be performed for one who is desirous of food, or for one who desires a firm support; the viraj is food, the twenty-one-versed (stoma) 18 a support; he eats food and becomes firmly established.
6. The (08.08) १९1 (for all these Sadyaskra-rites) is plough- land! ; that, forsooth, is the most powerful (part) of the earth; through power he makes the sacrifice successful.
1 Wielding ripened rice or barley, Laty. VIII. 3. 4.
7. The uttaravedi (or high-altar) is the threshing floor (of this field); for here the pith (of the crops) comes together. He makes the sacrifice pithful.
8. The sacrificial post (for fastening the victim, the savana-he- goat) is the post of the threshing-floor (to which at threshing the
xvi. 13. l.—xvr. 13. 12. 449
oxen are fastened)!; for by it they press out (of the stalks) the pith (of the crops).
1 Laty. VIII. 3. 6 declares that ‘threshing-post’ 18 to be taken in the sense of ‘pole of the plough’, probably because he insists on the proper meaning of the word utkrsanti in our Brahmana. It is, however, probable that this khalevali is the post, to which are fastened the oxen, which, by treading on the ripened stalks, press out the corn. That oxen are used for the threshing, is explicitly stated by Baudh, XVIII. 21: 368. 5ff.
9. A three year old, ungelded bull serves for the buying of the soma: in order to associate Indra (with the sacrifice).
10. The soma-herolds, seated on chariots drawn by horses, ride out in all directions.
11. From all directions he obtains the food for him (for the Sacrificer).
12. To the distance of four koss, riding on a chariot drawn by four horses in an easterly direction, he (one of the four soma-herolds) announces the sacrifice. In this manner the journeys are measured ; they travel as far as is the measure of a journey. To the distance of three koss, riding on a chariot drawn by three horses in a northerly direction, (he announces the sacrifice). To the distance of two koss, on a chariot drawn by two horses in a westerly direction, (he announces it). To the distance of one koss, riding on a chariot drawn by one horse in a southerly direction, (he announces 1४) *, This, forsooth, is the form of the directions. Whatever is the form of the directions, thereby he makes the sacrifice thrive.
1 Laty. VITI. 3. 12-13 treats of this passage in the following manner: ‘To the east, they should convey the Hotr; to the north, the Udgatr; to the west, the Adhvaryu; to the south, the Brahman. Or they may dwell there (in these directions) previously. Here they should announce the (sacrifice of) soma, having got there by means of the chariots drawn by horses; these, as well as the journeys, are explained in the Brahmana. According to Sandilya, the officiating priests should (not be conveyed, but) be occupied (in the usual manner on the ground of the sacrifice), but they should convey other Brahmins in the manner as has been exposed before, and to these the soma-herolds should announce the (sacrifice of) soma with the words: ‘So and so is performing a Sadyaskri, that I announce to Indra, to all the Gods, to the soma-drinking Brahmins who are worthy of soma’.—Differently, the Jaim. br. (II. 119): at the first Sadyaskri, the soma-herold rides out on a chariot drawn by horses to the distance of a yojana, with the leathern bag filled with sour milk (cp. Pafic. br. XVI. 13. 13).
29
450 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
The priests have previously been placed, each at a distance of three koas, in the different directions and they arrive at early morning to perform the sacrifice. At the second and third Sadyaskri (the two Anukris), the soma-herold rides out on 8 chariot drawn by mules to the distance of three koss, and the priests find themselves at a distance of 14 koss. Differently, again, Baudh. (XVIII. 20, sqq.), who for each Saédyaskra enjoins the four chariots (dtawn by four, three, two horses and by one), and provided each with a bag of sour milk. The priests arrive at morning on foot. After the preparation of the priyaniya-isti, those four chariots start On a race-course: the chariot with four horses to the east, a yojana far; the one with three horses to the south, three koss; the one with two horses to the west, two koss; the one with one horse to the north, one koss. To everyone they meet, they announce the sacrifice. According to Apastamba, Hiranyakeégin and Katyayana the ritual, in substance, 18 the same as explained by Latyayana: the priests are fetched by means of the four chariots.
13. On the chariots are leathern bags filled with fresh milk; the butter obtained by it (४.९. by the shuttling on the driven chariot) must be added to the 88" (used at the sacrifice), for the sake of immediateness *,
1 Cp. note 1 on § 12.
2 In order that all may be accomplished on one and the same day.
XVI. 14. (Third Sadyaskra-ekaha: Anukri.) 1. Now, the Anukri! of the Angirases.
1 The name is explained in the next following paragraph.
2. By this (rite), the Angirases reached the Adityas}. He who is left behind, coming behind (inferior), as it were, should perform this (rite). He reaches the advantage of those who precede him, for, by it, the Angirases had reached the Adityas?.
1 Who were gone before them to the-world of heaven, cp. XVI. 12. 1.
2 Hence the name: 8 (sadyas)k ri, which comes behind (anu, another).
3. Of this (rite), the (last) two pavamana(-laud)s are twenty- four-versed. 4. The pgayatri comprises twenty-four syllables; by means of the
gayatri, the Gods reached these worlds successively. By this (rite), he reaches successively these worlds.
xvi. 13. 13.—xvr. 15. 4. 451
5. The gayatri is strength and priestly lustre!; strength and priestly lustre he obtains. The gayatri is breath? (the vital principle) and a means of procreating: out cf the breath, the gayatri, he is procreated.
1 The same is said XV. 1. 8, XIX. 5. 9. 2 Cp. note 1 on VII. 1. 9.
6. Both kinds of stemas (are applied in this rite): the even and the odd 01९81. This isa pairing. From this pairing he is procreated.
1 It is partly nine-versed and partly twenty-one-versed, but the last two pavamanas (see § 3) are even (of 24 verses).
7. It amounts to the vira{!; the viraj is fcod, he comes into the possession of food.
1 Jt has nine stotras of nine verses, two of twenty four, one of twenty-one, together 150, a number divisible by ten.
8. The agnistoma(-laud) is twenty-one-versed; the twenty-one- fold (stoma) is a firm support'. At the end of the sacrifice, he is firmly supported.
1Cp. IIT. 7. 2. XVI. 16.
(The Visvajicchilpa-ekaha.) 1. Now, the Visvajicchilpa?.
1 «The image (or ornament?) of the Visvajit’; ep. XVI. 4 sqq. According
to the Arseyakalpa III. 6. ©, its arrangement is, in the main, that of the Viévajit.
This ekaha (reckoned amongst the Sadyaskras, cp. footnote on page 446) is found only in our Brahmana.
2. Itisthe ornament of the stomas. He who knows this, beholds in his house a work of art’.
1 Identical with XVI. 4. 9.
3. In this (rite) the (last) two pavamana(-laud)s are eighteen- versed.
4. This sacrifice is a wheeled one!: for (obtaining the fulfilment of) a wish; the wish he hopes to see fulfilled, is reached by it, for
where he wishes to go with a wheeled (car), that (place) he reaches.
1 These two pavamanas of equal verse-number are, in a sense, its wheels.
452 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
5. One who is desirous of (reaching the world of) heaven, should perform (it).
6. The prstha(-siman)s are the world of heaven!; through this (rite) he reaches the world of heaven.
1 viz. the rathantara, brhat, vairaja etc., as at the Visvajit.—Further cp. VII. 7. 17.
7. The prstha(-siman)s are strength and priestly lustre. In that the pratha(-siman)s are applied together (at one and the same sacriiice), he confers on him strength and lustre together.
8. The prstha(-siman)s are food and cattle. In that the prstha (-siman)s are applied together, he confers on him food and cattle together.
9. About this they say: ‘The prstha(-siman)s have different places’. In that they are, all of them, applied at one and the 8: me sacrifice, the Sacrificer may lose his firm support.’
1 They appear normally each on one of tha first six days of the ten-day- period.
10 The prstha(-laud), (which runs parallel to the sastra) of the Hotr, is twenty-one-versed. The twenty-one-fold (stoma) is a firm support?. In the middle of the sacrifice he obtains a firm support. The agnistoma(-laud) is twenty-one-versed. The twenty-one-fold (stoma) is a firm support. At the end of the sacrifice he obtains a firm support.
1 Cp. XVI. 13. 4.
11. These are t wo twenty-one-fold (stomas); the Sacrificer is t w o-footed. He firmly establishes the Sacrificer in the sacrifice, in (the possession of) cattle.
XVI. 16. (The Ekatrika-ekaha.)
1. Now, the Ekatrika!: Prajapati’s getting-a-top *.
' For the name see § 4.—According to Liaty. (VIII. 3. 2-3), the Svena (described in Sadv. br. and likewise in the Argeyakalpa, here immediately after the Viévajicchilpa) and the Ekatrika are also reckoned as Sadyaskras.—lIt is striking that the Paficavim$Sabrahmana nowhere describes any abhica@ra-rite, as 18 e.g. the Syena.
XvI, 15. 5.—xvi. 16. 9. 453
2 See § 2.—On the Ekatrika cp. Jaim. br. IL. 125-127; seo ‘das Jaim. br. in Auswahl,’ No. 138.
2. By this (rite), Prajipati got a-top of these worlds?.
1 Or: broke through them, got the supremacy over them, op. Ap. érs. XVIII. 19.5: udbhinnam rajhah, with my note on the German translation.—The genitive 13 noteworthy.
3. This is a winning stoma, for the kria has got a-top (of the other grahas) }. 1 Cp. XVI. 9. 4. Here the term krta, representative of four, is used
because the two kinds of stoma (1 +3) together make f o प r. Sayana’s explanation here is equally wrong.
4. That they chant on one single (verse) is because Prajapati is one; he reaches (becomes equal to) Prajaipati; and that they chant on three (verses) is because these worlds are three in number; he is firmly established in these worlds}.
1 At this ekaha, the stotras are alternatively chanted on one andon three verses; hence the name: ‘containing one and three.’
9. These amount to four; fourfooted is cattle; he is firmly established in (the possession of) cattle.
6. It (the whole rite) amounts to the giyatri’; the giyatri is strength and priestly lustre; strength and priestly lustre he obtains.
1 Six stotras on one verse and six on three (6+18) make 24, the number of syllables of the g&yatri.
7. The gayatri is breath (and) a m2ans of procreating ; out of the breath, the gayatri, he is procreated 1.
1 See XVI. 14. 5.
8. On (the verse beginning :) ‘By this golden light purified,’* the arbhava-pavamina(-laud) is chanted.
1 SV. [. 463=R3. IX. 111. 1=SV. IT. 940.
9. This (aticchandas-verse) is (१.९ , contains) the features of all
the metres’; he (thereby) firmly establishes the arbhava-laud in all the metres.
1 Op. Sat. br. III. 3. 2. 11 : e8% vai 547०4१४ chandamhsi yad aticchandah.
454 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
10. On this (verse), the giyatraparéva(-sdman)’ (is chanted). (In doing so) he does not deviate from the gayatra-siman nor from the finale *.
1 Grim. XVII. 2. 31, composed on SV. J. 584; see SV. ed. Caleutta, vol. IT, page 237.
2 The pavamana-lauds begin normally with gayatri-verses, chanted on the 258१7 8- 8817081) ; Ly the name of this sfman, ga yatra-paréra, this condition is fulfilled, although it is chanted on verses of different metre Sayana’s commentary points to the reading, followed by me: na géyatrid ett samno na nidhanat. Neither
1 do they deviate from the nidhana, as this saman is nidhanavat (ending: @ ia
1111 2 3495) and the pavamana stotras ought to finish thus.
SEVENTEENTH CHAPTER, (The ekahas or one-day-rites, continued.) XVIT. 17. (First Vratya-stoma.)
1. The Gods, forsooth, went to the world of heaven; of them the adherents of ‘the God’! were left behind (on earth), leading a Vratya- 116४. They came to the spot whence the Gods were gone to the world of heaven. (But) they® found neither that stoma nor that metre by means of which they might reach them. Then the Gods said to the Maruts: ‘Deliver ye to these that stoma, that metre, by means of which they may reach us.’ To them they (the Maruis) delivered that sixteen-versed stoma, (which) cryptically (is) the anustubh*, Thereupon, they reached them.
1 This translation of कव्व is conjectural; the word in itself may mean
equally: ‘adherent of the Gods’ and ‘celestial’, or ‘adherent of a’, or ‘of the God.’ In the latter case, that God must be meant who, in Sat. br, is called
1 Our Br&hmana describes in XVIT. 1-4 four kinds of Vratya-stomas; ep. Laty. VIII. 6; Nidénasttra VI. 11-12; the Jaim. br. (II. 222-227) acknowledges three Vratya-stomas; further, cp. Baudh. XVIII. 24-26; Ap. KXII. 5. 4-14; Katy. XXII. 4. 1-28; Asv. IX. 8.26; Sankh. XIV. 69-73. The subject of the Vratyas is now being studied in an extensive work by I. W. Hauer, ‘der Vratya’, Stuttgart, 1927, of which only the first volume has so far appeared.
xvi. 16. 10.—xvu. 1.6. 455
yo ’yam devah paésiindm iste. The god Rudra is often designated not by his name, but by the words: ‘this God (see above, XIV. 9. 12; XXII. 2. 9, note 4; Ait. br. ITI. 34. 3; Kath. X. 6, XXII. 12, (beg.), XXV. 10, and probably else- where). The Jaim. br. (Auswahl no. 146) seems to favour this translation, as it is said there that the Vratyas did not reach the world of heaven, because they had offended either that God which blows here (the Wind) or the mighty God (isanam devam i.e. rudram), In this respect, then, I agree with J. Char- pentier, in his paper ‘ Bemerkungen iiber die Vratyas’ (Vienna Oriental Journal, vol. XXV, page 355 sqq.).
2 The meaning of the expression vratyam pravasanti is unknown. Charpentier renders: ‘Wohnten ohne Riten in der Ferne’; Hauer: ‘die auf Vracya—-Wander- schaft begriffen waren.’ Jaim. br. has throughout vratya@m dhavayantt; Baudh.: vratyam caranti. Perhaps vratyam pravasanti is elliptic for vratyam vasatim pravasanti, ‘leading the life of a joined group,’ from vrata, § 5 and above VI. 9. 24.
3 Instead of tena (wrongly interpreted by Hauer) read te na.
4 Solely on account of the number, the anustubh is of twice sixteen syllables : catvarah sodasah dve anustubhau bhavatah, misinterpreted hy Hauer, op. cit. page 61.
2. Those who lead the life of a joined group, are destitute, left behind. For they neither practise the study of the Veda nor do they plough or trade. It is by the sixteen-versed stoma that this can be reached.
3. This is a stoma of the Maruts. The smaller metres belong to the Maruts.
4. He shifts the kakubh(-verse and the saimans chanted on it) to the fore-part ; in that, at the place of the kakubh, this dvipada(-verse) is applied’, he, thereby, makes them prosper in regard to their own nature.
1 Cp. XVI. 11. 5 with note 1 and 16 with notes 1 and 2. The passage is wholly misunderstood by Hauer, op. cit., page 64.
5. (The verses, beginning): ‘ For, o Indra who lovest the chants’, are (of) unequal metre. The joined group is unequal, as it were. He makes them equal (by applying the verses of this metre).
1 RS. VIII. 98. 7—9=SV. 11. 60—62 (var. rr.); ep. notes 1—3 on VIII. 8. 26. According to the Samaveda, the unequal metres are kakubh, usnih and para- usnih.
6. On these (verses) the dyautana(-siman)?! (is chanted as third prstha-laud).
456 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Grim. VIII. 2. 22, composed on SV. 1. 324; see SV. ed. Calcutta, Vol. I, page 656. A comparison of the ihagéna points to this chant, though gram. VIII. 2. 23 is likewise dyautana and has the same ending. Probably they were optional, as the Jaim. br. (II. 224) has: tayor brhato marutasya samani bhavato dyautane va devasime
7. Dyutana, who belonged to the Maruts', was their (of the Vratyas) ‘ House holder’®. They (the Vratvas) performed this (Vratya-) stoma and all of them came to prosperity. That there is this siman, is for prospering °
1 Cp. § 1, where the Maruts receive the command to give a stoma to the Vratyas in order to reach heaven.
2 This expression is here somewhat unexpected, for it 13 used ordinarily when the sacrifice is a sattra, as, for instance, the one described XXIV. 18.
8 The last words are again wrongly understood by Hauer, op. cit., page 66.
8. If they were to undertake (i.e. to chant) the finale ‘ expressed- ly,’? only the Grhapati would prosper and he would repel the others (from prosperity). By the fact, (however), that they undertake it ‘unexpressedly,’ £ he firmly establishes all of them ° (१.९, all the other Vratyas) in prosperity (and) in welfare.
1 niruktam, in that, in chanting, the name of the deity is distinctly and expressly pronounced. Cp. V. 4. 15.
2 The Sdtrakara (Laty. VIII. 6. 5-6) elucidates this: ‘they pronounce as finale of the dyautana-sAman the word ‘Indra’. This is prohibited (by the Brahmana); they should perform tho finale as it has been handed down (in tho
2 1 1111 gana)’ (i.e. au 3 ho 2945}. That in the case of nirukti the word indra is used ag finale, seems to rest solely on the fact that the verse of the dyautana-saman is addressed to Indra.
~ +~ 'ba nama of one single God were taken ag nidhana, this would refer only to one single deity (and one singte mergon: the Grhapati), but the anirukta nidhana refers to all the deities (and all the Vratyas).
9. Swallowing poison are those, who eat foreign food as Brah- man’s {000 1, who call good words ०६४ 1, who use to strike the guiltless with a stick, who, though being not initiated, speak the speech of the initiated 7. The guilt of these may be removed by the sixteen-versed stoma. That (in this rite) there are four sixteen-versed (stomas) ३, thereby, they are freed from their guilt.
1 Translation and precise meaning doubtful.
Xv. 1. 7.—xvul. 1. 14. 457
2 Cp. Baudh. (XVIII. 24): atha yad vratyavadam vadanti diksitavadasya tad TUPAM.
9 The schema, according to Arseyakalpa III. 9, is: 9, 15, 15, 15, 16 | 1 6, 17, 17, 17, 16|16, 21,
10. (The verses, beginning): ‘The God who bestoweth woalth,’? must be taken for the agnistoma-siman; he establishes them (the Vratyas) among the deities.
18V. I. 55=RS. VII. 16. 11—12=SV. II 863—864 (var. 1). On these verses, then, the yajfayajiiiya-saman (gram. I. 2. 25, see SV. ed. Calcutta, Vol. I, page 150) 18 applied.
11. But they (the Theologians) say also: ‘It should be applied on the satobrhati(-verse)s, (beginning): ‘The progress-gaining has shown himself.!’ A joined group is unequal, as it were; he makes all of them equally elevated (sato brhatah).
1 SV. J. 47=RS. VIII. 103. 1, 2, 3=SV. II. 865, 867, 866 (var. rr.). Properly, the verses are all brhatis. Sayana’s remark, pragrathanair apeksana- svabhavata eva brhaticchandaskasv rksu, does not help us, neither has Hauer
explained the difficulty. Cp. note 2 on XII. 4. 3, XIT. 4. 22, note 2 on XIV. 10. 3.
12. About this (matter) they (other Theologians) say: ‘The metre satobrhati is loose, as it were, (and) shaking!; it (the agnistoma-laud) must, (therefore, rather) be performed on the verses: ‘The god who bestoweth wealth.’
1 Cp. note 1 on XIV. 10. 3.
13. ‘Firmly established (on the contrary) is the brhati with its repeated verse-quarters!. In that he begins a verse-quarter anew, therefore, the (suckling) child longs after its mother ~.
1 Cp, XIV. 10: 3 and note 2 on this passage. The brhati consists of the verse-quarters: 8 + 8 + 14 + 8, the first two have an equal number of syllables.
2 The meaning of the apodosis of the last sentence is less clear.
14. A turban, a goad, a bow without arrow?!, a board-covered rough vehicle”, a garment with black fringes, two goats-skins: one white, one black, a silver ornament (worn around the neck), (all) that is (the equipment) of the Grhapati.
1 The meaning of jyahroda was unknown even to the Stitrakaras and
their authorities. According to Baudh. the Vratyas are provided with a bow and three arrows in leathern quivers.
458 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2 The nature of this kind of vehicle is unknown; probably Baudh. gives a description of it.
15. The other (Vratyas) have (uppergarments) with red borders! and corded fringes!, with strings at each side; each of them has a pair of shoes and doubly-joined goat’s hides.
1 All is, and was to the ancient exegetes, uncertain
16. This is the possession of the Vratyas; on him, to whom they bestow (this possession), they transfer (their guilt or unworthiness, so that henceforth they are qualified to take part in the sacrifice of the Aryas).
17. Each of them brings to their Grhapati thirty-three (cows)!. For thirty-three adherents of ‘the God’* had come (through this Vratya-stoma) to prospering. (So this rite serves) for reaching prosperity.
1 And all these cows must be given to the person who is mentioned in the
preceding §.
४ Cp. note 1 on § 1. XVII. 2. (Second Vratya-stoma.)
1. Now (follows the description of) the (Vratya-stoma) with six sixteen-versed (stotras). This (rite) should be performed by those who, base (and) censured, lead a Vratya-life.
2. One after another they are seized by bad fortune, who, being base (and) censured, lead a Vratya-life. In that there are six sixteen-versed stotras, thereby, they are delivered from bad fortune.
3. In that the agnistoma(-laud) is twenty-one versed, the twenty-one versed stoma being a firm support, they are firmly supported even in the middle of the sacrifice.
4 It 18 an ukthya(-rite); the uktha(-laud)s are cattle; it is the cattle that leads the base to superiority, Through cattle he leads them to superiority }.
1 The schema (cp. Arseyakalpa III. 10. a) is: 16, 15, 15, 15, 16 | 16, 17, 17, 17, 16 | 16, 21, 21, 21, 16.
XVII. 1. 16.—xvu. 4. 2. 459
XVII. 3. (Third Vratya-stoma.)
1. Now, the (Vratya-stoma) with two sixteen-versed (stotras). This should be performed by those who, being the youngest, lead a Vratya-life.
2. Destitute, left behind are those who, being the youngest, lead a Vratya-life. In that the pavamana-(laud)s are nine-versed, the nine-versed (stoma) being the mouth (or chief one) of the stomas 1, he (thereby) leads them to*® the mouth (the chief part) of the sacrifice.
1 Cp. VI. 1. 6.
2 mukhaiah must be equivalent to mukham. Differently Sayana, who takes it as a locative and supplies as object to the verb: brahmanatvam. For this use of the ablative in -fah, cp. Indogermanische Fozschungen, vol. XXXI, page 105. °
3. In that there are two sixteen-versed (lauds), they, thereby, are delivered from their bad fortune.
4. The agnistoma(-laud) is twenty-one versed. The twenty-one versed stoma is a firm support. They are firmly supported at the end of the sacrifice’.
1 The schema is: 9, 15, 15, 15, 16 | 9, 17, 17, 17, 16] 9, 21.
XVII. 4. (Fourth Vratya-stoma.)
1. Now, the stoma for those (Vratyas) who by old age are precluded from sexual intercourse’. This (rite) should be performed by those who, being the oldest, lead a Vratya-life.
1 gama- in famanicamedhra 13 the same éam1- as in samaratha, ‘a quiet, not
moving chariot’; see references in the edition of Baudh. srs., in the index, tn voce The word, then, means: ‘having a not moving, hanging down medhrea.’
2. From the top! they ascend to the top. The stomas go up- wards (increase in number of verses): in order that they may not fall down ४.
460 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Which they have reached already by their old age; for the expression ep. II. 1. 3.
2 The schema (cp. Arsgeyakalpa JIT. 11) is: 9, 9, 15, 17, 21 | 24, 44, 48, 27, 33 | 32, 32.
3. This (rite) was (once upon a time) performed by those (Vratyas), who by old age were precluded from sexual intercourse. Their Grhapati was Kusitaka, the son of Samasravas. Lusakapi, the son of Khargala, cursed them, saying: ‘They are fallen off': they have applied two smaller lauds’.2 In consequence thereof, none of the descendants of Kusitaka amounts to much, for they have fallen off from the sacrifice म.
1 Saéyana takes avakirsata in the sense of avakirninah...abhavan. But as avakirnin signifies: ‘he who has broken his vow of chastity’, this is impossible in view of the old age of the performers.
2 See the schema in note 2 on § 2, where, after the increasing stotras, the last two of the midday-service decrease.
8 In this passage, then, the author of our Braéhmana polemizes against the Kausitakina who applied in this sacrifice the stomas is a wrong way. In the Jaim. br. (II. 226), the following remarkable passage is read: ^ Now the (Vratya- stoma) of the Aisikapfvas, who had Kusitaka as their Grhapati, a sacrifice of which the pavamana-lauds are sixteen-versed’ etc. The schema, according to the Jaiminiyas, is wholly different: 16, 15, 15, 15, 16 | 16, 17, 17, 17, 16 | 16, 21. I now cite an equally remarkable passage of the Nidanasitra (VI. 11): ‘In our tradition, two kinds of verses are handed down for the agnistoma(-laud). There are two kinds of Vraétyas: the Sirsadis and the Aisikayavis. ‘For the Sirsadis, he should apply (४.९, chant) the agnistoma-s&iman on satobrhati(-verses)’ (see our Brahmana XVII. 1. 10), thus says Dh&anaiijayya. ‘ These they call the older ones. For the Aisgikayavis (he should chant it) on pragdthabrhati (-verses) (cp. XVII. 1. 11). How can he know (which of them are the older and the younger ones) ?’ They should say this themselves, (But) the older ones, forsooth, are the 87758418. ° In the next kandika (VI. 12) we find the following remarkable but difficult passage: jyesthayajnam krisnam cikirsann athapimam dvairihéam Gésihstomamh (perhaps the verse devo vo dravinodah is meant) saksay jyesthayajne ’cakireit; sa Gdiyamanah sarvant stoman ddayet; tamhs tu yad evam prayunrkia, evam anava- kadrenaroho bhavatt (this anavakara is the noun belonging to the verb avakirats in XVI. 4. 3). Further on: akugalanuvyahytan kausitakin manya itt dhananjayya, evam hy evaiau satsu roho bhavats. So Dhanafijayya seems to defend the manner of the Kausitakins. The question remains open whether the proper noun in Jaim. br. atsikapavanam should rather be read atsikayavinam.
XVII. 4. 3.— xvi. 5. 6. 461
XVII. 5.? (First Agnistut.)
1. Indra slew the son of Tvastr with three heads. An inaus- picious voice addressed him’. He resorted for help to Agni. This (God) saw this Agni-laud? and, having assigned it to himself%, he sacrificed with it on behalf of him (of Indra). By it, he drove away his inauspicious voice ५,
\ Calling out: ‘O Brahman-slayer !’
2 A sacrifice of soma in which all the grahas, stotras and Sastras are destined for Agni alone.
3 The Jaim. br. has: atmana adhi... atanuta.
4 He, Agni, drove away the voice that pursued him.
2. He who knows this repels from himself the inauspicious voice.
3. He who deems himself to be impure’, should perform the Agni-laud: Agni removes his evil and bestows, by means of the nine- versed (stoma), strength and priestly lustre on him”.
1 Because he has committed a murder, etc.
2 Agni is connected with the trivrt-stoma, cp. VI. 1. 6,
4. About this they say: ‘In that it is a nine-versed (stoma), he removes the evil from one member of his body: from the head only ’'.
1 Because the trivrt is born out of the head of Prajapati: VI. 1. 6.
5. It should be made a jfyotistoma’.
1 The ordinary jyotistoma containing the four stomas: trivrt, [080८8486 , saptadasa, and ekaviméga, cp. C.H. page 503.
6. By the nine-versed (stoma), he drives away the impure (element) from his head; by the fifteen versed, from his breast and arms; by the seventeen-versed. from the middle part of his body ; by the twenty-one-versed, from his feet and knees},
1 Cp. VI. 1. 8-11. Jaim. br. IT. 135, in ‘ Auswahl’ No. 140.
ewer ee
1 In our Brahmana (XVII. 5-9) are described four Agnistuts; they are given in the Jaim. br. II. 134-138; Taitt. br. II. 7. 12; Arseyakalpa III. 12-13. 6; Laty. VIII. 7. 1; Nidanasiitra VI. 13; Baudh. XVIII. 12-13; Ap. XXII. 6. 5-21 and XXII. 27. 3-12; Katy. XXII. 4. 29-5. 5; Aév. IX. 7. 22-25; Sankh. XIV. 51-57.
11
462 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
7. ‘He enters into Vaiivanara’) they say, ‘who performs the Agni-laud.’ The varavantiya(-saman)* must be applied at the agnistoma(-laud). Agni destroys what is impure of bim, and the other one (viz. the Sacrificer) comes out clean and pure ®.
1 Cp. V. 3. 9.
2 Cp. note 1 on V. 3. 8; from the Arseyakalpa, we infer that gram. I. 1. 30 (see SV. ed. Calcutta, vol. I. page 121) is intended.
8 This expression rests on the ritual of the purifying bath, see, eg. TS. 1. 2. lL. {: ud Gbhyah sucir @ pita emi.
XVII. 6. (First Agnistut, continued.)
1. It?! (is) a nine-versed agnistoma. The agnistoma-saman (18 chanted) on (verses) addressed to Vayu’.
1 Some authorities hold that in khanda 5 two Agnistuts are described and, in khanda 6, athird. This probably is not the intention of the author of the Briahmana. Niddénasiitra VI. 13: ta ime pancanuvakaé (sc. Pafic. br. XVII. 5-9), catvarah kalpah; sa esa (४72. Pafic. br. XVIL. 5 and 6) prathamah sarvesam eva sarstah syad, api va prathamasya dvau syatam.
2 SV. II. 920-922 (Ar3seyakalpa ITI. 12) chanted on the varavantiya-saman (XVII. 5. 7).
2. One who is desirous of priestly lustre should perform it.
3. The nine-versed (stoma) is strength (and) priestly lustre; in that the agnistoma-saman is (chanted) on (verses) ad lressed to Vayu, he (the performing priest) thereby blows on him?.
1 So that all alien substances are rem»ved from him, just as the blacksmith blows on the metal to cleanse it.
4, The Agnistut purifies him by heat, just as he (the smith) would purify the gold by the heat (of the fire)?.
1 Cp. Jaim. br. (II. 136, 866 ‘ Auswahl’ no. 140): ‘He who, though being a learned Brahmin, does not shine (is not conspicuous), should perform this (Agnistut). A learned person who is not conspicuous, is as a (golden) niska that 18 seized with defilemsnt. They hold him, for whom they perform the Agnistut, in the fire. Just as a niska seized with defilement is held in the fire, whereupon he (the smith) removes all its defilements by hammering on it with an iron hammer, so he removes from him all evil and he thereby becomes possessed of tejas and priestly lustre.’
xvil. 5. 7.—xXvi. 8. 2. 463
XVII. 7. (Second Agnistut.)
1. For him who is desirous of cattle he should perform the same kind (of Agnistut), but chant, as agnistoma-siman, the varavantiya on the revati(-verse)s 1.
=~
1 The varavantiya (note 2 on XVII. 5. 7) applied on the verses SV. I. 153=RS. 1. 30. 138~1L5=SV. 11. 434-436 (var. 1).
2. He who is devoid of cattle is (like unto) old, dry grass; as cattle take no delight in old, dry grass (but avoids it), so in him who is devoid of cattle, the cattle does not rejoice (but leaves him). When fire burns down the old, dry grass, then, rain falls on it and, then, new plants grow forth, and, then, cattle rejoice in it (and in him, who was as dry grass).
3. Cattle rejoice in him (and does not leave him), who knows this 1,
1 More completely the Jaim. br. (II. 137, ‘Auswahl’ no. 140, end): ‘In whom, being worthy of cattle, cattle doa3 not rejoice (but leaves him), such a one should perform this sacrifice. He is as old, dry grass; its agnistoma-laud 1s performed on the revati(-verse)s; the revati(-verse)s are water; he, for whom they porform the Agaistut, is thrown into 06 ; as old, dry grass, after it 18 burnt by fire and then water 1s poured on 1४, so that beautiful herbs come forth and cattle rejoice in it, so in him rejoices all cattle.’
4. What of him ts adverse to cattle, that is burnt down by Agni. What is burnt down by Agm, that he quenches with water: with the revati(-verse)s.
XVII. 8. (Third Agnistut.) 1. A jyotistoma should be parformed as Agnistut’ by him who goes amiss in a sacrifice *.
1 An agnistoma of the usual kind (as described in C.H), but with all grahas stotras and sastras destined for Agni.
2 Because he was not able to finish 1६.
2. Or by him who goes amiss in any part of a sacrifice of soma.
464 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
3. Agni devours the offering, destined for the Gods, of him who goes amiss in a facrifice and he does not convey it to the deities. He at once succeeds in relation to Agni}.
1 He wins at once, by the Agnistut, the favour of Agni, so that this God conveys henceforth his offerings also to the other Gods.
4. When (a conveyance) breaks down, they fit up another, (for) with it he goes nct there (whither he is journeying), (but) when they fit it up, he goes there. He should sacrifice with the same stomas with the same part of it, in which he had gone amiss; he (then) is firmly established in the same stomas, in the same part of the sacrifice in which he had gone amiss},
1 As the Agnistut here described contains the same stomas as the normal agnistoma, he, whose sacrifice of sora (agnistoma) has gone amiss through too much or too less, performs now an 4 701६101, which contains the same stomas as the sacrifice that had gone amiss.
XVII. 9. (Fourth Agnistut.) 1. Qne who is desirous of food should perform an Agnistut, of which all the lauds are seventeen-versed.
2. The ceventcen-fold stcma is food!; Agni is the bestower of food; Agni bestows food on him. 1 Cp. note 1 on II. 7. 7.
3. An eater of food becomes he who knows this.
4. It (this rite) is throughout seventeen-fold. Prajapati is the seventeen-fold (stoma)’. He reaches (becomes equal to) Prajapati.
1 Cp. note I on IT. 10. 5. XVII. 10.
(The unprecedented rite of Prajapati.)?
1. A nine-versed agnistoma; its morning-service is unexpressed,' 1 Cp. note Ll on VII. 1. 8.
2. Prajapati created the beings; as these were created, they went forth from him. He saw this unexpressed morning-service; by it
1 Cp. Jaim. br. IT. 177; Laty. VIII. 7, 2-3; Nidadnasiitra VII.1; Ap. XXII. 7. 1-4; Katy. XXII. 5. 6-10.
xvur. 8. 3.—xvit. Ll. 2. 465
he passed into the midat of them!; they turned to him and surrounded him on all sides ?.
1 Because at first through the aniruktabhiva they did not perceive him (?).
2 Read pary enam avisan instead of Gvisan, see § 3.
3. One who is desirous of (obtaining the chieftainship in) his clan should practise (this rite). In that the morning-service is unexpressed, he passes in the midst of them (of the inhabitants of his community, of his clansfolk); they turn to him and surround him on all sides.
4. This is the unprecedented (rite) of Prajapati. Unpreceded by any one is he who knows this?.
1 This ek&ha, called simply apiirva, is described in the Jaim. br., but its aim 18 different $ it promises the precedency before others in obtaining numerous progeny.
It is called apiirva (‘having no precedent’), because it is throughout trivrt, and the trivrt has no precedent as it is the first of all the stomas.
XVII. 11. (The Brhaspati-sava.)!
1. A nine-versed agnistoma.
2. As its’ morninz-service, when the Niraiansa-cups have been deposited, he assigns eleven (cows) 8९ sacrificial fee; at the midday- service (when the Nirasamsa-cups have been deposited) (he assigns eleven) (cows) with a horse as twelfth. Both these groups (of eleven and twelve) he sepsrates (from all the daksina-cows that stand together to the south of the sacrificial ground, and he gives them to the officiat- ing priests); at the afternoon-service (he assigns) eleven (cows, when the Nardsamsa-cups have been deposited), and he gives them at the barren cow (i.e. when this cow, destined for Mitra and Varuna, has been immolated) 1.
1 The so-called NaraiSams3a-cups are deposited five times during the whole rite, see ©. H. §§ 147. e, 153 (morning service); 189. b, 197 (midday-service); 230. b
(afternoon-service). In our text, the first of each (§ 147. © and 189. b) and the last (230. b) are meant. The last eleven cows; area given after the rite described inC. H.
1 Cp. Jaim. br. II. 128-131; Laty. VIII. 7. 4-11; Nidanasitra VIL. 1; Arseyakalpa III. 13. c; Kath. XX XVII. 7; T. Br. II. 7. 1; Sat. br. (Kanviya) ए, 7. 5; Baudh. XVIII. 1-2; Ap XXII. 7. 5-16; Katy. XXIT. 5. 11-29; Sankh XV. 4.
30
466 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
$ 266, Usually, the daksin&s are given at the midday service (C. H. §191). The Jaim. br. (‘ Auswahl’ no. 139) commends other methods of dividing the daksin&s.
3. These make thirty-three daksina(-cow)s; there are thirty-three deities’; he reaches the deities. The horse is the thirty-fourth of the daksinas; Prajapati is the thirty-fourth of the deities!; he reaches Prajapati.
1 Cp. X. 1. 16.
4. This is the consecration! of Brhaspati. Brhaspati desired to obtain the chaplainship (the office of Purohita) of the Gods. He performed this (sacrifice) and obtained the chaplainship of the Gods.
1 A sava is an ekaha with which a consecration, an anointing, abhiseka, is connected.
5. He who knows this obtains a chaplainship.
6. It is the consecration as chief judge’. He whom they consecrate for the office of a chief judge should perform this (sacrifice).
1 The Sthapati was probably a Vaisya. Some texts (T. Br. and Kath.) describe a sava, which is designated by Baudh. (XVIII. 3) and Ap. (XXII. 25. 2-5) as vatéyasava or sthapatisava, Laty. VIII. 7.10: ‘Whom they put at their head, amongst these he should henceforth lead a friendly disposed life (?; differently the commentary, but cp. Laty. VIII. 12. 1. keatravritim vartayet) and they should call him Sthapati.” Nidanasiitra: purodhakGmayajna uttarah sthapatisavo va, yarh samanah graisthye samvurniran.
7. He who knows this gets an office as chief fudge.
8. He is sprinkled?! (४.९. inaugurated) (whilst sitting) on a black antelope-hide. This (hide) is visibly the priestly lustre?; he is inaugurated on priestly lustre.
1 On the moment when this sprinkling takes place, see XIX. 13. 8 and cp. note 10 on no. 139 in Jaim. br. in Auswahl.
2 According to TS. VI. 1. 3. 1, the black antelope-hide is identical, by its white spots, with the Rgveda; by its black spots, with the Samaveda; according to T. Br. II. 7. 3. 3, it is the form of the Brahman: of re and saman.
9. He is sprinkled with clarified, liquid butter; the clarified butter is brilliance ; he (thus) puts brilliance into himself}. 1 Cp. XII. 10. 18.
ष्णा. 11. 3.—xvu. 12. 3. 467
XVII. 12. (The Sarvasvadra.)!?
1. A nine-versed agnistoma; this is throughout circumflected 1.
He who wishes: ‘ May I go to yonder world not through any disease’ ४, should perform this (rite).
1 sarvasvarah sc. stomah or yajrnah: a stoma (a sacrifice of soma) that has the svdra, the musical notation 565, throughout on the nidhana of each saman» cp. R. Simon, Puspasitra in voce: svara (page 525) and padaénusvara (page 521); cp. also above, VII. 3. 25.
2 Sayana supplies to anadyamat@ the noun dehena: ‘ With a not sick body.’ The वक्षा. br. runs: ‘Sunaskarna, the son of Vrsnyaha, was a performer of good, not of wrong deeds. He desired: ‘Having dono in this world good (only) and not bad, may I go to the world of heaven’ (Sunaskarno ha vai vadranyahah punyakrd apapakrd asa. sa ha cakame: punyam evasmin loke krtvapapam krtya (1, krtva 7?)
svargam lokam gaccheyam itt. According to Baudh., it was the king Sunaskarna, the son of Sibi, see below, § 6,
2. The nine-versed (trivrt) stoma is breath!; the tone (cir- cumflex) 18 breath*; he brings his breaths (his vital principles) outside him’; he dies immediately.
1 Cp. I. 15. 3.
2 Cp. VIT. 1. 10, XT. 5. 26, XXIV. 11. 9.
3 The circumflected part of the saman is outside the verse itself.—On tho n in bahir niradadhati (11 the reading is corroct !) ep. Oertel, Disjunct use of cases, page 311. The Jaim. br. runs: ‘They arrange all the samans so that they are circumflected; the tone (circumflex) is breath; the Udgatr thereby ‘tones away’ the vital principles of the Sacrificer’ (5९711 sarvani saimany avakalpayanti, prano vat svarah, pranair eva tat pranan udgata yajamanasya ni(h)svarati).
3. The nine-versed (stoma) is the swiftest of (all) the stomas!. That it is a nine-versed (stoma) (is, because he thinks): ‘In the swiftest way he shall meet (with his end)’*. The tone 18 endless® and yonder world is endless; he makes him go to the endless, to yonder world.
1 Because it is the shortest of all, cp. Sat. br. VIII. 4. 1. 9.
—
~~ = न क
~ न~ =
1 Cp. Jaim. br. II. 167-169; Laty. VIII, 8. 1-42; Nidanasitra VII. 2;
Arseyakalpa III. 14; Baudh. XVIII. 48; Ap. XXII. 7. 20-25; Katy. XXII. 5. 31-6. 20: Sankh. XV. 10.
468 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2 Probably euphonistic for ‘he shall die’, ep. Laty. VIII. 8. 5: tad eva samgacchate, tad eva mriyata iti.
8 avasanarahitah (Sayana).
4. The (verses) contain the (words) ‘towards’ (abhi) and ‘forth’ (212) ‡ ; he (thereby) mvkes him go from this world to the world of heaven.
1 See the verses in Arseyakalpa III. 14.
5. Whilst the arbhava-pavamina{-laud) is being chanted, he (the Sacrificer) lies down, his head baing covered by his uppergarment, to the south of the pillar of udumbara-wood!. Then, he meets (his end) ~.
1 He should lie down o1 his black 8161023 1:43 with his head to the south, according to Laty. VIII. 8.5; according to the Jaim br., he lies down behind the garhapatya with his head to the south, whilst the yajfia4yajiiya-laud is being performed, or, according to others, as this would cause a drawing asunder of
the sacrifice, after the completion of the whole rite.
2 Laty. VIII. 8. 39-41 provides for the case that the Sacrificer does not die: ‘If he lives, he should perform the final 1301 of the sacrifice of soma (sea C. H. $ 259) and, thereupon, seek his death by starving. Dhanafijayya, however, prescribes that he should then eat and abandon his project of dying.’
6. This is the stoma of Sunaskarna. This sacrifice was performed by Sunaskarna, the son of Baskiha'; hence it is called Sunaskarna’s stoma.
1 Cp. note 2 on § 1. XVII. 13. (The Caturmasyas as ekahas.)! 1. A nine-versed agnistoma replaces! the vaisvadeva(-catur- masya) 2, 1 Read loke instead of lokah.
2 This ekéha must be performed on the day of full-moon in the month Phalguna, Laty. VIII. 8. 43.
—
ree
1 Cp. Jaim. br. If. 227-234; this description is much more detailed and in many respects different from Pafic. br.; Arseyakalpa IV. 1-5; Laty. VIII. 8. 43-48 ; Nidinasitra VEIL. 3; Baudh. XVII. 55-58; Ap. उशा, 8. 1-9. 6; Katy. XXII. 7. 1-8. 5; Aév. IX. 2, 1-95; इद्वत). XIV. 7-10.
xvi. 12. 4,—xvir. 13. 13. 469
2. The opening (-verse) is one addressed to Agni; the savana-he- goat is destined for the All-gods, the barren cow (at the end) for Brhaspati.
3. They do not erect a sacrificial post, nor do they throw up a high-altar?.
1 Cp. Ap. VIII. 1. 8.
4. They fasten the victim to an! encircling peg. 1 Perhaps: to one of the pegs laid around the &havanfya. 5. The sacrificial fee consists of fifty (milch-cows).
6. Clad in a new garment, he comes out of the lustral hath. During (the then following) four months he abstains from meat and from sexual intercourse.
7. At the end of (these) four months, a (soma-rite) of two days replaces the varunapraghisa(-offering)s.
8-10a. The opening (-verse) is one addressed to Varuna; the savana-he-goat is destined for the Maruts; (for the second dav), a (verse) containing (the word) ka! (is required) as opening-verse and a he-goit destined for Varuna; the barren cow is destined for Mitra and Varuna.
1 See Arseyakalpa IV. 2 and ep. Ap. VIII. 7. 1.
109 They eroact a sazrifisial post, throw up a high-altar? and fasten the two victims to the post. 1 Cp. Ap VIII. 5. 21.
11. The sacrificial fee consists of one hundred (cows).—Clad in a new garment, he comes out of the lustral bath. During four months he abstains from meat and sexual intercourse.
12. At the end of these four months, a (soma-rite) of three davs replaces the sikamedha/-offering)s.
13. A (verse) containing the word ‘front’ is the opening (verse) *; the savana-he-goat is destined for Agni; (for the second day), a (verse) addressed to the Maruts? is the opening (verse), the victim is destined for Indra and Agni; (for the third dav), the opening (verse) is one addressed to Visvakarman?, the victims are the set of eleven‘, the barren cow (at the end of the three-day-rite) is destined for Surya. They erect a sacrificial post, throw up the high-altar, fasten the
470 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
victims to the post. The sacrificial fee consists of one hundred and fifty (cows).
1 §V. II. 920 (vayor anike asthiran), cp. Ap. VIII. 9. 2.
2 Op. Ap. पा. 11. 22.
8 Cp. Ap. VIII. 12. 3 (note 3, end).
+ Cp. Ap. XIV. 5-7.
14. Clad in a new garment, he comes out of the lustral bath. During four months, he abstains from meat and sexual intercourse.
15. At the end of these four months, an agnistoma-Jyotistoma replaces the sunasirya(-offering)s.
16. The opening (verse) contains the (word) upa'; the savana-he- goat is destined for Vayu?, the barren cow for the Asvins. They erect a sacrificial post, throw up the high-altar, fasten the victim® to the post. The sacrificial fee consists of one hundred and twelve (cows).
1 SV. If. 1.
2 Cp. Ap. VIIL 20. 4.
3 Read pasum instead of pasa.
14. The samvatsara! is the fire, the parivatsara! is the sun, the idavatsara! is the moon, the anuvatsara! is the wind. Through the vaisvadeva, he reaches the fire (and) the samvatara; through the varunapraghasa(-offering)s, the sun (and) the parivatsara; through the sikamedha(-offering)s, the moon (and) the idavatsara; through the sundsirya, the wind (and) the anuvatsara.
1 These are probably four of the five names of the five-years cycle; cp. on these names Vedic Index in voce: samvatsara.
18. By the (Caturmasyas as) sacrifices of rice or barley, the Gods gained this world; by the (Caturmasyas), combined with the (immola- tion of a) victim, (they gained) the intermediate region; by the (Caturmasyas as) sacrifices of soma, (they gained) yonder world. He who knows this reaches, thereby, these worlds and is firmly established in them.
XVII. 14. (The Caiturmasyas as ekahas, concluded.)
1,2. By sacrificing with the agnihotra, he reaches in one day ten ‘ Houselords’ (2.९. 116 becomes equal to, gains the merits of ten H.); by sacrificing with the agnihotra during ten years, he becomes equal to
xvir. 13. 14.—xvir. 14. 4. 471
one who (regularly) performs the sacrifices of full- and new-moon ; by sacrificing during ten years with the sacrifices of full- and new-moon, he becomes equal to one who performs the sacrifices of soma. By offering ten agnistoma-sacrifices, he becomes eqnal to one who performs a sacrifice of a thousand cows as sacrificial fee. By offering ten of these, he becomes equal to one who performs a sacrifice with ten thousand daksinas. By offering ten of these, he becomes equal to one who sacrifices with a sacrifice with a hundred thousand daksinas. By offering ten of these, he becomes equal to one who sacrifices with a sacrifice of a million daksinas. By offering ten of these, he becomes equal to one who sacrifices with a sacrifice of 10 millions daksinas. By offering ten of these, he becomes equal to one who sacrifices with a sacrifice of 100 millions daksinas. Bv offering ten of these, he becomes equal to one who sacrifices with a sacrifice of 1,000 millions daksinas. By offering ten of these, he becomes equal to one who sacrifices with a sacrifice of 10.€00 millions १8811188. By offering ten of these, he becomes equal to one who sacrifices with a sacrifice of 1,00000 millions daksinas?. By offering ten of these, he becomes the Cow; when he becomes the Cow, then he becomes the Tire; when he becomes the Fire, then he becomes equal to the House- lord of the year’. 1 On these numbers, see Vedic Index, vol. J, page 342 in voce daéan.,
2 The meaning of the last words is doubtful. Do they equally design high numbers? For the last, cp. perhaps, Ait. br. V. 25. 22.
3. When he becomes the Houselord of the year, he reaches the measure of the vaisvadeva and, after this, the other (sacrifices) are all of them? higher and higher ?.
1 Read sarve instead of sarvah.
2 The translation is doubtful, the purport uncertain. Sayana cites Sat. br. II. ` 6. 3. 1: akeayyam ha vai sukrtam caturmasyayajino bhavatt.
4. He who knows this reaches these worlds, gains these worlds.
472 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
BIGHTEENTH CHAPTER. (The eka&has or one-day-rites, continued.) XVIII. 1. (The Upahavya.)’
1. A seventeen-versed agnistoma.
2. The Gods and the Asuras were the two kinds of sons of Prajapati. The Asuras were more numerous and stronger, the Gods were less (in number and strength). The Gods resorted to Prajapati, and he saw this (ekiha called) Upahavya?.
1 Cp. पक्षा. br. Il. 150: ‘At the beginning, there were two kinds of des- cendants of Prajipati: the Gods and the Asuras. Then the Gods were, so to say, more intent upon doing the will (of Prajipati), the Asuras were 1688 intent upon it (abhiradhayattara iva... anzbhiradhiyattara tva), Prajapati desired: ‘May the Gods come to prosperity and the Asuras perish (devi eva syuh parasura bhaveyur iti). He saw this sacrifice, took it unto hinsalf and parformad it. At this sacrifice he invited (upithvayaty) the Gods, but, by means of a 1012 bamboo-stick, he excluded the Asuras (dirghivamseniniaragrhnit)...He who has an adversary, he who wishes to practise abhicara, he who contends, should perform this sacrifice. Those officiating priests who are friendly dispesed towards him (pratikéminG tva) he should invite, the others ho should exclude by means of a long bamboo-stick. Along with their not baing invited (tesam anupthavam anu), his adversary perishes and he himself reaches prosperity.’
3. He considered: ‘If I take (this sacrifice unto me and practise it) ‘expressedly’, the Asuras will destroy my sacrifice.” So he practised it ° unexpressedly ’?.
1 On the sense of aniruktam here, cp note 1 on XVII. 1. 8. The Sitrakara (Laty. VITL. 9. 1-4) preseribas: ‘They should pronounce the names of the deities cryptically, if the deities occupy their own place, but explicitly if the deities occupy another place. The word ‘God’ (and the name of a God) he should evorywhere avoid pronouncing, (for instance:) thsey should replace (the words) hota devah (in the firat ह] $ ०1४१, see Argeyakalpa IV. 6), by (the words) hola yajne (read probably yajrah), and (the words) mthi mitrasy2 (in the second ASjyalaud, SV. IL. 948) by (the words): mahi yrajnasyt. Instead of (the word) soma they should use (the word) indu.’ Here all is not clear to me, especially the meaning of svasthana devatah and asvasthani devitah. With this prescript agrees that of
1 Cp. Jaim. br. II. 148-150; Arseyakalpa 1४. 6; Laty. VIII. 9. 1-6; Nidana- siitra VII. 4; Baudh. XVIIL. 28-29; Ap. XXII. 9. 8-10; Katy. XXII. 8. 7-9; Asv. IX. 7. 28; Sankh. XIV. 50.
षा, 1. l1.—xvur. 1, Il. 473
Baudhayana, according to whcm the names of the deities, in the formulae for drawing and for offering the soma, must be replaced by other names: instead of tndra, the Adhvaryu must speak éakra; instead of soma, indu; instead of mitra- varunau, rlayuvau; ete. etc.
4. At the last laud (with the verses beginning :) ‘The God who bestoweth wealth’, he (Prajapati, whilst performing this rite.) turned himself to the Gods?.
1 See note 1 on XVII. 1. 10.
2 This seems to imply that now the names of the Gods were pronounced ‘expressedly’, explicitly. Cp. Baudh.: ‘This (unexpreseed manner of saying the names of the dcities) prevails (only) unto the yajfidyajfiiya-laud; at this laud Prajipati spoke this (verse) openly, because now the Asuras were led astray sufficiently.” Baudh. equally presciibes the verse: devo vo dravinodah.
5. Thereupon, the Gods came to prosperity, but the Asuras perished.
6. He who knows this, comes himself to prosperity, but his adversary perishes,
7. But they (the Theologians) say also: ‘(The verses beginning :) ° By sacrifice on sacrifice, in honour of Agni’! must be applied (at the agnistoma-laud)?.
1 Cp. VIII. 6. 1 and 6.
2 And so does Maéaka, in his Arseyakalpa.
8. Agni is (equal to) all the deities!; thereby, he excludes no one of the deities. 1 Cp. 1X. 4. 5.
9. Indra gave the Yatis over to the hyenas; an inauspicious voice reproached [170 1. He resorted to Prajapati who to him gave over this Upahavya. Him (Indra) the All-gods invited*. Because they invited (upahvayanta), therefore this rite is called Upahavya.
1 So far this § is identical with XIV. 11. 28.
2 Because, when he had practised it, he again was worthy of their society.
10. He should perform it for one who is calumniated.
11. The deities avoid him who is falsely calumniated. He? (the officiating priest who performs this rite for him) causes the deities to eat his food (६.९. to accept his offerings).
1 If we may read Gdayati instead of ddayants.
474 THE BRAHMANA OF TWENTY BIVE CHAPTERS.
12. Of him, who (thereby) is purified and made palatable, men eat the food.
13. It should be performed by one who is desirous of (obtaining the chieftainship over) a clan.
14. There is a (verse) addressed to the Maruts!. The Maruts are the people (or subjects) of the Gods. He (thus) attaches to him the people. The people will be likely to remain with him.
1 SV. If. 944, cp. Arseyakalpa IV. 6.
15 1४ should be performed by one who is desirous of (obtaining) cattle.
16. There is a (verse) addressed to Pisan!. Pdsan is the cattle; he obtains cattle.
1 Must we read pausni, or is paust alright: ‘connected with thriving’ ? According to Sayana, the verse SV. II. 961 is meant, where Piisan is not mentioned, but it contains the words: ‘cow’ and ‘horse’,
17. There is a (verse) addressed to the All-gods?; the All-gods it was who called him (Indra) to them >.
1 SV. II. 945. 2 Cp. § 9.
18. It has the brhat as (first) prstha-laud. 19. For Prajipati had given it (this rite) to Indra‘, 1 The causal connection between these two § § is far frora clear,
20. <A dark-brown horse is the sacrificial fee.
21 For this (४१६, the horse) is ‘unexpressed’ ?.
1 Because Prajapati, as Ka, is antrukia, and the horse sprang from Prajapati, cp. AAI. 4. 2.
22. It must be given (as an extra-fee) to the Brahman.
23. Amongst the officiating priests, the Brahman is ‘ unexpressed’ 1; through his own characteristic feature he, thereby, makes him prosper.
1 Probably because the Brahman has no Veda proper as he must take his
formule from the other Vedas.
24. In him, who knows this, there is not even so much guilt as in a newly born child.
xvi. 1. 12.—xvui. 2. 7. 475
XVIII. 2. (The Rtapeya.) 1. A seventeen-versed agnistoma. 2. At this (rite) there are twelve diksas and upasads 1. 1 This prescript, being rather vague, is explained by Laty.: nine diksa- and threo upasad-days. The Jaiminiyas seem to prescribe equally nine diksa-
and three upasad-days. Baudh. allows either nine or twenty-seven diksa-days and three upasads.
3. One who is desirous of (reaching) heaven should perform it.
4. The year is (equal to) twelve months; the world of heaven is the year; he reaches, by this (rite), the world of heaven}.
1 This is to be connected with the preceding §, where the twelve days are mentioned.
5. He subsists (during the days of upasad) on clarified butter !.
1 Cp. § 7.—The usual vrata-food is milk.
6. Clarified butter is the fasting-food of the Gods. Through the fasting-food of the Gods, he approaches the deities.
7. Kach time with a subsequent (or ‘higher’) section (of the fingers), he undertakes, (during the days of upasad, the observance of drinking the fasting-food)!: each of these worlds in their succes- sive order is larger (than the preceding 016) ° ; (he does so) in order to reach the world of heaven.
1 The siitra gives three explanations of this prescript in the Brahmana. The first is as follows: ‘According to Dhanafjayya, he should, during the days of upasad, separately drink (the liquified butter) with three sections of the finger in inverted order.’ (४४६, he dips, on the first day, the whole of his first finger, 1.2, the three sections of it, into the clarified butter and drinks or sips this quantity; the second day, he drinks as much as adheres to the two finger-sections; the third, as much as adheres to the point of the finger: its 188 ४ section). The second explanation is the following: ‘According to Saucivrksi, there should be (three wooden quadrangular) vessels, having in all directions each the measure of the different joints of the finger (read angulyah instead of angulya); out of these (he should partake of the clarified butter) in
ee a SENG Oe
[0
1 Cp. Jaim. br. II. 158-161 (Auswahl No. 143); Arseyakalpa IV. 7. a; Laty. VIII. 9. 7-18; Nid&nasiitra VII. 4; Baudh. XVIII. 31-34; Ap. XXII. 9, 11-18; Katy. XXII. 8. 10-25; Aév. IX. 7. 35-38; Sankh. XIV. 16.
476 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
natural order.’ The second manner, then, is that three camasas are made, one having the height and breadth of one finger-joint, a second having the measures of two, a third having the measures of three finger-joints. The first day, he partakes of so much butter as is contained in the firstly mentioned camasa; the second day, out of the secondly mentioned one: the third, out of the thirdly mentioned one. The third explanation is as follows: ‘ According to Sandilya, (he drinks) from them in reversed order.’ In this Jast manner the quantity of butter is each day less than that of the preceding day. The view of Sandilya is apparently based on the fact that ordinarily the quantity of vrata-food is diminished during the days of upasad. Baudh. admits the view of Dhanafjayya; Katy. seems to accept the view of Saindilya. The Jaim. br. and S&ikh. admit for each day an equal quantity.
2 Cp. note 2 on XVI, 10. 3.
8. This (rite) has (for its first prstha-laud) the brhat(-saman). By means of the brhat, the Gods went to the world of heaven!. He, thereby, reaches the world of heaven.
1 That the brhat is at least, equalled to yonder world, is seen from VIT. 6. 47.
9. Having spoken a (divine) truth!, they betake themselves into the sadas (where the rest of the libation of soma is going to be consumed by them) ^.
1 About the meaning of the Brahmana, the later generations were at variance. In Laty. we read: ‘‘When they are about to enter the sadas in order to partake of the soma, they should utter the divine truths: ‘ Here is the Earth, yonder is the Sun’. According to Sandilya, they should modify the formulae that contain (the words): ‘drunk by that and that God’, to whom a part of the soma-draught has been sacrificed’.” Such a formula contains, e.g., the words: indrapitasya madhumata upahitasyopahito bhaksayami. But we are not able to infer from the sutra in which way the modification of the mantra is to be made.—Other instances of rta are given by Aév. and Sankh., ep. the Jaim. br.
2 Cp. C.H.§ 142.—This rite either is invented to account for the name of this ekaiha: rtapeya, or the name rests ‘on this part of the ritual.
10. A wooden, quadrangular cup (a camasa) filled with soma is the sacrificial fee; through the deity even he comes to the deities.
11. It is made of udumbara(-wood); the udumbara is strength and food; he obtains strengthening food.
XVII. 2. 8.—xvi11. 3. 2. 477
12. It must be given as sacrificial fee to the Brahman(-priest) who belongs to the same gotra (as the Sacrificer), in order that the soma-drunk may not be wrongly milked out (used up)?.
1 The Sutra remarks on this somacamasa: ‘It should be filled with the extracted soma-juice (not with ordinary soma that is not destined for the sacrifice), for to this points the use of the word camasa. They should fill this vessel at the midday-service, together with the cups, before the beginning of the offering (see C.H. § 187), and pour a small quantity of it (into the fire). For a brahmana says: ‘it should be given after it has been offered’ (this is the Jaiminiya- Brahmana, not the Tandya, cp. Jaim. br. in Auswahl No. 143, page 175, below) When the moment has come for bringing near the sacrificial fees, they should bring it around to the east of the ahavaniya(-fire), but not outside the (maha-) vedi, to the south of havirdhaéna and sadas, into the sadas through its eastern door. When the sacrifice has been brought to an end, they should give something to the (other) priests.’’
13. It is throughout seventeenfold!.
1 All the lauds consist of seventeen verses.
14. There are twelve months and five seasons: these are the year. The world of heaven is the year; he reaches, by this (seven- teenfold rite), the world of heaven.
AVITT. 3. (The Dunasa.)!
1. A seventeen-versed agnistoma. 2. He gives, at the diksaniya-isti, (a piece of) gold weighing 12 manas; at the prayaniya-isti, (a piece of) gold of 24 manas; at the guest-isti, two (pieces) of 24 10717188 ; at the first upasad at morning, four pieces of 24 manas, and, at afternoon, 8; at the middle upasad at morning, 16, and, at afternoon. 32; at the last upasad at morning, 64 and, at afternoon, 128. At the offering of
the omentum of the he-goat destined for Agni and Soma, he gives two pieces of 128 manas; at the offering of the omentum of the
1 Cp. Jaim. br. II. 98, 99 (Auswahl No. 132), Arseyakalpa IV. 7. b; Laty. VIII. 10. 1-4; Nidanasitra VII. 4; Baudh. XVIII. 37, 38; Ap. XXII. 9. 19- 20. 1; Katy. XXII. 8. 26-9. 6; Asv. IX. 8. 1-4; Saénkh. XIV. 32., This ekaha, to which no name is given in the Pajfic. br., is called also duraéa, bahuhiranya, and atimiirti.
478 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
savana-he-goat at morning (of the soma-day itself), four pieces of 128 18188 ; at the morning service, when ‘the Narasamsa-cups have been deposited, eight pieces of 128 minas; at the same occasion in the midday-service, 16 pieces of 128 1081188 and (as now has come the usual moment for distributing the daksinads proper) a hundred oxen, and, to the Hotr(-priest), a golden plate (as ornament to be worn round the neck), and, to the Udgatr, a (golden) wreath. When the Narasamsa-cups have been deposited at the afternoon-service, he gives 32 pieces of 128 manas; at the udayaniya-isti, 64 pieces of 128 1081898, and, at the offering of the omentum of the barren cow, 128 pieces of 128 manas?.
1 The occasions are successively those described in C.H. §15, 28, 44, 52, 57, 62, 68, 73, 76, 106.f, 141.6, 147.c, 189.b, 191.९, 230.b, 255, 256.—We get the im- pression that at this time certain pieces of gold, weighing respectively 12, 24, and 128 units (krsnalas?), perhaps in the form of niskas, were current.
3. He who knows this reaches the world of the Ox}.
1 Perhaps Aditya, the sun, is meant.
4. He who, knowing thus, performs this (rite), gains the luminous, lucky world. XVII. 4.
(The Vaisyastoma.)!
1. A seventeen-versed agnistoma.
2. At this (rite) he mixes the soma(-draughts) at the morning- service with fresh milk; at the midday-service, with boiled (milk) ; at the afternoon-service, with sour coagulated milk.
3. QOne who is desirous of (obtaining) cattle should perform (this rite).
4. In that all the pressings (i.¢., the soma-draughts drawn at all the pressings) are mixed with milk, he makes him thrive in regard to cattle, in accordance with each pressing; but his young ones (his children and calves) shrink as it were}, for he mixes with milk (also the draughts of soma at) the two pressings, which (otherwise) consist of pure 80118 ४.
ae
1 Cp. Arseyakalpa 1V. 7. ०; Laty. VIII. 10. 5-6; Ap. XXII. 10. 4-5; Katy. XXII. 8. 7-14.
xvul. 3. 3.—xvint. 5. 2. 479
1 Cp. VIL 9. 21.
2Cp. TS. VI. 1. 6. 4: tasmid dve savane éukravati: pratahsavanam ca madhyandinam ca. Is the reason why, in doing thus, the young ones shrink, simply that, at the third pressing, the sour milk is adhibited ?
5. He should perform (this rite) for a Vaisya.
6. Cattle is the welfare of the Vaisya; he makes him thrive with regard to cattle.
7 Its (first) prstha(-laud) is the kanvarathantara(-siman)?.
1 Grim. XVI. 1. 29, composed on SV. I. 611, here chanted on the usual verses of the pratha (SV. IT. 30-31).
8. The sadovisiya(-siman)! is the Brahman’s chant (serves for the third prstha-laud). 1 Gram. XVI. 1. 31, composed on SV. J. 511, chanted on SV. II, 842-843.
9. The kanvarathantara is cattle, the sadovisiya is cattle: suc- cessive (kinds of) cattle he puts into him (he brings into his possession),
10. It is throughout seventeen-versed.
11. Twelve months, five seasons, these are (equal to) the year. In the course of the year cattle procreate; having reached the cattle, he obtains it?.
1 Read apivavarunddhe.
XVIII. 5. (The Tivrasut or Tivrasoma.)?
1. A seventeen-versed ukthya(-day).
2. Indra had slain Vrtra. His strength went asunder in every direction’. The Gods sought for him a (means of) expiation a but nothing did satisfy him; it was only the strong soma (tvra- soma) that satisfied (and restored) him.
i -~-~-~-~
1 Cp. Jaim. br. IL. 151-157 (See Auswahl No. 142 and Oertel in Transactions of the Connecticut Ac. of Arts and Sciences, Vol. XV, page 180 sqq.); Argeya- kalpa IV. 7. १; La&ty. VIII. 10. 7-14; Nidanasitra VII. 4; Baudh. XVIII. 29-30; Ap. XXII. 10, 6-18; Katy. XXII. 9. 15-10, 6; Aév. IX. 7. 31; Sankh. XLV, 21,
480 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 50 visvan viryena vyarchat, litt.: ‘he went asunder in regard to his strength in every direction >.
2 That is: a means to repair the evil that had befallen Indra.
3. He should perform (this rite) for one, through whom the soma has flown!?.
1 For one in whom the use of soma has caused diarrhea. The exegetes of olden times are at variance as to the precise meaning. According to Sindilya he 18 meant who, after performing a sacrifice, becomes worse; according to Dhénafijayya, he is meant who, after drinking the soma, either vomits or suffers from diarrhea.
4. Pierced, so to say, is he through whom flows the soma. The sacrifice of the ‘sharp’ soma serves to cover up (the hole), to remove the hole (the defect).
5. He should perform (it) for a king (a Baron) who is being held out of his realm.
6. It is the peasantry (the people) that flows through him (that departs from him) through whom flows the soma. The sacrifice of the ‘sharp’ soma serves to cover up, to remove the defect.
7. It should be performed by one who desires (to obtain the chieftainship over his) clan.
8. It is the clan that flows through him (that departs from him) who, being qualified to (obtain the chieftainship over) a clan, does not obtain it. The sacrifice of the ‘sharp’ soma serves to cover up, to remove the defect.
9 It should be performed by one who is desirous of (obtaining) progeny; it is the progeny that departs from him who, being qualified to (obtain) progeny, gets no progeny. The sacrifice of the ‘sharp’ soma serves to cover up, to remove the defect.
10. It should be performed by one who is desirous of (obtaining) cattle. It is the cattle that departs from him who, being qualified to (obtain) cattle, does not obtain it. The sacrifice of the ‘sharp’ soma serves to cover up, to remove the defect.
11. He should perform (it) for one who is suffering from a linger- ing disease. They are the vital principles that depart from him, who
पा, 5. 3.—xvii. 5. 16. 481
is suffering from disease. The sacrifice of the ‘sharp’ soma serves to cover up, to remove the defect.
12. They milk a hundred (cows) to get the milk for mixing with the soma’. They, thereby”, sharpen him (the soma, or Indra),
1 According to Laty. (who here probably follows the Jaim. br. II. 157. 7), this milk is divided into three parts and used for mixing the soma in the manner of the Vaisyastoma: XVITI. 4. 2.
2 The word tat, at the beginning of § § 13, 15, and 16, is to be combined with the preceding §.
13. These same (cows) serve as sacrificial fee.
14८. They constantly fill the soma-cups?, thinking: ‘The ‘sharp’ soma will satisfy him (Indra)’,
1 Up to the fourth ajya-laud, the participants should not partake (as usual) | after each stotra-gastra, of the soma that has been left over in each camasa (when a part of it has been poured out into the fire); but they should only smell at it, with the formula destined for partaking of the soma (Laty. VIII. 10. 10 should be read: bhaksGurta camasan avajighreyuh). Into each (not emptied) camasa, after each subsequent stotra-Jastra, must be poured the rest of each corresponding soma- draught (graha) + abhi denotes: ‘hinzu’,
140. Both the Adhvaryu (and) all the Camasadhvaryus make the response to the Acchavaka!; they, thereby, sharpen him (the soma).
1 See note 3 on Jaim. br. II. 152 (Auswahl, page 173). Usually it is th® Pratiprasthatr alone who makes the response (C. H. $ 170).
16. Not partaking of the soma-draughts, the officiating Priests smell (only) at the (soma in the) vessels. Thereby, they sharpen him. They partake of (the soma in) those (vessels) at the stotra of the Acchavaka!; thereby, they sharpen him (the soma).
1 Viz., after the (stotra and) Sastra of the Acchavaka, at the moment indicated in C. प, § 171.
16. If they were to partake (of the soma-draughts) during the different services, prosperity would be likely to abandon the Sacrificer. Once, at the end of each service, they partake of the soma}, in order that the (three) services may not be rent asunder’.
1 The procedure, as indicated above in § 14 and 15, prevails for the three
savanas; cp. Laéty. VIII 10. 11. This probably is not the view of the Jaim. br. where this procedure seems to be restricted to the morning-service.
2 This would be the case if at the morning-service only the soma-draughts were smelt at, but now they are all made equal.
31
482 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
17. The siman (of the first prstha-laud) is the rathantara.
18. The rathantara is the earth!; it is on the earth that he is not firmly established who lacks a firm support; he makes him firmly established on the earth.
1 Cp. note 2 on VI. 8. 18,
19. The Brahman’s chant’ is the srayantiya(-siman)?; he strengthens (17161) this in him °.
1 The third pratha-laud.
2 Gram. VII. 2. 5, composed on SV. J. 287 (Srayanta iva stiryam),
3 Cp. VILE. 2. 11. What is meant by ‘this’ (efad eva) is not clear, perhaps
the vigour which he had lost through vomiting the soma.
शकि शक
20. The vajidvajfiiya(-saman)! is applied on the anustubh (-part).
1 Gram. 1. १, 25, composed on SV. I. 35, but here chanted on the anustubh- part of the arbhava-pavamina-laud.
21. The anustubh is the voice’; the yajfiayajfiiya is the pith of the voice”; he brings the pith into his voice.
1 Cp. V. 7. 1.
2 Cp. VIII. 6. 1.
22. For the agnistoma-siman the visovisiya' is to be taken: all this he firmly establishes in him 2.
1 See note 1 on XIV. 11. 36, but here chanted on the verses on which the yajfidyajfiiya is composed (cp. § 20).
2 Cp. note 3 on § 19.
23. The udvathsiya(-saman)! is applied at the end of the uktha (-laud)s, (८.९., as the last uktha-laud). This (saman) is the characteristic feature of all the prstha(-simans)?; in all the forms he is firmly established.
1 Cp. note 2 on VIII. 9. 6.
2 Cp. VII. 9. 6.
24. Itis an ukthya(-rite): the uktha(-laud)s are (equal to) cattle ; in cattle he is firmly established. ` 1 Cp. note 1 on IV. 5. 18.
Xvi. 5. 17.—xvirt. 6. 8. 483
XVIII. 6. (The Vajfapeya.)?
1. A seventeen-versed ukthya(-rite) combined with a sixteenth laud, to which is added a seventeenth laud.
2. So big as Prajapati is vertically, 80 big is he horizontally +.
1 This is why not only all the lauds consist of seventeen verses but their number is likewise seventeen. ॥
3. So big as these worlds are vertically, so big are they horizontally.
4. He, forsooth, who performs the Vajapeya, reaches (/.¢., becomes equal to) Prajapati.
9 In that there are seventeen lauds, thereby, he reaches the vertical (Prajipati); in that the rite is throughout seventeen-versed, thereby, the horizontal.
6. ‘The services of this (rite) are of different power.
7. The morning-service is ‘ unexpressed’!; the midday-service contains (the word) ‘ strength’ (४८) 2 ; the afternoon-service contains (the word) ‘ wondrous’ (citra) 3.
1 This regards the ont-of-doors-laud and the ajya-lauds. On ‘anirukta ep. note 1 on ४11. 1.8.
£ The rathantara (first prstha-laud) is chanted on SV. LI, 30-31: aévayanto maghavann indra vajinah,
8 The agnistoma-saman (afternoon-service) is chanted on SV. IJ. 973-974 : tvam nag citra iitya.
8. In that the morning-service is ` unexpressed’, he reaches Prajaipati, this God being ‘ unexpressed’. That the midday-service contains (the word) ‘strength’, food being strength, (this serves) for obtaining food. That the afternoon-service contains (the word) ‘ won- drous ’, (this serves) for reaching the world of heaven ४,
1 Prajipati 18 anirukta as he is addressed mystically as ka.
~ =+ ममम जि at a A SP tra SEP Ok A 1 eee SE TN ERAIR SE SAE RS SSP AT
1 Cp. कफ). br. II. 193-196 ; Arseyakalpa IV. 7. 6, Laty. VIII. 11. 1-12. 15; Nidaénasitra VII. 4; Baudh. XI; Ap. XVIII. 1-7; Aév. 1X. 9; Sankh. XV. 1-3: Sat br. ए, 1-2; Katy. XIV.
484 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2 The world of heaven hereby is qualified as something wondrous.—With 8 7, 8 may be compared Maitr. Samh. I. 11.9: 171. 3-8 and Kath. XIV. 10: 209. 1-5.
9. ‘The Vajapeya,’ they say, ‘being sprung from Prajapati, is in disharmony with its place of origin, as it has 88108108 that are ‘expressedly’ chanted (viz , in the midday- and afternoon-service). In that its morning-service is ‘unexpressed’ (as is Prajapati), it is in harmony with its origin’.
1 [ read with.a Leyden MS. prajapatyas san niruktasameti. Tho Kathaka (++ [४. 10: 209. 1) runs: viyonir vdi vajanéeyd ’ niruktas san prajapatyo ’ nirukta- sima tena viyonir ydd dniruktah pratassaviis téna sdyonih. ‘The Vajapeya being ‘unexpressed’ and sprung from Prajapati, has ‘ unexpressed’ samans. Thereby, it is in disharmony with its origin; (but) in that its morning service (the plural is striking, perhaps the different lauds of it are meant) is ‘ unexpressed ’, thereby, itis in harmony with its origin’. The corresponding passage of Maitr. Samh. I. 11. 9: 171. 3 viyonir ४८४ vajapeyah prajapatyah sd niruktasama yad qniruktah pratahsavis tina styonth agress almo3t verbally with Pafic. br. (in Maitr. 8. 1 would read equally san instead of 5). From the wording of the passage in Parc. br. (note tty adhuh!), we may infer that its author was acquainted with the Maitr. 8.
10. There is the rathantara-siman (ay first prstha-laud) for gaining more quickly the victory 1.
1 There is not the least doubt that not ujhityar but ugjityat is the correct reading (Bohtlingk, in the St Petersburgh Dict. in ktrzerer Fassung, registers 1८1004८६ : ‘das Verlassen dieser Welt’); wyyttyat 1s the reading of the Leyden MS. and, moreover, the two parallel passages, Maitr. Samh. I. 11. 9: 171. 5, Kath. XIV. 10: 208. 23, present the same. We must equally infer from this passage that the 87९. br. has taken this phrase from the MS, (or from the Kath.), because in this text the Vajapeya has the aim to gain supremacy (svarajyam) over the earth.
11. The rathantara is the earth; (sitting) on this (carth), he is consecrated (inaugurated) 1.
1 To the Vajapeya is joined the abhiseka : (royal) consecration ; see e.g. Sat. br. V. 2. 2. 13-15.--Thoe wording of § 1113 exactly that of the Kath. (XIV. 10: 208. 23), not that of the Maitr. Samhita.
12. ‘Therefore, one who has performed the Vajapeya, does not descend (from his seat) to meet (any one) (they say) 1.
1 Cp. T. Br. I. 3. 9. 2: tasmad vajapeyayaji na kam cana pratyavarohati,
13. For, it is on this (earth) that he is consecrated.
XvuL 6. 9. —xvi. 6. 20. 485
14, The abhivarta(-siman)! is the Brahman’s chant?; it is the एणा of the Brahman (of Vedic lore) ; he makes him (the Sacrificer) reach the status of the एप].
1 Cp. note 1 on IV. 3. 4. 2 For the third prstha-laud. $ Cp. IV. 3. 8.
4 Viz. chieftainship.
15. The yajfiayajiiiya(-saman) is (applied) on the anustubh (-part of the arbhava-pavamina-laud)?, The anustubh is the voice ; the yajiayajfiiya is the pith of the voice : into his voice he brings pith.
1 Cp. XVIII. 5. 20 and 21.
16. Tho varavantiya(-siman)? is the aynistoma-chant, in order to encompass valour (and) strength >.
1 Gram, 1. 1. 30, composed on SV. I. 17, chanted here, according to Arsoyakalpa IV. 7. e, on SV. II. 973-974.
2 Cp. note 3 on IX. 5. 9.
17. The udvamsiya(-siman) is (applied) at the end of the uktha- (laud)s, (in the last of the ukthas) ; this (siman) is the characteristic feature of all the prstha(-samans); in all the forms he is firmly established 1.
1 Cp. XVIII. 6. 23.—The Maitr. 8. and the Kath. record, for the last ukthastotra, the astadamstra (on SV. I. 343).
18. The gaurivita(-siman)! is the chant for the sodasin (४.८.) for the sixteenth laud).
1 Cp. note 1 on XI. 5. 13.
19. The gaurivita is excessive (litt. ‘left over’); the sodasin is excessive : he puts the excessive into the excessive’.
1 Cp. XII. 13. 20.
20. About this they say: ‘A sameness of performance’ is brought about by the fact that immediately after the udvamsiya they chant the gaurivita : a circumflected chant after a circumflected chant *.
1 On this sameness, cp. note 2 on VII. 2. 5. 2 Cp. note 1 on XIII. 5. 28.—The udvamsiya ends: we 2 tro 35 18. and
4 $ | ॥ . thus is h@-i-kara; the gaurivita ends pa 5 to 6 ha-t and thus is padanusvara.
486 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
21. There is no sameness, (for) the service is at an end},
1 The afternoon service closes with the gaurivita, the last uktha-laud, and the sodasin, 80 to say, introduces a new part of the rite, cp. § 23.
22. The uktha? is being recited, the vasat-call (comes) between ; therefore, there is no sameness ४,
1 The uktha-Sastra is held.
2 And this is another refutation of the objection that there is sameness: when the uktha-laud has been chanted and the uktha-Sastra has been recited, the libation of the soma is poured out with the yajya-verse closing with vau3eat. By this vasat-call, ६.९., this Ghuti, then, this stotra-gastra is separated from the next following one,
23. That part of the sacrifice which consists of the sodasin is a cutting, as it were (it is a separate piece)!; therefore, there is no sameness.
1 Op. XI. 11. 2.
24. ‘In the desert of sacrifice it (the Vajapeya) is completed ' , they say, ‘it goes beyond the uktha(-laud)s, it goes beyond the sodasin, (but) does not attain the night’ (7.¢., the night-rite, the atiraitra)}.
1 This refers to the extra-stotra (cp. § 25) that, at the Vajapeya, must follow after tho sixteenth-laud; cp. e.g. Ap. XVIIT. 6. 15 sqq.; Baudh. XT. 13: 83. 1 sqq.; TBr. I. 3. 8. 5; Asv. TX. 9. 10: Sankh. XV. 3. 4.
25. The last (laud) is the brhat(-siman) (chanted) on (verses) addressed to Visnu Sipivista?.
1 Literally : ‘on (verses) of Visnu which contain (the word) gipivista.’ These are: SV. IT. 975-977=RS. VII. 100. 6 (var. r.), 5 (var. r.) and VIT. 99. 7. The Jaim, samhité has the sequence: RS. VII. 100. 5, 6 (without var. r.) and 99. 7.
26. Sipivista is Prajapati’s manifestation resting on the cattle’. The brhat is breath; he becomes firmly established in breath (and) in (the possession of) cattle.
1 Probably this passage is taken from Maitr. 8. I. 11. 9: 171. 8: éipivtsta- vatisu stuvata + esa vai prajapateh pasusthas tanir yan chipivistam, and cp. K&th. XIV. 10: 209. 8, sqq. Both these texts have the older and grammatically more correct form paésusthas with the nominative s.--Sadyana cites TBr. I. 3. 8. 5: yajno vat ६57५, pasgavah sipih, yajna eva pasusu pratitisthatt.
27. They hold the laud on the brhat(-siman)!; the brhat is equal to reaching yonder world?; that (world) he (thereby) reaches.
षा. 6. 21.—xvurr. 7. 6. 487
1 See note 3 on VII. 6. 11.
2 The usual phraseology in our Brahmana is: asau brhat (e.g., VII. 6. 17} or svargo loko brhat (XVI. 5, 14). The expression used here is probably taken from Maitr. 8, I. 11. 9: 171. 11 or from Kath. XIV. 10.
XVIII 7. (The Vajapeya,continuedandconcluded.)
1. Prajapati desired: ‘May I get vigour (४) (and) the world of heaven.’ He saw this Vajapeya. It is, forsooth, a drink of vigour. He (viz. the Sacrificer) reaches, by this (rite), vigour and the world of heaven.
2. The (verses), at the morning service, contain (the words) ‘bright’ (sukra) and ‘light’ (jyotis)!. By these (verses), he obtains strength (and) priestly lustre.
1 The word éukra occurs in SV. TI. 4 (which, according to Arseyakalpa IV. 7. e, ep. Anhang, no. 16, belongs to the bahispavamana). A verse in which
the word jyotts occurs in the pratahsavana, I am unable to point out. Has the author of the Arseyakalpa taken no notice of this brahmana?
3. The (verses) containing (the word) vaja occur in the midday- service !: in order to reach the world of heaven.
1 See note 3 on XVITI. 6. 7.
4. The verses in the afternoon-service contain (the words) ‘food’ +, ‘troop’? (and) ‘cattle’ ?; by these (verses) he obtains fulness (of all these).
1 Sayana refers us to SV. II. +7: purojitt vo andhasah, where andhas should he synonymous with annam (annam v4 andhah, Jaim. br. IT. 1986).
2 This refers, according to Sayana, to the words in the verses of the sakamasva (Ist ukthastotra of the Vajapeya): ebhir vardhasa indubhih (SV. 11. 55), of the saubhara (2nd uktha): bharanto ’vasyavah (SV. IT. 58) and of the varavan- tiya (3rd uktha): gayantt 1८2 gayatrinah (SV. IT. 694), where the plural should represent the idea of gana.
8 SV. IJ. 166 (beginning of midday-pavamiina): gosatir asvasi asi.—Some of these explanations seem rather fanciful.
5. It (the Vajapeya) is throughout seventeen-fold (seventeecn- versed). Prajapati is seventeen-fold!. He reaches (becomes equal to) Prajapati.
1 See note 1 on II, 10. 5.
488 THE BRAHMANA OF TWHNTY FIVE CHAPTERS.
6. The officiating priests wear golden wreaths; thereby, the characteristic of a festival is brought about.
7. (And he does so) thinking: ‘This (gold) will be for me in yonder world a shining-out’ (prak@éa).
8. Gold is light: he puts light into him.
3. They run a race-course and make the Sacrificer win; thereby, they make him gain the world of heaven.
10. He (the Sacrificer) mounts to the sky!; to the world of heaven he thereby ascends.
1 He mounts by means of a ladder to the top of the sacrificial post, the yipa.
11. He ascends in the region of the dust'; they (thereby) separate him from the world of men.
1 This is rather uncertain, cp. my note in tho German ‘Translation of Apastamba XVIII. 5. 13, who borrows these words from our Brahmana. They occur likewise in the Vacdhiilasiitra; sarajasa ett, where the Vyakhya explains: sa yajamano rajaso lokad asmad eti, but this is impossible. I now reckon that the ‘dusted place’ (sarajasa) is occasioned by the bags of salt that are thrown on the Sacrificer when he has reached tho upporpart of the yipa; see, e.9., Sat. br. V. 2. 1. 16 and cp. Agnisvamin on Liaty. X. 19. 15 (where the word sarajasa (iti) occurs 01166 more): kusaputuir (read tsaputair) upayanti. This seems to rest on Anupadasiitra V. 7 (s.f.): sarajase rohatity fisaputair upayanti (road arpayanty cp. Maitr. S.), tath sarajasatvam. The salt-powder covers him so that he is enveloped in a cloud of dust and temporarily invisible. To Sayana, this sentence is spastam! He might, nevertheless, have offered an explication of it!
12, The Brahman, (seated) on the wheel of a chariot, chants! over (those that take part in the race) the ‘chant of the vigorous ones’ ?. The world of heaven is vigour (vaja). He, thereby, makes him conquer the world of heaven.
1 A wheel with 17 spokes is fixed horizontally in the ground near the catvala ; on this wheel the Brahman takes his place and, at the moment when the racers start on their race, he sings the séman, whilst the wheel is turned round three times sunwise.
2 The gramegeyag&na records two simans of this name: XV. 2. 24, composed on SV. I. 432 and gram. XI. 2. 30, composed on SV. I. 435. From Jaim. br. II. 194, we infer that the last is intended which contains the words: & vajam vajino agman.
XVu1. 7. 6.- रशा, 8. 4. 489
13. On (verses) addressed to Visnu sipivista, the brhat is (chanted) (as) last (Jaud)!. Having, thereby, ascended to the world of heaven, he bestrides also the height of the ruddy one (the इपर).
1 Op, XVITI. 6. 25-27.
2 Here the bradhnasya vistapa seems to be equivalent to Visnu’s highest step (ksayantam asya rajasah parake, SV. 11. 976).
XVIII. 8. (The Rajastiya.)!?
1. As first (sacrifice), he practises the agnistoma. The agnistoma, forsooth, is the opening of (all) the (other) sacrifices!. Taking hold of the opening of the sacrifices, he strides on to the consecration (or inauguration).
1 Cp. VI. 3. 1, XVI. 1. 2.— The Rajasiiya comprises seven (partly) unconnected days and so is a conglomerate of diverse Kkahas. The first day, here mentioned,
is the so-called pavitra, or prféyaniya or abhyaérohaniya.—The § agrees almost verbatim with TBr. I. 8. 7. 1 and Maitr. 8. IV. 4. 10 (beg.).
2. Now follows the day of consecration.
3. Its pavamana(-laud)s are thirty-two-versed!: the anustubh has thirty-two syllables ; the anustubh is the voice®; as far as reaches the voice (४.९. by the whole voice), he gets consecrated.
1 Differently the MS., TBr. and Jaim. br. 2 Op. V. 7. 1.
4. About this they say: ‘That the stomas are uneven is, as it were, a breaking down of the metres, (this is) not in the right sequence ’ ’.
1 The inequality of the three pavamina-lauds, being all thirty-two-versed, as against the others (of 15,17 or 21 verses), is qualified as a breaking down ; for, the pavamanas are of even, the others of uneven stomas. This sentence 18 pro- bably taken from MS. or TBr. where we read: saméaro va era ॐ ८ 0 72 @ 22 ८ 201 ayathapitirvam yad visamah stomah. Here the word stominam seems more justifiable than chandasam of the Paijic. br.
1
1 Op. Jaim. br. II. 107-205; Arseyakalpa IV. 7. f-10. b; Laty. IX. 1-3; Niddnasitra VII. 5-6; T. Br. I. 6-8; Baudh. XII; Ap. XVIII. 8-22; Sat. br. V. 2, 3-5. 5; Katy. XV; Maitr. Samh. IV. 3-4; Aév. IX. 3-4; Sankh. XV. 12-27,
490 THE BRAHMANA OF TWENTY FIVE OHAPTERS,
5. In that the (three) pavamdana(-laud)s are even, thereby, there is no breaking down; thereby, the right sequence is maintained 1.
1 More fully the TBr. (1. 8. 7. 2): ‘The sacrifice is as great as the pavamana(-laud)s (these are the essential parts); the rest serves for internally uniting (these chief parts): in that the pavaméana(-laud)s are even, there is no breaking down.’
6. He himself (the Sacrificer) thrives through the agnistoma, he himself gets spiritual merits. (And further) that there are uktha (-laud)s: the ukthas are the cattle and are the people: that there are ukthas is for continuity (is offspring)’.
1 More justifiable, again, the M.S and TBr.; these texts agree with Pajic. br.
but at the end they have: ‘the ukthas are progeny, the ukthas are cattle; that it is an ukthya(-rite), is for continuity.’
7. (The tristich beginning:) ‘O Vayu, the bright (soma) hath been offered unto thee’!, is the opening (tristich of the out-of-doors- laud)?, containing the word vayu (‘wind’). The wind is the voice; he yokes the voice for him at the beginning of the sacrifice, and by it (४.९. by the voice) he is sprinkled (४.८. inaugurated). (In the midst) of the whole voice® he is consecrated; all voices proclaim him as a king.
1 RS, 1४. 47, 1-3 ~= SV. Il. 978-980. ‘The Jaiminiyas use the same pratipad.
2TBr. prescribes as pratipad RS. VIII. 102. 183= SV. II. 920 (likewise addressed to Vayu). In the ritual of the Kauthumas, this is the pratipad of the Visvajit (XVI. 5. 1) with which Ekéha the abhisecaniya has a narrow contact.
8 sarvasya vacak must be a genitive, not an ablative. cp. the corre- sponding passage of TBr. (I. 8. 8. 1): sarvasam eva prajanam siyate. Probably here the word madhyatah 18 to be supplied ; cp. note 2 on § 12.
8. There are verses to be brought together (to be collected from different parts of the Veda, which in the tradition do not form a whole)!. By means of these, he yokes (४.९. brings into action, prepares for action) the prstha(-samans)*. In that they (these verses) are addressed to different deities, thereby, he yokes them. The prstha(-sdmans) are strength ; (fixed) on strength he is sprinkled (४.९. inaugurated).
1 In the praxis of Arseyakalpa (IV. 8 as compared with II. 6) the verses are:
SV. [1, 920=RS. VII. 102. 13 (Agni), SV. If. 810=RS. VII. 96. 4 (Sarasvat).
XVI. 8. §.—xviur. 8. 13. 49]
SV. II. 811=RS. VI. 61. 10 (Sarasvati).
SV. IT. 812=R8. III. 62. 10 (Savitr).
SV. II. 813=RS. I. 18. 1 (Brahmanaspati). SV. 11. 814=RS. 1X. 66. 19 (Agni).
From a Regvedistic standpoint, these verses are in truth sambharyas; not from the standpoint of the Sdmaveda, where we find them joined together. This is an argument in favour of the thesis (see introduction to this transla- tion, Chapter II) that the uttararcika was not extant at the time of the cumposition of our Br&éhmana, but that the verses for use were taken directly from the collection of Rks. On the sambharyas, cp. X1. 1. 5 and XVI. 5. 2-9.
2 Because of the number 8 1 x of tho sambharyas ; there are six prathasimans : rathantara, brhat, vairapa, vairaja, 6akvara, raivata.
9. ‘They deviate from the mouth of the sacrifice’ (४.८. from the regular beginning) ‘ who apply (verses) brought together (from different parts of the Veda) ° 1,
1 Nearly identical with XVI. 5. 11 and with TBr. 1. 8. 8. | (where the older akran instead of kurvate).
10. In that (they, thereupon, use) the verses (beginning): ‘ Be strained as the first of speech ’', they do not deviate from the (regular) opening of the sacrifice ५,
1 RS. TX. 62. 25=SV. 11. 125.
2 Cp. IV. 2.17. This § closely agrees with TBr. I. 8. 8. 2.
11. (Then follows the tristich beginning:) ‘ By fiercely brilliant lustre ’!, which is the characteristic of the metres*. He yokes, at the beginning of his sacrifice, the metres ; by these he gets consecrated.
1 Rs. IX. 64. 28-30=—S8V. IT. 4-6.
2 Cp. VI. 9. 25
12. (The tristich beginning:) ‘This one the ten fingers,’! are Aditya(-verses). The young ones are the children of Aditi; in the midst of these he gets inaugurated’.
1 See XIII. 9. 5 with the notes.
2 With our text cp. TBr. I 8. 8. 1 : prajdnam evaitena siyate, where madhyatah probably is to be supplied; cp. § 7, note 3.
13. (Then, there are the three verses) containing (the -word) ‘bull’, beginning: ‘Be thou, a bull, strained, after being pressed १५. they are the characteristic of the tristubh*. The tristubh is strength ; on strength he gets consecrated.
492 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 RS. IX, 61. 28-30=SV. 77. 128-130.
2 Though these verses are gayatris, they are, in a certain sense, tristubhs, because they contain the word ‘bull’.
14. (Then, the pentastich beginning:) ‘Upward go thy prow- esses’!; they contain (the word) ‘upward’. That which contains the word ‘up’ is characteristic of the anustubh?. The Noble is anustubh-like; for this reason there are (verses) containing the word ‘up’.
1 RS. 1X. 50. 1-5=SYV. II. 555-559 (var. rr.).
2 Many anustubhs begin with wi.
3 Cp. TBr. [. 8. 8. 2-3: udvatir bhavanty, udvad va anustubho riupam, Gnustubho rajanyas, tasmat udvatir bhavantt. Note the older form udvatih as against udvatyah of Pafic. br.
15. (The then following tristich beginning:) ‘Of thee, O wise one, that art being clarified’’, (is) for arranging (for regulating) the vital principles (the pranas) >.
1 RS. IX. 66. 10-12=SV. II. 7-9.
2 Because the word in these verses pavamana, signifies also ‘wind,’ and wind is equal to breath.
16. (Then, the tristich beginning:) ‘ And adorned by the night’ 7. The first (verse) (of the out-of-doors-laud) is an anustubh =, the last is an anustubh. The anustubh is voice®: with the voice they start‘, in the voice they finish.
1 RS. IX. 99. 2-4-8४. II. 981-983 (var. r.).
2 Cp. § 7,
8 Cp. V. 7. 1,
4 This must be the meaning of vacaiva prayanti; cp. note 1 on VII. 3.
29; cp. TBr. 1. c. vacaiva prayanti vacodyanti; pra is the counterpart of ud as 111 prayana and udayana.
17. The single verses! are something broken, as it were; that on both sides, (ie. before and after them) these two anustubh (-tristichs)* are (applied), (thereby) he (the inaugurated Noble) has many who go in front (of him) and many who follow (him).
1 The sambharya verses (§8) which do not form a continuous whole.
2 The beginning (§7) and the closing (§16) tristich.
xvi. 8. 14. -- र्षा. 9. 3. 493
18. An anustubh addressed to Surya! is the last: for reaching the world of heaven. 1 See § 16.—Nearly the same in TBr. I. 8. 8. 3 and Maitr. S. 1. ९.
XVIII. 9. (The Rajastiya, continued.)
1. Of Varuna, after he had been consecrated!, the lustre (bharga) departed. It fell asunder in three parts: one third became (the Seer) Bhrgu?; one third the sriyantiya(-siman); one third entered the water.
1 Viz. on the preceding day: the abhisecantya.
2 And yo Bhreu often is called V.irumi, * the son of Varuna’; see Sat. br. XI. 6. 1. 1, Jaim. br. [ 42 —-With our passage may bo compared Maitr. Samh. LV. 3. 9: 49. 4: “Of Varuna, when he was being sprinkled (ए ९. consecrated as king), the foree and strength (indriyan viryam) departed. Tt foll asunder in three parts: ono-third beeame Bhreu; one-third the drayantiya; one-third entered the Sarasvati.” According to tho Jaim. br. (IT. 202), the sixteen kinds of water with which Varuna had beon consecrated, drove away [11 lustre (bharya), and this was divided into four parts: Bhrgu, tho Sarasvati, the
Dasgapeya and the grayantiya.
2. That the Hotr belongs to the clan of Bhrgu, thereby, he (the Sacrificer) reaches and obtains that force and strength! That the sriyantiya? is the Brahman’s chant’, thereby, he reaches and obtains that force and strength. That he puts on a wreath of lotuses, thereby, he reaches and obtains that force and strength.
1 indriyam viryam 13 the expression used in the Maitr. S. (see note 2 on
§ 1). JIas the author of the Pancaviméa adapted 114 text to MS ¢? Otherwise,
we would expect bhargam instead of these two words. 2 Grom. VII. 2. 5, chanted on SV. I]. 669-670.
3 The third prstha-laud.
3. There is the tenth (deity) 1.
1 This 18 wholly uncertain. NSdyana’s explanation secms to bo unaccept- able; ho understands: puskarasray ot the ond of the preceding $. The dagapeya is soparated from tho abhivecaniya by ten days, on each of which one of the so-called samsrp libations aro performed (see e.g. Sat. br. V. 4. 5. 2 Ssqq.), each destined for a different deity. Perhaps these words (of § 3) may be combined, as a paratactical sontence, with the following: ‘(When) the tenth (deity) of the samsrp-libations has come’, ४.९. aftor the tenth day of these ten libations,
494 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
the rite takes place which is described in § 4. Perhaps, though, we have to admit an old corruption of the text and to read simply dagamo bhavati, in the sense of Sat. br. V. 4. 5. 3: dasame ’han prasuto bhavatt (‘on the tenth day the sacrifice of soma takes place’; the translation of Eggeling is wrong!); ep. Maitr. Samh. IV, 4. 7: 58,11: tasm@d esa dasamah.
4. There are ten (extra) cups and ten (extra) cup-adhvaryus; ten Brahmins draw near to each cup (to partake of the soma). They enter into (the sadas, where the drinking of the soma must take place,) after each of them has enumerated up to the tenth person (his fore-fathers, as having been entitled to drink the soma): for by the number ten this sacrifice is prosperous}. This sacrifice it was, forsooth, that they so had been seeking’. He who performs it, into him he (the Udgatr) brings that force and strength, having reached these 2.
1 It is highly probible that thess two sentences are takon from the Maitr. Samh LV. 4.7: 53. 13 (in tha Paficavinsa text read efam inste id of enam,); for, in the context of this Brahmana (the Maitr. S.) the words: ^ this sacrifice they had been seeking’ are mtelligible; they refer to the passage : how the Gods sought after this laSapeya sacrifice in the samerp-libations,
2 For the whole, cp. Ap. XVIII. 21. 1-5 with the notes in the Cerman translation The persons who drink of these extra cups are, aceording to Laty (IX. 2 3-4), the three Chanters with the Subrahmanya and six other Brahmins, who are qualified by their ancestors (read sat cinye instead of sat vanye), and, likewise, the other three groups (ep. C. H. $3), eg. the Hotr, Maitravaruna, Acchavalka, Graivastut, with six others. The Sacrificer himself drinks only out of
the eup normally destined for him
iw
5. It (the Dasapeya-rite) is throughout seventeen-fold (1.८. each laud consists of seventeen verses). Twelve months, five seasons: these are the year. Having got the force and strength out of the vear, he obtains (these).
6. Indra slew Vrtra; of him (of Vrtra) the Karth obtained the variegated forms; ILcaven (obtained the stars), Through the shining (the light) of the stars (and the moon) the lotus springs up. In that he fastens on himself a wreath of lotuses, he fastens on him- self that manifestation of Vrtra: the Baronship 1.
1 In the interpretation of avakasena I do not follow Sayana who takes it as: ‘the space between heaven and earth’; avahkase occurs in Man. erhs. LI. 1. 5 in the
sense of upavyusasi ‘at day-break.’—To me there 18 not the loast doubt that this passago of Pajicav. br. (the wreath had already been treated !) rests again on the
xvi. 9. 4.—xvur. 9. 12. 495
Maitr. Samh. (IV. 4. 7: 58. 16: indro vat uriram ahams; tasyeme ripany upaitam : curaniyam naksatrany asau; naksatranam ४८ avakase pundarikam jayate, ksatrasya va etad ripam, ks¢gtrasyaiva riipam pratimurcate. Note the locative avakase ‘under the light of the stars,’ z.e., ‘at night.” Moreover, in the text of the Pafic. br., a word is missing; the text should run: tasyeyam citrany upaid riipany, asau naksatrani; naksatranim ete. Further, cp. TS. II. 5. 2. 5, where the earth is said to be citrawihiia; the sky naksatravihita.
7. It is (a wreath) with twelve flowers!; twelve months are a year; in the year are contained the past and the future. He makes him prosper in regard to the past and the future.
1 Cp. Maitr. S. le. 18: dvtidasapundarika bhavati.
8. A (golden) wreath (should by the Sacrificer be given) to the Udgatr; the Odgatr is sun-like. It did not dawn upon 1. But now (through this golden wreath), he makes it dawn upon him (so that he will see the subsequent dawnings or days).
1 Tho imperfect is strange; cp TBr. [. 8 2. 3: srag udgatre, vy evasmar vasayatt, and Maitr. Samh IV. 4. 8 (beg.): rukmo hotur, Ggneyo vai hota, na va etasmar vyucchati, vy evasmal vasayalt.
9, A golden circular ornament to the Hotr; the Hotr is fire- like. Besides, he brings unto him yonder sunt.
1 Cp. note 1 on the preceding paragraph.
10. Two mirrors to the two Adhvaryus (the Adhvaryu and Pratiprasthatr); the two Adhvaryus are as much as twins!. Be- sides, he brings eye-sight into him (into each of them).
1 And, therefore, they get the same daksina.
2 Maitr. S.: pravepa adhvaryvor, yama iva hy adhvaryt (so to be reac’) ; pravepa must be the same as prakasa.
11. A horse to the Prastotr; the horse belongs to Prajapati ’, and the Prastotr is Prajapati-like. Besides, the horse begins snort- ing*, as it were, and the Prastotr begins chanting’.
1 As it has sprung from Prajapati.
2 ? preva prothati.
3 Cp. Maitr. Samh. IV. 4.8: 59.4: autho preva hy esa prothate preva prastota. Apparently, the prastiva is here likened to the loud snorting of the horse. The word stauti in Pafic. br. seems to bo superfluous as & 11110 8४ the text of MS.
12. <A milch-cow to the Pratihartr; he brings milk into him’.
1 Only the first sentence of this ई occurs in MS.; the second half differs.
496 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
13. <A barren cow (vasa) to the Maitravaruna (as he thinks :) May he bring me to power (vasam)’ ^.
1 Or, perhaps: ‘May he subdue ine’(?). The same in MS.; TBr. has rastram eva vasy akah: the has subdued the realm’,
14. A bull to the Brahman acchamsin; the bull is strength; he puts strength in him.
15. A garment to the Potr, for being purified’.
1 Probably the garment is darbhamaya, and darbha-blades are used at the diksa for the pavana ‘the purification ’.
16. A linen garment! to the Nestr, for this function of Hotr is dependent, as it were”. 1 So Lity.
2 As he is the last among the 11018 (C. H. §3 end).
17. A one-horse-cart, loaded with barley, to the Acchavaka, for this function of Hotr is comparable te a one-horse-cart'. Besides, the barley (serves) for delivering from the fetters of Varuna. At that time, forsooth, no sacrificial fees reached the Sadasyas. But now these same are gratified and pleased by him %.
1 In that the function of the Acchavaka is, ut least during the morning service, isolated from the others; cp. C. 11. $ 148 with note 1.
2 Translation and meaning are uncertain, Sééyana is useless, as he scems to take sadasyim (which probably should bo written sa@/asyan) as standing for sad (or tad) asyam: tatte. The passage probably is again taken from MS. (line 9): a
va asyavtarhi sadasyebhyo daksina diyante, ta evasyaitenabhistah prita bhavants.
18. A draught-ox to the Agnidh: for yoking (bringing into action).
19, A he-goat to the Subrahmanya.
20, A heifer to the Unnetr. A not-gelded, three-years old bull to the Gravastut: for pairing.
21. Twelve pregnant heifers to the Brahman. Twelve months (are equal to) the year; he gets a firm support in the year. As to their being pregnant, the milch-cow is the voice; the embryo is the holy word: he brings the holy word into his voice; he becomes a person that should be consulted. As to the fact that they are about to become milch-cows, they will give twelve sorts of milk,
xvi. 9. 13.—xvit. 10. 6. 497
these he brings into him, Therefore, they say: ‘Full of sweet milk is a meritorious king’ 1. 1 This phrase, likewise, must have been taken from the MS.; mark the
younger plural form pasthauhyo garbhinyah as against hir °nih, and dhenubhavya against dhenumbhavya.
AVIIT. 10 (The Rajastiya, continued.)
1. He who deviates from (the rite of the day of) consecration, to his lot the consecration does not fall: he who deviates from the samans (of that rite), him bad luck will befall, after he has been consecrated |.
1 Agrees literally with Maitre. Samh TV. 4. 10: 61. 18 and TBr. f. 8. 8. 3.
2. There are the sambhirya(-verse)s; by means of these he vokes the prstha(-saman)s 1. 1 This ऽ agrees with XVILI. 8. 8 (bog.).
3d, 4. The prsthas are the simans. In that there are the san- bharya(-verse)s, he does not deviate from the simans |}.
1 This probably refers still to the abhisecantya. Through the sambharyas, then, ho deviates not from the sfmans, but our Drahtmana says nothing about the question as to how he does not deviate from the sava. The Maitr. S. seems to be more complete: ‘In that he does not doviate from the God- siimans, thereby, he does not deviate from the consecration; the prsthas are the samans, in that they apply the prsthas, they do not deviate from the siimans.’
5. Through the simans of the God-kings, he thrives in yonder world; through those of the men-kings, (he thrives) in this world ; he thrives in both these worlds: in the world of Gods and of फला) 1.
1 To the first kind belong, according to Nidanasiitra VIL. 5. the saindhuksita, the dairghagravasa. the partha, the kiksivata; to the second kind, the daivo- dasa, vacdhryasva, vaitahavya, trdsadasyava. All these samans are appliod at
the abhisecaniya. --The § 5 occurs, almost to the letter, also in MS. IV. 4. 10: 62. 1 and TBr. I. 8. 8. 4 (both with ° ra@janda@m instead of ˆ rajfaim).
6. He is inaugurated (anointed as king) at a samatristubh'; the samatristubh is strength ; he is inaugurated on strength.
1 This is unintelligible. What is a sa@mutristubh? Tho inauguration takes place immediately after the drawing of the mahendra-graha (C.H. § 198), and would here coincide probably with the brhat-stotra, but this laud is
not on tristubh-verses. 32
498 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
7. There are (at the abhisecaniya) eleven royal-simans!; the tristubh is of eleven syllables (in each verse-quarter) ; the tristubh is vigour and strength ; in vigour and strength he is inaugurated.
1 T am unable to point out which 8810818 of this day are intended.
8. If they applied the nine-versed (stoma) on the (rite of) inauguration, they would give over the priesthood! to the nobility ४. In that they take away (४.८. do not apply) the nine-versed (stoma), he takes the priesthood away from the nobility. Therefore, the Brahmins are able to punish in return® their supporters (४.९. the Barons), for they do not apply the nine-versged (stoma) on the day of inauguration.
1 The trivrt is the priesthood , cp II. 16. 4, note 1.
2 The abhisecaniya being a sacrifice for a King or Baron.
3 As they are not subjected tou the Ksatnyas The word pratidanda occurs only here. The Dictionary of St. Petersburgh renders : ‘ widerspanstig "—Read १८८ he te instead of na hi tam.
9. The last stoma of the (day) of inauguration is the twenty- one-versed one; the dasapeya is (throughout) seventeen-versed ; the first stoma of the keSavapaniya (the fourth day of the Rajastiya) is the twenty-one-versed one. The twenty-one-fold stoma is nobility? ; the seventeen-fold is peasantry” ; he encompasses for him (the king) the peasantry on both sides, the peasantry will not retire from him (but serve him)?.
॥ Cp. note 2 on JI. 16. 4 2 Cp. VI. 1. 10. 8 With this passage cp. Maitr. S. TV. 4. 10 : 62. 6, TBr. 1. 8. 8. 4-9.
10. In that he is consecrated by the Rajasitiya, he ascends to the world of heaven. If he did not descend (again) to this world (to the earth), he would either depart to a (region) which lies beyond (all) human beings, or he would go mad. In that there is that sacrifice for shaving the hair (kesavapaniya), with hither wended (reversed) stomas, (this serves) for not leaving this (earthly) world. Just as he would descend (from a tree), catching hold of branch after branch, so he descends by this (rite) to this (earthly) world; (so it serves) for getting a firm support’.
xvi. 10. 7.—-x vir. Ll. 6. 499
1 In the text read atijanam (Saéyana is wrong in combining ati with gacchet ; we would then have: ati v4 janam gacchet ; further, read ’rvacinastomah. The schema of the keSavapaniya, then, is as follows:
21, 21, 2k, 21, 21 | 17, 17, 17, 17, 17 | 15, 15, 15 15, 15 | the ratriparyayas and the twilight-laud are 9-versed ; cp. also Sat. br. V. 5. 3. 3 --With § 10 ep. Maitr. 8. 1V. 4. 10: 62. 10, TBr. 1. 8. 8. 5.
XVIII. 11 (The R&ajastiya, concluded.)
1. Indra slew Vrtra; his strength went amiss in both direc- 1101181. He saw that srayantiya(-saman), by it he wholly strengthened himself. He who is being consecrated by the Rajasitya suffers a 1088 in regard to his strength (and) valour, for he slays a foe (vrtra). In that the Brahman’s chant is the sraiyantiya(-siman), he strengthens himself again?.
1 Cp. XVIITL 5. 2.
2 This refers again to the dasapeya, cp. XVILE. 9. 1-2.
2. The yajfiidyajfitya(-siman) is (applied) on the anustubh(-part of the arbhava-pavamana-laud)'. He who is being consecrated by the Rajasiya suffers a loss in regard to the voice, for he slays a foe. The anustubh is the voice; the yajfavajiiya is the pith of the voice : he brings pith into his voice?.
1 Instead of the Syavidva on SV. II. 47-49 (cp. Arseyakalpa, Hinleitung page XXIV).
2 Cp. XVIII. 6. 15.
6
3. The varavantiya(-siman) is the agnistoma-sdman. He who is being inaugurated by the Rajastiya suffers a loss in regard to his valour (and) strength, for he slays a foe. That the varavantiya is the agnistoma-sAman (is) for encompassing valour (and) strength 1.
1 Cp. XVIII. 6. 16.
4. They (the Gods) strengthened (Indra after the slaying of Vrtra) by the srayantiya (-siman); they warded off (avarayanta) (the bad consequences) by the varavantiya: this is an encompassing of strength (and) valour.
5. Devoid of firm support is he who is being consecrated by the Rajasuya. When he performs this two-day (-rite), then, there is firm support’.
500 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Now are treated the last two days but one of tho Rajastiya: the vyuste- dviratra; ep. Arseyakalpa IV. 9. c-10. d.—This rite is a pratistha, because of its t wo days, man being two-footed.
6. As many days and nights as there are in a vear, 80 many are there stotriya (-verses)': he becomes firmly supported in the year (in time).
1 The two days together contain 720 stotriya-verses: the first day, 190;
tho second, 640. Jaim. br. II. 206: tasya santa ca satani vimsatis ca stotriya bhavanti. The (1 131, has tavatth instead of tavatyah.
7. The first day is an agnistoma-sacrifice; the second an over night-rite: separately he becomes firmly established in days and nivhts.
8. The (rite of the) first day (may fall) on the day of new moon ; the (rite of the) second on the day when the (new moon) becomes visible’: he becomes firmly established separately in the two halves of the month. The first day (may fall) on the day of full moon ; the second on the vyastaka?: he becomes firmly established separately in two months, About this they say (also): ‘It (the two-day-rite) should be performed on two auspicious days in the same half of the month (of increasing moon): for the sake of success.’
1 udrisia must be a false reading for uddreta, ep. TBr. 1. 8. 10. 2 and Ap. XVIII. 22. 15,
“ According to Laty., the first three days of the dark half of the month are meant. This is far from certain, as an astaka (cp. note 1 on V. 9. 1) is the eighth day after each full moon.
9. ‘The two-day (-rite) is not fit for obtaining cattle,’ they say, ‘there are (only) two metres: the gayatri-and the tristubh(-day) ; the jagati they exclude’?, and by the fact that they apply (the jagati) in the after-noon service, it is not applied? (on the whole day).
1 And it 13 procisely the jagati that 18 conducivo to cattle: cp. eg. TS. VI. 1. 6. 2 (the jagati returned with cattle and diksa). For the rest, ep. TS. VII. 2. 8. 1-2.
2 Only on its last part: the arbhava-laud.
10. When this (jagati) occupies a day of an ahina(-rite) or a service of a one-day-rite, then is the jagati applied. (Now), the traisoka(-siman)! is the Brahman’s chant of the second day (in this two-day-rite); the vaikhanasa (-siman)? is the Acchavaka’s
xvi. 11. 6.—x1x. 1. 2. 50}
chant. In that these are applied on the service of the clear (soma) *, thereby, the jagati is applied; thereby, it (this two-day-rite) is conducive to cattle.
1 Cp. XI]. 10. 20, chanted on SV. II. 280-282 (jagatt).
2 Cp. XIV. 4. 6, chanted on SV. II. 505-506 (reduced in the praxis to jagatis).
3 This means: at the prstha-lauds, on the midday-service. -The TBr. 1.९. agrees, on the whole, but it omits the facts by which the day is made a jagata-day.
Does this go so far as to prove that here it is the TBr. that borrows from Pane. br.?
11. This two-day-rite (is called) ‘the dawn’. He makes it dawn (again and again) for him.
NINETEENTH CHAPTER. (The Ekahas or one-day-rites, concluded.)
This Chapter comprises the so-called duandva-ekAhas, the pair- ekahas; they are so arranged that cach two of them make a kind of unity, as the Raj and the Viraj; the Udbhid and Valabhid; the two Apacitis, ete. But, as the Nidanasutra (VII. 7) remarks, they are not all of them dvandvas or pairs; they comprise also those that two by two serve a similar end: yau yav esam samanam artham upakytau tau tau dvandvam bhavatah.
XIX 1 (The Raj-eekaha.)?
1. Now, that (one-day-rite called ‘ the) king’ (raj).
2. He who hoping for a kingdom does not obtain it, should practise this (rite), A king (7.c., this ekaha) makes him a king. He, forsooth, may be called a king, who is made a king by a king ; it is a king who makes him a king.
----~ ~~ ~ --~ ~ ~ ~ -- - ~ ee -- -- ee = न~ a a a ------- - ~ -- —_ = - ~~
1 In the different texts there is no unity in designing the first pair; Raj and Viraj they are called in Pajic. br. (XIX. 1, 2) and, as is natural, 111 Arseyakalpa V. 1. a, b, Laty. IX. 4. 1-2, Nidanastitra VII. 7, Katv. XXII. 10. 7-12 (and Aév. IX. 8, 21-24). The Jaim. br. (II. 85, 86) and Sankh. X1V. 25, 26 know a Viraj and Svaraj. Ap. XXII. 10. 20-21, mentions Raj, Viréj, and Svaraj, contaminating
the two sources.
60४ THE BRAHMANA OF TWENTY FIV OHAPTERS.
3. The other sacrifices amount to the metre', but this one amounts to the stoma®. The stoma is valour; on valour they inaugurate him.
1 As the Sahasra-rite, etc.; see, eg. XVI. 11. 17 (Sayana). 2 stoma means, according to Sayann, the group of metres. Perhaps it is used here for agnistoma (cp. IV. 6. 21), as the Raj comprises, though in different
sequence, the same stomas as the agnistoma, But the proper sense of this § is not clear to me.
4. Taken as a whole, it comprises eight times twenty-one stotra (-verses)'. Hight persons of importance sustain together the king- ship: the king’s brother, the king’s son, the house-chaplain, the queen-consort, the equerry (sila), the praefectus urbi (gramani), the chamberlain (ksctiy) and the charioteer?. These are the persons of importance who together sustain the kingship; amongst these they consecrate him.
1 The three pavamuana-lauds, each on 17 verses (=51}; the four ajya lauds,
each on 9 (=36); the four prstha-lauds, each on Lo (=60); the agnistoma on 21 = 51+ 36+ (© + 21 = 168 == 9 > 21 (for the stomas see Arseyakalpa V. 1. a).
2 Tho precise function of these officials is not everywhore certain. They agree partly with the rafn7ns
—_
5. The twenty-one-versed stoma is the nobility? and is a firm support?. A ‘shining-out’ among the nobility falls to his share, a firm support gets he who knows this.
1 Cp. note 2 on II. 6. 4
2 Cp. note lon III 7. 2 XIX. 2. (The Virdj.) 1. Now, the Viraj'. One who is desirous of (obtaining) food, should perform it. 1 ९८१ means ‘splendour’ but, besides, it designates a metre of which the
verse-quarters consist of ten syllables (ep. II. 13. 3).
2. The other sacrifices amount to the viraj in a cryptic man- 167: 1. but this (rite) is equal to the viraj in a visible way ?.
1 The agnistoma, for instance, with its 190 stotra-verses contains cryptically the number 10; see note 1 on VI. 3. 6.
2 As each stotra consists of ten verses; cp. § 4.
x1x. 1 3.—xIx. 3. 2. 503
3. Ina visible way he who knows this obtains food’; he becomes an eater of food.
1 Because the viraj 18 food (cp. TV. 8. 4).
4. It consists throughout of tens and tens. Ten-syllabic is the viraj; food is viraj-like, and {80 it serves) for obtaining food.
5. Besides, these (stotra-verses) are five and five; five-fold is the sacrifice’!; five-fold is cattle; he becomes firmly established in sacrifice (and) in (the possession of) cattle ५.
1 See note 2 on VI. 7. 12.
2 Cp. IL. 4. 2.
6. Qne who is desirous of (obtaining) a firm support should perform this same (rite): on ten (toes) man is here firmly supported :
he is firmly supported on earth.
XIX. 3. (The Aupasada.)!
1. Now, the Aupasada.!
1 The word is derived from the root sad, ‘to fall’; upaésad, * to mecrease’ ;
ep. §3.
2. It is the stoma (६.८. the sacrifice) of the Gandharvas and the Apsarases. One who is desirous of obtaining progeny should perform (it), The Gandharvas and Apsarases rule over man’s possession of progeny and man’s want of progeny’. ‘These (Gan- dharvas and Apsarases) have here a share in the soma-draught ~. These he by their own share gratifies; these, being gratified (and) pleased, grant him progeny.
1 This statement is found here only.
2 How they get a share in the soma is detailed by Ap.; see the German
translation,
[कक क क ee eee सि -- ~~~ ~ + + न» नन = <i
1 It is striking that of the pair dada and aupasada (or upagada) our Bréahmana describes only the last.—Cp. वक्ष, br. II. 81, 82 (Auswahl No. 129); Arseyakalpa ४. 1. 0; Laty. IX. 4. 3-4; Nidanasitra VII. 7; Baudh. XVIII. 44, 45; Ap. XXII. 11. 4-11; Katy. XXII. 10. 13-15 (aupagada only); Aév. IX. 3; Sankh. XIV. 22, 23-26.
604 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
3 Each time a stotra(-verse) is added?’ (litt. is engendered, is born)!; he (thereby) causes progeny to be born to him.
1 To each stotra of the normal agnistoma one verse is added; so the schema
10, 16, 16, 16, 16, 1 16, 18, 18, 18, 18 | 18, 22 (all in all 202), see § 9.
4. The kakubh(-verse) he shifts to the fore-part!; the kakubh 18 man”; he is placed (conceived) as a foetus in the middle 8,
1 Cp. note 1 on XVI. LL. 5.
2 Cp. note 1 on VITI. 10. 6.
3 The kakubh-verse is shifted from the farbhava- to the madhyandina- pavamana: the middle of the rite, just as the child is conecived in the middle part of the mother.
5. and by applying that two-footed verse! at the place of the kakubh, he causes the foetus, that has been conceived, to be born 2. 1 SV. 1]. 717 (-719).
2 Simply because of the two-footedness,
6. There is the cyfévana(-saman)'. The cya&avana(-saman) is ४ (means of) procreation ~ (or: of delivery of the foetus).
1 Gram. XTII. 1. 28, chanted on the kakubh: SV. IT. 42-43.
2 Op. note lon XIJIT. 5. 12.
7. He who knows this is procreated (and) multiplied.
8. There are the two (9१10808 called) Vasistha’s = {2111018 1. Vasistha, after his son had been 8181112, saw these two sdmans. He was procreated in children and cattle. That there are these two simans, (is) for procreation २.
1 Gram, VI. 2. 17 and 18, composod on SV. I. 241; the first is applied on the
verses of the naudhasa (SV. LI. 35-36) as the Brahman’s chant, the second on SV.
TT. 47-49 in the arbhava-pavamana-laud ; sco Arseyakalpa V. 1. ९. 2 On hataputra, ep. note } on IV. 7. 3.
9 On this legend, cp. Journ. of the Amer. Oriental Society, Vol. XVIII, page 47,
9, All the verses being summed up!, two exceed the viraj?: two is the minus of woman® for generating; thereby a procreation 18 brought about; (so this rite serves) for progeneration.
1 Although translated by me as an absolute genitive, the genitive, as partitive gonitive, dopends on dve.
XIX. 3. 3.—xx. 4. 4. 505
2 Viraéj as the number ten or a plurality of ten; there are, indeed (see §3, note 1), 202 verses.
8 The Jaim. br. has: dve hi te striya tine (‘these two redundant verses are the 71/16 of the female’). Sayana proposes an impossible explanation. I propose the following; usually woman is said to have one minus (7ina): the vulva, and man ono plus (५८८१६८८) : the penis. Tere the dual is used for the sake of argument, but the author probably had in mind the expression romanvantau bhedau of RS. IX. 112. 4, which are properly on e.—There 18 now a pair: the viraj, 7.e. man, and the generative organ of woman. See also Journal of the German Oriental Society, Vol, LAX, page 3.
XIX. 4. (The Punahstoma.)!
1. Now, the Punahstoma.
2. He who, after having accepted many gifts', feels as if he had swallowed poison should perform this (rite).
1 That ought not to be accepted.
3,4. The eleventh (verse), taking away what in his youth he accepts (too) much, or what potson he swallows, or what forbidden food he eats. transfers it to the morning service; and the twelfth (verse), taking away what in later age heaccepts (100) much, or what poison he swallows, or what forbidden food he eats, transfers it to the evening service |,
1 The stomas are: the nine-vorsed, for each stotra in the morning- and the afternoon-service: the twelve-versed, for each stotra in the midday-serviece. The first and the last service have one verse less than the viray; the midday-service has two more than tho virajy. This is because in his middle the Sacrificer has eaten, drunk or swallowed too much; this too inuch 18 now reimovod, as it were (idealiter'), for excesses in youth, by one of the two excessive verses to the morning service (so that this service is now considered as likewise ten-versed); for excesses at old age, by transferring the other of the two verses to the last service. All in all, now, the number of stomas amounts to the viraj (9 + 12 + 9, and, idcaliter, 10+10+4+10=30), so that, now, all is in the most perfect harmony, and the bad
न्न - ~ - ~ enn et rt ate ------------- ee tt ee ~~ ee ~~ es ~~ ~ न ~ ~ --~- eee - ~ ~ ~ ~ न
1 All our sources, with the exception of Aé’v I[X. 3. 1-2 and, as is to be expected, of Arseyakalpa V. 2. a, Laty. IX. 4. 5-7, and Nidfanasiitra VIT. 7, give two Punahstomas, Jaim. br. II. 83, 84 (Auswahl No. 130); Baudh. XVIII. 46- 47; Ap. XXII. 11. 1-8; Katy. XXII. 10. 16-17; Sankh. XIV. 27-28. The pair of them is probably the older and most natural case.
506 THE BRAHMANA OF TWENTY FIVE OHAPTERS.,
consequences of the ‘too much’ are annulled!—Perhaps, a reading nirharati would be preferable to ntharatz.
5. Man is viraj-like’. He (who has swallowed poison, etc.) is impure in the middle (of his body); from the middle he loosens his bad luck.
1 Cp. note 1 on II. 7. 8; for the rest, ep. the preceding paragraph.
6. There are the two suddhasuddhiya(-samans) 1,
1 Grim. IX. 2.7, and 8 (composed on SV. I. 350) are both suddhasuddhiya ; the first, or padanidhanam, (SV. ed. Calcutta, vol. I, page 715) is chanted on SV. IT. 35-36 (ep. XTV. 11. 27); the second, or aidam, is chanted on SV. II. 752- 754 ; svasuv rksu, 2.९. on the verse (and the following) on which it is composed.
7. Indra gave the Yatis over to the hyenas; an inauspicious voice reproached him and he deemed himself impure. He saw these suddha- guddhiya(-simans) and was purified by पला) 1.
1 Cp. XTV. 11. 28.
8. However manv (forbidden) gifts he accepts, what forbidden food he eats, in regard to what he deems himself impure, that is puri- fied by these two (simans).
9. There are the gausukta’ and the asvastikta(-simans)!.
1 Gram. IIT. 2. 18, and 19, composed on SV. J. 122, applied on SV. II. 39-41 and SV. If 44-46; ep. Arseyakalpa ४, 2. a.
10. Gaustkti and Asvasukti, having accepted many (forbidden) gifts, deemed themselves as having swallowed poison’. They saw these two simans and, by means of them, expelled the 00150111. However many gifts he accepts, what poison he swallows, what forbidden food he eats, that. by means of these two (sAmans), he expels.
1 Cp. Jaim. br, 111. 200 (see the text in Auswahl, No. 206): ‘Gausikti and Agvastikti, the sons of Isa, having accepted many gifts, deemed themselves as having swallowed poison. They desired: ‘May we expel this swallowed poison ’, They saw these two sttmans and apphed them in lauding. Then, one of them (of these two Seers) (by the nidhana): agnir @hutah expelled, through his sacrifice, (the poison and removed 1t) to this world: in this world nothing surpasses Agni. The other expelled (and removed it), by (the nidhana): éukra Ghutah, to yonder world: in yonder world nothing surpasses Aditya (the sun). ‘Thereupon, they expelled the swallowed poison. He who deems himself as having swallowed poison, having received a gift from a person frm whom he ought not to accept a
git, having eaten food from one whose food he should not eat, should apply these 8६108718 in lauding’.
प्र. 4. 5.—xtx. 5. 7. 601
11. There are fifteen lauds‘; the fifteenfold stoma is vigour (and) strength *; having freed him from evil, he makes him prosper in regard to vigour and strength.
1 This ekaiha, 88 ukthya, has fifteen lauds. 2 Cp. note 1 on XI. 6. 11.
XIX. 6. (The first Catustoma. )}
1. Now, the Catustoma.
1 catu(h)stoma is an abbreviation of caturuttaracatu(h)stoma; an ekaha with four stomas that increase by four. Its schema is: 4, 8, 8, 8, 8] 12, 16, 16, 16, 16 | 20, 24.
2. One who is desirous of (obtaining) cattle should perform (it).
3. In that the out-of-doors-laud is (chanted) on four (verses) 1, he obtains the cattle, as cattle is four-footed.
1 On the instrumental, see Introduction Chapter IL], § 8 Tha Jaim. br. has the normal tasya catasrsu bahiepavamanam bhavati.
4. In that the aAjva(-laud)s are (chanted) on eight (verses each), he reaches, cattle (cows) being eight-hoofed, the eattle hoof by hoof,
5. In that the midday-pavam#na(-laud) is twelve-versed, the vear being (equal to) twelve months and cattle (cows) being born after the lapse of the vear (’.e. year after year), he obtains these.
0. In that the prstha(-laud)s are sixteen-versed . (each), he reaches, cattle consisting of sixteen parts!, the cattle sixteenth bv sixteenth.
1 According to Siyana, tho sixteen parts are: head, neck, trunk, tail, four feat, eight hoofs; perhaps, though, kala designates a part of the hoof.
7. In that the arbhava(-pavamana-laud) is twenty-versed, he reaches the five-fold being of cattle’.
a म - -- - ~~ ~~~ we ~~~------------- ~ ~~ ee -- --~ न" ee ie ~ > += --~ ~ --~--- ~~~ ~ ~~ = rn Ts i te ae Sree cea
1 Cp. Jaim. br. 11. 176; Arseyakalpa V. 2. b; Laty. IX. 4. 8; Nidanasiitra VII. 7; Baudh. XVIII, 34; Ap. XXII. 11. 16-18; Katy. XXII. 10. 18-20; Aédv. IX. 5. 14-6. 8; Sankh. XIV. 61. In all our sources (with the exception of Pafic. br., Laty., Nid., Katy. and Ap.) only one single catustoma is handed down.
508 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
1 Twenty being divisible by five; on pankta, ep. note 1 on TI. 4. 2.—He has now reached all the kinds of cattle.
४. In that the agnixstoma(-laud) is twenty-five-versed, the gayatri being of twenty-four syllables and the giyatri being strength (and), priestly lustre, he obtains strength (and) priestly lustre.
9. The giyatri is breath (and a ineans of) procreation: out of the breath: the gayatri, he is procreated 1. 1 With §§ 83, 9, ep XVI. 14. 5.
10. 016 siman, many metres!: therefore one man thrives 111 many ways. 1 This still refers to the agnistoma-laud, which, though being one saman
(the varavantiya), is chanted on various verses, on verses of various metres ; cp. Arseyakalpa V. 2. b.
lla. The agnistoma(-laud) is the person (of the Sacrificer) himself, the cattle are the metres!; he, thereby, firmly establishes the cattle into himself (into his own possession).
1 The metres of the verses of which the agnistoma-laud (the varavanttya-
saman) consists. Now, those metres are those of the verses that usually are
applied on the uktha-lauds (sakamaégva, harivarna, tairascya), and the ukthas
wT
are cattle; cp. IV. 5, Is.
116. It (this rite) is neither an ukthya nor an agnistoma, for cattle (cows) is neither living (exclusively) in the village nor living (exclusively) in the wild?.
1 This ek’ha is not an agnistoma propor, for it contains 1) its agnistoma- laud the verses of the uktha-liuds (cp. note 1 on §11, a), nor is it an ukthya, for it has no uktha-lauds. Tho thought 1s more clearly expressed in the Jaim. br.: ©This (rite) is neither an agnistoma nor an ukthya: 1४ 1s both, so to guy, neither is cattle living (exclusively) in the village nor (exclusively) living in the wild: it is both, so to say. This cattle of both kinds he obtains’ (cows live, at day-time, out of the village on the meadows; at night-time, in the village, in the cow-pens or stables).
XIX. 6. (The second Catustoma.)
1. Now, that (rite) of which four lauds are chanted on four, four on eight, four on twelve, and four on sixteen verses!. That (rite) does not sound beyond the cow >.
XIx. 5, 8.—x1x. 7. 3. 509
2) The schema of this catustoma, then, is: 4, 4, 4. 4, 8 [85 Sy. 8, 12. 12 12, 12, 16, 16, 16 | 16,
£ ativadati occurs also X. 12. 5, --* 1४ does not sound bevond the cow,’ ‘it reaches by its chants the cow’; ep. इ 2. Sayana refers this, unconvincingly, (not to the cow, but) to the gostoma of XVI 2 (especially § 6), but this is a simple ukthya.
Zz. Cattle consists of sixteen parts; he reaches the cattle sixteenth by sixteenth 1.
1 Cp. XIX. 5. 6,
3. It is an ukthya(-day) with a sixteenth (laud). The uktha (-laud)s are the cattle, the sodasin is a thunderbolt!; by means of the thunderbolt, he encompasses the cattle for him: cattle will not go forth from him. It (this rite) is neither an ukthya nor an over- night-rite, for the cattle is neither (exclusively) living in the village. nor living (exclusively) in the wild.
1Cp. XII. 13. 14. NIX. 7. (The Udbhid and Valabhid.)?
1. The cave belonging to the Asuras was enclosed by darkness (and)! (its entrance) was covered with stones. In this (cave) was contained their possession of cows. This (cave) the Gods could not split. They said to Brhaspati: ‘ree thou this (cattle) for us’. By means of the Udbhid (‘who splits up’), he destroyed the cave (and), by means of the Valabhid (‘who breaks up the cave’), he broke it up; by means of the utsedha(-siman), he freed that (cattle) (and), by means of the nisedha(-siman), he cncompassed it.
1 Read with Leyden MS. ’smapidhana asit.
2. He. who is desirous of (obtaining) cattle, should perform (it).
3. In that he (the Adhvaryu or the Udgatr) performs the Udbhid, he destroys the cave for him; in that he performs the Valabhid, he breaks up the cave for him.
[1 ५? श ipl tt ~~ ~~~ SEE त 7 7 ly eds Ce, er SNe 1
1 Cp. Jaim. br. IJ. 89-90 (Auswahl no. 131); Arseyakalpa. V. 3. a, b; Laty. 1X. 4. 9-12; Nidanasitra VII. 8; Baudh, XVITI. 31; Ap. XXII. 11. 19-12. 1; Katy. XXII. 10. 21-22; 26५, IX. 8, 17-18; Saokh. XIV. 14.
510 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4. The utsedha? and the nisedha? are the two Brahman’s chants;
having driven up the cattle by means of the utsedha, he lays hold of it through the nisedha.
1 Grim. XIV, 2. 23 and 24, composed on SV. I. 514 (cp. XV. 9. 10, 11). The utsedha (chanted on SV. II. 771-772) serves for the third prstha-laud at the
Udbhid; the nisedha (chanted on the same verses) serves for the same laud at the Valabhid.
5. (The tristich, beginning) : ‘The sacrifice made Indra increase ' 1 (serves in both rites for) the Brahman’s (or third) ajya(-laud): it is provided with the characteristic feature ~.
1 RS. VIII 14. 5, 7, 8=SV. ITI. 989-991.
2 Ag it contains the words: ‘as Indra destroyed the cave (vala).’
6. They (the two rites) are (each of them) (alternatively) seven-versed and seventeen-versed. In that they laud on seven verses, there being seven kinds of domestic animals’, they obtain cattle. The sakvari(-verse) has seven verse-quarters, the sakvart is cattle: he obtains cattle. And in that (they laud) on seventeen verses, the seventeen-fold stoma being Prajapati®, he reaches (becomes equal to) Prajapati.
1 Cp. 11. 7. 8.
2 Cp. XIII. 1. 3, XII. 4 13.
8 Cp. note 1 on TI. 10. 5 (the words may also mean: ‘Prajapati 18 geventeen-fold’).
7. It (ie. each of these rites) amounts to the gayatri’; the gayatri is strength (and) priestly lustre; he obtains strength (and) priestly lustre. The gayatri is breath, is a (means of) procreation: out of the breath: the gayatri, he is procreated ^.
1 The number of verses in both (read, perhaps, gayatrish sam padyete instead of 144
sumpadyate) is 144 = 6 gayatris.
2 Cp, XIX. 5. 8-9.—These two rites, according to Latyayana, are inseparable : he who has performed the Udbhid should, after the lapse of a half-month, or A month, or a year, perform the Valabhid. In the Jaim. br., the Valabhid comes first, then, the Udbhid (first, the cave was destroyed, then, the cows were set free), and this may have been the original view, the sequence of the elements in the compound udbhidvalabhidau being due to the rule that the shorter word precedes the longer one: alpactaram (Panini II. 2. 34).
XIX. 7. 4.—xXIX. 8. 6. 511
XIX. 8. (The first Apaciti.)!
1. Now, the Apaciti. He who is desirous of (obtaining) honour (apaciti) should perform (it); through honour (i €. through this rite, named apaciti) he (the performing priest) acquires honour for him.
2. Two' of its pavamana(-laud)s are twenty-four-versed; the gayatri is of twenty-four syllables, the gayatri is strength (and) priestly lustre; through strength (and) priestly lustre, he acquires honour for him,
! According to the Arseyakalpa, the out-of-doors-laud and the midday- pavamina-laud.
3 The rathantara and the brhat are both (applied)’; through both, the rathantara and the brhat, he acquires honour for him.
1 The rathantara on the brhati-part of the midday-pavamana-laud, the brhat as first prstha laud.
4. The bharga(-siman) and the yasas(-siman)! are applied; through the bharga(-saman), he brings lustre (bhargas), through the yasas(-saman), fame (104८5) unto him
1 The bharga 18 aranyegeyagéana JI. b. 11, composed on SV. I. 258, chanted on the jJagati-part of the arbhava-pavamana: SV. II. 47-49; the yaéas is ar. ga. II. b. 12, composed on SV. I. 270, chanted, us third prstha-laud, on SV. II. 761-762.
5. Both kinds of stomas (are applied), the even and the odd 0168 1. Through both kinds of stomas he acquires honour for him.
1 The schema is: 24, 9, 15, 9, 15 | 24, 17, 21, 17, 21 | 27, 21.
6. About this, they (the Theologians) remark: ‘The stomas violate the proper order; they would be liable to destroy the Sacrificer. tor they are applied in an irregular order’ 1.
1 The regular order would be: first comes the nine-fold stoma, whilst here the twenty-four-fold 18 at the beginning (note 1 on § 5).
<< Deere a
कि ee ee 1 ।
1 Cp. Jaim. br. II. 100-103 (Auswahl No. 133); Arseyakalpa V. 3. 0, 4a; Laty. IX. 4. 13-17; Nidanasitra VII. 9; Baudh. XVIII. 38-39; Ap. XXII. 12. 2-9; Katy. XXIT. 10. 28-32; Aév. IX. 8. 21; Sankh. XIV. 33, 34. Only the Kauthumas and those sources that depend on them have ४ wo Apacitis.
512 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
7. The agnistoma(-laud) is twentv-one-versed, the twenty-one versed stoma is a firm support’: at the end of the sacrifice he i firmly supported ?.
1 Cp. note 1 on II]. 7 2.
2 And so the unfavourable consequences of violating the proper order (§ 6) are annulled.
XIX. 9, (The second Apaciti.)
1. Now, the Apaciti which contains all the stomas. He who is desirous of (obtaining) honour should perform (it). Through all the stomas he acquires honour for him.
2. 1४ amounts to the virajf!. He is honoured who is an eater of food, the viraj is food*; he brings food unto him.
1 The schema is: 9, 15, 17, 17, 21 | 27, 24, 44, 48, 24 ! 33, 21; all in all, 300 stotriya-verses, a number divisible by ten (the vir&} of ten syllables).
2 Cp. IV. 8. 4.
3. The rathantara and the brhat are both (applied); the bharga (-siman) and the yasas(-siman) are both (applied)!, and both kinds of atomas (are applied): those of the Chandomas and those of the prsthya-days *.
1 Cp. note 1 on XIX. 8, 4.
2 The 9-, 15-, 17-, 21.-, 27- and 33-versed stomas are those of the prsthva six-dav-period; the 24-, 44- and 48-versed ones are those of the Chandoma-days.
4. The prstha(laud)s of this (rite) are those of the Chandoma (-day)s'. The Chandomas are cattle*; the prstha (-laud)s are foad 8 ; successively, he brings unto him food (and) cattle. In that it (this rite) comprises the Chandomas. he reaches (i.e. becomes equal to) one who performs the twelve-day(-rite).
1 See the schema in note Lon § 2,
4 Cp, note } on 11, 8. 2.
8 Cp, XVI. 15. 8
5. About this they remark: ‘The stomas (of this rite), those of the Chandoma(-day)s and those of the prsthya (six-day-period) have different places’. In that they are applied at one and _ the same sacrifice, the Sacrificer may lose his firm support › 1.
1 Cp. XVI. 15. 9; tévara must be a misprint for tévaro,
X1X. 8. 7.—xIx. 10. 6. 513
6. The agnistoma(-laud) is the twenty-one-versed one; the twenty-one-fold stoma is a firm support!; they (the different stomas) come® to a firm support.
1 Cp. note ] on 11 7. 2. 2 Instead of abhyayanti, we expect rather a causative: ‘ they bring him unto’. AIX. 10.
(The first stoma of Agni: the winged one.)?
1. This (the ekaha that now follows) is a winged 8107181.
1 The schema (see $ 5) is: 9, 15, 17, 21, 27 | 33, 33, 27, 21, 17 | 16, 9; the increasing and the decreasing numbers of stotra-verses, with the two biggest in the middle, are analogous to the wings of a bird.
2. It is the winged one (the bird)! that is here deposited (४.९. applied at this rite).
1 This refers, according to Sfiyana, to the sauparna sAaman, the chant of Suparna, ‘the eagle’, which (see the Arseyakalpa) is applied on the midday- pavamaéana-laud.
3. The wingless one does not reach (is not equal to) the winged one, but in that this winged one is deposited on a winged one’, therefore, the winged ones (the birds) fly with their wings.
1 The thought is expressed somewhat unsatisfactorily. Did Sayana have before him a reading yad esa paksy apaksini nidhiyate ?
4. Winged (and) luminous, he who knows this, frequents the pure world (or regions).
5. On both sides are nine-versed (stomas); the nine-versed (stoma) is strength (and) priestly lustre’; he obtains strength (and) priestly lustre.
1 Cp. VI. 1. 6.
6. Then, two fifteen-versed ones; the fifteen-versed (stoma) is valour!: he obtains valour.
1 Cp. VI. 1. 8.
fe te Ca EN NE ~, oe ~ च [ वि EE AEGON 1" । ` treme chip pa AERO १०7 1
1 Cp. Arseyakalpa V. 4. b; Laty. IX. 4. 18-19; Nidanasttra VII, 9; Ap. XXII. 12. 10; Katy. XXII. 10. 33-11. 2. 33
514 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
7. Then, two seventeen-versed ones: the seventeen-versed (stoma) is cattle 1 , he obtains cattle 1Cp. VI. 1. 10
8. Then, two twenty-one-versed ones; the twenty-one-versed (stoma) is firm support + ; in the middle of the sacrifice he is firmly supported.
1 Cp. note 1 on III 7. 2.
0. Then, two thrice nine-versed ones: the thrice-nine-versed (stoma) is (equal to) these worlds', in these worlds he is firmly established.
1 Cp. VI. 2. 3.
10. Then, two thirty-three-versed ones; the thirty-three-versed (stoma) is the summit. 1 Cp. III. 2. 2.
11. The highest among his people becomes he who knows this.
12. This (rite), forsooth, is the range of the ruddy one (the sun). In that these two thirty-three-versed (stomas) are brought Into connection with each other in the middle, thereby, he ascends the range of the ruddy one’.
1Cp. XXIII. 19. 3.
13. Fire is largest in the middle‘, therefore, these stomas are so applied that the largest ones occupy the middle.
1 On this sentence probably rests the designation of this ekaha: agneh
stomah.
14. He starts with the nine-versed (stoma) and concludes with the nine-versed (stoma). The nine-versed (stoma) is breath!: by breath he begins, in breath he concludes.
1 The breath 18 three-fold, ep. III. 6. 3.--Saéyana’s interpretation of pratt and udeii is different here but wrong ; it 15 given rightly at XX. I. 6.
XIX. 11. (The second stoma of Agni, the ‘Light’.) 1. Now (the ekaha designated as) ‘ the Light ’.
2. Its out-of-doors laud is nine-versed ; its Aajya(-laud)s are
शार, 10 7.—x1x. 11. 8. 515
fifteen-versed : its midday-pavamana(-laud) is twenty-four-versed ; its prstha(-laud)s are seventeen-versed.
3. The nine-versed (stoma) is the breath, the fifteen-versed is the body 1.
1 The body contains the nine vital airs and the navel (cp. VI. 8. 3), the two hands, the two feet, and the trunk: that makes fifteen.
4. The gayatri is the mouth!, the seventeen-versed (stoma) is {004 “ ; he, thereby, puts food in his (own) mouth.
1 Cp, VII 3. 7.--This refers to the midday-pavamina which begins with the gayatri and is followed by the 03188 on seventeen verses.
2 Cp. Li. 7. 7.
5. He who knows this eats food, becomes an eater of food.
6. Through the midday-pavamana(-laud) the Gods went to the world of heaven!. That the midday-pavamana(-laud) is twenty- four-versed, is for rising to the world of heaven. The gayatri? is of twenty-four syllables, it is strength (and) priestly lustre, he obtains strength (and) priestly lustre. The gayatri is breath, 1s (a means of) procreation; out of the breath: the gavatri, he is procreated.
1 Cp. VII. 4. 1.
2 With which this laud opens.
7. Both kinds of stomas (are applied), the even and the odd 01168 1 ; this is a copulation; by this copulation he is procreated.
1 The schema, according to Arseyakalpa, is: 9, 15, 9, 15, 15 | 24, 11, 15, 17, 17 | 17, 21. This schema now is not in harmony with § 2, but, as compared with इ 10, two stomas aro changed. The Nida&nasitra VII. 9 remarks; trivrt- pancadaéav ajyaprethesu sampadvasena kurmah (Sayana, on ६ 10, cites this passage with faulty readings! ): ‘we apply on the &jya- and prstha(-laud)s a nine-versed and a fitteen-versed stoma, for the purpose of (getting) the amount,’ ४.९. In order to get the amount as prescribed in § 10.
8. This metre! is winged; winged (and) luminous. he who knows this, frequents the pure worlds?,
1 Is this the meaning of chandas? Cp. XIX. 1. 3 note |. 2 Cp. XIX. 10. 4.
516 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
0. Fire is largest in the middle; therefore, these stomas are applied so that the largest ones occupy the 7114016 1.
1 Cp. NIX. 10. 13. This statement docs not appear to fit in too well here.
10. When all the verses are summed up, one exceeds the viraj!: he makes him (the Sacrificer) a sole ruler of food.
1 Cp. notes 1 and 2 on AIX. 3. 9.--41) in all (ep note 1 on § 7), this
ekfiha comprises 191 verses, ono more than a (plurality of the) जाद], 4
11. This agnistoma?’ is a light. ‘He gains the luminous and pure worlds who, knowing this, sacrifices with it.
1 The word is used apparently as: laud of Agni.
XIX. 12. (The Rsabha or ‘bull’-ekaha.)}
1. Now (the one-day-rite called) ‘the bull’.
2. This stoma (sacrifice) is the bull (most excellent) of the stomas. He who knows this comes to excellency.
8 He should perform it for a Noble; the bull is the lord of cattle (cows), the Noble of men. He, forsooth, who is (a buil) be- comes the lord.
4. A bull (most excellent) among his equals becomes he who knows this.
5. It (this rite) has the sadovisiya(-sAman)! in the midday- pavamana(-laud); through both the services he encompasses the peasantry (274) for him (for the Sacrificer)*: the peasantry will not leave him.
1 Grim. XIV. 1. 31, composed on SV. I. 5. 11, chanted on the brhati-part of the midday-pavamana on this same verse. The tihagana does not contain
the sadovigsiya on this (SV. IT. 26) verse, because perhaps it could be taken unaltered from the gramegeyagana (?).
> Because the name of the siman contains the word vié, and this séman, being applied in the middle, is now encompassed by the two other savanas.
an 1
0, Rp ge cen iret i atin, arena pgs ee भी 1 जनिना
1Cp. Jaim. br. Il. 87; Arseyakalpa V. 5. a; Laty. IX. 4, 20-21; Nidanastitra VII. 10; Baudh. XVIII. 40; Ap. XXII. 12. 11-12; Katy. XXII. 1, 3-5; Asv. IX. 7. 30; Sankh. XIV. 23.
xix. 11. 9.— xx. 13. I. 17
6. There is the samanta(-siman)*; he makes the peasantry adjacent (samanta) to him; the peasantry will not leave him i Gram. II. 1. 30, composed on SV. I. 61 (SV. ed. Calcutta, vol. I, page
192), chanted immediately after the sadovigiya on SV. IT. 26 (SV. ed. Caleutta. vol. V, page 607).
7. The rathantara and the brhat are both (applied)!. The rathantara is the earth, the brhat is the sky. The brhat (i.e. the sky) he obtains from thig world by chanting, (the earth) from yonder world?; in both worlds he obtains a firm standing.
1 The rathantara as first prstha-laud, the brhat on the anustubh-part of the arbhava-laud (§8).
2 Tho printed text brhad evismal lokad gayaty evamusmat cannot be right; instead of amusmat read amusmat, but perhaps something has fallen out. The
words, divided are: brhad @ iva asmat lokat gayati, @ wa ete.
8. The brhat is applied on the anustubh(-part of the Aarbhava- pavamana-laud); the anustubh is the end of the metres?, the brhat is the end* of the 88108118, the Noble is the end? of men; in the end he, thereby, establishes the end. Therefore, he of the Nobles who is left behind does not reach again the topmost point’.
1 Because perhaps it was created from the feet of Prajapati (VI. 1. 11).
“ The end means ‘the highest’.
3 The purport is not clear.—Whilst, according to the Arseyakalpa, the schema for the Kauthumas 1s: 9, 15, 15, 15, 15 | 17, 17, 17, 17, 17 | 17. 21 (precisely that of the normal agnistoma, with the exception of the midday- pavamana which, instead of fifteen-versed, is here seventeen-versed), that of the Jaiminiyas: 15, 15, 15, 15, 15 | 21, 15, 15, 16, 15 | 15, 15, is more typical of this rsabha because it shows a highest point in the middle, the hump on the shoulder of the bull. Similarly, Baudh, and Sankh.
XIX. 15. (The Gosava.)!
1. The Vajapeya is (equal to) the Rajasiva and the Rajasuya is the consecration of Varuna, but the Gosava is a sacrifice for supremacy |,
1 Cp. with this § the Kath, and the TBr.
1 Cp. Jaim. br. II. 113 (Auswahl no. 135); Arscyakalpa V. 5. b; Laty. IX. 4, 22-24; Nidanasitra VII. 10; Kath. XXXVII. 6; TBr. IT. 7. 6; Baudh. XVIII. 7; Ap. XXII. 12. 17-13. 4; Katy, XXII. 11. 6-11; Adgv. LX. 8. 12- 14; Sankh. XIV. 15.
518 THE BRAIHMANA OF TWENTY FIVE CHAPTERS.
2. The supremacy obtains he who knows this.
3. For the supremacy is Prajapati (and) the supremacy is the most exalted Lord.
4 He who knows this reaches the state of a most exalted Lord.
5. The rathantara and the brhat are both (applied); for this (pair) is (equal to) the supremacy!. ‘To supremacy comes he who knows this.
1 Agrees literally with TBr. 6. A myriad (of cows should be given) as sacrificial fee; for
that 18 (equal to) supremacy!. To supremacy comes he who knows thus.
1 Agrees with TBr. 7. They consecrate him bv (pouring) fresh milk (over him) :
for that is (equal to) supremacvy'!. To supremacy comes he who knows this.
1 Agrees with Kath.
8. His consecration takes place at the chanting of the brhat*', for that is (equal to) supremacy. To supremacy comes he who knows this.
1 This is the usual moment destined for a consecration: immediately after the first prstha-laud and before the mahendra-graha (C H. § 201)
9. They consecrate him whilst he is sitting to the south of the ahavantya-fire on a not raised (not thrown up, place); they (thereby) consecrate him on the earth itself, nothing having been interposed’.
‘The wording of Kath. and TBr. differs slightly. 10. 1४ (this rite) is throughout thirty-six-versed. Thereby, it 1s the Gosava \.,
1 Because the brhati is of thirty-six syllables and the brhati 1s cattle (XVI. 12. 9).—-The Kath. runs: sattrimsah stomo bhavati, pasustomo va esa, tena gosavah.
xix. 13. 2.—xix 15. 1. §19
XIX. 14. (TheMarutstoma.)}
1. Now, the stoma (the sacrifice) of the Maruts. Through this (rite), the Maruts throve illimitably. He who knows this thrives illimitablyv.
2. In that the stomas (occur) troopwise’, thereby, it 18 a stoma of the Maruts; for the Maruts are troopwise.
1 Tho schema is: 9, 9, 9, 15, 15 | 15, 17, 17, 17, 21 | 21, 21, see ई 4-7. Here are four groups, the Maruts consist of seven groups.
3. This same (rite) he should perform for three persons (as Sacrificers) +.
1 Laty.: ‘friends or brothers, who wish to come to an agreement, should perform the Marutstoia.’
4. In that there are three nine-versed lauds, they separately are firmly established in priestly lustre
5. In that there are three fifteen-versed (lauds), they separately are firmly established in valour.
6. Inthat there are three seventeen-versed (lauds), they separately are firmly established in (the possession of) cattle.
7. In that there are three twenty-one-versed (lauds), they
separately are firmly established.
8. He who knows this is firmly established.
XIX. 15. (The indragnyoh kulava /)
1. Now (the ekéha designated as) ‘the case (nest) of Indra and Agni.’ It may be performed by one who is desirous of (obtaining) offspring or cattle. ‘Nest’ is offspring; ‘nest’ is cattle; ‘nest’ is dwelling. He becomes a ‘nest.’
~~ छ eee
^), पि रिरि त क क ० OF ar ee 1 जि = 0 ~—
1 This ek&ha 18 found only in the Kauthuma-text and in those sources that depend on it (Arseyakalpa V. 5. c, Laty. [X. 4. 25-27). It is only the Manustoma of Baudh. XVIII. 42 that has precisely the same schema as this Marutstoma.
2 Cp. Jaim. br. IJ. 132, 1383; Arseyakalpa V. 6. १; Laty. IX. 4. 28-32; Baudh. XVIII. 35; Ap. XXII. 13. 10-11; Katy. XXII. 11. 13-22; Aév. IX. 7. 29; Sankh. XIV. 29.
520 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
2. This same rite he may perform for two persons (as Sacrificers).
3. In that there are six nine-versed lauds, these two are separately firmly established in priestly lustre. In that there are two fifteen-versed (lauds), they are separately established in valour. In that there are two seventeen-versed (lauds), they are separately established in cattle. In that there are two twenty-one-versed (lauds), they are separately firmly established’. He who knows this is firmly established >.
1 The schema, then, is: 9, 9, 9, 9, 9 | 9, 15, 15, 17, 17 | 21, 21.
2 According to tho Jaiminiyas, this ekaha was performed by Indra and Agni together, in order that they might reach the excellency amongst all the other deities that were cqual to them. The rite here consists of nine- and fifteen-versed lauds, which are used alternately. Through the trivrt, Agni reached excellency ;
through the paficadaga, Indra reached it. So it may be performed by a Brahmin and a Noble together.
XIX. 16. (TheIndrastoma.)!
1. Now, the fifteen-versed ‘stoma’ of Indra; an ukthya-rite.
2. Through this (rite), Indra surpassed the other deities. He who knows this surpasses the other people.
3. It should be performed for a Noble.
4. It is throughout fifteen-versed; the fifteen-versed (stoma) is vigour (and) strength; he makes him thrive through vigour (and) strength.
6. It is performed on (verses) addressed to Indra; he makes him thrive through valour (and) strength.
6. Itis an ukthya-rite; the uktha(laud)s are cattle, they are the peasantry; he (thus) attaches to him the peasantry, the cattle. The peasantry will not leave him.
7. Thereare fifteen fifteen-versed lauds; the fifteen-versed (stoma) 18 vigour (and) valour; successively. he brings into him vigour (and) valour.
1 Cp. Jaim. br. IT. 139, 140; Arsoyakalpa V.6; Laty. IX. 4. 29; Nidanasititra VII. 10; Baudh. XVIII. 14; Ap. XXIT. 10. 3: 13. 8-9; 27. 13-21; Katy. XXII. 11, 15-17; 38, TX. 7. 26-27; Sankh. XIV. 58. This ekaha is equally designated
as Indrastut.
xix. 15. 2.—x1x. 18. 2. 521
XIX. 17. (The stoma of Indra and Agni. )!
1. Now, the ‘stoma’ of Indra and Agni. Through this rite, Indra and Agni surpassed the other ceities. He who knows this surpasses the other people.
2. It is (alternatively) nine- and fifteen-versed.
3. The nine-versed (stoma) is priesthood', the fifteen-versed is nobility’. He who knows this, becomes a shining-out amongst the priesthood and the nobility.
1 Cp. VI. 1. 6 and 8.
4. A king and his chaplain should perform this rite. 5. It amounts to the gayatri and to the jagati'. 1 The schema being: १, 15, 9, 15, 9 | 15, 9, 15, 9, 15 | 9, 15, there are all in
् 141 ५ ~ 144 > ह all 54 + 90 = 144 verses : धत yvayatris, त= jagatis.
6. Through the gayatri, the Brahmin obtains the priestly lustre ; through the jagati, the king enters the peasantry.
7. One who is desirous of (obtaining) a chaplainship may perform (it).
8. Brhaspati desired: ‘May I obtain the chaplainship among the Gods.’ He performed this (rite); he obtained the chaplainship among the Gods. He who knows this obtains a chaplainship.
XIX 18. (The first Vighana.)?
1. Now, the Vighana.
2, Indra desired: ‘May I drive away mv evil adversary.’
tr नन ett ~~ ~ ~ un w+ === ~~ न~~ ~ +~
~~ a 9 it ^> = कलर "र्णा
1 Only given by the Kauthumas and those who follow their authority: Arseya- kalpa V. 7. a; Laty. IX. 4. 30-32; Nidanasittra VII. 10; Ap. XXII. 12. 10-11; Katy XXII. 11. 18-22.
2 Cp. Jaim. br. IJ. 141. 145 (Auswahl No. 141); Arseyakalpa V. 7. b; Laty. IX. 4.33-35; Nidanasiitra VII. 11; TBr. IL. 7. 18; Baudh +भ. 30; Ap. XXII. 13. 12; Katy. XXII. 11. 23-26; Aév. IX. 7. 32-33 ; Sainkh. XIV. 39. 8--10. The Kauthumas only and Katy. acknowledge two Vighanas, but ep. note on khanda 19.
22 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
He saw this Vighana and drove away his evil adversary. He who knows this, drives away (vehate) his evil adversary.
3. In that there is the nine-versed (stoma), he retains his vital principles (his pranas). In that there is the twelve-versed (stoma), he (obtains) the year. In that there is the fifteen-versed (stoma), (he obtains) strength. In that there is the seventeen-versed (stoma), (he obtains) food. In that there is the twenty-one-versed (stoma), (he obtains) a firm footing. In that there is the nineteen versed (stoma), (he obtains) progeniture. In that there is the twenty- four-versed (stoma), (he obtains) priestly lustre. In that there is the twenty-seven-versed (stoma), he hurls a thunderbolt on 118 adversary’.
1 According to the Arseyakalpa, the schema is: 9, 9, 12, 12, 15 | 17, 21 19, 24, 24 | 27, 27. The navadasa stoma occurs nowhere else; 1४ is not even
mentioned in Chapter I].
4. QOne who is desirous: of (obtaining) cattle should perform it. It amounts to the brhati’. The brhati is cattle*: he obtains, cattle.
1 All in all, there are 216 verses, this number, being divided by 36 (the brhati is of 36 syllables), 18 equal to 6 (brhatis).
2CUp. XVI. 12. 9.
5. These (verses) amount to six brhatis; the year is (equal to) six seasons; in the course of the year (after the lapse of a year) cattle 18 00711. Having reached it, he obtains it.
1 Cp. XIX. 5. 5.
XIX. 19.
(The second Vighana.)!
1. Indra was persecuted by ungodly illusions. He resorted to Prajapati. He gave him that Vighana; by means of it he (Indra) drove away all his enemies Because he drove them away (vihan), hence the name Vighana.
2. He who, knowing this, performs the Vighana, he who per- forms it for one who knows it drives away all his enemies.
णिग णण [णी
1 The text of Pafic. br. contains nothing which would, objectively, give us the right to regard this as a special ekaha. However, all the other Kauthuma-texts and Katy. admit a second Vighana.
x1X. 18. 3.—xx. 1. 3. ०2४
3. One who is desirous of (obtaining) cattle should perform (it) The brhati is cattle’: he is firmly established in (the possession of) cattle.
1 Cp. XIX. 18. 4.
TWENTIETH CHAPTER
The Chapters XX, XAT and ~, >+ describe the Ahinas (com- prising likewise the Atiratras, Laty. IX 5. 6) or soma-rites of more than one day and less than thirteen days. The Atiratras, ‘over- night-rites.’ are treated XX. 1-10
©. ome (The Jyotistoma-atiratra.)!}
1. The out-of-doors-laud is nine-versed ; the ajya(-laud)s are fifteen-versed ; the midday-pavamana(-laud) is fifteen-versed; the prstha(-laud)s are seventeen versed; the arbhava(-pavamana-laud) is seventeen-versed ; the agnistoma(-laud) is twenty-one-versed ! : likewise, are the uktha(-laud)s; the night( rite) 18 fifteen-versed : the twilight(-laud) is nine- versed.
1 This is the normal agnij3toma jyotistoma to which are added the three ukthastotras (cp. Arseyakalpa, Anhang 2), the night-rounds (ib. Anhang 3) and the Sandhistotra (1b.).
2. A jvotistoma-over-night rite should be performed by him who wishes prosperity This rite is a ‘stepping-on’ amongst the stomas! (the sacrifices of soma) ; (it serves) for stepping-on ; for in the stepping- on (part) of the sacrifice he is prosperous.
1 Cp. II. 6. 3.
3. This (rite) is an agnistoma’; it is an ukthya®; it is an over-night-rite. Through the agnistoma, the Gods conquered thix (earthly) world ; through the ukthas, the intermediate region ; through the night(-rite), vonder world, and through day and night they went near (took possession of these worlds).
1 By its first twelve lauds.
2 By its first fifteen lauds.
Se OE
1 Cp. Arseyakalpa VI. 1. a; Nidanasiitra VITT. 1.
in i Fe णी
524 THE BRiHMANA OF TWENTY FIVE CHAPTERS.
4, Some (dawns) shine forth thitherward, others hitherward!?. That one shines forth hitherward which shines forth through the asvina(-sastra)*. He makes the dawns shine forth for him hitherward directed.
1 The thought simply seems to be that for some pcople the dawn ‘shines
away, v2z., for those who die, but that it again and again returns for those who do not lose life.
2 Which is recited at day-break.
5. When all (the stotra-verses) are summed up, two exceed the viraj’. This is a viraj with (two) milking breasts. He milks (४.९. he gets) out of it (the fulfilling of) what wish he has.
1 To the number of verses of the normal agnistoma are to be added: of the three uktha-lauds (ad 17): 63 verses, of the twelve night-rounds (ratripa-
ryfAyas) (ad 15): 180, and of the sandhistotra; 9. In all: 190463+1804+9= 442; two more than 440, a number divisible by ten (the vira}j).
6. He starts with the nine-versed (stoma), he concludes with the nine-versed (stoma). The nine-versed (stoma) is breath; by breath he begins, in breath he concludes |.
1 Cp. XIX. 10. 14.
oO. Sas
(The over-night rite with all the stomas.)!
1. The out-of-doors-laud is nine-versed: the ajya{-laud)s are fifteen-versed; the midday-pavamina(-laud) is seventeen-versed ; the prstha-(laud)s are twenty one-versed; the arbhava ( pavamana- laud) is twenty-seven-versed; the agnistoma(-land) 18 thirty-three- versed; the uktha(-laud)s are descending (in number of verses)?: the first is twenty-seven-versed, the (last) two, as also the sodasin (-laud), are twentv-one-versed; the night (-rite) is fifteen-versed ; the twilight (-laud) is nine-versed >.
1 Whilst, normally, the ukthas are all twenty-one-versed, ep. VIII. 10, 1.
2 The 9-, 15-, 17-, 21-, 27- and 33-versed stomas are considered as ‘all the stomas.’
2. He who wishes to prosper should perform the over-night-
rite that contains all the stomas, for reaching all, for gaining all. By this (rite), he reaches all; he gains all.
A 9 MR A त)
el NR eg pr RE pera EP ER AE 7 त generate!
1 Cp. Arseyakalpa VI. 1. b, Niddanasitra VIII. 2; TS. VII. 1. 3.
xx. 1. 4.—xx. 2 5. 525
3. In that the out-of-doors-laud is nine-versed, thereby, he reaches the nine-versed stoma (and) the gavatri-metre'. In that the ajya(-laud)s are fifteen-versed, thereby, he reaches the fifteen- versed stoma (and) the tristubh-metre’. In that the middavy- pavamana(-laud) is seventeen-versed, thereby, he reaches the seventeen-versed stoma (and) the jagati-metre’. In that the prstha (-laud)s are twenty-one-versed, thereby, he reaches the twentv-one- versed stoma (and) the anustubh motre'. In that the drbhava (-pavamana laud) is twenty-seven versed, thereby, he reaches the twenty-seven-versed stoma (and) the pankti-metre. [11 that the agni- stoma(-laud) is thirty-three-versed, thereby, he reaches the thirty- three-versed stoma and the virij-metre. In that the usnih and kakubh are applied*, thereby, he reaches the usnih and the kakubh. In that the twilight(-laud) is chanted on brhati(-verse)s?, thereby, he reaches the brhati. In that the dsvina(-Sastra) is recited, thereby, he reaches through this (rite) all, he gains all.
1 Cp, VE 1. 6, 8, 10. 11.
2 At the uktha-stotras.
3 Viz. on SV. If. 99 104 (see TX. 1. 28, note 1).
4. By the thirty-three-versed (stoma), the sacrifice is curved thitherwards?. The Adhvaryu counterbalances? this is the sequel, through the set of cleven victims’; there are eleven ropes (for binding the victims), eleven victims, eleven sacrificial posts. There- by, he firmly establishes the thirty-three-versed (stoma) 1 the thirty-three-fold (number).
1 This 8661115 to mean that up to the agnistoma-laud ($1) the stomas in- crease regularly but, then, a deviation, a curving takes place (schema: 9, 15, 15, 15, 15 | 17, 21, 21, 21, 21 | 27, 33, 27, 21, 21, ote.) This is now counter- balanced through the set of eleven victims, a sacrifice that ideally likewise consists of thirty-three.
2 On pratyudyacchati cp. XIV. 1. 10. 3 According to Kath. XXIX. 10: 189 9 (on which passage Ap. XIV. 7.
19-21 is based), the sacrifice of a peculiar set of eleven victims ought to be combined with an ahina-rite.
5. By this counterbalanced night(-rite), whatever he wishes, (the fulfilment of) that wish he gets. He who knows this gets (the fulfilment of) whatever wish he has.
620 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XX. 3 (The Aptoryama.)!
1. The out-of-doors-laud is nine-versed; the afya(-laud)s are fifteen-versed; the midday-pavamana(-laud) is seventeen-versed ; the prstha(-laud which runs parallel to the gastra) of the Hotr is twenty-one-versed ; the other prstha(-lauds) are the Chandomas (viz. of the 7th-9th dav of the ten-day-rite; resp. 24-, 44- and 48-versed) ; the arbhava(-pavamina-laud) 18 twenty-seven-versed; the agni- stoma(-laud) is thirty-three-versed ; the uktha (-laud)s are descending : the first 18 twenty-seven-versed; then, follows a twenty-one versed ; then, a seventeen-versed; the sodasin(-laud) is twenty-one-versed ; the night(-rite) is fifteen-versed; the twilight (-laud) is nine versed ; the first extra-laud is nine versed; then, follows a fifteen versed : then, a seventeen-versed, and, then, a twenty-one-versed.
2. Prajapati created the (domestic) animals (the cattle, the
cows). These, being created, left him. Through the agnistoma, he did not reach them, nor through the uktha(-laud)s, nor through the sodasin, nor through the night (-rite), nor through the twilight(-laud), nor through the asvina (-sastra). In regard to them, he said to Agni: ‘Try thou to reach these for me’. Agni was not able to reach them through (the first extra-laud:) the nine-versed stoma, the jarabodhiya-(-siman)!. He said about them to Indra: ‘Try thou to reach these for me’. Indra was not able to reach them through ‘the second extra-laud:) the fifteen-versed stoma, the satrasihiya (-saman)?, THe said about them to the Allgods: ‘Try ye to reach these for me’. The Allgods were not able to reach them through (the third extra-laud:) the seventeen versed stoma, the margiyava (-siman)*®. He अत् about them to Visnu: ‘Try thou to reach these for me’. Visnu reached them, through (the fourth extra laud) the twenty-one-versed stoma, through the vdaravantiya (-saman)*. he restrained them (from passing away farther, avarayata); with the verse: ‘Here did Visnu stride’®, he 87046 9. 1 Cp. Arseyakalpa VI. 1. ९; Laty. 1X. 5. 12-24; Nidanasiitra VIII. 2; Katy. XXIII. 1. 19; Ap. XXII. 13. 19 (and ep. XIV. 4. 12-16). Jaim br. II. 110-112; (ए. 7. 7. 14; Baudh, XVIII. 15; ASv. IX. 11; Sahkh, XV. 5-8. Some of these sources reckon the Aptoryaima amongst the ekahas.
at A Re NA १ का
xx. 3. l.—xx. 3. 5. 527
1 Gram. [. 1. 26, composed on SV. I. 15=SV. IJ. 1013-1015; it 18 idantam, see SV. ed. Calcutta, vol. I, page 117.
2 Gram. छ. 1 27, composed on SV. 1. 170=SV. IT. 992-994; it is ha-i- kadrantam, seo SV. ed. Caleutta, vol. I, page 387.
3 Gram. ITI. 2. 1, composed on SV. L. 115=SV. IT. 1016-1018; it is nidhanavat, see SV. ed. Calcutta, vol. I, page 289.
¢ Gram. J. 1. 30, composed on SV. L. 17, chanted on SV. TT. 1019-1021 (idam visnur vicakrame); it 18 svaram (१), see SV. ed. Calcutta vol. [, page 121.
9 It is striking that the verses on which, according to the Arseyakalpa, the last siiman is chanted (ep. noto 4) are afterwards mentioned expressly by the author of the Brahinana as accompanying an act of Visnu, for which there seemed to be small reason.
¢ The whole passage agrees closely with Taitt. br. IT. 7. 14, 1-2, where, however, the simans are not mentioned, with the exception of the varavantiya at the end.——l*urther, I draw the rea‘ler’s attention to a highly interesting passage in the Jaiminiya-brahmana where wo find a view attributed to Tandya (comp. Introduction, Chapter 111. b) which in many respects agress with our passage; gee my paper, ‘Over en uit hct Jaiminiya-brahmana’ in Verslagen en Mededeelin- gon der Kon. Akad van Wetenschappen te Amsterdam, 4°-reeks, dl. X, page 26, One of the most noteworthy divergences is that whereas in Pane. br. the Visve devas with the margiyavasiman are mentioned, the Jaim. br. has instead of them wanam devam with the samo saéman, and this is the saiman that equally in our toxt (XIV. 9, 12) 1s brought into connection with Rudra.
3. He from whom the cattle continually slips away should perform this (rite) }.
1 The text agrees with Tbr l.c.
4, When the Gods, by means of this (rite), had conquered (all) that they had to conquer, they obtained (the fulfilment of) whatever wish they fostered. Whatever wish he has, (the fulfilment of) that he reaches by this (rite) 1.
1 The text agrees again with Tbr.
5. Hence the designation Aptoryama?.
1 The Tbr. has the same. The otymological connection concerns only the first half of the word aptu which here is derived from apnott. The Jaim. br. gives a similar etymon: ‘Prajapati created the animals (the cattle). These, being created, left him. Ho sought to restrain them (avivirayisata) through the agnistoma, but they passed beyond it; thereupon, through the sodaéin, but they passed beyond it also; he stopped them on all sides (parydyamat) through the rounds, hence their name paryaya. He encompassed them through the aévina {-stotra and -Sastra, Gévinena kratuna@). Of them, as they were encompassed, the
628 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
small animals escaped, just as the small fishes escape through the meshes of the net (yatha keudra matsya akey akey atistyerann evam eva ye kaudr&éh pasava asus te ८८६९1८11 ; the MS. has ८८५९१९८९) cp. Baudh XVITL 15: 360. 1). In regard to them, he wished: ‘ May [ reach them and attach them to myself.’ (@ pt vainan atman yaccheyam). {16 saw these four lauds which follow after the night (-rite); he laudod with them, reached them by means of those and attached ther to himsclf ; hence the name ° Aptoryama.’ But also because he continued Jongthening out the soma drop-wise (aptusah), thorefore, it is called ^ Aptoryama.’ Similarly, Baudhiayana derives tho word from aptu and yama ; aptor va ayam atyarect, tasya ko yama ti. On aptu cp. also TX. 9 6-—About the peculiar rite of garbhakara (7.९. chanting the ajya- and prsthastotras in such a manner that each of them 18 enclosed in another siman) which js known from the Stitras only, nothing 15 said in the Brahmanas, but probably some Bahvrea-brahmana has mentioned 1t, ep. Nidfnasiitra: evah ho sasvad bahurca adhiyate : garbhavants prethani bhavanty aploryamasya, tani garbhakirah sumset, pasavo var prathini, yad garbhavants bhavanti prajananenaina pasint samardhayantii. Ma§Saka, in his Arseyakalpa
VI. Le, acknowledges the garbhukdra, seo Anhang no, 38, 39.
XX. 4. (The Navasaptadasa-atiratra.)!
1. The out-of-doors-land is nine-versed: the Hotr’s Ajva (-laud) (ve. the first Ajva) is fifteen-versed; (then, follow) nine seventeen- versed Jauds; the agnistoma (-laud) and the uktha-lauds are twenty- one-versed; the night (-rite) is fifteen-versed ; the twilight-laud is nine-versed 1.
1 The schema, then, 1s:
O09, 11.11 VE 14. 4117 1117117. 1, Ole 21 2h 16,9,
2. The over-night-rite with nine seventeen-versed (lauds) should be performed by one who is desirous of (obtaining) progeny. There are nine vital airs’; the seventeen-versed (stoma) is Prajapati2?: out of his vital principles, out of Prajapati, thereby, progeny is born (unto him),
1 Op. IV. 5. 21, VIE. 7. 6.
* Or: ^ Prajapati is seventecn-fold’; ep. IT. 10. 6.
३. He shifts the kakubh to the fore-part!: the kakubh is man 2 it is he (man) that, as a foetus, is conceived in the middle 3.
अ रनर [षि tem telinro
in en ln leet ककय |
1 Cp. Arseyakalpa VI. 1. d; Nidanasiitra VIII. 2.
xx. 4. l.—xx. 5. 2. 529
1 Cp. XVI. 11. 5, 2 Cp. XVIT. Ll. 7. 3 Cp. XIX. 3. 4.
4. On this (kakubh-verse) the sakamasva? (is chanted).
1 Gram. V. 2. 19, composed on SV. I. 193, chanted on SV. TI. 42-43. As is proved by the Uthagiina, the dhurim saikamasva is intended: SV. ed. Caleutta, vol. I, page 420.
5. Prajapati created the creatures; these did not procreate them- selves. He saw this siman; changing himself into a horse, he sniffed at them‘, (then) they procreated themselves. This siman is a (means of) procreation ४.
1A case of the ‘sniff kiss’; ep. VIL. 10. 15 and Hopkins, in Journal of the Amer. Or. Society, vol. XXVITI, page 120 sqq.
2 Reid ४८ na prajadyanta and prajananam.
6. He who knows this procreates himself and is multiplied.
7. At the place of the kakubh he applies the dvipadi-verse?; he causes the foetus that was conceived in the middle, to be born.
1Sce note 2 on XVI. 1]. 16.
8. It is an over-night rite; young ones (children and calves), forsooth, are born after day and night (each day) ; after day and night he is procreated in view of progeny and cattle.
XX. 5. (The Visuvat-over-night-rite.)!
1. The out-of-doors laud is nine-versed; the ajya(-laud)s are fifteen-versed ; the midday pavaméana(-laud) is fifteen-versed ; the prstha(-laud)s are seventeen-versed ; the arbhava (-pavamfna-laud) 18 seventeen-versed ; the agnistoma (-laud) is twenty-one-versed; the uktha (-laud)s are seventeen-versed; the night(-rite) 18 fifteen-versed ; the twilight(-laud) is nine-versed.
2. <A Visuvat-over-night-rite he should perform for an eldest son
born of an eldest wife. This is amongst the stomas (sacrifices), one that has a middle point. He becomes one who is in the middle’.
ee
1 Cp, Arseyakalpa VI. 1. e. 44
530 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 The twenty-one-versed stoma is (nearly) in the middle, preceded in increasing numbers by the same stomas and followed in decreasing numbers by the same stomas. So he who practises it will get into the midst of all the others, who wilh
serve him,
3. In that there is one twenty-one-versed (stoma),—the sun, forsooth, is the twenty-first of this (universe): twelve are the months, five the seasons, three the worlds ; yonder sun 18 the twenty-first !-— he makes him reach the full measure of the sun.
1Cp. 1V. 6. 3-4.
4. This (sun), forsooth, rises; no other light, forsooth, rises
against it.
5. Noone amongst his (people) rises against him who knows this.
XX. 6. (The ‘cow’-over-night-rite.) la. The out-of-doors-laud is fifteen-versed ; the 4jya (-laud)s are nine-versed ; the midday-service is seventeen-versed ; the afternoon- service and the uktha(-laud)s are twenty-one-versed!; the night (-laud) 18 fifteen-versed ; the twilight(-laud) 18 nine-versed. 1Cp. XVI. 2. 7 (go-ekéha).
16. The gostoma, as over-night rite, should be performed for one who has a rival (whom he wishes to conquer).
1८. By means of the go(stoma), the Gods expelled the Asuras from these worlds!; through the night(-rite), they vanquished them for good and all.
100. XVI. 2. 2.
Id. Having expelled his rival from these worlds, he vanquishes him for good and all by the night(-rite).
XX. 7. (The ‘life’-over-night-rite.) la. The out-of-doors-laud is nine-versed; the Ajya(-laud)s are fifteen-versed ; the midday-service is seventeen-versed ; the afternoon- service! and the uktha(-laud)s are twenty-one-versed ; the night (-laud) is fifteen-versed ; the twilight (-laud) is nine- versed. 1Cp, note I on XVI. 3. 4.
xx. 5. 3.—xx. 9. la. 69}
16. The ayustoma, as over-night-rite, should be performed by one who is desirous of (reaching) the world of heaven}.
1Cp. XVI. 3. 3.
Ic. ‘The chants go upward, to prevent a falling down’. 1Cp. ib. 4.
ld. In that it is an over-night-rite, he gocs to the world of heaven
by means of day and night. XX. 8. (The Abhijit as over-night-rite.)
la. The out-of-doors-laud is nine-versed; the Hotr’s (or first) ajya(-laud) 18 fifteen-versed; the Maitrivaruna’s (or second) (ajya- laud) is seventeen-versed; the Brahmanacchamsin’s (or third) (ajya-laud) is fifteen-versed ; the Acchavaka’s (or fourth) (ajya-laud) is seventeen- versed; the midday-pavamina(-laud) is twenty-one-versed; the Hotr’s (or first) prstha(-laud) is seventeen-versed ; the Maitravaruna’s (or second) (prstha-laud) is twenty-one-versed ; the Brahmanaccham- sin’s (or third) (prstha-laud) is twenty-seven-versed ; the Acchavaka’s (or fourth) (prstha-laud) is twenty-one versed ; the irbhava(-pavamana- laud) is twenty-seven-versed; the agnistoma(-laud) is thirty-three- versed!; the uktha(-laud)s are descending: the first is twenty-seven- versed, the next two, as also the sodasin(-laud), are twenty-one-versed each; the night(-laud) is fifteen-versed; the twilight(-laud) is nine- versed,
1Cp. XVI. 4. 12 and note 1.
1b. The Abhijit, as an over-night-rite, should be performed by one who has a rival (whom he wishes to vanquish).
lc. By means of the Abhijit, the Gods took these worlds from the Asuras, and, by means of the night(-rite), they vanquished them for good and all. Having taken from his rival these worlds by means of the Abhijit, he vanquishes him for good and all by the night(-rite).
XX. 9. (The Visvajit as over-night-rite.) la. The out-of-doors-laud is nine-versed ; the Hotr’s ajya(-laud)
is fifteen-versed; the Maitravaruna’s (Ajya-laud) is seventeen-versed ; the Brahmanacchamsin’s (afya-laud) is twenty-one-versed ; the Accha-
O32 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
vAka’s (Ajya-laud) is fifteen-versed; the midday-pavaména(-laud) 18 seventecn-versed; the Hotr’s prstha(-laud) is twenty-one-versed ; the Maitrivaruna’s (prstha-laud) is twenty-seven-versed ; the Brahmana- echamsin’s (prstha-laud) is seventeen versed; the Acchaivaka’s (prstha- laud) is twenty-one versed; the arbhava(-pavamana-laud) js twenty seven-versed; the agnistoma(-laud) 18 thirty-three-versed!; the uktha(-laud)s are descending: the first 18 twentv-seven-versed, the next two ones and the sodasin are twenty-one-versed ; the night(-laud) 18 fifteen-versed ; the twilight( Jaud) is nine-versed.
1 Cp. XVI. 4. 13, note I.
lb. The Visvajit. as an over-night-rite, should be performed by one who is desirous of (obtaining) cattle
2 The Nabhinedistha(-hymn) is seed, the Valakhilva(-verges) are cattle. In that the Nabhanedistha(-hymn) 18 recited first and. afterwards (are recited) the Valakhilya(-verses), therefore, cattle is born from seed. Ile shapes their forms, in that there is the (hymn) of Vrsikapi; he gets a firm support in the seasons, in that there is the Evaydmarut(-hymn)!.
1 These hymns and verses are the embellishments (¢¢/panz) that are applied at the middav-service of the Visvajit (see Kaus. br. XXV. 12, beg.). The N&abhane- distha is RS. NX. 01, 62; the Valakhilyas are RS. VIIT. 49-59; the Vrsikapi-hymn is ' RS. AX. 86; the Evayamarut is RS. ४. 87. -For the equations cp. Ait. br. V. 15. 3: yady nabhanedistham (antariyat) reto ‘syantartyad ; yadt cvalakhilyah, = 2760 11 asyantaryad ; yadi vrsikapim, G@lmanam asydantariyad + yady evayadmarutam. pratiethaya enam cyavayet.
XX. 10.
(Four over-night-rites, each of which contains lauds of the same number of verses: Kkastoma’s)
la. A nine-versed over-night-rite should be performed by him who is desirous of (obtaining) priestly lustre; the nine-versed (stoma) is splendour (and) priestly lustre; he obtains splendour (and) priestly lustre, he is firmly established in (the possession of) splendour (and) priestly lustre.
lb. A fifteen-versed over-night-rite should be performed by him who is desirous of (obtaining) vigour; the fifteen-versed (stoma) is
xx. 9. 16.—xx. 11. 3. §33
९.
vigour (and) strength; he obtains vigour (and) strength; he is firmly established in vigour (and) strength.
Ic. A seventeen-versed over-night-rite should be performed by him who is desirous of (obtaining) food!; the seventeen-versed (stoma) is food; he obtains food.
1 Cp. note 1 on II. 7. 7.
ld. A twenty-one-versed over-night-rite should be performed by him, who 18 desirous of (getting) a firm support ; the twentv-one-versed (stoma) is a firm support!; in that it is an over-night-rite, he is firmlv supported in day and night.
1 Cp. IT]. 7. 2. XX. 11.
(First two-day-rite. )!
1. The first day is a fyotistoma-agnistoma, the last an over-night- rite containing all the stomas?.
1 Cp. note 2 on XX. 2.1.
2. Of this (last day), the out-of-doors-laud is twenty-four-versed ; the aAjya(-laud)s are fifteen-versed; the midday-pavamana(-laud) 18 seventeen-versed; the prstha(-land)s are twenty-one-versed; the irbhava(-pavamiana-laud) 18 twenty-seven-versed: the agnistoma(-laud) is thirty-three-versed: the uktha(-laud)s are descending: twenty-seven- versed is the first, then, comes a twenty-one-versed, then a scventeen- versed: the sodasin(-laud) is twenty-one-versed ; the night(-laud) is fifteen-versed ; the twilight(-laud) is nine-versed.
3. The Angirases went to the world of heaven, Two of them, the Angirases Havismat and Haviskrt, were left behind!. They arrived (at the spout) whence the Angirases had gone to the world of heaven. They practised austerities and saw these two 88118185 2. By means of these, they accomplished a two-day-rite and, thereby, went to the world of heaven.
1 Why they were left behind is set forth in the Jaim. br.
2 The havismata-siman, grim. LV. 1. 19, composed on SV. 1. 138, chanted on the second day at the beginning of the midday-pavamana on SV. 11. 39-4]
1 ee ty
~ ~ eee a meme nee re ~> te a tn ae ee “~ न न~~ ete = YT eee meee > ~न mS Se
1Cp Jaim. br. IJ. 235-237 (Auswahl No 197.a); TS VII. 1. 4; Arseyakalpa VI.2d; Nidanasiitra VIII. 3-4; Baudh. XVI. 24; Ap. XXII. 14. 18-19.
534 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
21 $ 1111 (svadisthaya) ; it is nidhanavat ; havismate 2345, see SV. ed. Calcutta, vol. 1)
page 328. The havigkrta-siman, gram. IV. 1. 20, composed on SV. 1. 138, chanted on the first day at the beginning of the arbhava-pavamana on SV. IT. 105-107
(asya pratnam) ; it is nidhanavat : haviskrte 234 5, see SV. ed. Calcutta, loc. cut. Cp. Nidanasiitra VIIT. 4: athaite havismatahaviskrte; haviakriam purvasyahna Grbhavacaram sthanapannam bhavate dvitiyasthanam ca, havismatam uttarasya madhyandine.
4 He who, (although) being righteous, is left, as it were, behind, should perform this (rite). He reaches the advantage of those who precede him; for those two (who had been left behind) reached the Angirases !.
1 Cp. XVI. 14, 2.
5. He who is desirous of (obtaining) progeny should perform (it). For the progeny is that second (day) '. 1 Cp. Jaim, br. : G@tma vai piirvam ahah prajottaram, aimanam eva ptirvenahna
samskurute prajyam uttarena.
6a. He who is desirous of (reaching the world of) heaven should perform (it), for from the second world the next world (heaven) must be approached.
6b. ‘Of difficult accomplishing! is the two-day-rite’, they sav: ‘if? the first day is an agnistoma, they omit the ukthya?; if it is an ukthya(-rite), they omit the agnistoma’ ५.
1 diraddho (so a Leyden MS. and the Dict. of St. Petersburgh); the printed text and S&ayana read duradho. The parallel-passage of the Jaim. br. runs: sadussaja (read perhaps sudussaja, ‘rather difficult to get ready’) ८८ ha khalu va esa yajriakratur yad dviratrah.,
2 Read probably yady instead of yad.
3 The ukthya-part of the day (?).
4 Because then we would have t wo ukthya-days.
7. In that the first day is a jvoti(stoma) as ukthva-rite, they do not omit the agnistoma nor the uktha(-laud)s?.
1 Op. XX. 1. 3.
8. About this, thev (the Theologians) say: ‘The agnistoma is the
measure of the sacrifice!. In that the first dav is an agnistoma, he does not exceed the measure of the sacrifice, and after the uktha(-laud)s
xx. 11. 4.—xx. 12. 1, 535
of the next day they undertake the night(-rite), thereby, the uktha (-laud)s are not passed over’ 2. 1 As it 18 the prakrti of all sacrifices of soma.
~ The conclusion, thon, is that the first duy may equally well be an agni- stoma, and so has it the Arseyakalpna.
9. The out-of-doors-laud of the second day is twenty-four- versed’; the gayatri is of twenty-four syllables; the gayatri is a (means of) procreation”. (so this serves) for procreating
1 Cp. § 2.
“Cp XVI. 14. 5.
10. Both kinds of stomas (are applied): the even and the odd ones; this is a pairing: from this pairing he is procreated.
11. [6 (the second day) is an over-night-rite with all the stomas : for reaching all, for gaining all. He reaches all, he gains all?.
1 The TS. treats of this dvirttra in a rather difficult chapter (VII. 1, 4) where it is said: tav aitém piirventhnagachatam uttarenabhiplavah pirvam ahar (0४८८५ gatir uttaram: ‘They (Havismat and Haviskrt) went by means of the first day, they came by means of the second, the first is the crossing-over, the second is the going’ (there are no samans called abhiplava and gati!) In $ 2 we have: gayatram piirve ‘hant sama bhavati..traistubham uttare .; tad Ghuh: kva jagatt canuetup ८९८४ + vaikhanasam piirve ’hant sama bhavati, tena jagalyar naitr; sodasy uttare, tenanustubhah. With this cp. Jaim. br. I. 237: gayatrim ptirvam ahah sampadyate tristubham uttaram; atha kva jugati canustup cety Ghur; gayatrim caiwa pirvam ahah sampadayet tristubham ca jagatim canustubham cottaram;.. ucca te jitam andhasety andhasvati bhavaty andhusvad vat jagatyar ripam, tent jagatyat riipan na yantt; vatkhanasim bhavatr jagatam sama, tenaiva jagatyar ripan na yanti. As we are unacquainted with the exact kiptt of this second day according to the Jaimintyas, it is difficult to interpret this passage, but it may throw some light on TS. Keith’s translation is unsatis- factory.
XX. 12. (Second or Citraratha’s two-day-rite.)?}
1. Now, the (two-day-rite) the first day of which is a jyoti- (stoma) with uktha(lauds); the second, an ayus (rite) as over-night- rite 1.
1 As explained in XVI. 3; Arseyakalpa ITI]. 1. c. as compared with II, 8.
[1 प ~ ~ निना ait a Pain ee -भ 0 ) ह प. PL ee fy a
[ष्णी an 1
ee , |
1 Cp. Jaim. br. II. 238 (Auswahl no. 147. ४.) ; Arseyakalpa VI. 2. e; Nidénasitra VIII. 4; Ap. XXII. 14. 22-23.
é
536 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. Three (verses) of the first dav exceed the viraj, by two (verses) the second day is less than the virij?. Conformally to the plus and the minus, the young ones are born २.
1 The schema of the first day is:
9, 15, 15, 15, 15, | 15, 17, 17, 17, 17, | 17, 21, 21, 21, 21=253, of the second day:
9, 15, 15, 15, 15, | 17, 17, 17, 17, 17, | 21, 21, 21, 21, 21, | 180 for the night- rounds and 9 for the twilight-laud=448. The first has throe syllables above a
number divisible by ten; the last. two less than such a number,
४ Cp. note 3 on XIX. 3.9 and the वक्षि. br. where, however, the stomakl pti must be slightly different.
3. 116 who knows this is multiplied in children and cattle.
4. When all the (verses) are summed up, one exceeds the viraj; he makes him (the Sacrificer) a sole ruler of food'.
1 This § is similar to XIX. 11. 10.—-253 of the first day +448 of the second makes 701, one more than a number divisible by ten.
5. This (two-day-rite) was performed by the descendants of Kapi on behalf of Citraratha; him they made a sole ruler of food. Therefore, of the descendants of Citraratha one single lord of the nobility is born, as a dependent one the second 1.
1 This seems to mean that because of the one syllable that exceeds the
vira) (§ 4), only one member of this race has the supremacy, whilst the others, the younger brothers, depend on him.
XX. 13. (Second, or Kapivana’s, two-day-rite.)’?
1. Now, the (two-day-rite) the first day of which is an agni- stoma with (alternately applied) nine-versed and fifteen-versed (lauds), and the last of which is an aAyus(-rite) performed as over-night- rite.
2. Through the pairing stomas, they engender the second day ; this (day), being engendered, they take hold of at the next morning. These two stomas, the nine-versed and the fifteen-versed, are two
a ne aaa 1 १ 8 1 8, शा ee त र
1 Cp. Jaim. br. II, 239; Arseyakalpa VI. 2.1; Nidaénasitra ए. 4; Ap. >>. 14. 20-21.
xx. 12. 2.—~xx. 14. 1. 537
wheels revolving together. What wish he hopes to see fulfilled, that he reaches by means of this (rite). Wherever he wishes (to go) by means of a (chariot) with wheels, that he reaches.
3d. And (as for the second day) that it 1s an ayus(-day) per- formed as an over-night-rite, (this serves) for (obtaining) & firm support 1.
1 Cp. IV. 1. 8.
4, When Kapivana, the son (or descendant) of Bhuva', had performed this sacrifice, he was freed from his parchedness ?.
1 Kapivana Bhauvaéyana occurs thrice in the Jaim. br. To account for his ‘parchedness’, the Nidaénastttra gives the following interesting but difficult passage: ‘As to (tho passage m the Brahmana) where it 1s said thet he got parched (the following may be said): ‘Wapivana, the son of Bhayajata (or perhaps: Abhayajita), undertook the consecration for the four-day-rite of Jamadagni (Pane. bro AAT. 10), havine thrown ४ Brahmacdarin of righteous family into the water. Ho (wz. Kapivana) had undertaken the day of nine- versad and fifteen-versed stomas and, then, the other returned, having accom- plished that objoct = (Ssying): ‘ Quench ve (finish ye) this day’s sacrifice with craft.’ he added (to the first day) an dyus-over-nighf mte Beeause he had removed the Brahmaecrrin and because he had dissolved the saerifice, he bhe- eame parched He who avoids these two faults, shall not beeome parched’. There 1s much uncertiunty in this passage of which | subjoin the text: yad efat sa 277(६ ९० "bhavad ite. kapiano bhiyajatyas catiratraya gamadaqnaye didckee brahmacininam sanpannakulinam apah prahrtya, tasya trivrtpancadasam ahar upetam babhiivithetaras tam artham sadhayitva pratyajagama samayam imam aharyagam nisisamatety ayur atiratram upadadhau + brahmacadrinaxs ca parcha- rena yuhapratyavaharena cu riakso babhtiiva; yas tv etau dosau partharen na riikeah syad vt.
2 Probably a kind of disease of the skin.
5. He is freed from parchedness who, knowing this performs this (rite). NX. 14.
(The three-day-rite of Garga.)?
1. The morning service is nine-versed, the midday-service is fifteen-versed, the afternoon-service is seventeen-versed (for the
a ere [1 त mention) —
1 Gargatriratra XX. 14-XXI. 2. Cp. Jaim. br. 11. 240 sqq. (Auswahl no. 149); Arseyakalpa VI. 3-5; Laty. IX. 6; Nidianasttra VIII. 5-6; TS. VII. 1. 5-7; Baudh. XVI. 24; Ap. XXIL 15-17; Sat. br. IV. 5. 8; Katy. XXIII. 2.8; Aév. >. 2. 6-9; Sankh. XVI. 21.
538 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
first-day). The morning-service is fifteen-versed, the midday-service 18 seventeen-versed, the afternoon-service, with the uktha(-laud)s, is twenty-one-versed (for the second day). The morning-service 14 twenty-one-versed, the midday-service is twenty-seven-versed, the Arbhava(-pavamiana-laud) is thirty-three-versed, the agnistoma (-laud) is thirty-four versed, the uktha(-laud)s and the sodagin are twenty-one-versed, the first night-siman is sixteen-versed, the night (-rite further) is fifteen-versed, the twilight(-laud) is nine-versed (for the third day).
2. Prajipati (at the beginning) was alone this (universe); the Word was his onlv (possession): the Word was the second (that existed). He thought: ‘Let me emit this Word, it will pervade this whole (universe) '. He emitted the Word and it pervaded this whole (universe). It rose upwards as a continuous stream of water. Speaking (the syllable) a, he cut off a third part of it; this be- came the earth. He thought: ‘This has come into existence’ (abhut), hence the name earth (b5ham7). With (the svllable) ka, he cut off a (second) prrt of it, this became the intermediate region. (He thought:) ‘This 13 between’, hence it is called the intermediate region. With (the syllable) ho, he threw a (third) part upwards; that became the heaven. (He thought :) ‘This has shone yonder’ (adyutat). hence the name of heaven (dyaus) 1.
1 With this passage Jaim. br. II. 244 agrees almost to the letter. The three sounds a, ka, ho are chosen because the vowel क is formed in the deepest part of the mouth, the syllable ka in the middle and the syllable ho at the end with the lips, ep § 3.
3. This (1.८. this triad of sounds), forsooth, is perceptibly the Word (the Voice), because by means of the tip of the tongue he (1.९. one) speaks that part of the Voice which is a; by means of the middle part (of the tongue), that part of the Voice which is ka: through the whole (Voice), the pith of the Voice, in speaking ho, sounds upwards 1.
1 Read: vaco raso ‘dhy trdhva udvadatr. The Jaim. br. has the same, but
adds: ho wt hi sarva vik, Instead of the tip of the tongue, we would rather say ‘the root of the tongue’,
4. In that these characteristics are revealed day after day?, they, thereby, let forth (emit) the Voice at the head (i.e. at the beginning) of the sacrifice.
xx. 14, 2.—xx. 14. 7. 539
1 The ajya-lauds (which occur at the beginning of the sacrifice as they belong to the morning-service) begin, successively: at the first day, with the verse: gna द yahi; at the second day, with the verse: haya te agne; at the third day, with the verse: hota devah, वक्षा). br.: yad etani riipany Gjyesu
cuhassu ca niyujyante, ete.
0. Prajapati had thus made the Voice (vak), that was one svllabic, three-fold ; these (these three parts) had become the worlds, and they were dry': not fit to yield a livelihood. He thought: ‘How might these worlds get hair?, how might they be made fit to yield a livelihood?’ He saw this three-day-rite, took it unto himself (and practised it); by means of it, he reached over these worlds’; thereupon, they got hair and became fit to vield a liveli- hood. That (food) which is now (found) on these worlds, is the prosperity of the three-day-rite and its rising upwards‘.
1 Instead of rukeah, the Jaim. br. (11. 244) has, much better: rkeah ‘barren’, ep. TS. VII. 4. 3. 1: rksa va cyam alomakasit.
2 Viz. herbs and trees, cp. TS. 1. ९.
3 Jaim. br (1. ¢.): tam (se. etam triratram yajram) ९१८८ lokesu anvayataya (the MS.: anvayatayat): ‘he attached it to these worlds’.
4 The last 3610166, about the translation of which I am uncertain, is precisely so found in the Jaim. br. Among the three worlds here mentioned,
the earth seems to occupy the first (and only) place.
6. He who knows this gets abundance of cattle: of two-footed
and four-footed ".
1 The Jaim. br. agrees literally.
7. Prajapati emitted the Voice; this (Voice) poured out’, firstly. (the syllable) a; secondly, (the syllable) fsa; thirdly, (the syllable) ra. With which characteristic Prajipati emitted his voice, with that characteristic are the Aajya(-laud)s subsequently begun and the
(three) days reached ®.
1 akearat is used by the author because of the now following word akeara (‘word’ or ‘ syllable’). 2 The meaning of our author is not very clear. Sayana refers to a(yam
lokah), ‘this earthly world, (antari)kea ‘ the intermediate region’ and (dyau)r, where the r of the syllable ra is found.—Jaim. br. If. 245 has nearly the
same.
640 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
8. About this, they say: ‘Based on svllables is the three-day- rite’; one-syllabic is (the word) vak (‘Voice’); three-syllabic is (the word aksara (‘svilable’); three-syllabic is (the word) purusa (‘man’). ‘He knows it (८. this rite)’ they say, ‘who knows it as being of equal measure to ‘man’”},
1 Cp. XVI. 8. 4 (note | and 2). The corresponding passage in Jaim, br. (1. c.) runs: aksareetha ha khalw va esa yajno yas triratro ’ksaram tryaksaras triratro ‘ksaram triratras; sa ha vi enam veda ya enam purusasammitam veda: purueas triratrah,
XX. 15.
(Thethree-dav-rite of Garga, continued.)
1. By means of this (rite), the Gods throve in these worlds: by means of it, they went to the world of heaven.
2a. The three-dayv-rite 18 the Voice; through the characteristic feature of the Voice, the Ajva(-laud)s and the davs are divid- ed?. Voice (744) is one-syllabie; (the Word) ‘syllable’ (aksara) is three-svilabic ; they are divided by the characteristic feature of the syllable >.
1 (१). XX. 14. 4.
2 The triratra is one as Voice (the word rak), but it is also throe, just as vak was divided into three: a, ka, ho or a, kea, ra. -The Jaim. br. TT. 244 has precisely the same.
2b, 3. (There arc) three Gandharvas. Their shares are these: to Agni (belongs) the earth, to Vayu the intermediate region, to Aditva yonder sky, Threo lights follow Usas: itis Fire that follows Usas, it is the Wind that follows Usas, it is yonder Sun that follows Usas }.
1 This Brihmana gives the impression of heing abbreviated from Jaim. br TI, 241. trayo,.(as Pate. bro AX, 15, 2, b)..dyaus, tad esabhyaniicyate: trayah krrnwanti..(as RS. VIT. 33. ¢)..sarante sarvam wt tam anu vidur eaststha itt (sarvam and tam according to the usual sandhi of the Jaim. Samh., see ‘Die Jaiminiya Samhit&’, Introduction, page 32); tad yad tha ‘trayah krnvantt bhivanesu reta’ itty: agnth prthivyam retah krnoti, vayur antarikea, Gdityo divi; ‘tisrah praja ary jyotiragra ' iti: vasavo rudia adityas, tesim ९८ jyotir agram yad asav adityas; ‘trayo gharmisa usasam sacanta ity’: agnir urasam gacate, vayur usasam sacata, Gditya ueasam sacate; sarvam it tam anu vidur vasistha’ itt’: ye vai brahmanah susruvamsas te vasisthas ; te hy etat sarvam (here as accusative neutr.) anu viduh.
xx. 14. 8.—xx. 15. 9. 541
4. These are three pairs '.
1 07 masculine beings (Agni, Vayu, Aditya) paired with one female being (Usas). I read instead of ega, with Jaim br., esu, and [ combine this word with
the next sentence.
5. Among these (१,.९., of these) two enter into union and what 15 born in consequence of the pairing, that is the third.
6. Indra raised his thunderbolt against Vrtra. He (Vrtra) said : ‘Do not smite me. I[ have here in myself a (thing of) splendour. That I will give up to thee’. (Indra agreed and) he (Vrtra) gave it up to him ; Visnu accepted it. (He raised his thunderbolt) a second time and a third time (and each time) he said: ‘ Do not smite me, I have here in myself a (thing of) splendour. That [ will give up to thee.’ He (each time) gave it up to him and Visnu accepted it 1.
1 For the text of the Jaim., see Auswahl no. 148.
7. In regard to this, now, it is said (by the Seer)!: ‘Ye have both conquered ; ye are not defeated. Neither of them has been defeated. O Visnu and Indra, when ye did strive, then ye did divide
५)
in three the thousand ’ ५.
1 RS. VI. 69. 8.
2 According to the Jaim. br., Indra claimed the whole of the thousand (deliv- ered up by Vrtra), but Visnu claimed a third part of it. They went for a decision to Prajapati, who decided the question by answering with the Rk-verse and by assigning to Indra two-thirds and to Vignu one-third, This thousand he, thereby, gave uptothem. ‘The thousand are, according to some, the cows taken from the Gods; according to others, they are the Yajus-formulas, the Rk-verses, and the Samans.
8. This thousand, forsooth, it was that 16 1, thereby, gave over to
them.
1 Apparently, Vrtra, but cp. the Jaim. br. in note 2 on § 7.
9, This (viz. these thousand cows destined as sacrificial fee at the
three-day-rite) should be divided in the following manner: to a learned (Brahmin) of pure Rsi-descent must be given on the first day ; Just as is this (earth) † 80 18 he: firmly established is this (earth), firmly establish- ed is he (viz., that kind of Brahmin).
The first day is equal to earth; cp. XX. 14. 2. Jaim. br. has similarly yo
bandhuman anticanah syat tasmai prathame ’hani dadya@t. On the number of cows destined for the persons mentioned in § 9-11, see note 1 on XX. 16. 13.
542 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
10. ‘To a learned (Brahmin) not of pure Rsi-descent must be given on the second day ; just as is the intermediate region 1, 80 is he: thev know the intermediate region as standing between (heaven and) earth 2 : they know his (knowledge of) the Veda 3.
+ The second day is equal to the intermediate region ; cp. XX. 14, 2.
“antariksa perhaps 1s an adjective derived from artar: (= antar) and ksama : (being) between the two : earth and sky,’ kasama taken as an elliptic dual.
>The Jaim. br. has: «utho yo’ bandhur aniicanah syGt tasmai dvitiye “hant
dadyad + yath@ va idam untariksam evam so, ?ntariksum iti द idam vidur, vedam tasya vuduh,
11. Toa not learned (Brahmin) of pure Rsi-descent must be given on the third day; just asis the sky}, so is he; they know the sky as dyaus; they know his relation 2.
1 The third day is eyual to the sky; cp. XX., 14. 2.
> Viz, his pure Rsi-descent, though he is not learned. The Jaim. br. has: atha yo bindhuman (an) anticdnah syat, tasmai trtiye *hani dadyad + yatha va asau dyaur evam 8/८ + dyaur 21 %ठे amum vidur, bandhu tasya viduh. We meet here with the word bandhu as 9 neuter; the same occurs in a Pitrbraéhmana cf the Kathas : yadi bandhu nanuvidyat, which is the source of Ap &78 TI 9.6. Here also we ought ६५ read bandhu. [५ 18 worthy of note that the word bandhu in this connection is better
justifiel in the Jaim. br, where everywhere bundhuman is used. Has the author of १11९, br. taken the passage from the Jaim. br. ?
12. Hundred (of cows) are given day after day; the hundred is the limit of the sacrifice’, ‘This daksina& (४.९.) in this manner the daksina) is given undivided. Decades are given day after day; the vira} 18 ten-svllabic ; the sacrifice is viraj-like, this daksina is given undivided ?.
1 At an ordinary sacrifice, 120 cows are given.
The Jaim br. has substantially the same statement. This seems to implv
that each day to some officials are given a hundred, to others ten or a plurality of ten.
13. Three hundred and thirty-three must be given on the first day, equally on the second, equally on the third 1. 1 According to Laty. (1X. 6. 4-13), the division is as follows: ‘He should
give a hundred to each of the madhyatahka@rins (Hotr, Brahman, Adhvaryu, Udgitr; this makes 400). Fifty to those who are entitled to receive the half
xx. 15. 10.—xx. 15. 165. 543
Maitravaruna, Brahmanacchamasin, Pratiprasthatr, Prastotr; this makes 200) Twenty to the Potr and the Negtr who belong to those who are entitled to receive a third part. Thirty to the two others of the same order and to the Agni- dhra of those who are entitled to receive a fourth part (30 to the Acchavaka, 20 to the Potr., 30 to the Agnidhra, 20 to the Neatr, 30 tothe Pratihartr ; this makes 130). Nine to the Unnetr and to the two remaining (padins) (10 to the Gravastut and the Subrahmanya, 9 to the Unnetp; this makes 29). Day after day, he should give the same number to the Unnetr (7.e. 3 on each day). Ten to the Sadasya on the first day, sevonty on the second, twenty on the third day (this makes 100). Ten to each of those who are able to claim a Rsi-descendance, who are mentioned in the Brahmana (see XX, 15. 9-11) (this makes 30). One hundred and ten remain (still to be divided). These he should give (dividing them in equal parts) to the officiating priests and to the prasarpakas’. All in all: 400 +200 + 130 +29 +100 (Sadasya) +30=889; there remain from the 999 cows (for the thousandth cow is treated separately) 110 cows.
14 Now, this (thousandth cow) which belongs to two deities! and ig three-coloured: (of it) two-third parts (must be given) to the Brahman, one third part to the Agnidh ~.
1 According to Sayana, to Indra and ViSvariipa ; perhaps rather Indra and Visnu are meant.
2 1018 18 specified by Latyayana: ‘On the middle day he should give the thousandth cow to the Brahman and the Agnidhra. Its colours are: white, black, andied’’. Cp. Jam. br. (11. 234, end): athaisG sahasratami trirtipa dvidevatyGa, tasyar dyau bhagau brahmana, eko ’gnidhah.--According to Taitt. S. VII. 1. 15, 5, it was for the possession of this thousandth cow that Jndra and Visnu contended and agreed that to Indra should belong ¢, to Visnu 1, and, in accordance with this, it 1s said that she should be given in this proportion to the Brahman, who 18 Indra-like and to the Agnidhra who 18 Visnu-like.
15. ‘Thou art the desirable one, thou art the lovable one, thou art the adorable one; o Ida, ० Blithesome, o Sarasvati, o Mighty, o Glorious! ‘These, o Inviolable one, are thy names. Tell thou! the (०५8 of us as doers of good ’ 2.
1 Read, with SAyana and the Leydon MS., britat stead of brityah
4 According to Laty., this formula must be whispered into the right ear of the cow when she is brought forward to be given as daksin&. But previously this cow must be bought off by another cow and must be joined to the other cows of the ७8010067. The Jaim. br. (II. 267) runs: s@y@ sahasratami syat tasyat karnam ujaped ५ tle rante mahi visrute sukre candre havye kamye "dite sarasvaty, etani te
*ghnye namani, devesu nah sukrto briitad itt, cp. Sat. br. IV. 5. 8 10, TS. VI. 1. 6. 8.
544 THE BRAHMANA OF TWENTY FIVE OHAPTERS.
XX. 16. (The three-day-rite of Garga, continued. )
1. By the first day, he' formed what here on this (earth) is firmly rooted ; by the second day all living beings that move (on the earth and through the intermediate region); by the third day the rain that falls yonder, the stars and what belongs to yonder world.
1 According to Sayana, the subject is the three-day-rite. Perhaps we may
take Prajaipati as subject. The Jaim. br. (II. 246) agrees substantially ; pranad evaty is an error of the press for pranad ejaty.
2. In regard to this (rite), the Theologians say : ‘ This three-day- rite is the mahavrata’!. The out-of-doors-laud of these (three) days” is its head; the two days that are on either side (viz., the first and the third day) are its wings ; the middle day is its trunk; the agnisto- ma-simans are its tail.
1 Viz., the mahavrata-laud; cp. V.1, 2 (head), 10 (wings), 7 (trunk), 16 (tail). According to Saéyana, this refers to the high-altar built with bricks,
2 At an ahina, there is only one single (the first) laud chanted out,of doors ; cp. Kggeling in Sacred Book of the East, vol. XXIV, page 305, note. The Jaim. br. agrees with our text.
3. That yonder (sun) rises, that is the head; the two days that are on either side are the wings; the middle day isthe trunk; the fire is the tail}.
1This (also in Jaim. br.) 18 not all clear. Perhaps a reference is made to the Citya ८८१२६.
4. That yonder (sun) rises, that is the head; the two days that are 01) either side are the wings: the middle day is the trunk; that the sun sets, that is the tail’.
1'This equally is not clear. Jaim. br. has the same. The three-day-rite seems to be equalized with the sun.
5. So great, forsooth, 18 the three-day-rite: the gayatra(-part) is (equal to) the breaths (the vital principles), the tristubh(-part) is the eye-sight ; the jagati(-part) is the ear of sense. He who knows this lives his whole (normal) life.
6. In regard to this, the Theologians say: ‘How great is the three-day-rite ?” ‘So great’, should be the answer, for this * covers 80
xx. 16. 1.—xx. 16. 8. 646
great a distance*. ‘ But it is also so great’, thus should be the answer, for this’ also covers so great a distance.—‘ Is it thitherward directed or hitherward ?’® they say. The answer should be: ‘ Thitherward directed,’ for thitherward he speaks‘, thitherward he sees, thitherward he breathes out—‘Is it one, or two, or three?’® they say. The answer should be ‘one’ for out-breathing, through-breathing (and) in-breathing are one and the same. —Just as in ordinary life a thread strung through a pearl ०, so is this three-day-rite strung through the three worlds. Of him who knows this the face shines (looks beautiful). 1 {४ is impossible (SAyana gives no help) to explain this, as the words of the
Brahmana which are destined to be spoken, not read, must have been accompanied by certain gestures of the hand, indicating what is intended by the speaker.
2 Read iyad dhy etad abhi. Jaim. br. has the same, but without abhe. 3Cp. note 1 on XVI. 8. 2.
4 What once Was been spoken admits of no return but remains spoken. > Read : ekad dva3u traya? ity.
6 Read manau.
7. What in a three-day-rite is in accordance with the proper course of facts, that in this (three-day-rite) violates the proper course ; what of it (१.९ a three-day-rite in general) violates the proper course, that in this (rite) is in accordance with the proper course of facts. In that this day, which is farther, is applied nearer, he thereby encompasses cattle for the Sacrificer, so as to bring forth young ones, for cattle do not procreate in yonder world 3.
1 It seems that the three days of this rite are gayatra, jagata and traistubha, whilst the regular order would be ga&yatra (24), traiatubha (44), jagatu (48); see X. 5.9, XXI.9. 8. The farther day (the j@gata) here comes nearer : in the middle, in order to encompass the cattle, which is jagati-like, between the two days. If the jagata-day were the last day, which is identified with the world of heaven, the Sacrificer would not get cattle, because in yonder world cattle do not procreate. The Jaim. br. (1, 248) has nearly the same: gayatram vai triratrasya (i.e. of a trirétra in general) prathamam ahas, traistubham dvitiyam, jagatam trtiyam ; yad ४० anyasya triradtrasya viloma yad asya saloma tad anyasya viloma; tad yad etat param sad ahar avaram kriyate, yajamanayaiva tat pasiin prajanayanti, na hy amusemin loke pasavah prajayante.
8. The gayatri and the tristubh are the strongest among the metres. In that these are on either side and the jagati is in the middle, thereby, he encompasses the cattle with the strongest of the
35
546 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
metres, so that they may bring forth young ones, for cattle do not procreate in yonder world.
9. The three-day-rite is (equal to) yonder (sun): the first day is as its rising, the second day is as (the sun) at midday, the third day is as its setting. He who knows this attains to union, to sameness of abode with yonder (sun) 1.
1 The Jaim. br. again nearly agrees; it has equally the rare expression Baivesyt.
TWENTY-FIRST CHAPTER. (The ahinas, continued.) XXI. 1. (The three-davy-rite of Garga, 9
1. Indra took with force a thousand (cows) from the Maruts, his own subjects, having announced this to King Soma. Therefore, thev oppress the subjects after having announced it to the king. Yama heard about these two that they had taken with force! a thousand (cows) from the Maruts. He came and said: ‘Invite me ye both to (have a share in) this thousand’. They invited him. Then Yama saw one cow among these thousand that had as much milk as a thousand, and he said: ‘Let this one be mine, take ye both instead of it the thousand’?. They answered: ‘Just as thou seest this one, so do we see her.’
1 Read, with the Dictionary of St. Petersburgh and the Leyden MS. and Jaim. br., ajyasiatam.
2 More precisely the Jaim. br. : ‘ Let this one be mine, and all the rest of you both `.
2. ‘Then they all said: ‘Let us by means of this one divide this thousand’. They made her enter the water. They said: ‘Let us draw lots! (to decide) for which of us this (cow) will first come out of (the water)’. Thev drew lots: that of Soma came first, thereupon (in the second place) that of Indra, then (in the third place), that of Yama.
1 The expression avhsan Gharante (améam apaharante in the Vadhila-texts ; see ,» Kine vierte Mitteilung tiber das Vadhilastitra’, No. 64. a in Acta Orientala,
xx. 16. 9.—xxr. 1. 7. 547
Vol. VI, page 176) seems to have the same, or nearly the same meaning as amsam prasyante in our Brahmana, XIV. 3. 13 and XXV.13. 3~—amsan prasyante may mean: ‘They throw down into a covered receptacle the portions of a stick each marked by a sign so that the thrower may recognise it as his own’, whilst améan dharante may mean: ‘They take out of the receptacle each his own portion of the stick.’
3. They said: ‘Come out (of the water) for King Soma with a third part of thyself and a third part of the milk' of the thousand ’. She came out in the shape of a brown one with red-brown eyes. of one year old, together with a third part of herself and a third part of the milk! of the thousand. This, now. is the cow used for buving the soma ४.
1 [am in doubt whether it would be preterable to translate: ‘Come out with a third (part) of thine own (milk) and with a third part of the milk of the thousand’, and so each time further on. In the other sources of this legend (TS. JBr.), the word payasah (‘of the milk’), here and in the sequence, 18 missing. In TS., the thousandth cow comes up with 333 other cows.
2 Cp. Sat. br. IIT. 3. 2, 13, which passage seems to refer to the Brahmana ot the Samaveda, not of the Black Yajurveda.
4. For a third part of this (cow) self and for a third part of the milk of thousand is the soma bought by him who, knowing this, buys the soma (and) (by him) for whom, whilst he knows this, they buy the soma.
6. ‘They (made her again enter the water and) said: ‘Come out for Indra with a third part of thyself and a third part of the milk of the thousand.’ She came out inthe shape of a spotted heifer together with a third part of herself and a third part of the milk of the thousand. This is the cow that is coveted by Indra 1.
1 The exact meaning of indriyeeya is uncertain. Jaim. br., indresya. TS. vartraghni.
6. For a third part of this (cow) self and for a third part of the milk of thousand is the cow, coveted by Indra, given by him, who, knowing this, gives a cow coveted by Indra (and by him) to whom, whilst he knows this, they give such a cow.
7. They (made her again enter the water and) said: ‘Come out for Yama with a third part of thyself and a third part of the milk of the thousand’. She came out in the shape of an aged. scurvy, hornless (cow), or in the shape of a dusky cow of two years old with shorter fore-legs (then were the hind-legs), together with a third part of herself
948 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
and a third part of the milk of the thousand®. This is the (cow) used for laying on (a corpse at the cremation) * 1 Instead of kust@ the MS. of Leyden reads, us also does the Jaim. br..
kustha; so Bohtlingk guessed also in his Wo1terbuch in kurzerer Fassung.
2 The text should run: ‘éragy udaid dhiimra va dityauhirmato hrasiyast trtiyen catmanus trtiyena ca sahasrasya puyasah. Tf we read in the Jaim. br. (Auswahl No. 149) 47417 v@ instead of jarativa, we have here also the same, alternative, but vice versa.
9 For the anustarani-cow, the hide of which is spread out on the corpse
on the pyre, cp. W. Caland, die altindischen Toten-und Bestattungsgebrauche, page 20.
8. For a third part of this (cow) self and for a third part of the milk of thousand is the anustarani(-cow) applied? by him, who, knowing this, applies the anustarant(-cow) (and by him) for whom, whilst he knows this, they apply the anustarani(-cow) 7. He may be sure that he has applied her +.
1 Read, with the Leyden MS., krt@ instead of ntata.
2 This is thoughtlessly repeated after the preceding paragraphs, for the dead man cannot know its value,
3 This is far from certain. Read probably manyeta. The Jaim. br. has no hacakriir iva manyeta, for which I proposed to read hacakrur wa manyeta : cakrus, then, is another example of a part perf. act. with weak form in nomin., us vidus in the RS., and cp. Zeitschrift fur vergl. Sprachforschung, vol. XXIX,
page 531.---1४ would, of course, be possible to separate: na ca dcakrvan manyeta and no ha a@cakrur iva m.
9. About this, the Theologians argue: ‘He who sacrifices with a thousand (cows) (as daksinaé) is not deprived of space in yonder world. Now, yonder world (the world of heaven) is as far distant from this (earthly) world as is the distance from here of a thousand’ cows put above one another. He who sacrifices with a thousand pervades these worlds. But the distance (may be) also a thousand yojanas (miles), or a thousand-day’s journey for a horse (on horseback or on a chariot), or a thousand-day’s journey (on foot). That he reaches by each successive cow. These (cows), forsooth, are given in order to tread upon ° (yonder world).
1 Cp. XVI. 8.6; instead of yavad itah sahasrasya (80 reads the Leyden MS.) gaur gavi pratisthita, the Jaim. br. has more clearly: yavat sahasram gaur gavy ८११ ४ pratiathita,
2 Read xsamakraumandya.
xxi, 1. 8.—xxr. 2. 1. 549
10. As he (Prajapati) created the thousand (cows) *, the (garment) of trpa(-bark)? was its place of origin. That they lead them up (in order to give them as daksina), after having put over them? a irpa- (garment), is for obtaining the same place of origin ^.
1 This gives the impression as if the reader (or hearer) were acquainted with the legend of Jaim. br. IT. 254: prajGpatir yad agre sahasram asrjata, etc.
2 On tarpya see the note on Ap. XVIII. 5. 7 of the German translation.
3 Or over the thousandth cow only; see Ap. XXII. 16. 2.
4 This paragraph we expect rather in the context of XXI. 15, before § 15. So the Jaim. brahmana has it.
+. 2. (The three-day-rite of Garga, continued. )
1. Prajapati created the creatures. These, being created. went away from him, as they feared that he would devour them. He said: ‘Return to me, I will devour you in such a manner that, although being devoured, ye will be procreated more numerous’ 1, ‘Swear this (ytam briuhi) to us,’ they said. He swore it to them by means of the (saman) that has (the word) ria as nidhana: he consumed them by means of the (saman) that has (the word) 7 as nidhana: he caused them to procreate by means of the (saman) with triple nidhana. Through these sdmans, Death here (on earth) devours the creatures and > makes them 17061686 >.
1 Read prajaniayadhva itt with the Leyden MNS. 2 Read atti ca pra ca janayati with the same MS.
8 The three samans are the ajyadoha-samans, called also Gcidoha and Gcyadoha : (cp. § 6); they are composed on SV. 1. 67 and registered aranyegeyagina [. b. 16: trinidhana; I. b. 17: tnidhana and I. b. 18 rtanidhana. See SV. ed. Calcutta, vol. II, page 409 sqq. The parallel-passage of the Jaim. br. (11. 254) runs: * As Prajapati had given over to the Gods the thousand, these, not looking backward, devoured it. As it was being devoured, it vanished from the (eye-sight of) the Gods. They addressed it. It said: ‘I fear for consumption.’ ‘No’, they said, ‘we will consumc thee in such a manner that, although thou art eaten and drunk, thou shalt not diminish for us’ (I read the text: ftath@ vat tvatsyamo yatha no ’dyamainam piyamainam na ksesyasa iti). ‘Swear ye this to me’ (tasmat vai ma stam kuruteti). They swore it by means of the rtanidhana: they consumed it through the inidhana (inidhanenapayan, read probably, as the = एषो. br., °Gvayan); they did procreate it through the trinidhana and made it imperishable (aksitim cism&@ akurvan).’ It is worthy of note that in the Jaiminiya-aranya- gina (II. 4. 1-3), the sequence of the samans is: rta-, i- and trinidhana and that on this sequence the legend of Paric. br. is equally based.
550 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. Though it ' is consumed, it increases for him who knows this.
1 What is the subject to which adyamanam belongs as conjunct participle ? If we compare the Juim. br (l. c. immediately following after the passage cited in note 3 on § 1): adyamana(m a)sya piyamiinam sahasram na ksiyate ya evam veda, we might surmise that the author of the Pafic. br. has been acquainted with the Jaim. br., making a variation of the thema there expounded but at the end taking over the chain of thoughts of the Jaim. br. If this is right, the subject is sahasram.,
3. They are the pre-eminent simans 1, the most excellent samans, the simans of Praja pati”.
1 In the Gobhilagrhyasiitra (III. 3) we meet with the jyesthasamikavrata which introduces the study of the &jyadohas.
2 The Jaim. br. equally calls these simans: prajapatydani.
4. He who knows this gets pre-eminence and excellency.
5. By means of these sAmans, Prajapati milked out of these worlds (i.e. he obtained out of these worlds. as milk out of the cow) (the fulfilment of) all his desires!. Because he milked (adugdha) them, having bent (acya) (his knee), therefore, these sfmans are called acyadoha.
1 Read kaman adugdha. The name acyadoha is probably corrupt: ajidohani
is the name with the Jaiminiyas: ame vai loka Gjayo nama, tesam ete doha, duha iman lokan ya evam veda (II. 255).
6. Out of these worlds he gets (the fulfilment of) all his desires who, knowing this, lauds with these samans 1.
1 In the Jaim. br. there is nothing corresponding with §§ 5, 6.
7. These simans are (equal to) these worlds: the one that has rla as nidhana is the earth: the one with the final 7 is the inter- mediate region ; the one with triple nidhana is the sky.
8. Just as one who knows the (way through the) fields passes through the fields, so passes he who knows this through these worlds.
9, These samans belong to Agni vaisvanara'. Should they laud with these (samans} when they are not quelled, then, the God is apt to strike down the young ones. They laud with them (1.८. they chant them) after having put down a fire in the vicinity *. Having, thereby, paid homage to the presence® of the deity (7.e. Agni) to which they belong, he chants (them). (In this manner) they laud with the quelled (chants) +.
xxi. 2. 2.— xx. 3 1. 551
1 The destructive manifestation of Agni: op. Sat. br. [. 4. 1. 10.
2 About this, the Sitrakara (Laty. [X. 7, 13-16) prescribes that at the first day the tire on the dhisnya of the Hotr, which has been brought here during the midday-service (C.H. § 182), should be taken and brought near the spot where during the arbhava-laud (cp. Arseyakalpa VI. 3) the rtanidhana-ajyadoha 18 chanted, and that at the last two days the fire of the Hotr’s dhisnya is taken, which has been brought here during the morning-service (C.H. § 139), because at the last two days the chanting of the ह] $ ६१०88 falls on the midday-pavamana (Arseyakalpa VI. 4 and 5). During these lauds the firo must be set in flame by throwing fresh fuel on it, and over this fire the mantra is spoken: ‘Thou art Agni vai§vanara, Homage to thee! Do not hurt me’. From the Jaim. br. (II. 255) we know that the three ajyadohas are chanted successively on one of the three days (anvaham).
3 On samyeksyau (thus, with y here, also the MS. of Leyden), ep. note 2 on NIJ. 13. 26.
4 Whilst, according to our Brahmana, it is to Agni that these three simans belong (see also Arseya-brahmana, ed. Burnell, page 64: agner vaisvanarasya triny Gjyadohani), the Jaiminiya-text (see Jaiminiva-arseya-briahmana, ed. Burnell, page 27) calls them १८५17212, Now, we read in the Jaim. br. (II. 254): ‘As Praja- pati at the beginning created the thousand, he gave this over tu the creatures, The Gods addressed the mighty God (isanam devam, i.e. Rudra): ‘Thou art the most pre-eminent of us; take thou a part for thyself (tar uddharasva)’, He carried away these three 88108118, the pith of the thousand: the 2८८८ -, the i- and the trinidhanu. Therefore, thesc sAmans must be applied at a three-day-rite of a thousand (daksinas)... These samans belong to the mighty God Akhala (on this nanie, cp. my paper ‘ Over en uit het Jaiminiya-brahmana ’, in Versl. en Meded. der Kon. Akad. van Wetensch., Afd. letterk. IVe. R., dl. X, pages 47, 103) ; he could covet the cattle of the Sacrificer*. Tt is probable that this version. according to which these samans are raudra, is the original one and that when the की. br. attributes them to Agni vaisvanara, this is a deviation. This is proved, according to my opinion, by the expression used in the Pajic. br.: tat praja devo ghatuko bhavati; deva as a designation for Rudra is common (sce note | on XVII. 1. 1), and the expression ghatuko bhaval. is in our Brahmana regularly used of Kudra (see e.g. VIT. 9 18).
XXI. 3. (The three-day-rite of Garga, concluded.)'
1. The spotted (cow) is the Voice, the three-day-rite is its calf. The three-day-rite (८.८. the calf) makes flow her (i.e. the cow’s) milk ?.
NN A A I A I LO RRR णको जयि जिन EAE भक जक माम 9 न yer — a ny 9 ++ Oe et ee eee
1 On the Sabali-homa, cp. Laty. IX. 8, Ap. XXII. 7. 10, and Weber in Indische Studien, vol. V, page 437 ६44.
552 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 When the Hindoos are going to milk a cow (for ritual purposes), they first let the calf suck (see e.g. Ap. J. 12. 10), so that the milk flows, then they remove the calf and continue the milking.
2. Therefore, he who knows this, for him she gives milk after her milk has been set a flowing (by the sucking of the calf) ?,
1 The correct reading is pratta, not, as Saéyana (whom Weber follows) would have it: apratla.
3, 4. He who, though being qualified to obtain food, has no food to eat, should during ten days, wearing a linen garment!, drinking (only) hot milk, lie (at night) on the bare ground.
1 Cp. XVIII. 9. 16.
nail
5. At daybreak of the thirteenth day he should perform the sacritice to Saball? and. then, before the sounds (the birds) are heard, go to a place (in the wild) where he does not hear the cattle of the village, lay hands on a stalk of darbha-grass and thrice call: ` Sabali! Sabali! Sabalt!’? If any animal, other than a dog or an ass, by howling or screaming responds to his call, this is lucky.
1 With the formula of § 7.
6. If no animal responds, he should after a year repeat the (whole Sabali-rite and the) calling.
7 (0 Sabali, thou art the all-expansive ocean, the brahman of the Gods, the first born of Rta. Thou art food, thou art light, thou art splendour, thou art immortality. We know thee, o Saballt, as the shining one. Thy (one) foot is the earth, thy (second) foot the intermediate region, thy (third) foot the sky, thy (fourth) foot the ocean. Thou art quick, ० Sabali. We know thee! Grant us (milk us) strength and food, a stream of wealth, o Sabali. May I among the creatures go along the mightiest direction—svaha ° 1.
1 Cp note 1 on §5.—At the end, ९६१९. br. has éacistha vratam anugesam ; Ap. (who follows our Brahmana): sacistha vrajam anu° (one MS. has vratam). I have followed the Jaim. br. IT. 258, where the invocation runs: gabalt samudro sy aksitir brahmadevt prathamaja rtasyaikam aksaram kearasi vibhavary abhiman lokan amrtam duhana tam tva viduh sarame didyanam aksitim devebhyo bhasa tapantim tejo ‘si &ukram asy amrtam asy annam asi mahad asy ९5252 mahi, tam iva tatha veda. tasyam tvayy etam daksinam nidadhe ’ksitim aksityamandm ériyam deva- nam brhaj jyotir vasanam priyanam sacistham Gurtam anugesam 11, Then, follows a lengthy brahmana upon this mantra. In the वृक्ष. br., we find no indication of the aim for which the mantra is intended nor any mention of a Sabali-homa.
xxr, 3. 2.—xxtr. 4. 5. 553
XXII. 4. (The three-day-rite of the sacrifice of the horse.) }
1. A catustoma-agnistoma’ (is the first day), a twenty-one- versed ukthya (is the second), an over-night-rite which contains all the stomas? (is the third day).
1 Cp, note | on XIX, 5, 1. 2 Cp. note 2 on [V. 5. 11, 12.
2. The eye of Prajapati swelled (asvayat); it fell out; it be- came the horse (aéva); hence the horse has its name. By means of the AgSvamedha, the Gods restored it to its place. He who performs the Asvamedha makes Prajapati complete ’.
1 The Jaim. br. (II. 268) has a similar passage, but TS. V. 3. 12. | agrees
to the letter, and Sat. br. XIII. 3. 1. 1 (first half) agrees closely with our passage.
3. The performer of the Asvamedha arises bodily for yonder world.
4, <A bee tore out (a piece of) the thigh of the horse; this the Gods restored by means of the catustoma. That there is the catustoma(-day) is for making the horse whole!,
1 Almost equal to TS. 1. ९. 2. and ep. Sat. br. 1. ०. 4.
5. In that he transforms the three anustubh(-verse)s into four gayatri-(verse)s?, thereby, it (the horse) is, whilst standing still, firmly established on three feet, but, whilst running swiftly, puts down all four.
1 The out-of-doors-laud of the first day is four-versed (cp. § |); for this stotra are prescribed certain anustubh-verses, according to the Arseyakalpa VI. 6. a (and this rests, perhaps, on the Brihmana itself; see note 1 on § 6): SV. Il. 366-368=RS. IX. 100, 6, 7, 9 (with var. rr.). But for the bahispava- mana not anustubhs but géyatri-verses are required. These three anustubhs are, in number of syllables, equal to four gayatris (3x32—4x24) How they are to be divided is seen from the Appendix to Arseyakalpa no. 45. a (page 242), The author of TS. V. 4. 12 must have been acquainted with the Argeya- kalpa, as he prescribes equally SV. II. 366 sqq. in the Samaveda recension of the Kauthumas. On the other hand, the Jaiminiyas prescribe a different set
at a
1 Cp. Jaim. br. II. 266-274; Arseyakalpa VI. 6: Laty. IX, 9-1]: Nidana- atitra VIII. 7, etc. etc.
564 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
of anustubh-verses, viz. (ep. Jaim. br. in Auswahl, no. 151) SV. I. 546=SV. II 168-170=RS. IX. 101. 7-9. Our Pajic. br. does not indicate explicitly which anustubhs are to be used, but cp. the next paragraph.
6. The horse is the last (the highest, most perfect) of animals, the anustubh of metres, Visnu of the Gods’, the catustoma of the stomas, the three-day-rite of the sacrifices. In that the opening- verses are anustubhs addressed to Visnu?, in that the stoma is the catustoma and the sacrifice a three-day-rite, thereby, he fixes the last in the last (the most excellent in the most excellent).
1 This seems to prove that the author of our Brahmana intended for the pratipat trea of the first day the verses SV. 11. 366-368; see XIII. 5. 4 where
these verses are equally designated as addressed to Visnu, for instead of vainlavyo without doubt we ought to read vaisnavyo.
7. The day on which the horse is immolated (the second dav of this trirAtra) is a twenty-one-versed day. The sun (88 reckoned) from here, is the twenty-first: (there are) twelve months, five seasons, these (three) worlds; the sun is the twenty-first’. He makes him reach the measure of the sun.
1 Nearly the same in TS. |. ९,
8. The mahanamni(-verse)s* are its (first) prstha(-laud). 1(Cp. XI. 4. 1, 2.
¢. These verses are of different metres; different kinds! of animals are (on) this (day) immolated. These verses reach (become equal to) this (three-day-rite). That the mahanaimni(-verse)s are {taken for) the prstha(-laud) is for making the horse whole.
1 Read anye ?nya instead of anyonya.
10. The parthurasma(-siman) is the Brahman’s chant!?.
1 For the third prstha-laud the parthuragma is used, on which cp. note | on NIT 4. 18,
11. 1४ (vz. the horse), being unrestrained and unretained, is liable to go to the farthest distance. By the rein (raémi) a horse is restrained. That there is the parthurasma(-saman) is for res- training the horse.
1 §§ 8-11 agree in substance and partly to the letter with TS. V. 35. 12. 2-3.
XXII. 4. 6.—xX1. 5. 2. 955
12. There is (as third day) an over-night-rite. containing all the stomas, to obtain all, to conquer all. He gains and conquers all through this (rite) +.
1 Agroes with TS. 1. ९. 3
13. For the other sacrifices, either one single sacrificial post or the set of eleven victims are (used), but for the Asvamedha the number of twenty-one (posts is used). The sacrificial post (either the single one or, in case of eleven victims, the middle one) for the other sacrifices is of khadira-, bilva- or palfisa-wood, but for the Asvamedha it is of nicudara-wood and it measures twenty-one cubits (in height). Of the blood of the other victims they make no sacri- ficial portions, but of that of the horse they do make portions. Of the other victims they make portions on the south side, but of the horse at the north side (of the vedi). Of the other victinis thev make portions on (a mat of) plaksa-twigs, but of the horse on rattan-twigs. ‘The domestic victims they bind at the sacrificial posts, the wild ones they hold at the open space (between the _ posts) They immolate the domestic victims, but set free the wild ones}.
1 This part agrees almost literally with TBr. 111. 8. 19. 1-2: only, there we have palaso instead of parno and the usual ra@jjudala instead of the un- usual naicudara. Instead of the impossible asvamedhasya, the TBr. (and ep. Sat. br. XTIL. 5. 3. 8) has the only possible aévasya (read in the text plaksa- sakhasv). The last sentence should run: yupesu gramydn pusiin niyurjanty, Grokesv Granyan dharayanty ; च gramydn pastih Uabhante, praranyant srjanti.— This enumeration of bare facts, which, moreover, ought to have been given earlier,
as they pertain to the middle day, greatly strengthens the impression that the part has been taken from the TBr.
¬+ ‰ |. 5. (The three-day-rite of Bida.)’
|. Three nine-versed over-night-rites, all combined with a sodasin,
2. He who hopes for a kingdom should perform this (rite).
1 Cp. Jaim. br. If. 277-278 (Auswahl no, 152, and cp. the Index under hiranyadat) ; Argeyakalpa VI. 7; Laty. IX.7.8; Nidanasiitra VIII. 8; Ap. XXII. 18. 4-7; Katy. XXIII. 2. 9-10; Adv. X. 2. 10-11.
556 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
3. This (nine-versed) stoma is the king of the stomas!, he brings him into (the possession of) a kingdom. 1 Because it 18 the 75६ ; cp. VI. 1. 8.
4. That the aks&ra(-samans)! fall to the lot of the first day (४.९. are applied on the first day)—the Voice being monosvllabic—is for not exceeding the Voice in chanting.
1 The plural is strange, for only one saman is intended, the aks&ra, gram. X. 2. 19 (cp. XI, 5. 7), composed on SV. I. 391, chanted on SV. IT. 123; see SV. ed. Calcutta, vol. I, page 803. It has a monosyllabic nidhana. For the expression anativadaya, cp. XI. 3. 6. This siman is chanted at the arbhava-pavamana-laud of the first day ; see Arseyakalpa VI. 7. a as compared with VI. 3.
5. Now, that there is the ajyadoha(-siman), with a two-syllabic nidhana!, (this is) for connecting the last two days. Day after day there are the Ajyadohas (one on each day): day after day they make him thrive in regard to cattle.
1 The rtanidhana; cp. XXIT. 2, note 3.
6. All (the three days) are combined with a sodasin ; the sodasin is valour (and) strength; he makes him thrive in regard to valour (and) strength.
XXI. 6.
(The Chandoma-pavamana three-dav-rite.)?
1. The pavamana(-laud)s, twenty-four-versed; the ajya (laud)s, nine-versed : the prstha(-laud)s, fifteen-versed ; the agnistoma (-laud), seventeen-versed (thus the first day).—The pavamana (-laud)s. forty -four-versed ; the Ajya(-laud)s, fifteen-versed ; the prstha(-laud)s, seventeen-versed ; the agnistoma(-laud) and the uktha (-laud)s, twenty-one-versed (thus the second day).—The pavamana (-laud)s, forty-eight-versed; the ajya(-laud)s, twenty-one-versed , the prstha(-laud)s, twenty-seven-versed ; the agnistoma(-laud), thirty- three versed: the uktha(-laud)s and the sodasin, twenty-one-versed ; the night-rite, fifteen-versed; the twilight(-laud), nine-versed (thus the third day). (This is) the Chandoma-pavamana_!.
1 Cp. Arseyakalpa VI. 8; Jaim. br. II. 275, here called govinata-chandoma- pavamana and described as a variety of the asvamedhatriratra, just as in Sat. br. XIII. 5. 4. 20 where the schema, however, agrees more with 26. br.—Ap. NAIT, 18. 8.
xxr. 5. 3.—xx. 7. 5. 554
1 So called because the pavamana-lauds agree in their stoma-form with the Chandoma-days (7th, 8th and 9th of the ten-day-rite) which are successively 24-, 44-, 48-versed.
2. It should be performed by one who is desirous of (obtaining) cattle. 3. The Chandoma(-days) are cattle’. In that the pavamana (-laud)s are the Chandomas, he comes into the possession of cattle. 1 Cp. note 1 on ITT. 8. 2.
4. Both kinds of stomas are applied, the even and the odd ones; this 18 a pairing ; in consequence of this pairing he is procreated.
XXI. 7. (The Antarvasu three-day-rite.)}
1. The morning-service, nine-versed ; the midday-service, fifteen- versed; the afternoon-service, seventeen-versed (first day).—The morning-service, twenty-four-versed ; the midday-service, forty-four- versed ; the afternoon-service and the uktha(-laud)s, forty-eight- versed (second day).—The morning-service, twenty-one-versed; the midday-service, twentv-seven-versed; the afternoon-service and the uktha(-laud)s, thirty-three versed : the sodasin, twenty-one-versed ; the night-rite, fifteen-versed ; the twilight(-laud), nine-versed (third day). (This is) the Antarvasu 1.
1 So called because the middle day contains the stomas of the three
Chandoma-days which are equal to cattle (§ 5). So this three-day-rite encloses the riches (९८५१८) : the cattle
2. The three-day-rite is (equal to) these (three) worlds.
3. This (earthly) world exists, as it were, (visibly); yonder world (the sky) exists, as it were (visibly), but the intermediate region is a void, so to speak.
4. The first day of the three-day-rite exists, as it were ; the last day exists, at it were; in the middle there 18 a void, so to speak.
5. The Chandoma(-day)s are the cattle; that the (stomas of the) Chandoma(-day)s ‘are in the middle (४.९.) on the middle-day), is for covering, for removing the void.
1 Cp. Arseyakalpa VI. 9. a, b; Jaim. br. IT. 279-280 (Auswahl no. 153).
558 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XXI. 8. (The Parika three-day-rite.)}
1, The morning-service, nine-versed ; the midday-service, fifteen- versed; the afternoon-service, seventeen -versed (first day).—The morning-service, twenty-one-versed ; the midday-service, twenty-seven- versed; the afternoon-service with the uktha(-laud)s, thirty-three- versed (second day).—The morning-service, twenty-four-versed ; the midday-service, forty-four-versed ; the afternoon-service with the uktha (-laud)s, forty-eight-versed ; the sodasin, twenty-one versed ; the night (-rite), fifteen-versed : the twilight(-laud), nine-versed. (This is) the Parika +.
॥ So called because pariivicy eva stotrani bhavanti, paraner sastranr, 4770 ४ prathant, paracir vistutayah ; parin eva sarvo bhavati (Jaim. br.).
2. By means of the Paraka, the Gods went to the world of heaven. It may be performed by one who is desirous of (reaching) the world of heaven. Turning away (from the earth) 1, he, by means of this (rite), treads on the world of heaven.
1 And not returning, just as the stomas do not return but successively increase.
3. The suffering that was his lot, that becomes (by the perform- ance of this rite) wended away (parak) Hence the name ‘ paraka’.
4. For him, when he has gone there, all suffering has ceased. 5. He who knows this, for him there is no suffering.
6. But it (this rite) is unfit for (procuring) progeny, for thither - ward directed he treads through it on the world of heaven. (But) in that the sodasin(-laud) is twenty-one-versed, the night(-rite) fifteen- versed and the twilight(-laud) nine-versed, thereby, he becomes firmly established in this world 1.
1 Because these last stomas are, 89 to say, pratyavc, ‘returning’. So he will not go directly to the world of heaven, but first get that which is expressed in §§ 3, 4.
ee ०9 ee a भि
1 Cp. Arseyakalpa VI. 9. c-e; Jaim. br. II. 280.
xx. 8. 1.—xxr. 9. 3. 559
XXI. 9 (The four-day-rite of Atri.)!
1. The pavamana(-laud)s, twenty-four-versed ; the ajya(-laud)s, nine-versed ; the prstha(-laud)s, fifteen-versed ; the agnistoma(-laud), seventeen-versed (first day).—The pavamana(-laud)s, twenty-four- versed ; the ajya(-laud)s, fifteen-versed; the prstha(-laud)s, seventeen- versed; the agnistoma(-laud) and the uktha(-laud)s, twenty-one- versed (second day).—The pavamana(-laud)s, twenty-four-versed ; the Ajya(-laud)s, seventeen-versed; the prstha(-laud)s, twenty-one- versed; the agnistoma(-laud) and the uktha(-laud)s, twenty-seven- versed (third day).—The pavamiana(-laud)s, twenty-four-versed; the ajya(-laud)s, twenty-one-versed; the prstha(-laud)s, twenty-seven- versed; the agnistoma(-laud), thirty-three-versed; the uktha(-laud)s and the sodasin, twenty-one-versed; the night(-rite), fifteen-versed. the twilight(-laud}, nine-versed (fourth day) 1.
1 So the schema is:
24,9, 9, 9, 9 | 24, 15, 15, 15, 15 | 24, 17 | (1st day).
24,15, 15, 15, 15 | 24, 17, 17, 17, 17 | 24, 21, 21, 21, 21 | (2nd day).
24, 17, 17, 17, 17 | 24, 21, 21, 21, 21 | 24, 27, 27, 27, 27 | (8rd day).
24, 21, 21, 21, 21 | 24, 27, 27, 27, 27 | 24, 33, 21, 21, 21 | 21, 15, 9 | (4th day).
2. Atri desired: ‘May four excellent sons be born tome’. He saw this (rite and practised it). To him four excellent sons were born. Four excellent sons are born to him who knows this.
3. Dismissing one stoma, he begins one stoma’. The stoma is a (means of) engendering excellent sons. He, thereby, makes him engender excellent sons.
1 This is not expressed very clearly. The Jaim. br. has: ahno ’hna stomam utsrjamana yanty, ahno ’hnah stomam abhyupaharante, viro va esa yat stomo, *hno *hna eva tad viram prajanayanto yanti. Possibly the meaning is that he ought normally to begin the first day with the nine-versed stoma, the second day with the fifteen-versed, the third day with the seventeen-versed and the last day with the twenty-one-versed stoma; but this first stoma is dismissed and replaced on each day by the twenty-four-versed one (with which he each time begins the day). 98 $ 818. gives no help.
ERR AT OT
1 Cp. Jaim. br. II. 281-284; Arseyakalpa VII. 1-4; Nidanasitra VIII. 9; TS. VII. 1. 8; Baudh. XVI. 28; Ap. XXII. 18. 12-15.
560 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4. The pavamana(-laud)s are twenty-four-versed, the gayatri is of twenty-four syllables, the gayatri is a (means of) procreation '; (so this serves) for procreation.
2 Cp. XVI. 14. 5, XIX. 5. 9.
5. Both kinds of stomas are applied, the odd and the even ones ; this is a pairing ; in consequence of this pairing he is procreated.
6. The first day is an agnistoma; the second, an ukthya; the third, a sodasin(-day) ; the fourth is an over-night-rite’, for obtaining different kinds of strength (of manly vigour in his descendants).
1 This is the statement of Jaim. br. II. 284: agnistomo vai prathamam ahar, ukthyo duitiyam, sodagimams (sc. ukthyah) trtiyam, atiratras caturtham, nanaviryany 2116202 bhavanti, viranam eva nanaviryataya, but it collides with our Brahmana, according to which the third day is an ukthya, cp. § 9.
7. They make the days of different strength.
8. The first day is of gayatri-nature; the second, of tristubb- nature; the third, of jagati-nature; the fourth, of anustubh-nature?.
1 This is not easy to explain, because the total number of verses of each day is not divisible by the number of syllables of g@yatri, tristubh, jagati and anustubh. Cp. XX. 16.7. I subjoin the parallel passage from the Jaim. br. (1I. 283), which, however, I am unable to explain: gayatryayatayamnya trityam ahas tayate, kas tam indra tvadvasav iti maitravarunasama; tasém whaksarani sampadyante ; ya gayatryo gayatryas ta, yah kakubhah kakubhas ta, ya brhatyo brhatyas ta; yathayatanam chandamsi yujyante; gayatrya vai prathamam ahas tayate, tristubha deitiyam, jagatya triiyam, anustubha caturtham, ete.
9. About this, they (the Theologians) argue: ‘If they applied the sodasin(-laud) on the third day, they would reach through the third day the anustubh and the fourth day would be deprived of its (appointed) metre, for the sodasin(-laud) is anustubh-like +.
| This argumentation should prove that not the reckoning of § 6 (that of the
Jaiminiyas, probably) is right, but rather that which has been explained in $1. It seems that here the Paticavim‘abrihmana polemizes against the Jaiminiyas.
10. The sodasin(-laud) should be applied on the fourth day: (so) it is applied in its proper place 1.
1 5४८ adyatane.
11. He (thus) makes the days of different strength.
XxL 9. 4.—xx1. 9. 16. 561
12. The Brahman’s chant (or third prstha-laud) of the first day is the naudhasa‘!; of the second day, the syaita®; of the third day, the srayantiya*®; of the fourth day, the traisoka.‘
i Cp. note 2 on VII. 10. 2.
५ Cp. note 1 on VII. 10. 2.
8 Cp. note 1 on VIII. 2. 9.
4 Cp. note 1 on XII. 10. 20.
13. Here they say: ‘lt is a slipping down, as it were, if, after a larger metre, he applies a smaller 016 › +,
1 Read: yaj jyayasas chandaso ‘dhi kaniyas chanda upaititi. The third day being jagata (see § 8) (of 48 syllables); the fourth, anustubha (of 36 syllables).
14. That on the fourth day that excessive jagati is applied’, (serves) for not slipping down.
1 The traisoka of the fourth day (see §12) is chanted on atijagati-verses ; cp. XII 10. 21.—With §13 and 14 agrees XII. 10. 3.
15. The Acchavaka’s chant (or fourth prstha-laud) of the first day is the kaleya!; of the second, the madhucchandasa?; of the third day, the raurava?; of the fourth day, the samanta*: for bringing about different strength.
1 Cp. note 2 on VIII. 2. 11. 2 Cp. note 2 on IX. 2. 17. 3 Cp. note 2 on VII. 5. 11. 4 Cp. note 1 on XV. 4. 6,
16. (On the verses beginning:) ‘Unto the soma, thee, o Bull’! is chanted the rathantara of the first day. (On the verses beginning :) ‘Who, o Indra, him that has thee as wealth’*, the vamadevya (of the same day). (On the verses beginning:) ‘When thou wast born, o unequalled one’?, the brhat of the fourth day. (On the verses beginning :) ‘ Pour out the intoxicating (draught) of the sweet herb ’‘, the vamadevya (of the same day): for making the metres of differ- ent strength®. He (in this manner) makes the days of different strength.
1S8V. I. 161=RS. VIIL. 45. 22-24 (var. r.)=SV. IT. 81-83.
2 SV. I. 280=RS. VII. 32. 14-15 (var. r.)=SV. 11. 1032-1033.
3 §V. dranyaka-samhité IJ. 7=RS. VIII. 89. 5-7=SV. II. 779~781. 4 SV. I. 385=RS. VIII. 24. 16-18 (var. rr.)=SV. ITI. 1034-10386.
5 The verses are in gayatri-, brhati-, anustubh-, and usnoih-metre.
36
562 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
> ९1. 10. (The four-day-rite of Jamadagni.)’
1. The first day is an agnistoma, with (alternately) nine-versed and fifteen-versed (lauds) +.
1 The schema, then, is as follows:
9, 15, 9, 15, 9, | 15, 9, 16, 9, 1519, 15 (=54 + 90 = 144}.
2. Of the next day, the out-of-doors-laud is twenty-four- versed ; the (first) three Ajya(-laud)s are fifteen-versed; that of the Acchavaka (the fourth Ajya-laud) is seventeen-versed ; the midday: pavamana(-laud) is twenty-one-versed; the first two prstha(-laud)s are seventeen-versed; the last two are twenty-one-versed; the after- noon-service and the uktha(-laud)s are twenty-one-versed ?
1 In the text after dve prethe the words ekavimhée dve have fallen out. The schema, then, is as follows:
24, 15, 15, 15, 17 | 21, 17, 17, 21, 21 | 21, 21, 21, 21, 21 | (288).
3. Of the third day, the out-of-doors-laud and the (first) three ajya(-laud)s are twenty-one-versed; that of the Acchavaka is fifteen- versed; the midday-pavamana(-laud) is twenty-four-versed; the prstha(-laud)s are twenty-one-versed; the afternoon-service and the (first) two uktha(-laud)s are twenty-seven-versed; that of the Acchivaka is twenty-one-versed 1.
1 The schema, then, is 88 follows: 21, 21, 21, 21, 15 | 24, 21, 21, 21, 21 | 27, 27, 27, 27, 21 | (=336).
4. Of the fourth day, the pavamiana(-laud)s are twenty-four- versed; the Hotr’s afya(-laud) (the first) is fifteen-versed; the (next) three are seventeen-versed; the prstha(-laud)s are twenty- one-versed; the agnistoma(-laud) is thirty-three-versed; the uktha {-laud)s and the sodasin are twenty-one-versed; the night(-laud) is fifteen-versed ; the twilight(-laud) nine-versed 1.
} So the schema is:
24, 15, 17, 17, 17 | 24, 21, 21, 21, 21 | 24, 33, 21, 21, 21 | 21, 180, 9 | (=528).
1 Cp. Jaim. br. IJ. 285-287 (Auswahl no. 154); Arseyakalpa VIT. 5; Laty IX, 12. 1-7; TS. VII. 1. 9; Baudh. XVI, 28; Ap. XXII. 18, 16—19. 2; Katy. XXIII. 2. 14-3. 2.
शा. 10. 1.—xxr. 10. । 563
5, 6. Jamadagni, being desirous of thriving, grasped this (rite) He got that thriving (४.९, so much thriving) that they now say: ‘No grey-haired descendants of Urva! know each other’ 2.
1 Read aurvau instead of tivau; probably the Leyden MS. has such, and cp. Jaim. br. 1. ९. (Auswahl no. 154).
2 The descendants of Orva, ४९., the Jimadagnyas, are so numerous, that, when they are grown aged, they do not know each other, The passage has been misunderstood } y Keith (Translation of Taitt. S., page 565) and by Hopkins, who (in ‘Gods and Saints of the Cicat Biahmana’ page 54) translates: ‘The two sons of Urva are not recognised 88 grey-haired men’.
7. So through this (rite) he thrives in all respects. 8. The metre (of this rite) is equal to the jagati’.
1T read, with the Leyden MS.: jagatim chando ° bhisampadyate, cp. Jaim. br. IT. 286: atha yad evaitani stotrant samstutani jagatim abhi sampadyante, teno eva jdgaia iwi. The meaning 18 that each day comprises a number of verses which is reducible to a certain number of jayatis of 48 syllables. The 144 verses of the first day are 6८.८81 to 3 jagatis; the second day comprises 288 verses or 6 jagatis; the third day comprises 336 vcises or 7 Jaegatis; the 188४ day has 528 verses or 11 jagatis.
9. Among the metres it is the jagati that has reached the highest thriving; he reaches by this (rite) the highest thriving.
10. On the upasad-days, sacrificial cakes (of rice or barley) are offered’. The sacrificial cakes are the cattle. He is firmly estab- lished in (the possession of) cattle.
1 TS. has precisely the same; the Jaim. kr, IT. 287 has: tasyattah puroda- sinir upasado bhavanti; yonir vai purodaso reta ajyyam, tad yat purodagam hutvajyenabhijuhotit, yonyam evuitad retah pratisthapayanty, anusthyasya retas sitktam praujanayate ya evam veda. Note the Vedic nominative purodaésinih as against the younger form °nyah of Parc. br. and TS.—According to Léty., the four-day-rite is preceded by twelve upasad-days. On each of these days at morning and evening a purodaga or tice-cake is offered, for which the mantras re given in the Brahmana, below, $$ 11-22, and the number of kapalas in § 23. Moreover, Laty. ordains that, after the completion of this four-day-rite, these same offerings should be performed during twelve days, but now in reversed order. Katyfyana, who must have been acquainted with the Sutra of Laty. (or Drahydyana), makes the same statement; cp. Ap. XVII. 18. 17—19. 2.
11. ‘O Agni! Take thou upon thyself the office of Hotr, take upon thyself the sacrifice. Bring near? for help the father Vaisvanara.
564 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
Pour ye out into the fire the sacrificial substance for Indra, for the Gods. svaha!’
1 kur is a misprint for kar.
12. ‘O Asvins! Ye two Gods! mix ye to-day through your whip of sweetness this offering for the Sacrificer. Pour out this sacrificial substance for Indra, for the Gods. svaha!’
13. ‘O God Visnu! To-day at this sacrifice make thy wide step for the Sacrificer. Pour out the sacrificial substance for Indra, for the Gods. svaha!’
14. “0 God Soma! Be thou to-day a seed-placer at this sacrifice for the Sacrificer. Pour out the sacrificial substance for Indra, for the Gods. svaha!’
15. ‘O God Savitr! Send to-day at this sacrifice thy good Savitr- being for the Sacrificer. Pour out the sacrificial substance for Indra, for the Gods. 5४९0 |'
16. “0 God Dhatr! Be thou to-day at this sacrifice a good Dhatr. Pour out the sacrificial substance for Indra, for the Gods. svaha "’
17. ‘O divine Pressing-stones! Let to-day at this sacrifice loudly resound your voice, full of sweetness. Pour out the sacrificial sub- stance for Indra, for the Gods. svaha!’
18. ‘O Goddess Anumati! Allow to-day this sacrifice to the Sacrificer. Pour out the sacrificial substance for Indra, for the Gods. svahal’
19. ‘O Goddess Aditi! Send to-day at this sacrifice your good Aditi-being. Pour out the sacrificial substance for Indra, for the Gods. svaha"’
20. ‘O divine Waters! Yield yourselves to-day at this sacrifice to the Sacrificer. Pour out the sacrificial substance for Indra, for the Gods. svaha’
21. ‘Enjoying in each seat, provided with progeny (is) the Rbhu. Pour out the sacrificial substance for Indra, for the Gods. svaha!’
22. ‘O God Tvastr! Be thou a good seed-placer to-day at this sacrifice for the Sacrificer. Pour out the sacrificial substance for Indra, for the Gods. svaha !`
"शा. 10. 12.—xx1. 11. 3a. 565
23. (These offerings are successively) a cake of one kapala for Agni; a cake of two kapalas for the Asvins; a cake of three kapalas for Visnu; a cake of four kapalas for Soma; a cake of five kapilas for Savitr; a cake of six kapalas for Dhatr; a cake of seven kapalas for the Maruts; a cake of eight kapaélas for Brhaspati; a cake of nine kapalas for Mitra; a cake of ten kapalas for Varuna; a cake of eleven kapalas for Indra; a cake of twelve kapalas for the All-gods.
XXI. 11. (The four-day-rite of Vasistha.)!?
1, The morning-service is nine-versed; the midday-service, fifteen-versed ; the afternoon-service, seventeen-versed (first day). The morning-service 18 fifteen-versed; the midday-service, seventeen- versed ; the afternoon-service and the uktha(-laud)s are twenty-one- versed (second day). The morning-service is seventeen-versed ; the midday-service, twenty-one-versed; the afternoon-service and the uktha-(laud)s are twenty-seven-versed (third day). The morning- service 18 twenty-one-versed ; the midday-service, twenty-seven- versed ; the afternoon-service, thirty-three-versed ; the uktha(-laud)s are des- cending*: the first 18 twenty-seven-versed ; the second and the third are twenty-one-versed, as is also the sodasin; the night(-service) is fifteen-versed ; the twilight(-laud) is nine-versed (fourth day) 2.
1 Cp. note 1 on XX. 2. 1.
2 The same is expressed more briefly in Jaim. br.: tasya trayas trayo yukta ahar vahanti.
2. After his son had been slain!, Vasistha thought himself bereft (or ‘left behind’). He saw this (rite, practised it), and reached superior- ity. He who thinks himself bereft, should perform this (rite).
1 Cp. note 1 on IV. 7. 3.
3a. In that he steps on from one stoma to another (subsequent) stoma, he ascends from the top to the top’.
1 Cp. note 1 on II. 1. 3.
a rE
1 Cp. Jaim. br. II. 289 (called vasiethasya samsarpa); Arseyakalpa VII. 6; Laty. IX. 12. 8-9; Nidaénasitra VIII. 10; Ap. XXIT. 20. 1-2.
566 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
30. There are the two janitra(-saman)s‘ for obtaining progeny र.
1 Cp. note 1 on VI. 9. 5.
2 It is, and has been to the Stitrak@ra, uncertain, where in this four-day-rite these simans ought to be applied, as, strangely enough, Masaka in his Argeyakalpa does not record them here. According to Latyfiyana, they are either to be applied on the fourth day, one of them on the brhati-part (cp. Arseyakalpa, Introduction, page XXIV), the other on the anustubh-part, because the fourth day is the place for these sémans (cp. eg., Arseyakalpa I. 9. a); or these 81718118 are to be regarded as optional, because they are not prescribed in the Arseyakalpa.
4. The uktha(-laud)s of the last day are descending: for (gaining) a firm support. X XT. 12.
(The four-dav-rite of VisSvamitra.)?
1, A nine-versed agnistoma ; a fifteen-versed ukthya; a seven- teen-versed ukthya ; a twenty-one-versed over-night-rite. (This is the four-day-rite called) ‘ Visvamitra’s victory’.
2. The Jahnus and Vrcivats quarrelled for the (possession of the) kingdom. Visvamitra, the king of the Jahnus, saw this (rite and practised it), He got the kingdom; the others (the Vrcivats) were deprived of it.
3. One who has a rival should perform (it).
4. He who knows this succeeds himself, his rival is defeated.
5. This (rite) is an expanded ‘ Light ’(-stoma) 1.
1 The jyotistoma, as agnistoma, comprises on one single day the four stomas that here are distributed over the four days (9-, 15-, 17- and 21-versed).
6. He who knows this becomes a ‘light’ among his subfects’?.
1 Cp. note 1 on VI. 3. 7.
7. This (rite) comprises the four stomas (par excellence); four- {००६६५ is cattle ; he is firmly established in (the possession of) cattle.
8. The stomas (of this rite) do not exceed the twenty-one-versed one; the twenty-one-versed stoma is a firm support’; at the end of the sacrifice he is firmly supported.
1 Cp. VI. 1. 11.
1 Cp. Arseyakalpa VII. 7; Ap, सङा. 20. 2.
xx1 J1. 3b.—xx1. 13 4. 567
XXI. 13.
(The Abhyasangya or the five-day-rite of the Gods. )}
1. The (first) two services nine-versed, one (the third) fifteen- versed (first day). The (first) two services fifteen-versed, one seventeen-versed (second day). The (first) two services seventeen- versed, one twenty-one-versed (third day). The (first) two services twenty-one versed, one twenty-seven-versed (fourth day). The (first) two services twenty-seven-versed, one (the third service) thirty-three- versed; the uktha(-laud)s descending: twenty-seven-versed, the first : (the last) two and the sodasin, twenty-one-versed ; the night(-laud). fifteen-versed ; the twilight(-laud), nine-versed.
2. The Gods and the Asuras strove together but could not gain a definite victory. They said: ‘Let us gain the definite victory by a pairing of the word. Those of us (of Gods and Asuras) who do not find a counterpart in the pairing of the Word, those shall be defeated.’ The Gods (then) said. ‘One’ (ekak, masec.); the Asuras, from their side, found as counterpart in the pairing of the Word; ‘ One’ (eka, fem.). The Gods said: ‘Two’ (4४५९) 70 8 8 ९ . ) ; the Asuras found as counterpart ‘Two’ (dve,fem.). The Gods said: ‘Three’ (irayah, masc.); the Asuras found as counterpart ‘Three’ (tvsrah, fem. ). The Gods said: ‘Four’ (catvarah, masc.), the Asuras found as counterpart ‘ Four’ (catasrah, fem.). The Gods said: ‘ Five’ (parca) ; the Asuras found no counterpart (as the word parca has no separate form for the femininum). Thereupon, the Gods had gained the victory and the Asuras were defeated '.
1 This quasi-legend is given here in abbreviated form ; see the Jaim. br where (under Auswahl 155) the other recensions are given.
3. He who knows this thrives himself, his rival is defeated.
4. It was the year’: the strength (and) the food, that they (the Gods), thereby, took away from them (from the Asuras).
1 In the Kanviya-recension of the Sat. br, and in the Jaim. br., it is the five rtus (3.¢., the year) that by the last unanswered challenge the Gods won from the Asuras.
1Cp. Jaim. br. I]. 291-293 (Auswahl No. 155); Arseyakalpa VII. 8-10; Nidénasiitra VIII. 10; Ap. XXII. 20. 5-8.
068 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
5. He who knows this takes away from this rival the year: the strength (and) the food.
6. It is a five-day-rite; man is five-fold, cattle is five-fold! ` thereby, he reaches (comes into the possession of) man and cattle. 1 Cp. notes 1 and 2 on IT. 4. 2.
7. This sacrifice is yoked not with one single (bullock or horse, but with two,) and it is (properly) put together (or ‘ continuous’) 1, for each day is brought into action (or ‘ begun’) by two stomas*. Whatever desire he wishes to see fulfilled, that he thereby reaches.
1 This part of the § is the same as the beginning of XVI. 1.6. The continuity 18 explained in § 9.
2 The first t w o services of each day are in the same stoma.
8. For, whichever goal he hopes to reach by a (cart) drawn not by one single (bullock, but by two bullocks), that he reaches,
9. 1४18 an internally attached five-day-rite 1, for the sake of conti- nuity.
1 Because each next day begins with the same stoma that endsthe preceding day; cp. note 3 on page 96 of the edition of the Arseyakalpa.
10. The uktha(-laud)s of the last day are descending, for obtain- ing a firm support (on the earth).
++. 14. (The ८९१०९६8 78११५१४ five-dav-rite.)!
1. A nine-versed agnistoma ; a fifteen-versed ukthvya ; a seventeen - versed ukthya;: a fifteen-versed ukthya; a seventeen-versed over- night-rite : (this 18) the Paficasfiradtya! (or) the stoma (7.e., the sacri- fice) of the Maruts.
1 On the name (‘rite of five autumns’) cp. § 8.
Ae ES OR ae, rt ee ne ead
1 Cp. Arseyakalpa VIII. 11. 8, b; Laty. IX. 12. 10-14; Jaim. br. IT. 178-180: TRr. IJ. 7. 10-12; Baudh. XVIII. 11; Ap. XXII. 20. 9—21. 11; Katy, XXII. 4. 3-27; Adv. X. 2. 29-30; Sankh. XIV. 62, Amongst these sources, it is only the Jaim. br. that regards this rite as an ekaha; it is striking that TBr. and Baudh.,
although they consider the Paficagaradiya as a five-day-rite, treat of it in the description of the ek&has.
xx, 13. 5.— xx. 14. 8. 569
2. He who desires to see himself multiplied (by progeny of children, and cattle) should perform this (rite).
3. The Maruts are the most numerous among the Gods; he becomes numerous (‘ multiplied ’).
4. The stomas (of this day) do not exceed the seventeen-versed one ; Prajapati is seventeen-fold ¬ : he reaches (i.e., he becomes equal to) Prajapati.
1 Cp. note 1 on IT. 10. 5.
5. Agastya consecrated, by sprinkling, the bulls (he was going to immolate), (destining them) for the Maruts?, (but) he fastened them at the sacrificial posts, (destining them) for Indra'. They (the Maruts) took up a thunderbolt and assailed (him) 2. He saw that® kayasubhiya (-hymn)*‘ and, thereby, appeased (them) 5.
1 So he had said : marudbhyo vo justam proksami and, indraya vo justam alabhe.
2 According to TBr., Indra took away the victims destined for the Maruts and it was Indra whom they assailed.
3 Read the text: te vajram adayabhyapatant sa etat, etc.
4 RS. 1. 165, beginning kaya éubha.
5 For this legend, cp. also the Author’s: Altindische Zauberei, die Wunsch- opfer, no. 56.
6. That the kayasubhiya(-hymn) is recited 1, is for appeasing.
1 No Hotr-stitra prescribes this Sastra
7,8. (They bring)! seventeen spotted bulls, five years old, and seventeen three years old (cows), that have not been approached (by a bull) ; on (all) these the ritual of paryagnikarana and of sprinkling is per- formed ~; whereupon, they immolate the cows, but set free (i.e., do not immolate) the bulls. After the lapse of a year, they bring (seventeen three years old) reddish-brown (cows), with spots of the colour of fresh butter, and those same (seventeen) bulls: on all these the ritual of parvagnikarana and of sprinkling is performed : whereupon, they immolate the cows, but set free the bulls. After the lapse of a year, they bring (seventeen three years old) striped (cows) and those same bulls ; on all these the paryagnikarana and the sprink- ling is performed ; whereupon, they immolate the cows, but set free the bulls. After the lapse of a year, they bring (seventeen) tawny coloured (three years old cows) and those same bulls; on all these the
570 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
paryagnikarana and the sprinkling is performed; whereupon, thev immolate the cows, but set free the bulls. After the lapse of a year, they bring (seventeen) variegated (three years old cows) and those same bulls; on all these the paryagnikarana and the sprinkling 18 per- formed ; whereupon. they immolate the cows, but set free the bulls.
1 Has aGnayanti fallen out, or is the word to be supplied ?
2 To which deities they are consecrated by sprinkling and to which deities
they are immolated, will appear from §12. Because each time the pasubandha takes place during five years in autumn, hence its name pancaéaradiya.
9, After the lapse of a year, the sacrifices of soma (2.e.. the five- day-rite) take place. |
10. They immolate, day after day, three (of those bulls) (during the first four days of the five-day-rite and) five on the last (day).
11. The (victim to be sacrificed on the day immediately before the soma-days proper is a) he-goat, destined for Agni and Soma!.
1 This is the usual rite.
12. The bulls are destined for Indra and the Maruts!, the cows for the Maruts (alone). |
1 They replace the savana-he-goat, according to TBr.
13. If (during those five years) Rudra covets (one of those bulls, so that it dies by fever), he should sacrifice a rice-cake to Agni accom- panied by Rudra, and immolate another (bull).
14. If (one of them) is destroyed (by falling into a pit), he should sacrifice a rice-cake, prepared on one kapala, to Earth, and immolate another one.
15. If (one of thom) sinks down, he should sacrifice a mess of boiled rice to Nirrti, and immolate another one.
If (one of them) is drowned, he should sacrifice a mess of rice to Apam napat, and immolate another (bull).
If (one of them) becomes blind, he should sacrifice a mess of rice to Surya, and immolate another (bull),
16. If (one of them) becomes lame or loses its horns, he should sacrifice a mess of rice to Brhaspati, and immolate another (bull).
XXI. 14. 9.—xxr. L5. 2. 571
17. If one of them escapes, he should sacrifice a mess of rice to Vayu, and immolate another (bull).
18. If (one of them) is vanquished ! by force, he should sacrifice a rice-cake, prepared on eleven kapilas, to Indra Prasahvan, and immo- late another (bull).
1 Ap., who follows our Brahmana, has nayeyur instead of jayeyur; but the Leyden MS. agrees with the printed text.
19. If (one of them) perishes through another kind of death, he should sacrifice a rice-cake, prepared on twelve kapalas, to Prajapati, and immolate another (bull) 1.
1 With §§ 13-19 we may compare the similar prescriptions for the horse at the ASvamedha: TBr. IIT. 9. 17 (TS. VII. 5. 21); Sat. br. इ. 3.8; Ap. XXII. 7. 9—8, 2.
20. When Ekayavan Gandama had performed this rite at (the place called) Vetasvat, he got all kinds of welfare 1. 1 In TBr. II. 7. 11. 2 and Jaim. br. II. 178, he is called Ekayaivan Kandama.
21. He who knows thus gets all kinds of welfare.
XXII. 15. (The Antarmahdvrata five-day-rite. )}
1. A jyotistoma-agnistoma’; a go(-day) as ukthya*; a maha- vrata-(-day)*: a go(-day) as ukthya‘; an ayus(-day) as over-night- rite 9
1 See XVI. 1.
2 See XVI. 2.
3 See XVI. 7.
4 Seo XVI. 2.
5 See XVI. 3.—The mahfvrata-day is inthe midst, hence the name in the later sources : antarmahavrata. According to the Jaim. br. this paficaratra consists of the three-day-rite jyotis, go, ayus, a twenty-five versed mahavrata and an overnight-rite with all the stomas, and it 18 destined for one who dcsires to get food (anna@dyakama).
2. The vrata (i.e., the mahavrata-rite) is the year: its head is the season of spring, its wings are the summer and the rainy season, its middle (its trunk) is the autumn, its tail is the winter.
1 Cp. Jaim. br. II. 294; Argeyakalpa VII. 11. ©; Ap. XXII. 21. 12-14.
572 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
3. Therefore, at the time of autumn the plants (as rice or barley) bear ripe fruits, for the autumn is the middle part of the year 1.
1 These two paragraphs seem to imply that this rite is destined for one who is desirous of obtaining food, but the reasoning is not over-clear.
4. An unheard-of deed do they, who undertake the (rite of the) mahavrata before the (end of the) year?.
1 The mahavrata in the gavam ayana comes in on the last day but one of the year, but here it is appliedin the middle of the five-day-rite. Jaim. br. IT. 294: tad Ghur + na pura samvatsaran mahavratam upetyam ०८८.
5. This five-day-rite, forsooth, is a complete (maha)-vrata, for there are five seasons ' (as there are here five days).
1 I suspect that we ought to read yat parcaratrah instead of yat paricaratre. If we accept this view, the meaning may be: the mahévrata, it 1s truc, comes here in the middle, but, as the whole, five-day-rite, in a mystical way, is identical with the mahavrata, this unheard-of deed is annulled.
6 He who knows this lauds with a complete (mah4é)vrata and reaches the normal term of (buman) life.
TWENTY-SECOND CHAPTER. (The ahinas, concluded.) XXII. 1.
(The prsthya-six-day-rite. )!
1. A six-day-rite with the prstha(-saman)s?.
1 On each day, the first pr3tha-laud is one of the prstha-samans; rathantara, brhat, vairiipa, vairaja, Sikvara, raivata.
2. The seasons found no firm support; by this (rite) they found a firm support. He who desires to obtain a firm support, should perform (it). He obtains a firm support.
3. There are six seasons; in the seasons he is firmly estab- lished. It is a six-day-rite with the prstha(-siman)s: in order to thrive in a visible way.
1 Cp, Arseyakalpa VII. 12. a, b; Nidanasiitra VIII. 11; Ap. XXII. 22. 4.
१. 15. 3.—xxu. 3. 3. §73
4. For by this (rite), the seasons throve in a visible way!; (so it serves) for thriving.
1 The autumn e.g. thrives in a visible way.
XXIT. 2. (Second six-day-rite.)’
1. A nine-versed agnistoma; a fifteen-versed ukthya; a seven- teen-versed ukthya; a jyotis(-day)!: a go(-day)' and an Ayus (-day) as over-night-rite 1.
1 See XVI. 1, 2 and 3.
2. He who wishes to reach the normal term of (human) life should perform this (rite).
3. In that a three-day-period is at the beginning: three in number are the vital principles: out- breathing, in-breathing, through- breathing—these same are, thereby, put together.
4. And that there is a jyotis(-day), a go(-day) and an ayus- over-night-rite, (that is) for getting firmly supported.
XXII. 3. (The Prsthyavalamba or Abhy@asanga six-day-rite.)* 1. An ‘internally attached’ five-day-rite! and a Visvajit as over- night-rite >. 1 See XXII. 13 (note 1 on § 9 ib). “See XVI. 5.
2. For (the fulfilment of) one wish (serves) a sattra; for (the fulfilment of) another (wish) (serves) a sacrifice!. By a sattra he does not get that for which a sacrifice! (is undertaken), nor by a sacrifice! that for which a sattra (is undertaken)
1 The word yajria is here used in the sense of ekaha or ahina.
3. This (rite) is, as it were, a sattra, in that the prstha(-saman)s (are applied) in their regular order'. In that they are (used) at 01106 ~, he, thereby, puts into him at once strength (and) valour.
द wees
1 Cp. Arseyakalpa VII. 12. c; Nidanasitra VIII. 12; Ap. XXII. 22, 6-7. 2 Cp. Arseyakalpa VII. 12. प; Nid&nasitra VIII. 12; Ap. XXII. 22. 8-9.
574 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Viz., during the first six days.
2 Viz., at the ViSvajit, where all the prathasimans are applied (on one day). In a sattra they occur on each of the first days of the daégaratra, and so this six-day-rite is, a3 it ware, not only an ahina but at the same time also
a sattra.
4. The prstha(-siman); are food; he brings food unto him}.
1 Cp. XVI. 15. 8 and XIX. 9. 4.
5. The prstha(-simans) are cattle’. He is firmly established in (the possession of) cattle.
1 Cp. XVI. 15. 8.
6. There is the internally attached five-day-rite: for the sake of continuity ?.
1Cp. XXI. 13. 9.
7. There is the Visvajit as over-night-rite: for conquering all.
XXII. 4. (The seven-day-rite of the Rsis.)! 1. A six-day-rite with the prstha(-simans)?’, (and) a mahavrata as overnight-rite £. 1 See XXII. 1. 2 See, probably, XVI. 7.
2. The seven Seers throve through this (rite). Thereby, it 18 a (cause for) thriving. Therefore, they practise it, for thriving.
3. There are seven kinds of breath in the head’; the organs of sense are the breaths; the organs of sense he obtains by this (rite).
1 (Cp. IL. 14. 2 with note 2.
4. There are seven kinds of domestic animals: these he obtains by this (rite).
5. The vrata! is the (first) prstha(-laud) of the seventh day, for this is not reached?. The vrata is food®, he reaches food by this (rite).
1 Cp. Arseyakalpa VIT. 13. a; Nidanasitra VIII. 13; Jaim. br. II. 301- 302; Ap. XXII. 22. 13-14.
Xx. 3. 4.—xxur. 5. 9. 575
1 The mahavrata as described in IV. 10.
2 Meaning ?
$ Cp. IV. 10. 1.
6. There is the six-day-rite with the prstha(-saman)s, for thriving in a visible manner.
7. For in a visible manner the Seers throve by this (rite), (so it 18) for thriving.
XXII. 5. (The seven-day-rite of Prajapati.)? 1. A six-day-rite with the prstha(-simans), (and) a seventeen- versed mahavrata as over-night-rite.
2. Of this (last day), the head is nine-versed, the wings are fifteen-versed, the trunk is seventeen-versed, the tail is twenty-one- versed !.
1 The normal mahavrata-laud is: head: nine-versed; right wing: fifteen- versed ; left wing: seventeen-versed; trunk: twenty-five-versed; tail: twenty- one-versed; see V. 1. 2, 10, 16.
3. By means of this (rite), Prajapati created the creatures.
4. He who knows this is procreated in children and cattle.
5. Prajapati is seventeenfold ; in that the vrata (or mahavrata- day) 18 seventeen-versed, he reaches (7.e., becomes equal to) Praja- pati.
6. In that the head is nine-versed: there are nine vital princi- ples—in the (retaining of the) vital principles he is firmly established. 7. That the wings are fifteen-versed is for the sake of equili- brium }. 1 Cp. ४. 1. 1}. 8. The trunk is seventeen-versed ; Prajapati is seventeen-fold, he reaches Prajapati. 9. The tail is twenty-one-versed, for gaining a firm support. 1 Cp. ए. 1. 16, 17.
1 Cp. Arseyakalpa VII. 13. ए; Nidanasitra VIII. 13; Ap. XXII. 22. 15-16,
576 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XXII. 6. (The Chandoma-pavamana seven-day-rite.)? 1. A six-day-rite with the prstha(-siman)s, (and) a mahavrata (-day) as over-night-rite, in which the pavamana-lauds agree with the Chandoma (-day)s?. 1 Cp. note 1 on 3९1. 6. J.
2. He who is desirous of (obtaining) cattle should perform (it). 3. The Chandomas are cattle +. 1 Cp. X. 1. 21, note 1 on IIT. 8. 2.
4, In that of the mahavrata(-rite) the pavaména(-laud)s are Chandomas, (thereby) he obtains cattle.
5. There are both kinds of stomas, even and odd ones; this is a pairing ; In consequence of this pairing he is procreated.
XXII. 7. (The seven-day-rite of Jamadagni.)?
1. An internally attached five-day-rite’; a thirty-three-versed (one) day (-rite) of which (however) the agnistoma (-laud) is thirty-four- versed (sixth day); (and) a seventeen-versed mahavrata as over-night- rite of which the out-of-doors-laud is twenty-four- versed, the head nine- versed, the wings fifteen-versed, the trunk seventeen-versed, the tail twenty -one-versed (seventh day).
1 Cp. XXI. 13.
2. By this (rite), Jamadagni throve in all respects. By this (rite), he thrives in all respects.
3. That there is at the beginning an internally attached five-day- rite, 18 for continuity 1.
1 Cp. XXI, 13. 9.
4. Then (there is) that thirty-three-versed day—there are thirty- three deities ; he reaches (becomes equal to) the deities. 1 Cp. IV. 4. 11.
१
1 Jaim. br. II. 309; Arseyakalpa VI. 13. ० ; Ap. XXII. 22. 17-18. 2 Cp. Arseyakalpa VII. 13. १; Jaim. br. IT. 308 is similar, not equal,
Xx. 6. l.—xxu1. 8. 5. 577
5. Of this (day), the agnistoma(-laud) is thirty-four-versed ; Prajapati is the thirty-fourth of the deities 1; he reaches Prajapati. 1 Cp. note on X. 1. 16.
6. The out-of-doors-laud of the mahavrata(-day) is twenty-four- versed ; the gayatri is of twenty-four syllables ; the gayatri is a (means of) procreation ; (so this is) for procreation.
7. There are both kinds of stomas, even and odd ones ; this is a pairing ; in consequence of this pairing he 18 procreated.
8. In that the head (of the mahavrata) 18 nine-versed, there being nine vital principles, he is firmly established in his vital principles. That the wings are fifteen-versed, is for equilibrium. The trunk is seventeen-versed ; Prajapati being seventeen-fold, he reaches Prajapati. The tail is twenty-one-versed, for getting a firm support.
XXII. 8. (The seven-day-rite of Indra. )}
1. A jyotistoma as agnistoma (1); a go(-day) as ukthya (2) ; an ayus(-day) as ukthya (3); an Abhijit as agnistoma (4): a Visvafit as agnistoma! (5); a Sarvajit as agnistoma? (6); an over-night-rite with all the stomas ° (7).
1 Cp. XVI. 1-5. 2 Cp. XVI.7. ° Cp. XX. 2.
2. By means of this (rite), Indra surpassed the other deities. He who knows this surpasses (his) other (fellow-) creatures.
3. In that at the beginning there is the three-day-period : jyotis, 20, ayus, he reaches (५.९. practises ) the well-known stomas: these worlds!. He is firmly supported in these worlds.
1 Viz. earth, intermediate region, sky ; ep, IV. 1. 7.
4. Then, the Abhijit: by the Abhijit, the Gods conquered these worlds; through the Visvajit, they conquered all; through the Sarvajit, they conquered the whole!?.
1 Cp. XVI. 7. 2.
9, There is the over-night-rite with all the stomas, for reaching
all, for conquering all. By this (rite), he reaches and conquers all.
1 Cp. Arseyakalpa VII. 13. e. 37
578 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XXII. 9. (The generating seven-day-rite. )?
} 1. Four nine-versed days, the first of which is an agnistoma (the three others being ukthyas); a Visvajit-day; a mahavrata-day, (and) a fyotistoma as over-night-rite.
2. By means of this (rite), Prajapati created man'; he obtained the supremacy over all food. 1 According to Saéyana, the purusa here 18 the viraj, the primordial individuum
of RS. X. 90.
3. He who knows this obtains the supremacy over all food.
4, Of the (individual) who comes into existence, the head first comes into existence + ; four-fold framed is the head: breath, eye-sight, hearing, voice?. The prstha(-siman)s are the trunk®. In that he undertakes (or ‘ applies’) the prstha(-siman)s, he puts the trunk together after the head.
1 The head appears first at birth; cp. Sat. br. VIII. 2. 4. 18. 2 Therefore, the first four days.
8 Therefore, the Viévajit in which all the six prsthasamans are applied.
5. So he had made man; to it (to the first seven-day-period and to man) he adds the food: the (maha)vrata'’.
1 Cp. IV. 10. 1.
6. And that there is (at the end) a jyotistoma as over-night- rite, this is for setting a-right what had not been attained (by the preceding days)?.
1 This is the same as XXII. 11. 5.
XXII. 10. (The prsthya-stoma seven-day-rite.)?
1. A six-day-rite with (alternately) the (rathantara and brhat) prstha(-simans), (and) a Visvajit(-day) as over-night-rite.
-_
1 Cp. Arseyakalpa VII. 14; Nid&nasiitra IX. 1; Ap. XXII. 23. 5-6; on these sources rests the name janakasaptaratra, which might mean also: the seven-day- rite of Janaka (cp. Jaim., br. IT. 303).
2 Cp. Arseyakalpa VII 15, a; Nidadnasitra IX. 1.; Jaim. br. IU. 293 differs.
शा. 9. lL.—xxu. 11, 4. 579
2. For (the fulfilment of) one wish (serves) a sattra, for (the fulfilment of) another wish serves a sacrifice. By a sattra, he does not get that for which a sacrifice (is undertaken), nor by a sacrifice that for which a sattra (is undertaken). This (rite) 18, as it were, a sattra, in that the prstha(-siman)s (are applied) in their regular order. In that they are (used) at once, he, thereby, puts into him at once strength and valour. The prstha(-saman)s are food, he brings food unto him. The prstha(-sdman)s are cattle; he is firmly established in (the possession of) cattle’.
1 This is the same as XXII. 3. 2-5.
3. What presents itself in a visible way to men (presents itself) in a cryptical way to the Gods, and what (presents itself) in a cryptical way to men (presents itself) in a visible wav to the Gods.
4, The Visvajit(-rite) is, in a cryptical way, the (maha)vrata ; in a visible way he, by means of this (rite), obtains food’.
1 To men, for whom the paroksam of the Gods is pratyakeam, this Visva- jit means: (mah&)vrata, 1.e., food; cp. XXII, 9. 5,
XXII. 11. (The eight-day-rite.)!
1. A six-day-rite with the prstha(-saman)s, a mahavrata(-day) (and) a jyotistoma-over-night-rite.
2. By means of this (rite), the Gods reached their state of God.
3. He who knows this reaches the state of a God.
4. The eight-day-rite’ is a complete” (maha-)vrata(-day), for it amounts to an agnistoma 3,
1 Reading (cp. XXI. 15. 5) astaratro.
2 Gpta; cp. XXI. 15. 5, XXIII. 1. 2; S&yana supplies: devath.
3 As the number of the verses in the mahavrata does not agree with that of a normal agnistoma, perhaps, sampadyate signifies here: ‘turns out to be’, for the mahavrata is an agnistoma: a soma-sacrifice ending with the agni- stoma-laud.
^= भत क्कः CR ed
1 Cp. Arseyakalpa VII. 15. b; Nid&nasiitra IX, 1.
580 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
5. Further, that there is (at the end) a jyotistoma as over-night- rite, this is for setting a-right what had not been attained (by the preceding days).
6. Through the eight-day-rite, the Gods mastered? all.
1 Here is a pun: aeta (eight) and arta participle to aénute.
7. He who knows this masters all.
XXII. 12. (The nine-davy-rite of the Gods.)!
la. A _ six-day-rite with the prstha(-siman)s, a jyotis(-day), a go(-day) (and) an 4yus(-day) as over-night-rite.
1b. The Gods were afraid of death. Thev resorted to Prafa- pati. He gave them immortality through this nine-day-rite.
2. This is man’s immortality, that he reaches the normal term of life (and) that he becomes wealthier.
3. He who knows this reaches the normal term of life (and) becomes wealthier.
4. It is a nine-day-rita: nine are the vital principles’; in the
(possession of the) vital principles he is firmly established. 1 Cp, II. 15. 3.
5. There is a six-day-rite, with the prstha(-saman)s, for thriving in a visible manner, and that there is a jyotis(-day), a go(-day) (and) an ayus(-day) as overnight -rite, is for getting a firm support.
XXIT. 13. (Second nine-day-rite.)*
la. A jyotistoma as agnistoma'’; a go(-day) as ukthya’; an ayus(-day) as ukthya'; an internally attached five-day-rite*, (and) a Visvajit as over-night-rite °.
1 As XVI. 1-3. 2 As XXII. 3. >» As XVI. 5.
I et ee
॥ Cp. Arseyakalpa VII. 15. c; Nidaénasitra IX. 1; Ap. XXIT. 23. 10. 2 Cp. Araeyakalpa VII. 15. त; Nidaénasiitra IX. 1.
xxl. 11. 5.—xxu. 14. 4. 581
1b. One who is desirous of (obtaining) cattle should perform (it).
2. In that at the beginning there is the three-day-period : jyotis, go, ayus, he reaches the well-known stomas: these worlds. He is firmly established in these worlds?.
1 Identical with XXII. 8. 3.
3. Further, that an internally attached five-day-rite is in the middle: fivefold is man!; fivefold is cattle’; thereby, he reaches man and cattle +.
1 See notes | and 2 on LI. 4. 2.
4. There is a Visvajit as over-night-rite, for conquering all.
XXIV. 14. (The Trikakubh-ten-day-rite.)?
1. A nine-versed agnistoma; a fifteen-versed ukthya; a nine-versed agnistoma: a seventeen-versed agnistoma; a twenty - one-versed ukthya; a seventeen-versed agnistoma; a twenty-seven- versed agnistoma; a thirty-three-versed ukthya; a twenty- seven-versed agnistoma ; a Visvajit as over-night-rite.
2. Indra, having slain the Asuras, conceived that he had done an unheard-of deed. For him the gods performed this stoma (7.e., this sacrifice). He (thereby) was freed from his bad lott’.
1 nirdaga means: ‘more than ten days old’ (‘out of his teens’, but applied to days, not to vears). A new born infant and its mother are nirdaéa when the first dangerous ten-day-period is passed away. This state is nairdasya which, then, assumes the meaning of ‘the state of being out of danger’; the word occurs
Ap. XXII. 4. 28, whilst the Jaim. Br. (Auswahl no. 158) presents the form neirdasya.
3. Therefore, one who has been wounded by an arrow or a stick is out of danger on the tenth day.
4. This (rite) is a viraj consisting of tens and tens. The viraj is food. He brings food unto him!.
ae Re
नानो णिनि RNR
1 Cp. Arseyakalpa VIII. 1-8; Nidanasiittra IX. 2-3; Jaim. br. Il. 327-331, here called mah@trikakubh: TS. VII. 2. 5; Baudh. XVI. 31; Ap. XXII. 23. 17-18; Sankh. XVI. 29.
582 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
1 Cp. XIX. 2. 4.—The rite is a viréj probably simply in so far as it is a ten-day-rite: cp. Jaim. br. IT. 323: esa ha vava virajam natistauti yo dagabhis stute, dagakeara virdd, annam virad, ahnaiva virajam avarunddhe, ’hna virafam ; sa dagamenaivahna sarvam virajam annadyam avarudhya, ९४९. ; and ep. TS. VII. 2. 5. 1: vatrajo va esa yajno yad daésaratrah.
5. The Gods, having restrained the Asuras by means of the agnistoma. were by the ukthya(-day)s at the middle procreated in their progeny (and) cattle. Having restrained his adversary by means of the agnistoma, he (the performer of this rite) is procreated by the ukthya (-day)s at the middle in progeny (and) cattle.
6. This sacrifice is one of three eminences}.
1 Or ‘summits, peaks, humps’. These three are the ukthya-days: 9, 15, 9; jy. 2h 203 21-33 5 27;
7. An eminency amongst his equals and his progeny (or ‘his subjects’) becomes he who knows this.
XXII. 15. (Theten-day-riteofKusurubinda.)'
1. Three nine-versed agnistoma(-day)s; three fifteen-versed ukthya(-day)s; three seventeen-versed ukthya(-day)s (and, as last day,) a twenty-one-versed over-night-rite ^.
1 Jaim. br. has the same arrangement.
2. He who wishes to become multiplied should perform this (rite).
3. In that the stomas (occur) groupwise! (thereby) he becomes multiplied.
1 This is explained in § 4.
4. Together (are applied) (three) nine-versed stomas, together (three) fifteen-versed, together (three) seventeen-versed stomas.
5. There is (at the end) the twenty-one-versed over-night-rite for being firmly established.
6. This (rite) is an expanded jyoti(-stoma)?.
1 See note 1 on उ. 12. 6,
1 Cp. Arseyakalpa VIII. 9; Nidanasitra IX. 4; Jaim. br. IT. 332-333; Ap. SAI. 24. 6-7.
xx. 14. 5.—xxu. 16. 4. 583
7. He who knows this becomes a light among his subjects’.
1 Equal to 1.९. 6.
8. This (rite) comprises the four stomas: four-footed is cattle ; he is firmly established in (the possession of) ०९.४16 +.
1 Equal to 1.९. 7. 9. The stomas (of this rite) do not exceed the twenty-one-versed
one; the twenty-one-versed stoma is a firm support; he is firmly established 1.
1 Nearly equal to Le. 8.
10. Kusurubinda, the son of Uddalaka, having performed this (rite), came to plurality (of progeny).
11. He who knows this comes to plurality (of progeny and cattle).
XXII. 16. (Theten-day-rite withthe Chandomas.)!
la. An internally attached five-day-rite!; four Chandoma (-day)s*; a Visvafit(-day) as over-night-rite.
2 Cp. +. 13.
2 Cp. XIV and XV (of 24, 44, 48, 24).
16. He who is desirous of ( obtaining) cattle should perform (it).
2. In that it begins with an internally attached five-day-rite, man being five-fold and cattle being five-fold, he, thereby, reaches man and cattle +.
1 Cp. XXI. 13. 6.
3. The Chandoma(-day)s are in the middle; the Chandomas are cattle’; (so this rite serves) for obtaining cattle.
1 Note 1 on III. 8. 2.
4. There is a Visvajit as over-night-rite, for conquering all.
[यि ge peep eam
1 Cp. Arseyakalpa VIII. 10; Nidanasiitra IX. 5-6; Ap. XXII. 24. 3-4.
584 . THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XXIT. 17.
(The ten-day-rite called ‘stronghold of the Gods’.)!
1. An agnistoma with three stomas!(l): a jyotis{-day) as ukthya (2): an agnistoma with three stomas (3); a go(-day) as ukthya (4); an Abhijit as agnistoma (5); a go(-day) as ukthya (6); a Visvajit as agnistoma (7); an ayus(-day) as ukthya (8); a Visvajit as agnistoma ~ (9); an over-night-rite with all the stomas (10),
1 Hither the morning-service of 9, the midday-service of 15, the afternoon-
service of 17-versed stotras, or resp. four stotras of 9, four of 15, four of 17; see note 7 on page 120 of the edition of the Arseyakalpa.
2 Read vidvajid agnistomah instead of v. aynistomasya.
2. When the Gods were being slain by the Asuras, they resorted to Prajapati. He gave them this ‘ stronghold of the Grods’. This they entered.
3. He should perform (it) for one against whom abhicara is being practised. He enters this stronghold of the Gods: so as not to be laid low}.
1 Read astrtyat instead of astityar.
XXII. 18. (Theeleven-day-riteof Paundarika.)? 1. An internally attached six-day-rite; three Chandoma(-day)s ; an agnistoma with the four stomas; a Visvajit as over-night-rite. 2. This sacrifice is one for getting the supremacy’. 1 Read, with the Leyden Ms., 5४21८7०, and ep. XIX. 13. 1.
3. Supremacy obtains he who knows this.
4. For the supremacy is Prajipati (and) the supremacy is the most exalted Lord 7. 1 See XIX. 13. 3.
Op. Arseyakalpa VIII. 11. a-g; Nidanasitra IX. 6; TS. VIL 2. 5. 3. (different!); Ap. XXII. 24. 1-2,
2 Cp. Arseyakalpa शा]. 11. h; Nidanasitra IX. 7; Ap. XXIT. 24. 8-12; Baudh. XVI. 32.
xxi. 17. 1.—xxur. 1. 2. 585
5. He who knows this reaches the state of a most exalted Lord 1, 1 See ib. 4.
6a. The rathantara and the brhat are both (applied), for this is (equal to) supremacy,
6b. A myriad (of cows should be given) as sacrificial fee, for this is (equal to) supremacy.
6c. There is the thirty-six-versed stoma'; for this is (equal to) supremacy.
1 Instead of sadvimsa stomo, read, with the Leyden Msg., satirizhéa stomo, and ep. Arseyakalpa lc.
6d. There is the catuhstoma stoma’, for this is the last”. He who knows this reaches the end (the limit) of fortune.
1 As tenth day; cp. note 1 on XIX. 5. 1.
2 Cp. XXI. 4. 6.
7a. Ksemadhrtvan, the son of Pundarika, having sacrificed with this (rite) at the northern border of the Sudaman, throve in all respects.
7b. He who knows this thrives in all ways.
TWENTY-—-THIRD CHAPTER.
The Chapters XXIIJI-XXV describe the sattras, the sacrificial ‘sessions’, soma-rites of more than twelve days, where there is no Yajamana but a Grhapati. <A sattra must begin and end with an over-night-rite.
XXII. 1. (Thirteen-day-rite.)?
1. An over-night-rite (1); a six-day-rite with the prstha(-saman)s (2-7); an over-night-rite with all the stomas (8) ; four Chandoma(-day)s (9-12); an over-night-rite (13).
2. These thirteen-days are a complete twelve-day-rite 7.
1 Cp. Arseyakalpa IX, 1.9; Nidanasitra IX. 9; Laty. X. 3. 12-19; Ap. XXIII. 1. 8-9; T.S. VII. 3. 8.
586 THE BRAHMANA OF TWENTY FIVE CHAPTERS
1 On 2/८, cp. XXI. 15. 5, XXII. 11. 4. Sayana explains Gpta in the following manner: just as in every-day life one gives, for fear of giving too little, a surplus, in order to give the full measure, so the thirteen-day-rite is a fully reached, fully measured twelve-day-rite.
3a. For the introductory day and the concluding day, (being) both over-night-rites, are the same?.
1 The wording of the corresponding passage in TS. is: samanam hy etad ahar yat prayaniyas codayaniyas ca.
3b. By these days (४.८ , by this rite) they get (the fulfilment of) every wish they hope to see fulfilled.
4. But the voice of the Grhapati hecomes (by this rite) deficient ?. In that at the middle is the over-night-rite with all the stomas, thereby, the voice of the Grhapati becomes not deficient >.
1 Perhaps because he deviates from the twelve-day-rite, this rite heing equal to the voice (XI. 10. 19, XII. 5. 13).
2 According to XX. 2. 2, the sarvastoma atiratra serves for gaining all.
5. The (participants of a sacrificial session), who had Aryala! as their Grhapati (and) Aruni as their Hotr, used? to practise these (days, i.e., this rite) at (or among) the 80011888 °, They throve inevery respect. They who undertake these (days, who perform this rite) thrive in every respect.
1 An Aryala Kahodi is mentioned in Jaim. br. III. 177 (the name also in
Kath. XXV. 7), who, by a certain rite, had torn asunder the voice or the word.
2 That upayanti cannot be intended as a present tense appears from the following imperfect. Perhaps the particles ha sma have fallen out, but ep. Intro- duction, Chapter ITI, § 8, b.
3 About this locality (river or people ?), nothing 1s known.
XXIII. 2. (Second thirteen-day-rite.)} 1. An over-night-rite; the ten days of the twelve-day-period be mahavrata-day and an over-night-rite. 1 As they have been described in Chapters XI-XV.
SI SE > Geir आ प जो ar I Ail स कि ee ENO SEARED -9.- यो A कजिन स a rr AD a Pi माणक NI ७० -0
1 Cp. Arseyakalpa IX. lc; Ap. XXIII. 1. 10-11.
xx. 1. 3a.—xxu. 3. 5. 587
2. Itis the voice (or the word) that is being continuously stretched out by this twelve-day-rite!. This (voice) they would tear asunder +, if they were to perform an over-night-rite in the middle’.
1 Cp. note 1 on XXIII. 1. 4. 2 Read vwicchindyur yan, etc.
3 This remark would seem rather to be applicable to the first thirteen-day-rite (cp. TS. VII. 3. 3. 1-2), whera there 18 an atiratra in the middle. Has the author confused the facts ?
3. In that they undertake the (maha-)vrata immediately after, they do not tear asunder the voice; thev reach the thirteenth month ?.
1 This is equally unclear. Saéyana’s commentary is corrupt and incom- prehensible.
4. This is the firmly established thirteen-day-rite. They who perform it are firmly established.
XXIII 3. (Fourteen-day-rite.)?
1. An over-night-rite ; a six-day-rite with the prstha(-saman)s ; a six-day-rite with the prstha(-siman)s, beginning with the thirty- three-versed day + {and) an over-night-rite.
1 The first, normal sadaha consists of days of 9, 15, 17, 21, 27 and 33 verses; the second, of days of 33, 27, 21, 17, 15 and 9 verses: in reversed order; cp. TS. paracinani pr3thani and praticinant prathani,
2. These days are (7.e., this fourteen-day-rite is) wish-granting :
3. For the (first) ten are (equal to) the viraj’; the eleventh is the person (of the participant) itself; the twelfth is progeny; the thirteenth is cattle ; the fourteenth (serves) for (obtaining) the wish >.
1 And the viraj 18 food.
2 So they get food; they retain their own life; get progeny and cattle and all that they further desire.
4. All their wishes they get fulfilled through these days.
5. These two! thirty-three-versed days that in the middle (of the two six-day-rites) are brought into connection with each other, are
—
1 Cp. Arseyakalpa IX. 1. d; Nidanasitra IX. 10; TS. VII. 3.4; Baudh. XVI. 33 (beg.) ; Ap. XXIII. 1. 13-14.
588 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
(equal to) the range of the ruddy one”. Thereby, they mount to the range of the ruddy one. 1 Read etau instead of ea.
2 Cp. XIX. 10. 12.—The days are: atiratra, 9-versed, 15-versed, 17-versed, 921-versed, 27-versed,33-versed, 33-versed, 27-versed, 2l-versed, 17- versed, 15-versed, 9-versed and atiratra.
6. Twice they undertake (perform) the (six-day-rite with the) prstha(-siman)s ; they put, in regular order, food! into themselves.
1 Because the prsthas are food; cp. XIX. 9. 4.
7. These days are winged '; whatever wish they desire to see ful- filled they by these (days) reach. 1 See note | on XIX. 10. 1.
8. For wherever a winged being (a bird) desires to go, all that it reaches.
9. They start with a nine-versed (stoma) and finish with a nine- versed (80118) 1. The nine-versed among the stomas are the vital prin- ciples (the kinds of breath.) By breath they begin, in breath they are firmly established *.
1 This refers only to the two sadaha-periods. 2 Cp. XIX. 10. 14. XXIII. 4.
(Second fourteen-day-rite.)'
1. An over-night-rite ; a three-day-period : jyotis, go and 4yus ; a six-day-rite with the prstha(-saman)s ; an dyus, a go and a jyotis(-day), and an over-night-rite.
2. These (days, i.e , this fourteen-day-rite) should be undertaken by those regarding whom they have doubts as to (admitting them to) bed, water or marriage ?.
1 The exact meaning of these three words, thus combined, is doubtful; ^ bed ’ and ‘marriage’ seem to be synonymous. Elsewhere (Kath. XXV. 3) we find : udake ४८ patre va vivahe va; about patra, cp. note lon VI. 5. 9. Itis, to me at
least, even uncertain that ‘water’ means ‘the pouring out of water for a deceased’. 98 $ 2118 : abhisekartham.
के
1 Cp. Arseyakalpa IX. 1.6; Ap. XXIII. 1. 15-16; Baudh. XVI. 33 and cp. TS. VIL. 3. 5.
Xx. 3. 6.—xx i. 5. 4. 589
3,4. In that there is a three-day-period: fyotis, go and ङ्प, they reach the well-known stomas: these worlds. They are firmly supported in these worlds 1.
1 Cp. XXIL 8. 3.
5. And as to the six-day-rite in the middle with the prstha (-siman)s, this, forsooth, is the bed of the Gods; they, thereby, mount the bed of the Gods and become worthy of bed '!.
1 They become worthy of being taken into marriage. Just as patriya (see the quotation from Kath. in note! on VI. 5. 9) must mean ‘ worthy of vessel’, ‘ worthy to take meals together with another,’ so talpya must signify ‘worthy of bed’; ep. above, § 2, and, below, XXV. 1. 10.
6 They reach the bed of a wealthier man}. 1 Cp. Kath. XXVII, 2: 139. 14: pra sreyasah patram Gpnoti.
7. As to the ayus, go and jyotis(-days) and the over-night-rite, whereby they go hence (from the world), thereby they return (to earth).
XXITI. 5. (Third fourteen-day-rite. )?
1. An over-night-rite ; the two days go and 4yus; the ten days of the twelve-day-period ! and an over-night-rite.
1 Cp. note lon XXIII. 2. 1.
2. In that there are the two days go and ayus, they (thereby) undertake (practise) pairing stomas': in order to be procreated.
1 Cp. XVI, 3. 7 (end), and note 3.
3. Then, the ten days of the twelve-day-period : they, thereby, undertake (practise) the not- broken (not divided) voice’: for getting progeny.
1 The twelve-day-period is the voice: XI. 10. 19.
4. This is the well supported fourteen-day-rite. They who per- form it are well supported.
1 Cp. Arseyakalpa IX. 1. 1; Ap. XXIII. 1. 17-18.
590 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XXIII. 6. (Fifteen-day-rite.)!
1. An over-night-rite ; a six-day-period with the prstha(-saman)s; a mahavrata(-day); a six-day-period with the prstha(-saman's begin- ning with the thirty-three-versed day * (and) an over-night-rite.
1 Cp. note 1 on XXIII. 3. 1.
2. By means of these days (by means of this fifteen-day- rite) the Gods reached the state of Gods. They who undertake this rite reach the state of a God.
3 This is the sacrificial session of the Gods. Even now the Gods perform (it as) a sattra.
4. The (introductory) over-night-rite is the day of full-moon; the (first) six-day-period, this (is) the (next following) six-day-rite with the prstha(-siman)s; the mahavrata(-day) (is) the astaka par excellence; the (second, reversed) six-day-period, this (is) the (next following) six-day-rite with the prstha‘-saman)s; the (concluding) over-night-rite (18) the dav of new-moon}.
This means that the first day must fall on the day of full-moon, ete. On ekastakad, cp. note ॥ on V. 9. 1. As, however, Apastamba has astamyam, ekistak@ may be used here simply in the senso of eighth day.
8. Therefore, men do not (ordinarily) press (and sacrifice) the soma at that time', for it is the time when the Gods press the sema. In a visible way, they by these (days, ६.९.;, by this rite) mount unto the deities.
1 At that time: during the half of the waning moon.
(. But there is a danger of being repelled (by the Gods); (there- fore) they should consecrate themselves (i.e., undergo the ceremony of diksa) during the other half of the month: for not to be repelled 1.
1 About the precise meaning of this sentence, the old commentators, as Dhanafijayya and Gautama, were already at variance. The meaning of the Sdtrakara himself is that this fifteen-day-rite should be preceded by twelve- diksé-days and twelve upasad-days, so that they begin the diks&i during the dark half of the month. Ap. allows to begin the fifteen-day-rite on new-moon anil to conclude on full moon.
ie
1 Cp. Argeyakalpa IX. 1. g; Nidanasitra IX. 10; Laty. X. 1. 7-9; Ap XXIIT. 2. 2-4,
XX. 6. 1.—-xXIII. 7. 6c. 591
XXITI. 7. (Second fifteen-day-rite.)}!
1. An over-night-rite; a nine-versed Agni-laud’? as agnistoma ; the three-day-period: jyotis, go, ayus; the six-day-rite with the prstha(-saman)s; an avus-, a go-and a jyotis-(-day) (and) an over- night-rite.
1 Cp. XVII. 5. 1.
2. These days (this rite) express (expresses) the nobility 1.
1 Cp. note 1 on XI. 1}. 8.
3. Those who are desirous of (obtaining) priestly lustre should undertake this (rite) ?.
1 Cp. XVII. 5. 3.
4. In that there is the nine-versed Agni-laud as agnistoma, he, thereby, makes the priesthood reach fame. 5. (For) the nine-versed (stoma) is priesthood +.
1 Because (VI. 1. 6) it sprang together with the trivrt stoma from the head of Prajapati.
6a. In that there is the three-day-period: jyotis, go, and ayus, they reach the well-known stomas: these worlds. They are firmly supported in these worlds ?.
1 The same as XXIII. 4. 3, 4.
6b. In that the six-day-rite with the prstha(-saman)s 18 (applied) in the middle, the prstha(-saman)s being food, thereby food is brought into the middle (of their body). Therefore, food, being in the middle, satiates.
6c. As to the ayus-, go , and jyotis(-days) (and) the over-night- rite: whereby they go hence, thereby they return?.
1 The same as XXIII. 4. 7.
a ct a ~
गने ~ = न ७ भणिमो जनिका = केन स deed ne a tiie intent ene)
1 Cp. Arseyakalpa [X. 1. h; Nidaénasdtra IX. 10; TS. VII. 3. 7; Baudh. XVI. 33 (279 1-4; read agnistuj jyotir); Ap. XXIII. 2. 5-6.
592 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XXIII. 8. (Third fifteen-day-rite.)'
1. A nine-versed Agni-laud as agnistoma; the three-day-period : jyotis, go, ayus; the ten days of the twelve-day-rite; an over- night-rite.
2. For (the fulfilment of) one wish (serves) a sattra, for (the fulfilment of} another (wish) (serves) a sacrifice. By a sattra he does not get that for which a sacrifice (is undertaken), nor by a sacrifice that for which a sattra (is undertaken)’.
1 The same as XXIT. 3. 2.
3. In that an over-night-rite is only at one side’, thereby it is a sacrifice, and in that there are the ten days of the twelve-day- period, thereby it is a sattra.
1 Read anyataro ‘tirdtras? A sattra begins and concludes with an atiratra.
4. Both (kinds of) wishes (that connected with an ahina and that connected with a sattra) they by these (days, 7.e., by this rite) reach.
XXIII. 9. (Fourth fifteen-day-rite.)?
la. An over-night-rite; the three-day-period: jfyotis, go, Ayus; the ten days of the twelve-day-rite (and) an over-night-rite.
1b. Those who desire to get progeny should undertake (this rite).
2. By means of these (days, ६.९., of this fifteen-day-rite), Praja- pati created the creatures. They who undertake this rite are mul- tiplied in children (and) cattle.
3. In that there is the three-day-period: jyotis, go, ayus, they reach the well-known stomas: these worlds. They are firmly sup- ported in these worlds’.
1 The same as XXITI. 4. 3, 4.
1 Cp. Arseyakalpa IX. 1. i; Nidanasiitra IX. 10 (end); Ap. XXIII, 2. 7-8. 2 Baudh. XVI, 33 (278. 17-18); Ap. XXIII. 2. 9-10.
xxi, 8. 1.— xxi. 11]. 2. 693
4. Then, the ten days of the twelve-day-rite, they, thereby, undertake (practise) the not-divided voice, for getting progeny’. 1 This is the same as XXIII. 6. 3.
5 This is the firmly supported fifteen-day-rite; firmly supported are they who undertake this rite.
XXIIT. 10. (Sixteen-day-rite.)?
1. These same days with the mahavrata(-day) ?.
1 This day comes in before the concluding atiraétra; so Saéyana, and cp. Baudh: ‘ He inserts the mahavrata between the tenth day (of the dasaratra) and the (concluding) atiratra.’
2. By means of these (days, of this sixteen-day-rite), Indra gained the supreme victory ; by means of these they gain the supreme victory.
3. The thunderbolt is the fifteen-day-rite! (contained in this sixteen-day-rite). No one can display any prowess when he has not grasped a (destructive weapon like the) thunderbolt*. The sixteenth day is the handle. He displays prowess after he has grasped with this ° (sixteenth day as handle) the thunderbolt (7.e., the first fifteen days).
+ Cp. Jaim. br. II. 339: vajro ha khilu va esa yat pancadaéaratrah ; the pafica- dasa stoma likewise is a thunderbolt: II. 4. 2.
2 Litt : ‘with a non-grasped thunderbolt.’
3 I take tadgrhitena as a compound.
XXII. 11. (Seventeen-day-erite.)?
1. An over-night-rite; a five-day-period: jyotis, go, ayus, go, ayus ; the ten days of the twelve-day-rite (and) a over-night-rite.
2. By means of these (days: by this seventeen-day-rite), Praja-
LP EI
1 Cp. Ap. XXIII. 2. 11-12; Baudh. XVI. 33: 278. 18-279. 1.
2 Cp. Arseyakalpa IX. 2a; Nid&nasiitra IX. 11; TS. VII,3.8; Baudh. XVI. 33 (279. 4-5); Ap. XXIII. 2. 13-14.
38
504 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
pati gained endless bliss, endless, verily, are the (rites) of the kind of the five-day-rite?.
1 Why they are to be regarded as endless is, to me, inexplicable.
3. In that there is the five-day-period, (thereby) they are pro- created in consequence of the endless.
4. Then, the ten days of the twelve-day-rite, they (thereby) undertake (practise) the not-divided voice, for getting progeny 1.
1 This 18 the same as XXITI. 4. 3, 4 and XXIII. 9, 3.
5. This is the firmly established seventeen-day-rite. Firmly established are they who perform it.
+ XT. 12. (The eighteen-day-rite of the Gods.)?
1. An over-night-rite ; a six-day abhiplava-period!; the ten days of the twelve-day-rite (and) an over-night-rite. t See Arseyakalpa I. 2-7: jyotis, go, कष पऽ, go, ayus, jyotis. 2. The Gods were afraid of death ; they resorted to Prajapati. He gave them the immortality through: this eighteen-day-rite. 3. This is man’s immortality that he reaches the normal term of life (and) that he becomes wealthier 1. 1 This 18 the same as XXII. 12. 2.
4. They reach the whole term of life (and) become wealthier, who practise this (rite). 5. These days are twice nine; nine are the vital ‘principles?, in regular order they bring the vital principles into themselves. 1 Cp. note 2 on VIII. 7. 6. XXIII. 13.
(Nineteen-day-rite.)?
1. These same days with the mahavrata(-day) '. 1 See note 1 on XXIII. 10. 1.
Ee a re a ST A PP A PAINE Lt? Ym Ae OE TT TOT tna = A PPL ER = AY SPH
1 Cp. Arseyakalpa IX. 2. b; Ap. XXIII. 2. 15-16. 2 Cp. Arseyakalpa IX. 2.b; Ap. XXITI. 2. 17-18.
xxi. 11. 3.—xxu. 14. 7. 596
2. By means of these days (7.e., through this rite), Vayu gained the sovereignty over the animals of the wild. They who practise this rite reach the sovereignty over both kinds of animals (domestic and wild).
3. This is the sacrificial session for (obtaining) deer.
4. Through these days (through this rite) the wild animals, although they are not fostered 1, are procreated.
1 The exact meaning of an@krta is uncertain. 5. Unfostered! (progeny) is born to those who perform these days (who perform this sattra).
1 Likewise uncertain. Sayana explains ‘ without effort’.
XXIII. 14. (Twenty-day-rite.)!?
1. 41 over-night-rite; a six-day-abhiplava-period!; the two days Abhijit and Visvajit 2; the ten days of the twelve-day-rite (and) an over-night-rite.
1 Cp. note l on XXITIT. 12. 1. 2 Cp. XVI. 4 and 5.
2. Thev who are desirous of (obtaining) men! should undertake these days (should perform this rite); by means of these (days), Praja- pati created man.
1 Of servants, or of male children (१?) 3. He obtained the supremacy over all food. They who perform this (rite) obtain the supremacy over all food. 4. This is a sacrificial session for (obtaining) men. 5. Twenty-fold is man, for he has ten fingers, ten toes.
6. In that there are these twenty days, they firmly establish by these man in these worlds.
7. This is the firmly established twenty-day-rite. Firmly estab- lished are they who undertake it.
[० ०४ OE Mt AA at
[रै
ee
(0
ee a -“
1 Cp. Arseyakalpa IX. 3.a; Nidanasitra IX. 11; TS. VII. 3. 9; Baudh. XVI. 33 (379. 6-8, agrees more with TS.); Ap XXIIT. 2 19-20.
596 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XXII. 15. (First twenty-one-day-rite.)!
la. An _ over-night-rite; a six-day-abhiplava-period ; an over- night-rite : a six-day-abhiplava-period (and) an overnight-rite.
16. They who are desirous of (obtaining) cattle should perform (it).
2 Bv means of these days (of this rite), the Adityas produced the seven kinds of domestic animals’. They produce the cattle by these (days).
1 Cp. note 2 on IT. 7. 8.
3. They (these days) are thrice seven : seven are the Adityas'. 1 Hight, according to XXIV. 12. 4.
4. The Adityas are (equal to) the cattle 1. 1 This equation rests solely on the number seven.
5,6. The Adityas (were) thriving in this world and in yonder world, a3 the cattle in t his (and) the seasons in yonder world 1.
1 This is not over-clear.
7. In both worlds, in that of the Gods and in that of men, they thrive who undertake these (days, who perform this rite).
XXIII. 16. (Second twenty-one-day-rite.)?’ la. An over-night-rite ; a six-day-period with the prstha‘-sa-
man)s; the (three) svarasiman(-days)!; the divakirtya(-day)*; the (three) svarasiman(-days)®; a six-day-period with the prstha(-saman)s beginning with the thirty-three-versed (day) ‘* and an over-night-rite.
1, Cp. IV. 6.
2 The visuvat-day.
8 Cp. IV. 6.
५ Cp. note lon AXITI. 3. 1.
1b. Those who are desirous of (obtaining) priestly lustre should undertake (these days, perform this rite).
wer
जि A I A Pt Pe Sere SR Gt I erate
1 Araeyakalpa IX. 3. 0; Nidanasiitra IX. 12; Ap. XXIII. 3. 2-3. 2 Cp. Arseyakalpa IX. 3. 6; Nidanasiitra IX. 12; Jaim. br. 11. 342; TS. VII. 8. 10; Baudh. XVI. 33 (end); Ap. XXIII. 3. 4-9.
शा. 15. la.—xxu. 16. Y. 597
2. The demoniac Svarbhanu struck the sun with darkness’. For him (for the sun) the Gods sought a means of restoration. They found these days (i.e., this twenty-one-day-rite). By means of these, they drove away from him the darkness.
1 Cp. IV. 5. 2.
3. They who perform this sattra repel the darkness from them- selves +.
1 And obtain priestly lustre.
4. They should, after (the normal he-goat), immolate’ a victim destined for Soma and Pisan ”. 1 Probably on the middle day; cp. Schol. on Katy. XXIV. 2. 9. 2 According to the Jaim. br., the victim is destined for Vayu: vayur vai santth,
8antya evanird@haya (in view of which, is said below, § 8).
5. The Brahmin is Soma’, Piisan is the cattle*. Their own deity they (the participants of the sattra) thereby strengthen through cattle, and they make a skin for themselves 3.
1 This means: Soma is the deity of the Brahmin.
2 Cp. XVIIL. 1 16.
3 Because by the measure to provide themselves with brahmavarcasa, too much of the mala on their body might be removed; cp. § 10, and Kath. XI. 5: 150. 6: svam eva devatam bamhhayate, tvacam eva kurute.
6. The verses of Manu are used as kindling-verses ~.
1 Hither Maitr. 8. IV. 11. 2: 164. 11-- 163. 16 or TS [. 8. 22.1, m,n. Cp. Kath. l.c.: manor reas s&midheniteav apy anubriyat.
7. All that Manu did say, that is medicine!; (so this is) for healing.
1 Cp. Kath, 1.९. : manur vai yat kincavadat tad bhesajam asit.
8. They should undertake (this rite) in summer’.
1Cp. Jaim. br.: ६2 haita ratrir naidaghiye masy upeyuh .. tasmad esa naidaghtye masi balistham tapaty, api dviguna chaya upasarpantr. According to the Yajus-texts: on full-moon of Taigya.
9. For at that time this (sun) gives most heat’.
1 And this is in accordance with the nature of brahmavarcasa.
598 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
10. But there is a fear of leprosy. For it (the sun) removes too much from them (1.e., from their body) ?.
1 Cp. Maitr.S IJ. 1.5: 7.9: kilasatvad va etasya bhayam, ati hy apahanit.
11. These days (१.९., this rite) forsooth, were undertaken by Ugra- deva, the son of Rajana‘!. He got leprosy. 1 Cp. XIV. 3. 17.
12. Free from leprosy becomes he who, knowing this, undertakes (this) rite \.
1 Cp. Jaim. br.: ‘Ugradeva Rajani, longing for priestly lustre, undertook these days (this rite of twenty-one days). Him a Brahmin addressed: yavad brahmavar- casam aviruddhahi (so, corrupt, the ms., read, perhaps, avaroddhdst) sveto bha- visyasitt, And he became (white) as a white horse’ (sa yathasvah sveta evam asa), which seems to indicate that be became leprous.—On this whole khanda, we remark that the bulk of its contents has been borrowed from the Black Yajurveda, especially from the Kathaka (XT. 5) and the Maitr. Samh. (IT. 1. 5), where an isti is described for obtaining brahmavarcasa. That these texts form the basis of khanda 16, is proved by the words: svarbhanur vG@ Gsurah stiryam tamasavidhyat, whereas formerly (1४. 5. 2) our author used adityam instead of stiryam. The sequence of the wording is nearly the same as in the Kath. and the Maitr. Samh. In the description of a sattra there is no room for mentioning the samidheni verses, which belong to the domain of the istis. Moreover, the context is broken by the mention of the he-goat to be sacrificed to Soma and Pusan, for this sacrifice is intended to guard from kalasatva !—On the whole isti, ep. the author’s paper: Alt- indische Zauberei (Wunschopfer), no. 40 and 41.
XXILIT. 17. (Twenty-two-day-rite.)' la. An over-night-rite; a three-day-period: jyotis, go, ayus: a six-day-abhiplava-period; the ten days of the twelve-day-rite; a mahavrata(-day) and an over-night-rite. 1b. Those who desire to (obtain) food should perform (this rite).
2. The five seasons, the twelve months, these three worlds, yonder sun as twenty-first, food on the twenty-second place: from these worlds, from the year. from yonder sun is obtained food by those who undertake these days ! (this twenty-two-day-rite).
1 The logic is not very strict !
ee eng ete tnt कन--+ re
tr a er Eh ih AD 1 रि Oe egy re ae Eee apatite ap nae LR: Mk I Ae pct रिं
1 Cp. Ap. XXIII. 3. 10-11.
xxi. 16. 10.—xxuai. 19. 1. 599
+ ९111. 18. (Twenty-three-day-rite.)’
la. An over-night-rite; a five-day-period: jyotis, go, fyus, go, ayus; an abhiplava-six-day-period ; the ten days of the twelve-day- rite (and) an over-night-rite.
16. Those who desire (to obtain) a firm support should perform (this rite).
2. By means of these davs, Prajapati was firmly supported in these worlds.
3. In that there are those twenty-three days: three are these worlds; in these worlds, by means of these days, they are firmly supported.
4. This is the firmly supported twenty-three-day-rite. They who perform it are firmly supported.
XXIII. 19. (Twenty-four-day-rite.)?
1. 410 over-night-rite (1); a six-day-rite with the prstha (-saman)s (2~7); a thirty-three-versed (day), ‘ unexpressed’, arranged in the manner of the Upahavya!, but with the kanvarathantara(-saman) in the midday-service (8); then, a thirty-three-versed (dav), (but now) ‘expressed’ (9) *; a twenty-seven-versed (day) (10); two twenty-one versed (days) (11-12); a twenty-seven-versed (day) (13) ; a thirty-three- versed day, ‘ unexpressed’ (14); a thirty-three-versed day (but now) ‘expressed’ (15); a six-day-period with the prstha(-sAman)s in revers- ed order (16-21) ; a nine-versed day, ‘ unexpressed ’ (22); a jyotistoma as agnistoma (23) (and) an over-night-rite (24).
1 See XVIII. 1. 2 So here three thirty-three-versed days (for the last day of the prsthyasadaha is equally 33-versed) follow directly after each other. In order to avoid sameness
(jamitva), the middle one is ‘ unexpressed’; see TS, VII. 4, 2. 3.—On anirukta, ep. note 1 on XVITI. 1. 3.
re wees
1 Cp. Ap. XXIII. 3. 12-13. 2 Cp. Arseyakalpa IX. 3. e—6. g.; Nidanasiitra IX. 12; Jaim. br. II. 350 sqq.; TS. VII. 4.2; Ap. XXIIT. 4. 1-2; Baudh. XVI. 34-35 (279. 14-280. 12).
600 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. By means of these (days, ६.९., of this rite), the Gods united themselves in the world of heaven. (So) these days (serve for fulfilling the wish of their performers: ) ‘May we be united in the world of heaven ’ 3,
1 The last sentence is somewhat elliptic; understand probably: tty eta upa-
yantt ; ep. TS. 1. ९. 1. From this sentence the rite has its name: devanam samsad or samsadam ayanam.
3. These (days, this rite), forsooth, are the range of the ruddy one (the sun). In that the thirty-three-versed (days) are brought into connection in the middle, thereby they ascend the range of the ruddy 0116 1,
1 Cp. XIX. 10. 12.
4. In that the six-day-rite with the prstha(-saiman)s is (applied) in the middle, the pratha(-saman)s being food, thereby food is brought into the middle. Therefore food, being in the middle, satiates 1.
1 This is the same as XXIII. 7. 64,
5. These are seven-day-periods 1.
1 This cannot be taken literally.
6. Hence! the young ones are born.
1 Out of these seven-day-periods, probably because the seven-day-rite is con- nected with the getting of progeny : XXIT. 5, 3.
7. They who perform this rite are procreated in children and cattle.
8. Not conducive to cattle, forsooth, is that sacrificial session where the Chandoma(-day)s are lacking’. In that there are seven: day-periods, thereby this (rite) is provided with the Chandomas’?; thereby, they (2 e., these days, this rite) are conducive to cattle.
1 Because the Chandomas are cattle: note 1 on III. 8. 2.
2 How are these seven-day-periods to be understood as Chandomas? Sayana is of no help. A similar difficulty, XXIV. 3. 2.
9,10. A thirty-three-versed (stoma) comes (immediately) after a thirty-three-versed one!, a nine-versed after a nine-versed*. They mount from the top to the top® by (the fact) thatthe thirty-three- versed (stoma) comes (immediately) after the thirty-three-versed; from‘ the vital principle they are firmly supported in the vital prin-
xxi. 19. 2.—xx. 20. 3. 601
ciples by (the fact) that the nine-versed (stoma) comes (immediately) after the nine-versed one.
1 The last day of the first prsthya-sadaha is 33-versed, this is followed by a 33-versed day; cp. § 1.
2 The last day of the reversed prsthya-sadaha is nine-versed (the 218४ day), and after this comes a nine-versed day.
3 They reach the highest top: heaven or bradhnasya vistapam.
4 If the ablative 272122८ is right, it is due solely to the parallelism with the preceding agrad agram rohanti. At any rate,§9 and § 10 form one single sentence.
11. These days violate the proper order!: that the day of rising from the sacrificial session * is a jyotistoma-agnistoma, is for arranging the unarranged.
1 It has been already noted by Sayana that the masc. vilomanah (sc. ratrayah) 18 a grammatical irregularity.—The proper order is violated by the 27-versed day
(which comes after a 33-versed one), the two 2l-versed days and the 27-versed day (the 10th-13th days).
2 This 18 the last but one day, here the 23th ; cp. Eggeling, in Sacred Books of the East, vol. XXVT. page 447, note 2.
XXITI. 20. | (Second twenty-four-day-rite.)?
la. An over-night-rite ; two abhiplava-six-day-periods ; the ten days of the twelve-day-rite (and) an over-night-rite.
1b. Those who are desirous of (obtaining) either progeny or cattle should undertake (these days: should perform this rite).
2 Out of a normal womb children and cattle are born. In that the two six-day-periods are performed normally’, they are pro- created in children and cattle born from a normal womb.
1 They are normal (well-arranged) as they occur in their regular order, and not the second (as often is the case) in reversed order.
3. Then the ten days of the twelve-day-rite ; they (thereby) under- take (practise) the not-divided voice, for getting progeny 1.
1 This is the same as XXIII. 4. 3, 4, etc.
Sete ened
1 Cp. Nidanasiitra IX. 12 (etam visdlaprethya tty 2८160८6, the word occurs also in Aév. XL. 3. 8 and Katy. XXIV. 2. 16); Ap. XXIII. 3. 15-16.
602 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
4. This is the firmly established twenty-four-day-rite Firmly established are they who perform it.
XXIII. 21. (Twentv-five-dav-rite.)'
1. These same (days) with the mahavrata(-day) 1 . 1 Cp. note l on XXIII. 10. 1.
2. Bv these days, Prajipati obtained all food.
3. The year contains twenty-four half-months; the year is the twenty-fifth ; the vrata is food’, Out of the year through these (days) the food is obtained by those who perform this (rite).
1 Cp. note 1 on IV. 10. 1.
XXIII. 22. (Twenty-six-day-rite. )?
1. Anover-night-rite; the two days: go, and ayus; two abhipla- va-six-day-periods; the ten days of the twelve-day-period (and) an over-night-rite.
2. The seasons lacked a firm support ; they got it by these (days). Those who are desirous of (obtaining) a firm support should perform (this rite). They get a firm support.
3. Six (in number) are the seasons ; in the seasons they by these (days) get a firm support.
4. In that there are those two days: go, and ayus, they (thereby) undertake (practise) pairing 80011188 1, in order to be procreated.
1 Cp. note 3 on XVI. 3. 7.
5 That the two six-day-periods are performed normally, is for obtaining accomplishment 1. 1 Cp. XXIII. 20. 2.
य ज cn LR AAA CORRELA A CLL A A eI ~~
1 Cp. Ap. XXIII. 4.3-4; Baudh. XVI. 34: 279. 12-13: sa uvevabrahmanah, ‘this is the (twenty-five-day-rite) that is not described in our (viz., the TS.) brahmana.’
2 Cp. Ap. XXIII 4. 5-6.
xxi. 20. 4.—x x1. 25. 1. 603
6. Then, the ten days of the twelve day-rite, they (thereby) undertake (practise) the not-divided voice, for getting progeny. 1 This is the same as XXIII. 4. 3, 4, ete.
7. This 18 the well-supported twenty-six-day-rite. Firmly support-
ed are they who perform it. XXIII. 23. (Twenty-seven-day-rite.)!
la. An over-night-rite ; a three-day-period : jyotis, go, ayus; two abhiplava-six-day-periods ; the ten days of the twelve-day-period (and) an over-night-rite
1b. Those who are desirous of thriving should perform (this rite).
2. By means of these (days) the moon-stations throve in all res- pects. They who undertake them thrive im all respects.
3. That there are twenty-seven days: there are twenty-seven moon-stations, these days are commensurable with the moon-stations : they get the thriving of the moon-stations.
XXIII. 24. (Twenty-eight-day-rite. )?® la. These same days with the mahavrata(-day) 1.
1 Cp. note 1 on XXIII. 10. 1.
1b. Those who are desirous of (obtaining) cattle should undertake (these days, should perform this rite). 1८. In that there are these twenty-eight dsys; cattle is ei gh t-hoofed, they obtain through them the cattle hoof bv hoof}. 1 Cp. XV. 1. 8, XIX. 5. 4.
XXIII. 25. (Twentv-nine-day-rite.)8
1. An over-night-rite; the five-day-period: jyotis, go, Ayus, go. ayus ; two abhiplava-six-day-periods ; the ten days of the twelve-dav- period (and) an over-night-rite.
[षी Nee carne 2 erat ete ttt a Oly NTE ETT EER A Pie ethene OY AA Ar क ~ et ee Oy ig ee eee अया Aer an । an ow ~ ere | rower a or ^
1 0. Ap. XXIII. 4. 7-8. 2Cp. Ap. XXIII. 4. 9-10. 3 Cp. Ap. XXIII. 4. 11-12.
604 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. By means of these (days) Prajapati gained endless bliss.
3. Endless, forsooth, are these twenty-nine (१९.१8६) 1; (the word) ‘not’ is the endless (part) of speech >.
1 Op. XXIIL 11. 2.
2 nett vat vaco ’nantam (occurs also XXIV. 9.2); the word na 18 contained in the designation of the number ekay@ na triméat (‘ thirty days minus one’). This word, according to the interpretation of Sayana, is ‘ endless’, because it is so often used in rejecting a request for money or help.
4. In that there are those twenty-nine days, through these they gain endless bliss.
XXIII. 26. (Thirty-day-rite.)?
la. An _ over-night-rite; three abhiplava-six-day-periods; the ten days of the twelve-day-period (and) an over-night-rite.
1b. Those who are desirous of (obtaining) food should perform (it).
2. Other sacrificial sessions amount cryptically to the viraj, (but) these (days, this thirty-day-rite,) amount visibly to the viraj?.
1 Because the viraj is of thirty syllables: X. 3. 12.
3. Visibly (directly), by these days, they who undertake them
obtain food?. 1 Because the शाद is food: IV. 8. 4.
XXII. 27. (Thirty-one-day-rite.)?
la. These same days with the mahfavrata(-day)?. 1 Cp. note ॥ on XXIII. 10. 1.
1b. By means of these days, Prajapati successively obtained food.
1 Cp. Ap. XXIIL 4. 13.14. 2Cp. Ap. XXIII. 5. 1-2.
xxi. 25. 2.—xx11. 28. 8. 605
2. The viraj is {0०५ 1, the vrata is food *. 1 Cp. IV. 8. 4.
2 Cp. IV. 10. 1.—So, in the first place, the first thirty days are food; in the second place, the mah&vrata is food.
3. Successively, they by these days (by this rite) obtain food.
+ + 111. 28. (Thirty-two-day-rite.)}
la. An over-night-rite; the two days: go (and) ayus; three abhiplava-six-day-periods; the ten days of the twelve-day-period ; an over-night-rite.
16. They who are desirous of (obtaining) cattle should under- take (it).
These days are (1.e., this thirty-two-day-rite is) an anustubh. The anustubh is of thirty-two syllables. The anustubh is the voice’.
1 Cp. V. 7. 1.
5. Four-footed! are animals (cattle).
1 As 18 the anustubh with its four verse-quarters.
6, 7. Through the voice, (v.e.,) through these days, he supports! cattle.
1 On the perfect, cp Delbruck, Altind. Syntax, page 297.
8. Therefore, they (the domestic animals, the cows) approach when they are reached by the voice, when they are summoned by the voice }.
५ Cp. +. 3. 13.
1 Cp. Ap. XXIII. 5. 3-4.
606 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
TWENTY-FOURTH CHAPTER. (The sattras, continued.) XXIV. 1. (Thirty-three-day-rite.)!
1. An over-night-rite; three five-day-periods!; a Visvajit as over-night-rite®; one five-day-rite®; the ten days of the twelve-day- period (and) an over-night-rite.
1 A jyotis-, go-, ayus-, go- and ayus-day. 2 Cp. XVI. 5.
8 In reversed order, according to the Arseyakalpa.
2. Prajapati created the creatures; these found no firm sup- port; by means of these (days, by means of this rite,) they got a firm support. These worlds found no firm support; by means of these (days) they got a firm support. They who desire (to obtain) a firm support should undertake them: they get a firm support.
3. Through that which is formless, these (days) are provided with form; through that which is formless, the creatures are pro- vided with form; through that which is formless, these worlds are provided with form. In that the brhat(-siman) takes the place of the rathantara (and) the rathantara (that) of the brhat, they (viz.,. the Chanters) engender for them (vzz., for the performers of the sattra) that which is provided with form through that which is formless’.
1 This seems to mean that, just as the creatures receive their form through the soul, because they only come into existence when they are provided with a soul, and just as the worlds become visible because Praj&ipati created them, 80 these days, in which (during the second and the fourth five-day-period, ac- cording to the Arseyakalpa,) the rathantara and the brhat change their places (the first day having as first prsathastotra, not, as is usual, the rathantara, but the brhat, the 8300011 diy having the rathantara instead of the usual brhat), are devoid of form in that their usual first prsthastotra is removed, but then again are provided with form, in that this void is filled up with the other chant. I am not sure whether I[ have rightly interpreted this passage. How the rathantara and the brhat change their places is seen from Arseyakalpa IX. 7,
a te a re AT EERE re re A tA AC IY 9 «ID RC CS ITI, SO SA CTE A पन
1 Cp. Arseyakalpa IX. 7. a-d; Niddnasitra IX. 13; Jaim. br. II. 355-3658 (slightly different); Ap. XXIII. 5, 6-7. |
xxiv. 1. 1.—xxiv. 1. 6. 607
4. By the fact that they undertake periods of five days, the sixth day is lost! (and) the (six) seasons do not arrive in their regular order (because the sixth season would fail). In that, (how- ever,) there is a six-day-period with the prstha(-siman)s?, thereby the sixth day is not lost, thereby the seasons arrive in their regu- lar order.
1 Usually a six-day-period is adhibited.
2 This is not clear, as there is no prsthyah sadahah ; but perhaps this term serves here to denote the Vidvajit (which comes immediately after the last five-day-period) in which all the prstha-simans occur. The Jaiminiya-brah- mana defends the five-day-period as representing properly the seasons: ‘Now, the Kaépeyas used to say: ‘The six-day-period is founded on what is not- season (anrtau); itis the five-day-period that is founded on the season’. Spring is the first of the seasons, summer is the second, the rains are the third, the autumn is the fourth, the winter is the fifth, the cool time (ira) 18 the sixth. The most excellent of the seasons is winter, when cows and men grow fat (sa esa Srestha rtinam yad dhemantah pivaguh pivapurusah). In accordance with this season (which is the fifth), the five-day-period is well-founded, but the éisira is blamable when cows and men grow meagre; in accordance with this season, the six-day-period is well-founded!. They undertake the five-day- period, thinking : ‘may we be well established in accordance with winter which is the most excellent of seasons’
5. And in that there are the ten days of the twelve-day-period, thereby they do not deviate from the five-day-periods?.
1 Thereby, the continuity of the five-day-periods (because a ten-day-period is equal to two five-day-periods) is maintained.
6. The intermediate region is the udder (of a she-goat), on (its) both sides are the two nipples!; by means of t his? nipple, this (rite) $ yields milk for the Gods; by means of yonder‘ (nipple), for the creatures.
1 Sky and earth that are on both sides of the intermediate region. 2 The earth, see § 7.
8 This rite, thought of as a she-goat.
4 Thesky. From the sky comes the rain, from the earth comes the sacrifice, by which the Gods exist.
1 This seems to be contradictory; read, perhaps: tam anu sadaho pratisthitah.
608 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
7. The interstice between (the two nipples) is this! intermediate region; the two nipples on either side are these two (worlds: sky and earth).
1 Read with the Leyden Ms., zdam instead of iyam. 8. With regard to this, a (verse) occurs (in the sacred texts) :
9. ‘The Gods, who three and thirty (in number) seated them- selves on the sacrificial grass, went asunder in two parts ’?.
1 This verse ; {720164८४ trayah paro ye deva barhir dsata | vyann aha dvita tana 18 corrupt from RS. VIII. 28. 1: ye triméati trayas paro devaso barhir adsadan | vidann aha dvitasanan. In view of the precedent (§7) word viyat, I presume that the author of our Bréhmana takes vyan as imperfect of ४४९८४. The meaning ५४४६८ here 18 uncertain, Nor it is apparent how this verse should prove the words of § 7.
10. The over-night-rite in the middle is the udder, at either side (are) the nipples (the three preceding and the three following five-day- rites).
11. If this (rite) were without an over-night-rite (in the middle), he would curb the udder.
12. Therefore, the over-night-rite (in the middle) must be per- formed to avoid curbing the udder.
13. The thirty-three deities throve through this (rite). Therebv it 18 a (cause for) thriving. Therefore, they should sacrifice with the (rite of) these (days): for thriving.
14. They apply different Brahman’s chants! for obtaining different kinds of strength. They obtain different kinds of strength.
1 This difference in the third prstha-lauds is applied, according to the Arseyakalpa, only at the four five-day-periods ; the chants are given IX. 7. a andc.
XXIV. 2. (Second thirty-three-day-rite.)!
1. An over-night-rite (1) ; an abhiplava-six-day-period (2-7); an over-night-rite (8); an abhiplava-six-day-rite (9-14); an over-night- rite (15); an abhiplava-six-day-period (16-21); the ten days of the twelve-day-period (22-31); a mahavrata(-day) (32) and an over-night- rite (33).
2. The Adityas and the Angirases combined this sacrificial session
a a a mem a विपी णपि णय गिभणी ta atin teat 0 1 |
1 Cp. Arseyakalpa IX. 7. 6; Nidanasiitra 1.९. ; Ap. XXIII. 6. 8-9.
XxIv. 1. 7.—xxuiv. 3. 4. 609
(v.e., performed it together ) : of the Adityas was the twenty-one-day- rite’; of the Angirases, the twelve-day-rite?. The Adityas came to thriving in this and yonder world; the Angirases (came to thriving) in this and yonder world. It is a double sacrificial session. As much welfare as they (the participants) get by a double sattra, so great is the welfare reached by these (days, through this rite).
1 Up to the third abhiplava.
2 From the ten days of the dagaratra on.
XXIV. 3. (Third thirty-three-day-rite.)}
1. An over-night-rite; three five-day periods ; a Visvajit as over- night-rite ; three five-day-periods; an over-night-rite.
2. Not conducive to cattle is that sacrificial session where the Chandomas are lacking’. In that at the Visvajit they apply the Chandomas?, thereby they (7.¢., these days are, this sattra is) provided with the Chandomas and conducive to cattle.
' See note 1 on XXIII. 19. 8; where the ten days of the twalve-day-rite are applied, there are the Chandomas, the 7th, 8th and 9th day.
2 How is this to be understood ? 88९१६, by adding the different stomas of the Visvajit, succeeds in getting the number of the stomas of the Chandomas (9 + 15 = 24, first Chandoma; 17+27=14, second Ch.; 15+33=:48, third Ch.), but this seems to be too artificial to be well founded.
3. These days are winged; whatever wish they desire to see fulfilled, that they, by these (days), reach. For wherever a winged being (a bird) desires to go, all that it reaches 1.
1 This 18 the same as XXIII 3. 7, 8.—The Viévajit in the middle is the trunk, the three five-day-rites on either side are the wings.
4. They start with a nine-versed (stoma), they finish with a nine- versed (stoma)!. The nine-versed among the stomas are the vital principles. By breath they begin, in breath they are firmly established 2.
1 Because, according to the Nidanasiitra, they begin with threeand end with three five-day-periods: trivrta prayanti trivrtodyantiti: trayah panc&hah purastal traya uparistad iti.
2 This 18 the same as XXIII. 3. 9.
1 Cp. Arseyakalpa IX. 7. 1; Nidénasiitra X. 1; Ap. XXIII. 5. 10-11. 39
610 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XXIV. 4. (Thirty-four-day-rite.)}
Ja. An over-night-rite; a three-day period: jyotis, go, 8 $ प8 ; three abhiplava-six-day-periods ; the ten days of the twelve-day-period ; a mahavrata(-day) and an over-night-rite.
16. They who are desirous of thriving should undertake (them).
2. Through these days (this thirty-four-day-rite), Prajapati reach- ed: all kinds of prosperity. They who undertake them reach al] kinds of prosperity.
3. In that there are those thirty-three days, the deities being thirtv- three in number and Prajapati being the thirty-fourth of the deities, they get the prosperity of Prajapati.
XXIV. 5. (Thirty-five-day-rite.)? la. An over-night-rite; a five-day-period : jyotis, go, ayus, go, &yus; three abhiplava-six-day-periods; the ten days of the twelve- day-period (and) an over-night-rite. 1b. They who are desirous of (obtaining) cattle should under- take (them). 2. In that there are those thirty-five days, cattle being fivefold ’, they by these (days) obtain cattle. 1 Cp. note 2 on II, 4, 2. XXIV. 6. (Thirty-six-day-rite.)? la. An over-night-rite; four abhiplava-six-day-periods; the ten days of the twelve-day-period (and) an over-night-rite. 16. They who are desirous of (obtaining) cattle should undertake (them).
1 Cp. Ap. XXIII. 5. 12-13. 2 Cp. Ap. XXIII. 6. 1-2, ४ Cp. TS. VIL. 4.6; Ap, XXIII. 6. 3-4; Baudh. XVI. 36 (beg.).
Xxiv. 4. la.—xxIv. 9. 1. 611
2. By means of these (days), the Gods propped the sun (so that it did not fall down on the earth). They who undertake these (days) conquer the world of the sun.
3. These days are (equal to) the brhati?, the brhati is the ruler- ship among the metres*. He who gets a plurality of cattle comes to rulership. They who undertake these (days) reach rulership.
1 The brhati being of 36 syllables.
2 Cp. X. 3. 8 and VII. 4. 5.
XXIV. 7. (Thirty-seven-day-rite.)!
1. These same days with a mahavrata(-day) (as last but one).
2. By these (days). Prajapati reached the fulfilment of both wishes : the (mah4-)vrata is food 1, the brhati? is cattle. Both wishes they obtain by these (days).
1 Cp. IV. 10. 1. 2 The 36 days without the mah&vrata.
XXIV. 8. (Thirty-eight-day-rite.)? la. An over-night-rite; the two days: go and ayus; four abhi- plava-six-day-periods; the ten days of the twelve-day-period (and) an over-night-rite.
16. They who are desirous of (obtaining) cattle should undertake (them).
2. In that there are thirty-eight days, cattle being eight- hoofed, he obtains the cattle hoof by hoof.
XXIV. 9. (Thirty-nine-day-rite.) 1, An over-night-rite; the three days: jvotis, go, ayus; four abhiplava-six-day-periods; the ten days of the twelve-day-period (and) an over-night-rite.
ene ree Ae I Sennen eh
1 Cp. Ap. XXIII. 6. 5-6, Baudh. XVI. 36: 281. 6-6. 2 Cp. Ap. XXIII. 6. 7-8. 8 Cp. Ap. XXIII. 6. 9-10.
612 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
2. By these days, Prajapati gained endless bliss. Kndless are these thirty-nine days. The word ‘ not’ is the endless (part) of voice (or ‘speech ’) ¬.
1 Cp. notes 1 and 2 on XXIII. 25. 3.
3. In that there are thirtv-nine days they gain by them endless
bliss.
XXIV, 10. (Forty-day-rite.)!
1. These same days with the mahavrata(-day) (as last but one).
2. These days, taken together, make viraj’s!: the first is the ten-syllabic, the second is the twenty-syllabic, the third is the thirty- syllabic. The forty days are the highest virij. The pankti, forsooth, is the highest viraj.
1 Cp. note 1 on IT. 7. 8. 2 A pankti is equal to forty syllables ; cp. Kaus. br. XVII. 3.
3. They are firmly established in the highest viraj’. 1 Cp. XVI. 1. 9-10.
XXIV. 11. (Forty-nine-day-rite.)?
1. An over-night-rite (1); three-nine-versed days, of which the first is an agnistoma (and the two others ukthyas) (2-4) ; an over-night- rite (5); ten fifteen-versed ukthyas, of which the tenth is combined with a sodasin (6-15); an over-night-rite (16); twelve seventeen-versed ukthyas (17-28); an over-night-rite (29); a six-day-period with the prstha(-siman)s (30-35); an over-night-rite (36); twelve twentv-one- versed ukthyas (37-48) (and) an over-night-rite (49).
2. Prajapati created the creatures; these, not being kept apart (and) not agreeing together, devoured each other. This pained Praja- pati. He saw these days (1.e., this forty-nine-day-rite). Thereupon, this became separated (7.e., all the kinds of beings kept apart): cows
मि een wee
णि मी
1 Cp, Ap. XXIII. 6. 11-12.
2 Cp. Arseyakalpa IX. 8-9; Nidanasitra X.2; Jaim. br. 1. 365-367: TS. VII. 4.7; Baudh. XVI. 36: 281. 7-11; Ap. XXIII. 7. 2-3.
XXIV. 9. 2.—xxIv. ll. 7. 613
(became) cows; horses (became) horses; men (became) men; deer (became) deer !.
1 This seems to imply that now the various kinds of creatures no longer devoured each other, but kept separated and then were procreated.
3. They who undertake these (days, १.९., this forty-nine-day-rite) are separated from bad Jot.
4. That the (four) over-night-rites (occur) between (the other days, and not only at the beginning and the end, as is usual), is for keeping apart’. Therefrom it results that no kind (of beings) brings its semen into (females of) other kind.
1 The name of these days (of this sattra) is, in accordance with this statement vidhrtayah : ‘ the separatings’.
5. In that the prsthyastomas are united together!, therefore, of the cattle goats and sheep walk together ; therefore, also, the ass brings its semen into the mare”.
1 At the six-day-period with the prstha-sdmans.
2 This last consequence is not very apparent.
6. Not conducive to cattle is the sacrificial session where the Chandomas are lacking!; in that they undertake (४,९., apply) the (different principal) metres on the samans of the twilight-rites?, thereby, they (these days) are (this rite is) provided with the Chandomas; thereby. (they are) conducive to cattle.
1 Cp. note 1 on XXIV. 3. 2.
2 See next §.—The Chandomas are here outweighed by the chandas.
7. 00 gayatri(-verse)s, the jarabodhiya(-saman) (is chanted as twilight-siman); on usnih(-verse)s, the srudhya(-saman); on anustubh(-verse)s, the nanada(-sdman); on brhati(-verse)s, the rathantara(-saman); on pankti(-verse)s, the rayovajiya(-saman) ; on tristubh(-verses), the ausana(-siman); on jagati(-verse)s, the kava(-saman)}?.
1 As the sandhi-stotra occurs only (as final laud) at an over-night-rite, and this sattra comprises (see §1) six atiratras, we expect not seven but 81x sandhi-samans, but for the sake of the completeness of the metres, the 18188 of the sodagin-day (the 15th day) is taken into the account (this stotra which falls together with sunset, may, in a sense, be regarded as & sandhi-stotra).
See Arseyakalpa IX. 8. a (end), IX. 8. ९ (end), IX. 8. d (end), IX. 8. © (end), (here the rathantara comes in, on which at an ordinary atiratra the sandhi is
614 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
chanted; ed. of Ars. k. page 204, below), IX. 8. 9 (end), IX. 9. b (end), IX. 9. d (end). The 8817088 are: jarabodhiya, gram. I. 1. 26, composed on SV. I. 15, chanted on SV. II.
1075-1080.
Srudhya, grim. III. 1. 15, comp. on SV. I. 99, chanted on SV. II. 1081-1086.
nainada, gram. IX. 2. 13, comp. on SV. I. 352, chanted on SV. II. 790- 793.
rathantara, ar. g. II. a. 31, comp. on SV. I. 233, chanted on SV. II. 99- 104.
rayovajiya, ar. g. III. a. 16, comp. on SV. I. 409, chanted on SV. II. 1087-1095.
augana, grim. XV. 1. 32, comp. on SV. I. 543, chanted on SV. II. 1096-1104.
kava, gram. XVI. 2. 6, comp. on SV. I. 554, chanted on SV. IJ. 257~259 and 1105-1110.
8. They undertake (apply) the metres tending upward?’ to avoid falling down.
1 The number of syllables of the verses, on which the sandhistotras are chanted, increase by four: 24, 28, 32, 36, 40, 44, 48.
9. The tone (circumflex) is the vital air’; in that two circum- flexes are at the end“, therefore, two vital airs (two pranas) are at the end °.
1 Cp. VII. 1. 10, XI. 5. 26. XVII, 12. 2.
2 The augana 18 svara, ending (see SV. ed. Calcutta, Vol. IJ, page 108, and Vol. V, page 255: tihaga&na): ta6567; similarly the kava 18 svadra, ending (see SV. ed. Calcutta, Vol. II, page 173, Vol. V, page 503) 7126664.
3 Regarding the meaning of this, I am not certain. What Sayana says: ‘Therefore, in ordinary life at the time of death the two breaths: out-breath- ing and in-breathing, are intense’ seems to be worthless. Perhaps it refers to the fact that usually in the head are localized seven pranas (cp. note 3 on II. 15. 3); thus, the two ears may be meant; cp. XXIV. 14. 5.
XXIV. 12, (Second forty-nine-day-rite.)? 1. An over-night-rite (1); two abhiplava-six-day-periods (2-13) ; a go- and an ayus(-day) as over-night-rites (14, 15); two abhiplava- six-day-periods (16-27); an Abhijit and a Visvajit as over-night-
ETT oy ng ar
1 Cp. Arseyakalpa IX. 10. a; Ap. XXIII. 7. 4-6; Katy. XXIV. 3. 6-9.
Xxiv. ll. 8.—xxiv. 13. 2. 615
rites (28, 29); one abhiplava-six-day-period (30-35); a one-day-rite with all the stomas! (36); a one-day-rite containing alternately nine- and seventeen-versed lauds? (37)—these last two as over-night- rites—the ten days of the twelve-day-rite (38-47) ; a mahavrata(-day) (48) and an over-night-rite (49).
1 As XIX. 9.
2 As XX, 4.
2. (These are) the-twin-(yama)-over-night-rites of the Adityas
3. They who undertake these (days: they who perform this rite) get double (yama) 01188.
4. Through these (days), the Adityas throve pairwise: Mitra and Varuna, Dhatr and Aryaman, Amsa and Bhaga, Indra and Vivasvat. They who perform this (rite) get the thriving of these deities.
§. With regard to this, a (verse) occurs (in the sacred texts):
6. ‘The eight sons that were born out of the person of Aditi, with seven (of these) she went to the Gods, (but) Martanda she threw away ’?.
1 The verse is (partly corrupt: tanvam part instead of tanvas pari and martanda instead of martanda) RS. X. 72. 8. It is cited to prove the number eight of the Adityas.
7. The Adityas throve (by this rite) in this world; they throve in yonder (world). In both these worlds, in that of Gods and in ‘that of man, thrive they who perform this rite.
XXIV. 13. (Third forty-nine-day-rite.)?
1. An over-night-rite (1); four abhiplava-six-day-periods (2-25) : an over-night-rite with all the stomas (26); two abhiplava-six-day- periods (27-38); the ten days of the twelve-day-period (39-48) (and) an over-night-rite (49).
2. Prajipati created the creatures; he got parched up; they
1 Cp. Argeyakalpa IX. 10. b; Nidénasiitra X. 3; Laity. X. 4. 10-16; Katy. XXIV. 3. 10-16; Ap. रशा. 7. 7-10.
616 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
did not know him as he was parched up; he anointed his eves and his limbs.
3. They who do not notice themselves (४.९., each other) should undertake these (days: should perform this forty-nine-rite). When they anoint their eyes and their limbs, they bring handsomeness on themselves; they (the others) notice them.
4. With (salve) mixed with bdellion? (thev should anoint them- selves) at the morning-service; with (salve) mixed with the (extract) from fragrant reed-grass, at the midday service; with (salve) mixed with (resin) of the pine-tree, at the afternoon-service.
1 Read gaulgu” here, and in § 5 (५411८ ९.
5. As Agni was about to enter upon the office of Hotr for the Gods, he shook himself! : what was his flesh, became the 14611100 ; what were his muscles, became the fragrant reed-grass ; what were his bones, became the pine-wood?. These, forsooth, are the perfumes of the Gods; they, thereby, anoint themselves with the perfumes of the Gods °.
1 The ms. of Leyden has adhunuta not adhiinuta.
2 Cp. Sat br. III. 5. 2. 15-17.
8 According to Laty., they should, during the upasad-days, skim the liquid butter, boiling it over the garhapatya, and mix this skimmed butter with the three substances mentioned in the Brahmana. During the days on which the sacrifices of soma take place, the participants of the sattra, seated before the havirdhana-shed, should anoint their eyes and limbs at the moment when the different services are begun. According to Gautama, they should anoint them- . selves after the close of a service, when they have partaken of food in the agni- dhra-shed. According to some authorities, this anointing takes place day after day, or it is restricted either to the sarvastoma-day (the 26th) or to the six-day- period with the prsthasamans (but in this sattra there is no prsthyagadaha 1).
XXIV. 14. (Fourth forty-nine-day-rite.)’?
la. An over-night-rite (1) ; a twenty-four-versed proceeding day 1 (2); three abhiplava-six-day-periods (3-20) ; an Abhijit (21); the three
1 Cp, Arseyakalpa IX. 10. c; Nidénasiitra X. 2-3; Laty. X. 5. 1-7; Baudh. AVI. 36: 281. 11-16; Ap. XXIII. 7. 11-13; Katy. XXIV. 3. 17-20.
xxiv. 13. 3.—xxiv. 14. 5. 617
svarasiman(-day)s (22-24) ; the divakirtya(-day) (25) ; the three svara- siman(-day)s (in reversed order) (26-28); a Visvajit (29) ; one abhi- plava-six-day-period (30-35); the two days ayus and go (36-37); the ten days of the twelve-day-period (38-47); a mahavrata(-day) (48) and an over-night-rite (49).
1 Read caturvirhgam instead of ° vimhsah.
16. The (days of this sattra) are commensurable with the (sattra of a) year’. The thriving which is joined to the (sattra of) the year, this thriving 18 connected with these days (with this rite).
1 The schema agrees, in a way, with that of the gavim ayana or year’s sattra; ep. the Introduction to the Arseyakalpa, page XXIV, sq.
2. In regard to this, they say: ‘If they were to make the pro- ceeding day twenty-four-versed, they would, after having undertaken the (sacriticial session of the) year, not be able to finish it’). It? must be made ninefold (६.९., nine-versed, trivrt); the ninefold stoma 18 (equal to) the vital principle®; they do not (in making it ninefold) depart from the vital principle (but retain it) +
1 It is not clear why not! Perhaps, simply because (sce the next sentence) they would then be separated from breath, from life.
2 Some authorities assert, that the sentence trivrd eva karyam refers not to the proceeding day or opening day of the whole sattra, but to the first day of the ten-day-period (the 38th), this day likewise being a prayaniyam ahar.
3 See note 3 on IT. 15. 3.
4 Read the text: prano vai trivrt pranan nawapayanir.
3. But they also say: ‘It must be made a twenty-one-versed (day), for (reaching) ‘ success’.
4, As to those svarasiman(-day)s: the divakirtya (or visuvat, or middle day) is the head, the (three) svarasiman(-day)s are the vital principles: that the svarasiman(-day)s are on either side of the diva kirtya(-day), thereby, the vital principles are placed in the head.
5. Further, the Visvajit and the Abhijit are the two vital airs at the end}, and as to the ayus and go(-days), they (by these) under- take a pairing stoma’: for procreation.
1 Cp. XXIV. 11. 9; perhaps here also the two ears are meant. 2 Op. IV. 8. 3.
618 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
6. As to the ten days of the twelve-day-period: they, thereby, undertake (practise) the not divided voice : for getting progeny ?. 1 This is the same as XXIII. 6. 3.
7. 48 to the (mah&)vrata(-day): (the) vrata is food, food satiates nowhere but inthe mouth. In that after (the ten days) they undertake the vrata, thereby, food is placed into the mouth. Therefore, food, placed in the mouth satiates.
8. As to the two over-night-rites, the proceeding and the closing days: with what vital air they begin in that they finish.
XXIV. 15. (Fifth forty-nine-day-rite. )!
1. An over-night-rite (1); nine nin e-versed days (2-10), wz., a six-day-period beginning with an agnistoma! and then three days: an ukthya in the middle and an agnistoma on either side of it; nine {11 t ee n-versed days (11-19), viz., a six-day-period beginning with an agnistoma‘' and then three days: an ukthya in the middle and an agnistoma on either side of it; nine seventeen-versed days (20-28), viz., a six-day-period beginning with an agnistoma?! and then three days: an ukthya in the middle and an agnistoma on either side of it; nine t went y - 0 ne -versed days (29-37), viz., a six-day-period beginning with an agnistoma + and then three days: an ukthya in the middle and an agnistoma on either side of it; the ten days of the twelve-day-period (38-47) ; a mahavrata(-day) (48) and an over-night- rite (49).
1 The five remaining days of these nine days are ukthyas, according to Sayana, and so also Katyayana.
2 By these days, Savitr came into the (state of) setting in motion the whole (universe).
3. They who perform this rite come into the (state of) setting in motion the whole (universe) 1.
1 This seems to be rather thoughtlessly expressed after the model of § 2.
4. In that the stomas, many (in number), occur troopwise : the
nine-versed together, the fifteen-versed together, the seventeen-versed
1 Cp. Arseyakalpa IX. 10. १; Nidanasfitra X.4; Ap. XXIII. 8. 1-3; Katy. AAIV. 3. 23-25.
xxiv. 14. 6.—xxiv. 17. l. 619
together, the twenty-one-versed together, (thereby) these (days) are Savitr’s highest places.
5. They who perform this (rite) become the highest among their
equals and their subjects. XXIV. 16. (Sixth forty-nine-day-rite.)!
1. An over-night-rite ; four abhiplava-six-day-periods; a 11878 - vrata(-day); two abhiplava-six-day-periods; the ten days of the twelve-day-period (and) an over-night-rite.
2. The seasons found no firm support ; by means of these (days) they got a firnt support. They who are desirous of (getting) a firm support should perform this (rite). ‘They get a firm support.
3. Six in number are the seasons; in the seasons they by these (days) get a firm support. That the (four) six-day-periods are perform- ed normally, is for (obtaining) accomplishment’.
1 For § 2-3, cp. XXIII. 12. 2, 3 and 5.
4. As to the (maha)vrata(-day) : (the) vrata is food, food satiates nowhere but in the middle (of the body); in that they undertake the (mah4)vrata (rite) in the middle, thereby, food is placed in the middle. Therefore, food, when placed in the middle, satiates.
5. That the (last) two six-day-periods are performed normally, is for (obtaining) accomplishment.
6. As to the ten days of the twelve-day-period: they, thereby, undertake (practise) the not-divided voice: for getting progeny. As to the two over-night-rites: the proceeding and the closing day: with what vital air they begin in that they finish 1.
1 This § is the same as XXIV. 14, 6 and 8.
XXIV. 17.
(Seventh forty-nine-day-rite, )?
1. An over-night-rite ; six abhiplava-six-day-periods ; the ten days of the twelve-day-rite ; a mahavrata(-day) and an over-night-rite.
1 Cp. Argeyakalpa IX. 10. © ; Nidanasiitra X.4; Ap. XXIII. 8.4-5; Ka ty. XXIV. 3. 26-27. ।
2 Arseyakalpa IX. 10. 6; Niddnasiitra X.4; Ap. XXIII. 8. 6-7; Katy. XXIV. 3. 26-28,
620 THE BRAHMANA OF TWENTY FIVE CHAPTERS,
2. By means of these (days, through this rite) Indra and Agni surpassed the other deities. They who perform it surpass the other creatures, |
3. Indra and Agni are the most powerful amongst the Gods. They who perform this (rite) become the most powerful.
4. That they undertake the six-day-periods normally arranged, is for (obtaining) accomplishment. As to the ten days of the twelve-day- period, they, thereby, practise the non-divided voice: for progeny. As for the vrata’. As for the two overnight-rites: the proceeding and the closing one: by which breath they start, in that same breath they finish.
1 This 18 abbreviated ; cp. XXIV. 16. 4.
XXIV. 18. (Sixty-one-day-rite. )}
la. An over-night-rite (1); a twenty-four-versed proceeding day (2) ; three abhiplava-six-day-periods (3-20); a six-day-period with the prstha(-saman)s (21-26) ; an Abhijit (27); the three svarasiman(-day)s (28-30); the visuvat-day (31): the three svarasiman{-day)s (but now in reversed order) (32-34); a Visvajit (35) ; a six-day-period with the prstha(-siman)s, beginning with the thirty-three-versed day ! (36-41): one abhiplava-six-day-period (42-47), the two days ayus and go (48, 49); the ten days of the twelve-day-period (50-59) ; the mahavrata(-day) (60) and an over-night-rite (61).
1 Cp. note 1 on XXIII. 3. 1; this is misunderstood by Hauer in his book ‘Der Vratya,’ page 86.
16. This is the sixty-one-day-rite of the Vratyas, the adherents of ‘ the God’ 3.
1 On this (uncertain) translation, 866 note 1 on XVIJ. 1.1.
2. The Vratyas, the adherents of ‘the God,’ held a sacrificial session with Budha as their Sthapati’. They consecrated themselves without having previously begged of King Varuna a place for divine worship*. King Varuna cursed them: ‘I preclude you from a share
1 Cp. Nidénasiitra X.4; Baudh. XVI. 36: 281. 16-17; Ap. XXIII. 8 8-10; Katy. XXIV. 3. 21-22,
xxiv. 17, 2.—xiv. 18. 8. 621
in the sacrifice. Ye shall not know the path leading to the Gods’. Therefore, they (the others, other priests) do not take sacrificial sub- stance (rice, barley, etc.,) nor (a draught of) soma for them (to sacrifice it on their behalf).
1 Cp. note 1 on XVII. 11. 6; here the Sthapati seems to occupy the place of the grhapati in a sattra.
2 Which 18 the usual practice; cp. Sadv. br. II. 10. 4-10, Baudh. Srs. II. 2 and, especially, Ap. X. 2. 9.—The Vratyas wore not willing to bega devayajana of Varuna, precisely because they were adherents of ‘Deva’ and not of the usual Gods.
3. Now, at that time there was neither juice in the herbs nor butter in the milk nor fat in the flesh nor hair on the skin nor leaves on the trees, but since the Vratyas, the adherents of the God, perform- ed this sixty-one-day-rite, since that time all these (v2z., herbs, milk, flesh, etc.) were united with these potencies and were full of lustre, full of juice.
4. With regard to this the following verse! is handed down.
1 These glokas are not recorded in any other source known to us.
5-7. ‘As ye often asked (your) sons, the (adherents) of the God: ‘What have ye done?’ (they answered): ‘Mighty was the 1८50 of Budha: it was be who brought the butter into the milk.
‘As Budha, the son of Soma, undertook the mighty dzksa, (then) he did reach the delighted universe, on my flesh did he put the fat’.
‘Poor was the cattle, being meagre (and) boneless, (but) at the diksa of the son of Sco _ it was provided with fat’?.
1 The verses are not clear throughout and the metre is defective; read, perhaps, in the second: mahim diksim saumayano budho yad udayacchata tad
anandat sarvam Gpnon manmamse medho ‘dhad ४४४. In the second verse, read sa kstre instead of sskatre.
8. So they who are going to undertake this sixty-one-day-rite should, after they have settled down on the place of divine worship, offer a libation in the garhapatya(-fire) with (the formula): ‘God Varuna, give us a place of divine worship, svaha!’ They (thereby) perform the sacred rite on a given! place of worship.
1 Read (and cr. S4*-na) with the Leyden MS. : te datte devayajane yajante.
622 THE BRAHMANA OF TWENTY FiVE CHAPTERS.
9. They (the Vratyas) throve in all ways. They who undertake these (days)? (who perform this rite), thrive in all ways.
1 Read ya eta upayanti.
XXIV. 19. (The hundred-day-rite.)!}
1. An over-night-rite; the three days: jyotis, go and ayus; fourteen abhiplava-six-day-periods; the ten days of the twelve-day- period; a mahavrata(-day) and an over-night-rite.
2. The Gods were afraid of death; they resorted to Prajapati; he gave them, through this (rite) of a hundred days, the immortality. This, forsooth, is man’s immortality, that he reaches the normal term of life, that he becomes wealthier. They who undertake this (rite) reach the normal term of life (and) become wealthier 1.
1 The last sentences are the same as XXII. 12. 2, 3.
3. They press out (the soma and perform the sacrifices of soma of each day) whilst they move forwards each day (to another spot): for the sake of stepping on (their rival); they press out (the soma) on the same spot, for gaining a firm support!.
1 This is either an alternative : they may press out the soma and each day settle down on another place of worship, just as at the Sarasvati-sattras (XXV. 10-12), but without any restriction of place; or they may press out and sacrifice on one and the same devayajana as at the other sattras, without going forth. But there are others who do not regard the words of the Brahmana as an alternative and who explain them as follows: the havirdhana-shed and the shed of the sadas should be made so that they stand on wheels and these wheels should be turned around at the end of each soma-day; thereby, both the prescriptions of the Bréahmana are fulfilled: they move forward and they remain! This must be done, according to some uthorities, day after day; according to others, during the abhiplava-periods; according to others, on the three days jyotis, go, &yus only (Laty. ॐ. 5. 10-16).
XXIV. 20. (The sattra of one year.)?
1. An over-night-rite; a twenty-four-versed proceeding day. Four abhiplava-six-day-periods ; a six-day-period with the prstha-
ee re rare
' Cp. Nidénasitra X. 5; Laty. X. 6. 9-20; Ap. XXIII. 8. 11-13; Baudh. XVI. 36: 281. 17-282. 2; Katy. XXIV. 3. 29-35. * This 18 the ordinary sattra of one year or gavam ayana, described in its
xxiv. 18. 9.—xxv. 1. 1. 62४
88 0118118 ; this (viz., these five six-day-periods) is a month; in the same manner the second, the third, the fourth and the fifth (month). Three abhiplava-six-day-periods; a six-day-period with the prstha- samans; an Abhijit-day; three svarasaman(day)s; the visuvat(day) ; three svarasaman(-day)s (in reversed order); a Visvajit(-day); a six-day-period with the prsthasimans beginning with the _ thirty- three-versed (day)'; three abhiplava-six-day-periods. A six-day- period with the prsthasamans beginning with the thirty-three-versed day; four abhiplava-six-day-periods; this (viz., these five six-day- periods) is a month (viz., in the second half of the year); in the 88.106 manner the second, the third and the fourth (month). Three abhiplava-six-day-periods; the two days: ayus and go; the ten days of the twelve-day-period ; a mahavrata(-day) and an over-night rite. 1 Cp. note J on XXIII. 3. 1.
2. The brahmana is that of the year’ (.e., of the one-year’s sacrificial session). 1 As given in Chapters IV and V.
T'WENTY-FIFTH CHAPTER. (The sattras, concluded.) XXV. 1. (The ‘course’ of the Adityas. )’
1. An over-night-rite; a twenty-four-versed proceeding day. Two abhiplava-six-day-periods, consisting alternately of nine- and fifteen-versed days; a six-day-period with the prsthasamans; two (abhiplava-) six-day-periods, consisting alternately of nine- and fifteen- versed days. This is a month (viz., these five six-day-periods con- stitute a month). In the same manner the second, third, fourth, and fifth month. Three (abhiplava-) six-day-periods, consisting alter-
oo Rene जो क म ,-.----------------+----- ~~~ ~-~-~-------------------------~---~- --"~+--------~--------------------~--~-------------- ---- ~~~ ˆ~ ane ae
details in Chapters IV and V; see Argeyakalpa, Hinleitung, pages XXIV, XXV (line 9 read: 4 abhiplavah instead of 3 abhiplavah) and Eggeling in Sacred Books of the East, Vol. X XVI, page 427.
1 Op. Arseyakalpa X; Nid&nasitra X. 6-7; Ap. XXIII. 9. 1-9; Katy. XXIV. 4. 3-10.
624 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
nately of nine- and fifteen-versed days; a six-day-period with the prsthasimans; a nine-versed Brhaspatistoma!; the three svarasiman (-day)s; the visuvat-day; the three svarasaman(-day)s (in reversed order); a fifteen-versed Indrastoma? as ukthya. A _ six-day-period with the prstha-simans beginning with the thirty-three-versed day 3 ; one (abhiplava-)six-day-period, consisting alternately of fifteen- and nine-versed days; the ten days of the twelve-day-period to be per: formed as independent nine-versed agnistoma-rites; the two days Udbhid and Valabhid‘. Two (abhiplava-) six-day-periods, consist- ing alternately of fifteen- and nine-versed days; a six-day-period with the prstha-samans; two (abhiplava-) six-day-periods, consisting alternately of fifteen- and nine-versed days. This is a month (these five six-day-periods constitute a month in the second half of the year). In the same manner the second, third, and fourth month. An (abhiplava-) six-day-period, consisting alternately of fifteen- and nine-versed days; a six-day-period with the prstha-saimans; six alternately fifteen- and nine-versed days; the two days go and ayus; the Chandoma-ten-day-period, of which the first day in 48-versed; the second 44-versed, the third 40-versed, the fourth 36-versed, the fifth 32-versed, the sixth 30-versed, the seventh and eighth 28-versed, the ninth 25-versed, the tenth 24-versed. Then a mahavrata (-day) and an over-night-rite °.
1 Cp. XVII. 11.
2 Op. XIX. 16.
3 Cp. note 1 on XXIII. 3. 1.
4 Cp. XIX. 7.
5 This year’s sattra differs in some respects from the prakrts as described XXIV. 20. 1: the six-day-periods are arranged so that in each month the prsthya-six-day-period is enclosed between two abhiplava-six-day-periods, whence this sattra is called madhyeprsthya (‘ having the prsthya-sadahas in the middle’) ; cp. § 2. A second point of difference is that the Abhijit and Visvajit are replaced by Brhaspati- and Indra-stoma. A third difference is that the ten days of the dvddaéaéha occur in the middle, while they are replaced (at the
end) by the chandomadaéaha, which, as far as I see, occurs here only.—Cp. Arseyakalpa, page 139, note 9.
2. This is the (sacrificial session) of the Adityas with the prsthya-sadaha in the middle!. 1 Cp. note 5 on § 1.
xxv. 1. 2.—xxv. 1. LI. 625
3. By means of the (rite) with the prsthya-sadaha in the middle, the Adityas occupied the world of heaven. That they undertake (apply) the prsthas in the middle is for occupying the world of heaven.
4. The prsthas are food; food is, thereby, placed in the middle : therefore, food being brought into the middle (of the body) satiates.
5. The prsthas are cattle; they are firmly established in (the possession of) cattle.
6 The two stomas, the nine-versed and the fifteen-versed, are two wheels revolving together. What wish they hope to see ful- filled, that they obtain by this (rite). For wherever he (i.e., one) wishes to go by means of a (car) with wheels, that he reaches?.
1 Cp. XX. 13. 2.
7. As to that nine-versed Brhaspatistoma, by means of this Brhaspati obtained the chaplain-ship of the Gods. They who are desirous of (obtaining) a chaplain-ship should undertake this (rite) : they get a chaplain-ship; they make them their chaplains.
8. As for these svarasaman(-day)s, the visuvat(-day) is the head, the svarasiman(-day)s are the vital principles; in that the svarasaman(-day)s are on either side of the visuvat(-day), thereby, the vital principles are placed in the head.
9. As for the fifteen-versed Indrastoma as ukthya(-rite), by means of this (stoma) Indra surpassed the other deities. They who undertake (apply) it surpass the other creatures.
10. As for these ten days of the twelve-day-period, to be per- formed as independent nine-versed agnistomas in the middle (of the whole sattra), by these they are freed from evil. These, forsooth are the bed of the Gods. They, thereby, mount the bed of the Gods and become worthy of bed; they reach the bed of a wealthier man},
1 Cp. XXIII. 4. 5, 6, with notes.
11. As for the Udbhid and Valabhid, by means of these Brhas- pati let loose the cattle for the Gods. By these, they let 10086 7 the cattle.
1 Read utsrjante instead of uterjantah. 40)
626 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
12, As for the go and ayus (day)s, they (thereby) undertake pairing stomas!: for progeneration.
1 Cp. IV. 8. 3.
13. As for the Chandoma-ten-day-period?, this is a milking of the metres. They apply the metres hitherward*; therefore, cows and goats stand near, hitherward turned, whilst they benefit १.
1 The days on which the stomas agree with the number of syllables of the metres.
2 Beginning with the highest and ending with the lowest numbers.
8 Whilst they are milked. I am not sure that this is the meaning of bhufijaniah.
14. As for the (maha)vrata(day), (the) vrata is food; food satiates nowhere but in the mouth. In that they undertake (apply) the vrata after (the Chandomas), thereby, food is placed into the mouth. ‘Therefore, food, being in the mouth, 88५8 68 ५.
1 This is the same as XAIV. 17. 4.
15. As for the two over-night-rites, the proceeding and the closing day: with what vital air they begin in that they 01811 1. 1 This is the same as ag., XXIV. 14. 8,
XXV. 2. (The ‘course’ of the Angirases.)!
la. An over-night-rite; a twenty-four-versed proceeding day. A six-day-period with the prstha-samans ; four nine-versed abhiplava- six-day-periods ; this (viz., these five six-day-periods) is a month. In the same manner the second, third, fourth, and fifth month. Three nine-versed abhiplava-six-day-periods ; a six-day-period with the prstha- simans; a nine-versed Brhaspatistoma: the three svarasaman(-day)s, the visuvat(-day); the three svarasiman(-day)s (in reversed order) ; a fifteen-versed Indrastoma as ukthya. A six-day-period with the prstha(saman)s beginning with the thirty-three-versed day ; one nine- versed abhiplava-six-day-period ; the ten days of the twelve-day-period to be performed as independent nine-versed agnistomas ; the two days
1 Cp. Arseyakalpa XI. 1-6; Niddnasutra X.7; Ap. XXIIT. 9. 10-16; Katy. XXIV. 4. 11~15,
xxv. 1. 12.—xxv. 2. 5a. 627
Udbhid and Valabhid. Four nine-versed abhiplava-six-day-periods; a six-day-period with the prsthasdmans. This (viz., these five six-day- periods) is a month (in the second half of the year). In the same manner the second, third and fourth (month in the second half). Two nine- versed abhiplava-six-day-periods ; a six-day-period with the prstha- 88170818 ; the two days ayus and go; the Chandoma-ten-day-period, of which the first is 24-versed, the second and third are 28-versed, the fourth is 30-versed, the fifth 32-versed, the sixth 36-versed, the seventh 40-versed, the eighth 44-versed, the ninth 48-versed, the tenth 24- versed. A mahdvrata (-day) and an over-night-rite 1.
1 Cp. note 2 on page 156 of the edition of the Arseyakalpa.—In contrast to the preceding sattra, where the prathyasa.jahas occur in the middle of the abhi-
plavas, here the prsthyas precede the abhiplavas in the first half of the year whilst they come after the abhiplavas in the second half
10. This is the (sacrificial session) of the Angirases with the (six-day-period with the) prstha(saman)s in front 1.
1 Cp. note 1 on § 1. 8.
2. By means of the (session) with the prsthya-periods in front, the Angirases occupied the world of heaven. ‘That they undertake (apply) the prsthas in front is for occupying the world of heaven 1.
1 Cp. XXV. 1. 3.
3. The prstha(siman)s are food; food, thereby, is placed in the mouth (or: at the beginning); therefore, food, being in the mouth, satiates. The prsthas are cattle; they are firmly established in (the possession of) cattle 1.
1 Cp, XXV. 1.4, 6.
4. With the exception of (the brahmana): ‘these two stomas, the nine-versed and the fifteen-versed, are two wheels revolving to- gether ’* (all is) the same (as previously explained), up to the (brahmana on the) Chandoma-ten-day-period 2.
1 See XXV. 1.6. For this brahmana here there is no place, as the six-day- periods here are not alternately 9- and 15-versed but all 9-versed. 2 This refers to XXYV. 1. 7-12 (incl.).
Sa. As for the Chandoma-ten-day period, this is a milking of the metres. ‘They apply the metres tending upward?!: to avoid
628 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
falling down. This, forsooth, is the path leading to the Gods. They who perform this (rite) reach the path leading to the Gods. 1 In contrast to the preceding sattra (XXV. 1. 13) ; ep. § 1 of this khanda,. 5b. As for the vrata’. 1 Cp. note 1 on XXIV. 17, 4.
6. As for the two over-night-rites, the proceeding one and the closing one, with which breath they start in that they finish.
1 An oft-recurring sentence.
XXV. 3. (The year’s sacrifice of Drti and Vatavat.)? 1. An over-night-rite: one month with nine-versed days’, one with fifteen-versed, one with seventeen-versed, one with twenty-one- versed, one with twenty-seven-versed, one with thirty-three-versed : the mahavrata (day, instead of the visuvat) : one month with thirty- three-versed days, one with twenty-seven -versed, one with twenty-one- versed, one with seventeen-versed, one with fifteen-versed, one with
nine-versed (days) ; an over night-rite *. 1 The construction is elliptic for trivrta masam yants ; ep. introductory remark
on IV. 1. 1.
2 The Sitrakara, who has noted that this sattra comprises not 360 but 363 days, decides that in this special case a month does not throughout consist of 30 pressing-days but that two of the months must embrace 29 days (the middle day being always regarded as supranumerous). As to which of the months must be shortened, here the authorities are at variance.
2. The seasons found no firm support ; by means of this (sattra), they got a firm support. They who are desirous of (getting) a firm support, sbould perform (it). They get a firm support. Six in number are the seasons. In the seasons they, by this (sattra), get a firm support 1.
1 This is nearly the same as XXIV. 16. 2, 3. a.
3. In that the mahavrata(-rite) is performed in the middle,
thereby, food is placed in the middle. Therefore, food, being in the middle (of the body) satiates.
Pre etn ater नज कका il
Se 1 SY 9A A 0 EINES By we ae a a नन artes ५
1 Cp. Arseyakalpa XI. 7, q; Nidanasiitra X. 8; Laty. X. 10. 7-20; Ap. XXIII. 10. 1-5 ; Katy. XXIV. 4. 16-20; Aév. XII. 3. 1-8 ; Sankh. XIII. 23.
xxv. 2. 6.—xxv. 4. I. 629
4. This sacrificial session 1 is winged?; what wish they desire to be fulfilled that they reach by this (sattra), for wherever a winged being (a bird) desires to go all that it reaches.
1 Properly sattrayana means ‘undertaking of a session’; usually the term seems to denote a sattra of more than one year.
2 Because the two parts, before and after the day in the middle, are precisely
paralleled.
5. They start with a nine-versed (stoma), they finish with a nine- versed (stoma). ‘The nine-versed among the stomas are the vital prin- ciples. By breath they begin, in breath they are firmly established 1.
1 This is the same as XXIII. 3. 9, XXIV. 3. 4.
6. This (sacrificial session) was! (once upon a time) undertaken by Drti? and Vatavat in Khandava’*’. Atthe visuvat (-day)‘*, Vatavat broke up the session ; Drti completed it. Therefore, the descendants of Vatavat are fewer ; those of Drti are more numerous 6.
1 The present tense is somewhat striking; see Introduction, Chapter III, , #. 2 He is called the son of Indrota XVI. 1. 12.
AS LK
3 Perhaps the same as the famous Khandava-forest in the MBh. 4 visuvat here must mean ° the middle day ’, which here is a mahavrata.
6 From this we must only infer that it is not considered as commendable to leave a sattra unfinished.
XXV. 4. (The vear’s session of the Kundapdyins. )?
1. During a month, they live according to the rules for the consecrated (diksita) ; at the (end of this) month, they (perform the prayaniya-isti and) buy the soma. For them there are twelve upasad (-day)s. After the performance of the upasads, they tie up the soma (to guard it). Then, during a month, they perform (day after day) the agnihotra. During a (second) month, (on the days of the increasing moon) the sacrifice of full-moon, and, (during the latter half of the month), the sacrifice of new-moon. During a (third) month, (they
ET ee
1 Cp. Arseyakalpa XI. 7. 0; Nidanasiitra X.8; Laty. X. 11-12; Ap. XXIII. 10. 6-12; Baudh. XVII. 20, 21, XXVI. 25; Katy. XXIV. 4. 21-47; Aév. X. 4; Saakh. XIII. 2५.
630 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
perform) the vaisvadeva (-cdéturmasya-sacrifice). During a (fourth) month the varunapraghasa. During a (fifth) month, the sikamedha. During a (sixth) month, the sunasirya. During a (seventh) month, (they perform) a nine-versed sacrifice of soma. During an (eighth) month, a fifteen-versed. During a (ninth) month, a seventeen-versed. During a (tenth) month, a twenty-one-versed. During an (eleventh) month, a twenty-seven-versed. During eighteen days (of the twelfth month), a thirty-three-versed sacrifice of soma; during (ten days), the ten-day-period of the twelve-day-rite. Then (comes) a mahdavrata (-day) and an over-night-rite.
2. The Ten-hotr-formula is (equal to) the agnihotra ; the Four- hotr-formula is (equal to) the full and new-moon sacrifice ; the Five- hotr-formula is (equal to) the caturmasya(-offering)s ; the Seven-hotr- formula is (equal to) the sacrifice of soma +.
1 Cp. Baudh. XVII. 21 (end).
3. They who undertake this (sattra), sacrifice with the whole sacrifice ; they all reach prosperity ?. 1 garva eva bhavanti (bhiiti); cp. V. 3. 3.
4, They should all of them drink (the soma-draughts) out of bowl]-shaped vessels without a handle !.
2 The absence of the handle is one kunda.
6. He who is Hotr (at the same time) is Adhvaryu and Potr; he who is Udgatr (at the same time) is Nestr and Acchavaka; he who is Maitravaruna (at the same time) is Brahman and Pratihartr; he who 18 Prastotr (at the same time) is Brahmanacchamsin and Gravastut ; he who is Pratiprasthatr (at the same time) is Agnidh and Unnetr. The Grhapati is (only) Grhapati, the Subrahmanya (only) Subrahmanya’.
1 So each of the officiating priests must be acquainted with three Vedas. This, according to Baudhayana, is another kunda.
AXYV. 5. (The years-session of the Tapascits.)? 1. During a year, they live according to the rules for the conse-
crated. During a year, they perform the upasads. During a year, they perform sacrifices of soma.
1 Cp. Argeyakalpa XI. 7, ९; Nidanasiitra X. 8; Laty. X. 13; Ap. XXIII. 11. 1-7; Katy. XXIV. 5. 1-5; 28५, XII. 6. 11-12; Saénkh. XIII. 26.
Xxv. 4. 2.— xxv. 6. 5. 631
2. In that they are diksitas during a year, thereby, they bring about the tapas (28061800) ; in that they perform the upasads during a year, thereby, they purify themselves; in that they perform the sacrifices of soma during a year, thereby, they go to the world of the Gods.
3. By means of this (sattra), the Gods, gathering ascetism (11004८0४), reached all kinds of welfare. They who undertake this (sattra) reach all kinds of welfare.
XXV. 6. (Twelve-years sattra,.)!}
1. Three years consisting of nine-versed-days; three years of fifteen-versed, three years of seventeen-versed, three years of twenty-one- versed days. (This is) the twelve-years-rite of Prajapati.
2. By means of this (sattra), Prajapati came into the state of setting in motion the whole (universe). They who perform this: (sattra) come into the (state of) setting in motion the whole (universe) !.
1 Cp. XXIV. 15. 3, with note.
3. In that three years are nine-versed, the nine-versed (stoma) being splendour and priestly lustre, they obtain splendour and priestly lustre. In that three years are fifteen-versed, the fifteen-versed (stoma) being might and strength, they obtain might and strength. In that three years are seventeen-versed, the seventeen-versed (stoma) being food, they obtain food. In that three years are twenty-one-versed, the twenty-one-versed (stoma) being a firm support, they obtain, at the end of the sacrifice, a firm support.
4. By means of this (sattra), the inhabitants of Naimisa! throve in all possible ways. They who undertake this rite thrive in all possible ways.
1 The Jaim. br. throughout likewise has it with &, not with 5,
5. They broke off the sattra, after the seventeen-versed years. They said: ‘He who among our progeny will thrive he shall finish
[पमषष LE AID PA ED A LG OI IAT Saji DD at pA PO I a NP CAN PAPI GST OCT TT ES ELEY LISA tt LA
1 Cp. Arseyakalpa XI. 7.8; Nid&nasitra X.8; Laty. X. 13; Ap. XXTII. 11. 8-10; Katy. XXIV. 5.19; 25४. XIL 6. 16-16 ; Sénkh. XIII. 28. 5.
632 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
this sattra’!. Therefore, the Brahmins perform this sattra, wishing to finish it.
1 The text should run: yo nah prajayam rdhyatat.
XXYV. 7. (Thirty-six-years-sacrificial session.)!}
1. Nine nine-versed years; nine fifteen-versed, nine seventeen- versed, nine twenty-one-versed years. (This is) the thirty-six-years (sattra) of the descendants of Sakti.
2. By means of this (sattra), Gauriviti, the descendant of Sakti, using meat (not rice or barley) for the sacrificial cakes, reached, at (the bank of) the Yavyavati?, all (kinds of) welfare. They who undertake this (sattra) reach all! (kinds of) welfare.
1 The name occurs once more: BS. VI. 27, 6.-—On the beginning words, cp. note 1 on XI. 6. 14.
3. This sacrificial session? is (equal to) the brhati®. The brhati 18 the rulership among the metres?, They who undertake this (rite) reach rulership. 1 On sattrayana, cp. note 1 on XXV. 3. 4. 2 The brhati is of 36 syllables and this sattra is of 36 years. 8 Cp. note 2 on XXIV. 6. 3.
4. This is the (rite) of the descendants of Sakti, which promises ten strong sons. To them, who undertake it, ten strong sons are born 1.
1 Read, with the Leyden ms. : aisém dasa vira jayante (४.८ , 2 esam. .jayanie).
XXV. 8. (Hundred-years’ sacrificial session.)?
1. Twenty-five three-versed years; twenty-five fifteen-versed ; twenty five seventeen-versed ; twenty-five twenty-one-versed. This is the sattra of a hundred years of the Sadhyas.
oO भायि RIOT HE CY CE AED PENT PALLET A TOTS PID SLC DONATE LO TCD IE GP CE LE A ATP DE IC CIO Ca TT OIE TO TIO SD TN NN
1 Cp. Arseyakalpa XI. 7.d; Nidanasitra X.9; Laty. X. 14; Ap. XXIII. 11. 11-14; Katy. XXIV. 5. 20-22; Aév. XII. 5. 16-17; Sankh. XIII. 28. 6, cp. also Jaim br. III. 18 under note 1 on XI. 5. 14.
2 Cp. Arseyakalpa XI. 7.d; Nidanasiitra X.9; Laty. X.14; Ap. XXIII. 11, 16-12. 1; Katy. XXIV. 5. 23; 26१. XII. 5.18; Sankh. XIII. 28. 7.
xxv. 7. 1.—xxv. 9. 1. 633
2. Before the (time of the present) Gods, there were (certain) Gods called Sadhyas. These undertook this sacrificial session ; through it they throve. Together with their cattle and their people, they all went together to the world of heaven. In the same manner, forsooth, those who undertake this (sattra) go all together to the world of heaven.
3. This sacrificial session is (equal in duration to) the normal life (of man). Man reaches a hundred years. As long as is life that they (the performers of this rite) reach. For no sacrificial session is longer than (the duration of) life 1.
41 The adjective atydyusa is not registered in the Dict. of St. Petersburgh nor by R. Schmidt in his ‘ Nachtrage.’
4, With regard to this, a (verse) occurs (in the sacred texts): ‘Those days were numerous that in the east (have risen) at sunrise whence Dawn, approaching, as it were, her lover (the sun), has shown herself as not returning’ 1.
1 This is RS. VII. 76. 3, but cited inexactly with usa (so read, with the Leyden ms., instead of tsa) dadrsé instead of uso dadrkee.
5. They go with (४.९., they perform) a jyotistoma as sattra: they become a light ?. t The jyotistoma equally comprises 9-, 15-, 17-, and 21-versed stomas. 2 Cp. note 1 on VI. 3. 7.
6. The twenty-one-versed (stoma) is at the end of the stomas. The twenty-one-versed (stoma) is a firm support. They are firmly supported at the end of the sacrifice.
XXV. 9. (The thousand-day-sattra, )}
1, An over-night-rite ; a thousand days, (and) an over-night- rite+, (This is) the thousand-pressings-rite of Agni. 1 According to some authorities, the two atiritras are implied in the thousand
days; cp. note 20n XXV. 3. 1.—About this sattra and the next following ones, the duration of which exceeds human power and life (they are called mahasaitras), the
1 Op. Arseyakalpa XI. 7.e; Nid&nasiitra क, 9; Laty. =, 14. 11-13; Ap, XXIII. 12. 2-3; Katy. XXIV. 5. 10-14; Agv. XII. 6, 20-22; Sankh. XIII. 27. 7.
634 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
Nidanastitra remarks: ‘ As to these big sattras, they are (the sattras) of the Gods; ‘the Gods are long-lived’. Another view is that they are accomplishable also for men; a great number of people join themselves for the pressing (and sacrificing) of the soma: (with the fathers) the sons, the grand-sons and great-grand -sons ’.
2, By means of this (sattra), Agni came into (the state of) setting in motion the whole (universe). They who perform (it), come into (the state of) setting in motion the whole universe 1,
1 Cp. note 1 on XXIV. 15. 3.
3. To Agni belongs all food; all food comes to those who under- take this (sattra).
4. As to its thousand sacrificial days: the highest viraj is of a thousand syllables. They are established in the highest viraj 1.
1 Here viraj in the sense of ‘splendour’.
XXV. 10. (The first sacrificial session onthe Sarasvatt.)'
1. They (the participants of the sattra) undertake the consecration at the place (i.e., to the south of the place) where the (river) Sarasvatt is lost (in the sand of the desert).
2. They should maintain the mode of life of the consecrated during twelve days, and perform the upasads during twelve days 1. 1 As the first day of the whole rite must fall on the day of new moon (cp. § 3
and 4), the diks& must begin on the sixth (according to others on the seventh) day after new moon, in the ptrvapaksa.
3 On the day when the (proceeding) over-night-rite takes place, on this day they drive the calves away (from the mother-cows, in order to get the milk for the samnayya-offering of the day of new moon). When the over-night-rite is completed, they perform the sacri- fice of the simniavya!.
1 The libation of sweet and sour milk offered to Indra at the sacrifice of new moon.
4. After the libation of the s&mnayya, the Adhvaryu throws a yoke-pin (in easterly direction, from the place where the sacrifice has
PT Cet OE Cai, 9 = ककन
॥
1 Cp. Arseyakalpa XI. 8. a; Nid&nasiitra X. 10 ; Laty. X. 15-17; Ap. XXIII. 12. 4-13.6; Katy. XXIV. 5. 25-6. 4; Agv. XII. 1. 1-19 ; Sankh. XIII, 29. 1-22,— Further, cp. Jaim. br. II. 297-299, in Auswahl No. 166, and TS. VII. 2. 1.
xxv. 9. 2.—xxv. 10. 10. 635
been performed): the spot where it falls down is the (place for the) girhapatya(-fire). From this spot, he makes thirty-six strides? (in easterly direction) : this 18 the (place for) the ahavanlya(-fire).
1 For the usual distance, cp. Ap. V. 4.3— 4.—This act must be repeated after each isti, because this sattra is performed along the bank of the Sarasvati.
5. The havirdhina(-shed) and the sadas and the agnidhra(-shed) are wheeled ; the sacrificial stake is mortar-shaped at the base, remov- able (along the ground) and put down (on its new place, fastened with sand); they do not dig the resounding holes >.
1 According to the Sutra, the 6ala pracinavaméa and the samitra-fire should
likewise be provided with wheels. From the vedi, the high-altar and the dhisnya- hearths, they should take some sand for each subsequent place of worship.
2 They are on each place only traced.
6. During this (now following) half of increasing moon, they (day after day) perform the sacrifice of new moon ?.
1 On the same devayajana, as it seems,
7. On the day of full-moon!, they perform a gostoma as ukthya with the brhat(-siman as first prstha-laud). 1 On the last day of the paksa mentioned in § 6.
8. When the gostoma is brought to an end, they sacrifice with the full-moon offerings. During this (now following) half of the wan- ing moon, they perform (day after day) the sacrifice of full-moon. On the day of new moon (viz., on the day at the end of this half of the moon), they perform an ayustoma as ukthya with the rathantara(-siaman as first prstha-laud) 1.
1 From the Sitra, I gather that now they settle down on 8 new devayajana
fixing its spot by throwing the yoke-pin etc. In the manner as described in § § 4-8, they move along the southern bank of the Sarasvati in easterly direction.
9. (This 18) the ‘ course’ (the sattra) of Mitra and Varuna.
10. By means of this (rite), Mitra and Varuna obtained these worlds. Mitra and Varuna are day and night: Mitra is the day, Varuna is the night. Mitra and Varuna are the two halves of the month: Mitra is the increasing, Varuna the waning half. This Mitra pours his seed into Varuna’.
1 Read varuna instead of varuno, I fail to see the purport of this last sentence.
636 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
11. By means of the Sarasvati, the Gods propped the sun but she could not sustain it and collapsed ; hence it (the Sarasvati) is full of bendings?, as it were. Then, they propped it (the sun) by means of the brhati® and, thereupon, she (the Sarasvati) sustained it. Therefore the brhati is the strongest of the metres, for they had propped the sun with it.
1 The correct reading (as the Leyden ms. has it) must be tasmat 52 kubjimativa. 2 Why this mention of the brhati ?
& 12. They move against the stream, for it is not (possible) to reach (the term going) along the stream 1. 1 This seems simply to imply that only by going against the stream of the
Sarasvati, which flows from east to west, can they reach the term (Plaksa prasra- vana) which 18 situated to the east.
13, 14. They move along the eastern part (of the stream), for at this (part) one single (other stream) flows into (it): the Drsadvati.
15. At the juncture of the Drsadvati (with the Sarasvati), they sacrifice a mess of boiled rice to Apamnapat and, then, cross (this river).
16. Ata distance of a journey of forty days on horseback from the spot where the Sarasvati is lost (in the sands of the desert), (is situated) Plaksa prasravana. At the same distance from here (from the earth) (is situated) the world of heaven’: they goto the world of heaven by a journey commensurate with the Sarasvatt *.
1 For other views on the distance between heaven and earth, cp. XVI. 8. 6.
2 Read sarasvatisammitenadhvana.
17. By means of this (rite), Namin Sapya'!, the king of Videha, went straightway to the world of heaven, (thinking:) ‘We have gone straightway’. This is the reason why they are called: ‘ those who have gone straightway ’ £.
1 The name occurs in the RS. ; e.g. X. 48. 9.
2 The translation of the last words 18 far from certain; the word a/vjaskiya is not registered in the Dictionary of St. Petersburgh. The plural may denote Namin and his co-sacrificers,
18. He descended for the expiatory bath into that pool, which is situated to the north of Sthilarma: there his hundred cows had become a thousand >.
xxv. 10. Ll.—xxv. LI. 2. 637
1 And this is the reason (see § 19) why the sattra may be finished. It is to be observed that for none of these sattras at the Sarasvati is a precise number of sacrificial days prescribed, as various circumstances may be considered as ending them.
19. To a hundred cows they admit a एप] +. When these hundred become a thousand, then, this isa reason for breaking up (the session, 2.€,, for terminating the sacrifice).
1 The performers of the sattra are to take along a hundred cows and a bull.
These they must cause to be fed and to be guarded. The young bulls may serve as food for the performers.
20,21. Other reasons for terminating the sattra are: when they come to be deprived of all their possessions, (or) when the Grhapati dies, (or) when they reach Plaksa prasravana.
22. When they reach Plaksa prasravana, they perform an isti for Agni Kama; at this (isti) they give away two females: a mare and a slave (with their young) 1.
1 This gift should be bestowed on another man qualified to accept such a
gift ; no one of the participants in the sattra is qualified to accept daksinas, since all are rtvij’s.
23. At Karapacava, they descend for the lustral bath into the Yamuna,
XXV. 11. (Second sacrificial sessionontheSarasvati.)!
1. An over-night-rite ; a nine-versed and a fifteen-versed day as Indra’s and Agni’s ‘course’; a go- and an ayus-day as the two flanks (the belly) of Indra, (and) an over-night-rite 1.
1 Probably the meaning is that at this sattra the intervals between the days of full and new moon are filled up with nine-versed and fifteen-versed days (alter- nately), and that the term indrakuks? designates the days of full and new moon during which successively a go- and an ayus-rite find place. That the ८८८९४ of Indra are plirnamasa and amavasyé appears from RV. Khila V. 7. 4. k (ed. Scheftelowitz, page 146): obha kuksi prnatam vartraghnam ca maghonam ca.—For the rest, all the prescriptions of the first sirasvata sattra prevail also for this rite.
2. Through this (rite), Indra and Agni surpassed the other deities. They, who undertake it, surpass the other creatures.
A I 9 9 ज वि 1 १
पी
1 Cp. Arseyakalpa XI. 8. ए ; Nidanasiitra X. 10; Laty. X. 18.1-8; Ap. XXIII, 13. 7-8; Katy. XXIV. 1. ९. ; Aév, XII. 6.9-20; Sankh. XIII. 29. 23-24.
638 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
3. Indra and Agni are the strongest of the Gods; they who under- take this (rite) become the strongest.
4. That the nine-versed and the fifteen-versed days are Indra’s and Agni’s ‘course’, and that the go- and ayus(-rites) are the belly of Indra, is to avoid oscillating.
XXV. 12. (Third sacrificial session on the Sarasvatl.)!}
1. An over-night-rite ; the three-day period : jyotis, go, dyus; the Visvajit and Abhijit as Indra’s belly ; an over-night-rite +.
1 This seems to mean that the intervals between the days of full and new moon are filled up with this ever repeated, three-day -period, and that on the days of full and new moon successively the Viévajit and the Abhijit are performed ; see note 1 on XXV. 11. 1.
2. By means of this (rite), Aryaman gained this world ?.
1 Read etena va aryamaitam, etc.
3. The path called Aryaman’s path is the path leading to the Gods.
4. They who undertake this (rite) reach the path leading to the Gods.
5. Therefore, he appears at day-time! rather ruddy >, for the path of Aryaman is rather ruddy.
1 Is divah to be taken as acc plural ?
2 Apparently, Aryaman here is the sun, as e.9., Sat. br. V. 3. 1. 2.
6. That there is the three-day-period: jyotis, go, fyus (and) the Visvajit and Abhijit are Indra’s belly, is to avoid oscillating.
XXV. 13. (The sacrificial session at the Drsadvati.)?
1. During a year, he should guard the cows of a Brahmin; during a (second) year, he should, at Vyarna Naitadhanva, kindle his fire (for
1 Cp. Arseyakalpa XI. 8.c; Nidanasitra X. 10; Laty. X. 8.9; Ap. XXIII. 13. 9-10; Katy. XXIV. 6. 20-31; Adv. XII. 6. 21; Sankh. XITI, 29. 25-26.
2 Cp. Arseyakalpa XI. 8.d; Nidanasiitra X. 11; Laty. X. 18. 10-19. 15; Ap. XXIII. 18. 11-15; Katy. XXIV. 6. 32-44; Sapkh. XIII. 29. 27-31; cp. also Jaim. br. IT. 300.
xxv. ll. 3.—xxv. 13. 4. 639
domestic worship) ; during a (third) year, he should, at Parinah, conse- crate (and maintain, by sacrificing into them), his (sacred) fires (for vaidic sacrifices) >.
1 The khandas 13 and 14 describe two tstyayanas which properly do not belong to the sattra-kind but consist of a series of istis performed each day on a different spot.
2. Then, he should move along the southern bank of the Drsad- vati, throwing (day after day) forward a yoke-pin (and, in this manner, fixing the spot for each subsequent isti on the next day)’, sacrificing to Agni a (rice-)cake baked on eight kapalas.
1Cp. XXV.10. 4. The words samyaparasiyat contain : éamyaparasi tyat.
3. Indra and Rusama made a wager: ‘ Whichever of us shall first run round the earth shall be the winner’. Indra ran round the earth, Rujamé ran round Kuruksetra (only). She said: ‘I have conquered thee’. But Indra said: ‘It is I that have conquered thee’. They went to the Gods for a decision. The Gods said: ‘Kuruksetra is as great as the vedi of Prajapati’. So neither of the two won}.
1 This quasi-myth is inserted to prove that such a kind of isti equals the greatest. For the last sentence but one, cp. TS. II. 6.4 1: ‘ the vedi is as great as the earth.’ In the description of the six-day-rites, according to Jaim. br. II. 300 (where these rites, as in TS., are combined illogically with the going along the Sarasvati), we have a remarkable parallel, but the passage seems to be handed down in a mutilated state: tesiim ९८ tesam parinad iti kuruksetrasya jaghanardhe saraskandantan diksayai (so the 108. ; Oertel, in Journal of the American Oriental Society, Vol. XVIII, page 17, changes the reading of the ms. 10. a parallel passage : saraskandad etad into sarah. tad etad, but the original reading must have been different); te 12760 yantt samaya kuruksetram ; etad vai devanam devayajanam yat (kuru)ksetram ; devanam eva tad devayajanena yants + tesam yamunavadbhrtha, era vai svargo loko yad yamuna ; svargam eva tal lokam gacchanti.
4. He who goes with the rice-cake destined for Agni (and) baked on eight kapalas, along the southern bank of the Drsadvati, throwing (each day) the yoke-pin'!, descends, at the locality called ‘the three fig trees,’ into the Yamuna for the lustral bath. There he disappears from the (eyes of) men २.
1 ° paradsyett must be dissolved ° 7417251 et.
2 This is differently interpreted by the Stitrakaras : according to Dhanafijayya, this course of istis was destined for one who desires to retire from the world {pravrajisyat) ; he should not return to the community, but ascend the world of heaven ; or, it means that he becomes separated from the other people and fares better.
640 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
XXV. 14.
(The Tura&yana, the ‘course’ of Tura.)?
1. A rice-cake destined for Agni and baked on eight kapalas, one for Indra on eleven kapalas, and a mess of boiled rice destined for the All-gods?.
1 These offerings replace the single cake of the preceding khanda. The first cake is sacrificed at the time of the morning-service of an agnistoma; the second, at. the time of the midday-service; the last, at the time of the afternoon-service
(see § 4), but there are different views about these offerings.—For the rest, all is the same as the rite described in khanda 13.
2. (Although) not being consecrated (for a sacrifice of soma), he puts on the hide of a black antelope. In that, not being consecrated, he puts on this hide, thereby, he gets the welfare that is of men.
3. In that he gives himself over to ascetism, thereby, (he gets) the welfare that is of the Gods.
4. That there is the cake for Agni on eight kapalas, the deities having Agni at their front, thereby, he at the beginning even wins the favour of the deities +, but he, thereby, reaches also the morning service. That there is the cake for Indra on eleven kapalas, the midday-service belongs to Indra; he, thereby, reaches the midday-service. That there is a mess of rice for the All-gods, the afternoon-service belongs to the All-gods, he, thereby, reaches the afternoon-service.
1 On the expression tad devata evardhnoti, cp. Oertel, Disjunct use of cases, page 33.
5. Through this (rite) Tura the God-muni obtained all welfare.
He who undertakes this (rite) obtains all welfare.
XXV. 15. (The sacrificial session of the Serpents. )?
1. An over-night-rite at the beginning and the end; agnistoma (-rite)s in the middle; the vear?’ consists throughout of tens and tens 2,
1 Cp. Arseyakalpa XI. 8. 8; Niddnasitra X. 11; Laty. X. 20. 1-9; Kaus. br. IV.11; Ap. XXIII. 14. 1-7; Katy. XXIV. 7. 1-10; Aév. II. 14. 4-6; Sankh, III. 11. 11.16.
2 Cp. Arseyakalpa XI. 8. {-10. b; Nidanasiitra X. 12-13; Laty. X. 20. 10-12; Ap. XXIII. 14. 8-9; Katy. XXIV. 4. 48-49; Aév. XII. 5. 1-6; Sankh, XIII. 23.
xxv. 14. 1.—xxv. 15. 3. 641]
only the middle day (the visuvat) is twelve-versed : at the middle day
the samans of the serpents are applied °.
1 samvateari is an error of the press for samvatsaro.
2 The reason of ‘ten’ 18 apparent: it is a pun on daéga ‘ bite’,
3 The atiraétras are with sodasin; the agnistomas are alternately of different arrangement (to avoid sameness !), as is seen from Arseyakalpa XI. 8. e and XI. 9. a; the second half of the year consists of the same agnistomas, but now reversed : Arg. k. XI. 9. aand XI. 8. 6; the sixth and the twelfth month comprise 29 days, so that, together with the two atiratras, this makes up 360 days (the visuvat-day, as usually, not being reckoned).—The fact that in § 3 are mentioned the Abhigara and the Upagara, who appear only at the 10918 ४८९68 (see V. 5. 13), makesa diffi- culty for the Sitrakara, as there is no mahavrata in this sattra. They argue that, as the author of the Arseyakalpa likewise prescribes no mahavrata, the conclusion is that these two officials must appear at the last day but one, the usual day for the mahavrata. Sankhayana prescribes instead of the visuvat-day the mahavrata. In the text of our Br&éhmana, the mention of these two officials need not point to a mahavrata, for it 18 possible that the list was given as completely as possible.— The ten simans of the serpents are registered in the aranyegeyagana II. a, 1-10 (see SV. ed. Calcutta, Vol. II, page 417-421), of these ten the first three are intended.
2. Through this (rite), the serpents gained a firm support in these worlds. They who undertake it get a firm support in these worlds.
3. Jarvara (was at this sattra) the Grhapati; Dhrtarastra, the son of Iravat, was the Brahman; Prthusravas, the son of Diregravas, was the Udgatr ; Glava and Ajagiva were the Prastotr and Pratihartr ; Datta, the son of Tapas, was the Hotr; Sitiprstha was the Maitra- varuna ; Taksaka, the son of Visadla, was the Brahmanacchamsin ; Sikha and Anusikha were the Nestr and the Potr; Aruna, the son of Ata, was the Acchavaka ; Timirgha, the son of Diresrut, was the Agnidh ; the two sons of Kutasta, Arimejaya and Janamefaya, were the two Adhvaryus ; Arbuda was the Gravastut ; Ajira was the Subrahmanya ; Cakra and Pisanga were the two Unnetrs; Sanda and Kusanda were the Praiser and the Reviler?,
1 This remarkable list of officials, of which some are known as belonging to the Nagas, is found twice in another source, viz., in Baudh. 878. XVII. 18 and in Baudh. grhs, III, adhyaéya 10. In Baudhayana, the last two are missing, but, as Sadasya, is mentioned Upariti Tarksya, and, as Dhruvagopa, Paguka (Paduga). So much is certain, that in this sarpasatira, this sattra performed by the serpents, we have to see the prototype of the sarpasatira (the sattra, where the sarpas are sacrificed) of Janamejaya in the Mahabharata. According to Baudh., they were the kings and princes of the sarpas who at Khandavaprastha, in human form, performed
41
642 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
this sattra, desirous of obtaining poison, ‘ Because it consists of ten-and ten (daéa) (-versed-lauds), therefore, the serpents are biting’ (daméuka).
4. Through this (rite), the serpents vanquished death. They who perform it vanquish death. Therefore, they (the serpents), having left aside their old hide, creep further, for they had vanquished death. The Adityas are the serpents. They who undertake this (rite), to their share falls the shining out, as it were, of the Adityas.
XXV. 16. (Three-years-sacrificial session.)!
1. The first year is the ‘ course’ (the year’s sattra) of the cows’; the second, is the ‘course’ of the Adityas2; the third, is the ‘ course ` of the Angirases ४.
1 As described in Chapters IV and V.
2 Cp. XXYV. I. 8 Cp. XXV. 2.
2. By this (rite), the cows obtained procreation (and) plurality. They who undertake it obtain procreation (and) plurality. By this (rite), the Adityas got a firm support in these worlds. They who undertake it get a firm support in these worlds. By this (rite), the Angirases went to the world of heaven. They who undertake it go to the world of heaven.
3. Para, the son of Ahnara, Trasadasyu, the son of Purukutsa, Vitahavya,. the son of Srayas, (and) Kaksivat, the son of Usij, these, being desirous of (obtaining) progeny, undertook this ‘course’ of sattras. They prospered in getting each a thousand sons. In the Same manner, they who undertake this (rite) prosper in getting each a thousand sons.
XXV. 17. (Thousand-years-sattraof Prajapati.)? 1. An over-night-rite; a thousand nine-versed vears (and) an
over-night-rite, (This is) the thousand-years-sacrificial session of Prajapati.
1 Cp. Arseyakalpa XI. 10. ० ; Nidanasiitra X. 13; Laty. X. 20. 18-17; Ap. XXIII. 14. 10-11; Katy. XXIV. 5. 19-14; 24०, XII. 5. 6-7.
2 Cp. Arseyakalpa X. 10. d; Nidanasiitra X. 13; Laty. X. 20.18; Ap. XXIII. 14. 12-13; Sinkh. XIII. 29. 22.
xxv. 15. 4.—xxv, 18. 4. 643
2. Through this (rite) Prajapati came into (the state of) setting in motion the whole (universe). They who undertake it come into (the state of) setting in motion the whole (universe) ¬.
1 Cp. note 1 on XXIV. 15. 3.
3. This (rite) was undertaken by Prajapati as he was stupefied by old age; by it he repelled old age. They who undertake it repel old age.
4. This 18 the thousand-years(-sattra) of Prajapati. Through it, Prajapati prospered in all ways In all ways prosper they who undertake it.
XXV. 18. (Thousand-years-rite of the VisSvasrjs.)!
1. Five times fifty nine-versed years; five times fifty fifteen- versed years; fivetimes fifty seventeen-versed years ; five times fifty twenty-one-versed years. (This is) the thousand-years-rite of the Visvasrjs.
2. By means of this (rite), the Visvasrjs created (asrjaia,) this whole (४६६४८) (universe). Because they had created this whole (universe), they are called Visvasrj.
3. After those who undertake this (rite), the whole (universe) comes into existence 1.
1 This means, according to Sayana, that they become Lords of the whole (world).
4. Tapas (ascetism) was the Grhapati; Brahman (the holy word) was the Brahman (-priest) ; Ira was the mistress of the house ; Nektar was the Udgatr; Bhita (the past) was the Prastotr; Bhavisyat (the future) was the Pratihartr; the seasons were the additional chanters (४.९. they who accompany the chant of the Udgatr proper); the Artavas (sections of the year) were the Sadasyas. Truth was the Hotr ; Right was the Maitravaruna; Might was the Brahmanaccham-.- sin; Splendour and Honour were the Nestr and the Potr; Glory was
1 Cp. Arseyakalpa XI. 10. € ; Nidanasiitra X. 13; TBr. III. 12.9. 3-8; Ap. XXIII. 14. 14-17; Katy. XXIV. 5. 24; Baudh. XVII. 19; Aév. XII. & 19; Sankh. XIII. 28. 8.
644 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
the Acchavaka; Fire even was the Agnidh: Bhaga (fortune) was the Gravastut; Food was the Unnetr; Voice was the Subrahmanya; Exhalation was the Adhvaryu; Inhalation was the Pratiprasthatr ; Command was the Cutter! (of the victim); Vigour was the Dhruva- gopa*; Hope was the Havisyesin®; Night and Day were the two carriers of fuel*; Death was the Slaughterer.—These undertook the initiation (diksa).
1 There must be some difference between visastr and gamitr.
2 Read: dhruvagopa a4éa °.
$ Reading and meaning uncertain; the Leyden ms. has havisyesy °, the printed text havisyesy° (he who procures the havieya, the substance fit for offering).
५ Read : ° ratrav idhmavahau,—This list differs in some respects from the one given in TBr. and Baugh.
5. About this, there is this verse:
‘The Visvasrjs were the first to perform a sacrificial session, as they sacrificed during a thousand years the (soma) that was pressed out. Therefrom was born the Guard of the Universe, the golden Bird, whose name was Brahman’ 1.
1 The same verse with prathamah (not prathame) is found in TBr. and Ap., and, with more variants, in Baudh.
6, They who practise this (rite) attain to identity of world with Brahman, to equality with him, to unity with him.
7. This is the thousand-years (sacrificial session) of the Visvasrjs. Through it, the Visvasrjs prospered in all respects. They who under- take it prosper in all respects +.
1 Read; etena vai visvasrjah sarvam rddhim ardhnuvant, sarvam rddhim rdhnuvanti, etc.
INDEX I. The samans mentioned in the Brihmana.
angirasam samkrosa XII. 3. 22: grim. XV. 2. 1, comp. on SV. I. 525.
angirasam gostha XIII. 9. 24: gram. XIV. 2. 16, comp. on SV. I. 512.
acchidra XIV. 9. 35: gram. VI. 1. 11, comp. on SV. I. 258.
adarasrt XV. 3. 6 : gram. TV 1.7, comp. on SV. I. 132.
anusloka V. 4. 10: gram. XII. 1). 3, comp. on SV. I. 440.
antariksa XII. 3.18: ar. ga. I. 1. 9, comp. on SV. I. 239.
apana V. 4.2: ar. ga. II. 2. 2, comp. on SV. 1. 318.
abhivarta IV. 3.1; VIII. 2.7; XV. 10. 12; XVIII. 6. 14: gram. VI. I.
34, comp. on SV. I. 236.
arista XII. 6.22: ar. gi I. 1. 11, comp. on SV. I. 565.
arkapuspa XV. 3. 22: gram. XVI. 2. 34, comp. on SV. I. 565.
akupara IX. 2.13: gram. V. 1. 18, comp. on SV. 1. 167.
akupara XV 5. 29: grim. IX. 1. 30, comp. on SV. I. 346.
aksara XI. 6. 7; XXI. 5.4: gram. X. 2. 19, comp. on SV. I. 391.
agneya trinidhana XIII. 3. 21: gram. XIV. 2. 20, comp. on SV. I. 514.
angirasa XII. 9.18: gram. XV. 1 18, comp. on SV. I. 518.
ajiga XV. 9.6: gram. XII. 2. 14, comp. on SV. I. 468.
ajyadoha + इ 1. 2.1; XXI.5.5: ar. &8. I. 2. 16-18, comp. on SV. I. 67.
atisadiya XII. 11. 15 gram. XVII. 1. 31, comp. on SV. 1 572.
aitharvana VIII 2.5; XII.9.8; XVI. 10.9: ar. ga. I. 1. 23, comp. on SV. I. 33.
afnupa XIII. 3. 16: gram. VII. 2. 23, comp. on SV. I. 277.
andhigava VIII. 5. 12; XII. 11. 21; XV. 11.7: grim. XVI. 1. 12, comp. on SV. I. 545.
abhika XV. 9.8: gram. XII. 2 4, comp. on SV. I. 467.
a&bhisava XII. 9.15: grim. XIV. 2. 6, comp. on SV. I. 512.
abhisava XV. 3. 27: grim. XIV. 2. 5, comp. on SV. I 512.
abhraja 1४. 6. 14: ar. gai. VI. 1. 6, comp. on ar. are. I. 27.
amahiyava ४11. 5.1; XV. 9.5: grim. XII. 2. 13, comp. on SV. I. 467.
amahiyava XI. 11.7: grim. VI. 1. 25, comp. on SV. I. 232.
ayasya X1. 8.9: gram. XIV. 1. 25, 28, comp. on SV. I. 511.
fyasya XVI. 12.5: gram. XIV. 1. 18, 19, comp. on SV. I. 509.
ayasya tirascinidhana XIV. 3. 21: gram. XIV. 1. 30, comp. on SY. I. 511.
646 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
afyus V. 4.12: ar. ga. III. 1. 13, comp. on SV. I. 437.
drsabha IX. 2.15: grim. V. 1. 3, comp. on SY. I. 161.
asubhargava XIV. 9. 9 : gram. XII. 2. 25, comp. on SV. I. 469.
88९४ X. 3.4: gram. IIT. 2. 5, comp. on SV. I. 116.
asvasukta XV.5.8; XIX. 4.9: gram. III. 2. 19, comp. on SV. I. 122.
astadamstra VIII.9.20; XI.11. 11; XII. 9. 13: gram. IX. 1. (20), 21, comp. on SV. I. 343.
881४8 XIV. 11.18: gram. III. 1. 28, comp. on SV. 1. 107.
asita XV. 5. 27: gram. III. 1. 3, comp. on SV. I. 93.
idinam samksara XV. 3. 14; XVI. 11. 7: gram. 111. 2. 13, comp, on SV. I. 119.
ilinda V. 3.1: ar. &8. V. 1. 2, comp. on ar. arc. III. 12.
isovrdhiya XIII. 9. 8,17: grim. XIII. 1. 18, comp. on SV. I. 472.
ihavad vamadevya XIII. 9. 26: gram. I. 2. 6, comp. on SY. I. 22.
utsedha XV 9.10: gram. XIV. 2. 23, comp. on SV. I. 514.
udvamsaputra XIII. 12.9: gram. XII. 1. 9, comp. on SV. I. 446.
udvamsiya IV. 2. 10; VIII. 9.7; XIII. 12.10; XV. 6.6; XVI. 10.11; XVIII, 5. 23; XVIII. 6. 17: gram. IX. 1. 16, comp. on SV. I. 342.
udvad bhargava XIV. 9. 39: gram. XVI. 2. 7, comp. on SV. I. 565.
rsyasya siman V. 4. 13: ar. ga. V. 1. 22, comp. on ar. arc. IV. 9.
rsabha raivata XIII. 10. 10: ar. ga. I. 2. 19, comp. on SV. I. 160.
rsabha sAkvara XIII. 5. 17 : ar. 28. I. 2. 21, comp. on SV. I. 160.
aitata XIV. 9. 15: gram. ITI. 2. 6, comp. on SV. I. 117.
aidhmavaha XV. 6. 2: grim. IV. 1. 11, comp. on SV. I. 133.
aisira XIV. 11. 20: gram. XI. 1. 10, comp. on SV. I. 406.
okonidhana V. 8.7: gram. X. 1. 29, comp. on SV. I. 382.
auksnorandhra XIII. 9. 18: grim. XV. 1. 6, 12, comp. on SV. I. 517.
audala XIV. 11. 32: grim. IV. 2. 36, comp. on SV. I. 160.
aurnayava XII. 11. 9: gram. XIII. 1. 38, comp. on SV. I. 476.
aurdhvasadmana IX. 1. 12; IX. 2. 10: gram. XVI. 1. 10, comp. on SV. 1. 545.
ausgana VII. 5.16; VIII. 5. 16 ; XXIV. 11. 7: gram. XV. 1. 32, comp. on SV. 1. 523.
ausana XIV. 124: grim. 1. 1. 9, comp. on SV. I. 5.
kanvarathantara XIV. 3.15; XXIII. 19.1: gram. XIV. 1. 29, comp.
on SV. I. 511. kaksivata XIV. 11.16: grim. IV. 1. 22, comp. on SV. I. 139. kanva 1X. 2. 5: grim. IV. 2. 26, composed on SV. I. 157.
INDEX I. 647
askaranidhana kainva VIII. 2.1, XII. 3. 20: grim. VII. 1. 28, com- posed on SV. I. 261.
abhinidhana kanva VIII. 1. 1. XIV. 4. 4: gram. VII. 1. 30, comp. on SV. 1. 261.
karnasravasa XIII. 11. 13: gram. XVIT. 1. 16, composed on SV. I. 569.
kartayasa XIV. 5. 21: gram. XVI. 1. 9, composed on SV. I. 545.
kaleya VIIT. 3.1; XI. 4.10; XV. 10. 14; XXI. 9.15: gram. VI. 2. 7, composed on SV. [. 408.
kava VIII. 5. 14; XI. 5. 24; XVI. 2.6; XXIV. 11.7: grim. XVI. 2. 6, comp. on SV. I. 554.
kautsa IX. 2. 21: grim. X. 1. 26, composed on SV, I. 381.
kautsa XIV. 11. 25: gram. V. 1. 4, composed on SV. I. 162.
kaulmalabarhisa XV. 3. 20: gram. VI. 2. 15, composed on SV. 1. 240.
krosa XIII. 5.14: gram. X. 1. 24, composed on SV. 1. 381.
kraufica XI. 10. 18; XIII. 11.19; XIV. 11. 29: gram. XVI. 1. 13, 15; 24 (१), composed on SV. I. 546, 549.
kraunca XITI. 9.10: gram. V. 1. 11, composed on SV. I. 165.
gayatra IX. 7. 1 ; XI. 3. 2, etc., comp. Introduction, Chapter IT.
gayatraparsva XIV. 9.25; XVI. 16.10: gram. XVI. 2. 21, comp. on SV. I. 584.
gara IX. 2. 16 : gram. III. 2. 33, composed on SV. I. 214.
garda XITI. 12.4: gram XII. 1. 12, composed on SV. I. 448.
gor angirasah siman IV. 9. 3 : gram. XII. 1. 28, comp. on SV. I. 458.
gaungava XIV. 3. 18: grim. VI. 2. 30, composed on SV. 1. 247.
gautama XI. 5. 21: grim. IX. 1. 25, composed on SV. 1. 344.
gautama XII. 3.15: grim. II. 1. 1, composed on SV. I. 42.
gautamasya bhadra XIII. 12. 6: ar. ga. IIT. 1. 21, composed on SV. I. 452.
gaurivita V. 7.1; V.8. 2; IX. 7. 6,9; XI. 5. 13; XI. 10. 17; etc.: gram. V. 1. 22, composed on SV. I. 168.
gaurivita (saktya) IX. 2. 2: gram. IV. 2. 19, composed on SV. [. 156.
gausiikta XIX. 4.9: grim. III. 2. 18, composed on SV. I. 122.
ghrtascunnidhana IX. 1.16; XIII. 11. 18: gram. V. 1. 12, comp. on SV. 1. 165.
cyavana XIII. 5. 11 ; XIX. 3.6: grim. XIII. 1. 28, composed on SV. I. 473.
jarabodhiya IV. 2. 19 ?
jarabodhiya XIV. 5. 27; XX. 3.2; XXIV. 11.7: gram. I. 1. 26, com- posed on SV. I. 15. |
648 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
tairascya XII. 6. 11: grim. [X. 2. 2, composed on SV. J. 346.
taurasravasa {र . 4. 9: ar. ga. III. 1. 6 and 5, comp. on SV. I. 298.
traikakubha IV. 2. 10; VIII.1.3; XV. 6.4: gram. X. 2. 14, com- posed on SV. I. 389.
traita XIV. 11. 21: gram. X. 2: 1, composed on SV. 1. 384.
traisoka VIII. 1.8; XII. 10. 20; XVIII. 11.10; XXI. 9. 12: gram. IX. 2. 35, composed on SV. I. 370.
tvastrisaman XII 5. 18 : gram. XVI. 1. 16, composed on SV. I. 647.
daksanidhana (mauksa) XIV. 5.12: grim. IV. 1. 24, composed on SV. I, 141.
davasunidhana XV. 5. 12: gram. IIT. 2. 11, composed on SV. I. 119.
disaspatya XIII, 5. 26: gram. XV. 2. 29, composed on SV. I. 540.
divakirtya IV. 6. 13, comprising several simans.
dirghatamaso ’rka XV. 3. 34: ar. ga. I. 2. 4, comp. on SV. T. 558.
devasthana XV. 3. 28. a: ar. ga. I. 1. 15, composed on SV. I. 239.
dairghasravasa XV. 3. 24: gram. II. 1. 6, composed on SV. I. 44.
daivatitha IX. 2.18: gram. V. 1. 9, composed on SV. I. 164.
daivodasa IX. 2.8: gram. IV. 2. 32, composed on SV. I. 159.
dyautina [> . 9. 13 ; XVII. 1.6: gram. VIII. 2. 22, composed on SV. I. 324.
dvaigata XIV. 9.31: gram. VII. 2. 1, composed on SV. I. 264.
dharman XIV. 11. 34: gram. XI. 2. 20, composed on SV. I. 429.
navastobha V. 4. 12: ar. ga. III. 1. 14, composed on SV. I. 437.
nanada XIT. 11.18; XXIV.11.7: gram. IX. 2. 13, composed on SV. I. 352.
narmedha VIII. 8. 21: grim. I. 2. 27, composed on SV. I. 36.
nidhanakama XII. 9.11: gram. IV. 2. 13, composed on SV. I. 152.
nisedha XV. 9. 11: gram. XIV. 2. 24, composed on SV. I. 514.
nihava V. 8,2; XV. 5. 22: gram. VIII. 1. 36, composed on SV. I. 313.
naudhasa VII. 10.2; XI. 4. 9; XXI.9. 12: grim. VI. 1. 37, composed on SV. I. 236.
padastobha XIII. 5. 21: ar. ga. I. 2. 25, composed on SV. I. 558.
partha XIII. 5. 19: gram. VIII. 2. 6, composed on SV. I. 316.
parthurasma XIII. 4.18; X XI. 4.10: ar. ga. III. 1. 18, composed on SV. I. 409.
pivamana rsabha XV. 3. 16 : gram. XII. 2. 3, composed on SV. 1. 467.
pasthauha XII. 5.10: gram. XI1I. 1. 12, composed on SV. I. 471.
prstha XV. 3. 18: gram. VI. 2. 12, composed on SV. I. 239.
INDEX I. 649
paurumadga XII. 3. 12: grim. I. 2. 32, composed on SV. I. 39.
pauruhanmana XIV. 9. 28: gram. VII. 2. 17, composed on SV. I. 273.
pauskala VIII. 5.6: gram. XVII. 1. 5, composed on SV. I. 566.
prajapater hrdaya V. 4. 4: ar. ga. V. 2. 15, composed on stobhas.
pramambhisthiya XII. 6. 5 : gram. ITI. 1. 26, composed on SV. I. 107.
prana V. 21.1: ar. ga. II. 2. 1, composed on SV. I. 318.
plava V. 8.4; XIV. 5. 16: gram. XIV. 1. 34, composed on SV. I. 511.
babhrava XV. 3. 12: gram. XII. 2. 6, composed on SV. I. 467.
barhaduktha XIV. 9. 37: gram. VIII. 1. 17, composed on SV. I. 296.
barhadgira XIII. 4. 15: ar. ga. ITT. 1. 16, composed on SV. 1. 411.
brhat IV. 8. 12; ४. 1. 13; VII. 7. 6etc.: ar. ga. [. 1. 27, composed on SV. I. 233.
brhatka XIT. 11.13: gram. XI. 1. 1, composed on SV. I. 401.
bhadra V. 1. 19: ar. ga. III. 1. 21, composed on SV. I. 452.
bharadvajasya prsni XII. 10. 23: gram. 1. 2. 29, comp. on SV. I. 37.
bharadvajasya 10118 XIII. 11. 11: gram. XVII. 2. 22, comp. on SV.I. 682.
bharga XIX. 8.4; XIX. 9.3: ar. ga. 11. 2. 11, comp. on SV. I. 258.
bhargava (pravat) XIV. 3. 23: gram. XVI. 2. 16, composed on SV. I. 557.
bhasa IV. 6. 14: ar. ga. VI. 1. 8, composed on ar. arc. III. 8.
bhasa VI. 6. 8 (?); XIV.11. 12: gram. XIII. 1. 5, comp. on SV. I. 470.
bhraja IV. 6. 14: ar. ga. VI. 1. 5, composed on ar. arc. V. 1.
madhuscunnidhana XIII. 11. 16: grim. IX. 2. 17, composed on SV. I. 305.
mahadivakirtya IV. 6. 14: ar. ga. VI. 1. 9-18, comp. on ar. arc. V. 2.
mahanamnis XIII. 4. 1: appendix: SV. ed. Cale. vol. II, p. 371-386.
mahavaistambha XII, 4.19: gram. VII. 1. 31, composed on 8४. I. 261.
madhucchandasa IX. 2. 17; XXI.9. 16: grim. V. 1. 12, comp. on SV. I. 165.
madhucchandasa XI. 9.6: grim. VIII. 1. 23, comp. on SV. I. 302.
115118१2 XIII. 3. 14: gram. II. 1. 23, composed on SV. I. 54.
maruta XIV.12.8: grim. IX. 2. 21, composed on SV. 1. 359.
marglyava XIV.9. 11; XX. 3. 2: grim. III. 2. 1, composed on SV. I. 115.
maidhatitha XV. 10. 10: gram. VII. 2. 19, composed on SV. I. 242.
mauksa, see daksanidhana.
yajiidyajfiiva IV. 2. 20, 21; V. 1.8; VIII. 6. 1, etc.: gram. I. 2. 25, composed on SV. I. 36.
650 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
yanva XIII. 3. 6 : ar. ga. IIT. 1. 11, composed on SV. I. 198. etc. |
yadvahisthiya XV. 5. 26 : gram. 1. 2. 26, composed on SV. I. 86.
yasas XIX 8.4; XIX. 9. 3: ar. ga. 11. 2. 12, composed on SV. I. 270.
yama V. 4. 11: ar. 28. 111. 2. 3, composed on SV. 1. 320.
yama IX. 8.4: ar. ga. IV. 1. 13, composed on ar. arc. III. 4.
yama XI. 10. 20: gram. XVI. 2. 18 (१), composed on SV. 1. 559.
yauktasva XI. 8.7: gram. XII. 2. 30, composed on SV. I. 469.
yaudhajaya VII. 5.12; XI. 2.10: grim. XIV. 1. 36, composed on SV. I. 511.
rathantara IV. 8. 18; V. 1. 15 ete.: ar. ga. II. 1. 21, comp. on SV. I. 233. |
rayistha XIV. 11. 30: gram. XIV. 2. 2, composed on SV. I. 512.
rajana V. 2.6: ar. ga. IV. 2. 19, composed on SV. I. 318.
rayovajiya XII. 4.16; XXIV. 11.17: ar. ga. III. 1. 15 (16), composed on SV. I. 409.
raivata V.8.12; >. 6.6; XIII. 9.14; XVI. 5. 27: ar. ga. I. 1. 17, composed on SV. I. 153.
rohitakuliya XIV. 3.11; XV.11. 6: gram. IV. 1.1, 2, composed on SV. I. 129.
raurava VII. 5.11; XII. 4. 23; XIV. 9.15: gram. XIV. 1. 35, com- posed on SV. 1. 511.
varunasaman XIII. 9. 22: grim. VII. 1. 18, composed on SV. I. 255.
vasatkdranidhana VIII. 1. 1 ; IX. 6.1: gram. VII. 1. 19, composed on SV. 1. 256.
vasisthasya janitra ४111. 2.3; XIX. 3.8; XXI. 11.3: gram. VI. 2. 17, 18, composed on SV. 1. 241.
vasisthasya nihava V. 4. 5: gram. VIII. 1. 36, composed on SV. I. 313.
vasisthasya priya XII. 12. 9: gram. TX. 1. 27, composed on SV. I. 344.
vacassaman XII. 5.12: gram. XVII. 2. 15, composed on SV. I. 580.
vajajit XIII. 9. 20 : gram. XV. I. 13, composed on SV. I. 517.
vajajit XV.11. 11: gram. XVI. 2. 5, composed on SV, I. 554.
vajadavari XIII. 9.12: gram. IV. 2. 14, composed on SV. I. 153.
vatsa XIV. 6.5: gram. 1. 1. 16, composed on SV. I. 8.
vatsapra XII. 11. 23: grim. VIII. 2.11, composed on SV. I. 317.
vamadevya IV. 8. 13, 15; ४, 1.1; ९४९. : gram. V. 1. 25; composed on SV. I. 169.
INDEX I. 651
vamadevya pajicanidhana V. 2. 10: ar. ga. II. 1. 30, composed on SV. I. 169.
vamadevya dvihimkaéra XIV. 9. 22: grim. XIV. 2. 22, composed on SV. 1. 514.
vamra XIII. 3.18: grim. VII. 2. 6, composed on SV. I. 268.
varavantiya V. 3.8; IX. 1.32; XIII. 10.4; XVII. 5.7; XVII. 7.1: XVITI.6.6; XVIII. 11. 3; XX.3.2: gram. I. 1. 30, composed on SV. I. 17.
varda XIII. 3. 11: gram. XIV. 1. 2, composed on SV. I. 498,
vasistha XJ. 8.13: gram. AV. 2. 7, composed on SV. I. 526.
vasistha XV. 3. 33: gram. VIT. 1. 24, composed on SV. I. 259.
vikarna IV. 6. 15: ar. ga. VI. 1. 7, composed on ar. arc. V. 2.
vidharma XV. 5. 31: gram. XI. 2. 21, composed on SV. I. 430.
vilambasauparna XIV. 9. 19: gram. III. 2. 26, composed on SV. I. 126.
visovisiya - ४. 11. 36; XVIII. 5. 22: gram. II. 2. 27, composed on SV. I. 87.
vinka XIV. 6.9: gram. IX. 1. 31, composed on SV. I. 346.
vaikhanasa XIV. 4. 6; XVIII. 11. 10: gram. VI. 2. 20, composed on SV. I. 243.
vaitahavya IX. 1. 8; 12. 2. 1: gram. 1४. 2. 18, composed on SV. I. 165.
vaidanvatani XIII. 11. 9 : gram. XIII. 1. 33, 31, 34, composed on SV. I. 475.
vaiyasva XV. 3. 26: gram. VII. 2.9, composed on SV. I. 269.
vairaja VII. 8. 11; VIII. 9.13; X.6.4; XII. 10. 6, 10: ar. ga. IT. 1. 31, composed on SV. I. 398.
vairupa VII. 8. 10; VIII.9.12; XII. 4.5; XIV.9.7: gram. XIV. 1. 5, composed on SV. 1. 499.
vaigvamanasa XV. 5.19: gram. X. 2. 8, composed on SV. I. 387.
vaistambha XII. 3.9: gram. XIIT. 1. 11, composed on SV. I. 471.
vrataputra ४. 4.3: ar. 9a. IT. 2. 5, 6, composed on SV. I. 318.
sanku XI. 10. 11 : grim. XVII. 2. 18, composed on SV. I. 581.
Ssikala ‡ 111. 3.9: grim. III. 2. 27, composed on SV. I. 126.
sikvara VII. 8.12; VIII. 9.14; X. 6. 5: see mahanadmnis.
sammada XV. 6. 10 : grim. XITI. 2. 13, composed on SV. I. 483.
sarkara XIV. 5.14: gram. X. 2. 35, composed on SV. I. 400.
suddhasuddhiya XIV. 11. 27 ; XIX. 4.6: grim. XI. 2. 7, 8, composed on SV. I. 350.
652 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
६8188 १४. XIII. 3. 23: gram. XII. 2. 8, composed on SV. I. 467.
saukta XIT. 5.15: grim. XVII. 1. 15, composed on SV. J. 568.
snausta XIII. 11. 21 : gram. XVI. 1. 1, composed on SV. I. 541.
syaivisva V. 8.2; भा. 5. 8; XV.11.7: gram. XVI. 1. 11, composed on SV. 1. 646.
syena XIII. 10. 12: ar. ga. III. 1. 19, composed on SV. I. 379.
syaita VII. 10.2; XI.9.5; XXI. 9.12: gram. VI. 1. 32, composed on SV. 1. 235. |
srayantiya VIII. 2.9; IX. 5. 8; 1X. 6. 6; XV. 4.4; XVI. 11. 13; XVIII. 5.19; XVIII. 9.1; XVIII. 11. 1; XXI. 9.12: gram. VII. 2. 5, composed on SV. I. 267.
grudhya IX. 1.32; XV.5.33; XXIV. 11.7: gram. III. 1. 15, composed on SV. 1. 99.
drautakaksa IX. 2.7: grim. IV. 2. 29, composed on SV. I. 158.
६1018 V. 4.10: gram. XII. 11. 1, composed on SV. I. 439.
sainhita VIII 4.8; 1. 5. 4; XV.11.3: grim. XII. 2. 19, composed on SV. I. 468.
samkrti XV. 3. 28: ar. ga. 1. 1. 15, composed on SV. 1. 239.
samjaya XIII. 6.6: gram. XI. 2. 2, composed on SV. 1. 419.
satrasahiya XII. 9. 20 ; XX 3.2: grim. ४. 1. 27, composed on SV. I. 170.
sattrasyarddhi V. 4. 7: ar. gi. IV. 1. 4, composed on stobhas.
sadovisiya XVIII. 4.8; XIX. 12.5: gram. XVI. 1. 29, composed on SV. I. 511.
santani XIII. 5.9; XIV.3.7: gram. XVIII. 2. 32, composed on SV. 1. 584, 585.
sapha VIII. 5.6; X1.5.5; XV. 11. 4: gram. XVII. 2. 5, composed on SV. I. 578.
samanta XV.4.6; XIX.12.6; XXI. 9.15: gram, II. 1. 30, composed on SV. I. 61.
samvarta XIV. 12.6: gram. >. 2. 26, composed on SV. 1. 393.
sikamasva VIII. 8.4: gram. I. 1. 14, composed on SV. 1. 7.
sikamasva XIV. 9.17; XX. 4. 4: gram. V. 2. 19, composed on SV. J. 193.
sidhra XV. 5. 28: grim. VI. 2. 32, composed on SV. I. 248.
samaraja XV. 3. 35: gram. XV. 2. 9, composed on SV. I. 555.
sidantiya XI. 10. 12, 8. sanku.
sujfiana ए. 7. 7; XI. 10. 13: grim. XVII. 1. 26, composed on SV. I. 572.
INDEX Il, 653
surupa XIV. 11. 10; XV. 3. 8: gram. XII. 2. 15 (16), composed on SV. 1, 468.
saindhuksita XII. 12. 5; XV. 3.11: gram. I. 2. 1 (3), composed on SV. 1. 21. |
somasaman > . 3.8: gram. XIII. 1. 2, composed on SV. I. 470.
sauparna XIV. 3.9; XV.5.18: grim. [ 2. 24. 25, composed on SV. I. 126.
saubhara VIII. 8.9; X.4.7; XII. 12.7: gram. IIT. 1. 18, composed on SV. I. 408.
saumitra XIII. 6.8; XIV. 9.13: gram. X. 2. 11, composed on SV. I. 388.
saumedha IX. 2 20: gram. V. 1. 8, composed on SV. 1. 163.
sausravasa XIV. 6.7: grim. IV. 2. 2, composed on SV. I 146
sauhavisa XIV. 5. 24: gram. XI. 2. 15, composed on SV. I. 427.
sauhavisa XV. 11. 10: gram. XI. 2. 15, composed on SV. 1. 427.
svarasamani 1४. 5: ar. ga. LIT. 2. 9-12, composed onar. Arc. II. 17.
svasiram arka XIV. 11.8: ar. ga. 1 2.3, composed on SV. 1 468.
harisrinidhana XV. 3.9: gram. V. 2. 21, composed on SV. I. 196.
1१78 $ 218, XIV. 9. 33: gram. VII. 1 11, composed on SV. I. 263.
harivarna VIII. 9. 1; XII. 6. 7: grim. X. 1. 34, composed on SV. I.
383.
haviskrta XV. 5.17; XX. 11 3: gram. 1४. 1. 20, composed on SV 1. 138.
havismata XI. 10 8; XX. 11.3: gram. IV. 1. 19, composed on SV. I. 138.
INDEX II. Names of Rsis etc.
Abhipratarina 11. 9. 4; X.5.7; | Andhigu VIII. 5. 12.
XIV. 1. 12. । Arbuda IV. 9.5; 1X. 8. 8. Agastya XXI. 14. 5. Aruni XXIII. 1. 5. Akuli XIII. 12. 6. Aryala XXIII. 1. 5. Akipara 1X. 2.14; XV. 6. 30. Asvasukti X1X. 4. 10.
Alamma XIII. 4. 11 ; XIII. 10, 8. | Astadamstra VIII. 9. 21.
654 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
Asita XIV. 11. 19. Kanva ४111. 2.2; 1X. 2. 6. Atharvans VIIT. 2.6; XII. 9. 10. | Kapivana XXII. 13. 4. Atri X XI. 9, 2. Karadvis IT. 15. 4. Ayasya XI, 8. 10, 11 : XIV. 3.22; | Karnasravas XIII. 11. 14.
XVI. 12. 1. Kesin XIII. 10. 8. Babhru XY. 3. 13. Kirata XI1J. 12. 5. Bharadvaja X. 12. 1. Krufic XIIT 9.11 ; ज 11. 20. Brhaduktha XIV. 9. 38. Ksemadhrtvan XXII. 18, 7. Budha X XIV. 18. 2. Kulmalabarhis XV. 3. 21. Citraratha XX.11.10; XX. 12. 5. | Kusamba VIII. 6. 8. Cyavana XIV 6. 10. Kusitaka XVII. 4. 3. Dadhyajic XII. 6. 8. Kusurubinda X XIT. 15. 10. Davasu XV, 5. 14. Kutsa IX. 2.22: XIV.6.8: XTV Devatithi IX. 2. 19. 11. 26. Dhvasra XIII. 7. 12. Lusa IX. 2. 22. Dirghajihvi XII[. 6.9. Lusikapi XVIT. 4. 3. Dirghasravas XV. 3. 25. Manu XIIT. 3.15; XXIII 16. 6. Divodasa XV. 3. 7. Medhatithi XIV 6.6 : XV. 10. 11 Drti XIV. 1.12; XXV. 3. 6. Namin Sapya XXV. 10. 17. Dvigat XIV. 9. 32 Namuci XII. 6. 8, 9 Dyutaina VI. 4.2; XVI. 1. 7. Niskirfya XII 5. 14 Ekayavan Gandama XXI. 14. 20. | Nodhas VII. 10. 10. Gara IX. 2. 16. Nrmedhas VIII. 8. 22. Gaupayana -९ 111. 12. 5. Para XXV. 16. 3. Gauriviti XI. 5.14; XI. 13. 10; | Paravata IX. 4. 9.
XXV. 7. 2. Pasthavah XII. 5. 11. Gausukti XIX. 4. 10. Pravahani 11. 16. 5. Giriksit X. 5. 7. Prthi XI11 5. 20. Gotama XITI. 12. 8. Puruhanman XIV. 9. 29 Harivarna VIII. 9. 4. Purusantt XIII. 7. 12. Haviskrt XJ. 10.9; XXIV. 11. 13. | Rajana 111. 4. 11. Havismat XI. 10.9; XXII.11.13 | Rahasya XIV. 4. 7. Itan XIV. 9. 16. | Reya V. 4. 14. Jahbnu X XI. 12, 2. Rusama XXV. 13. 3. Jamadagni IX. 4. 14; XIII. 5.15; | Sakala XIII. 3. 10
XXI. 10.5; XXII. 7. 2. Sammad XV. 5. 11. Kaksivat XIV. 11. 17. Sarkara XIV. 5. 15 Kalyana XII. 11. 10. Sisu XIII. 3. 24.
य -~--- ~~~ a ee ee ~~ - ~ ~ -~ cai ce pei ध ए A --- ~~
ce i ~ --~----- I a ~~~
+~. भा
INDEX III. 655
Snusti XIII. 11. 22. Urnayu XTI. 11. 10.
Sukti XII. 5. 16. Usanas Kavya VII. 5. 20; XIV. Sunaskarna XVII. 12. 6. 12. 5.
Syavasva VIII. 5. 9. Vadhryasgva XIII. 3 17.
Sindhuksit XIT. 12. 6.
Suhavis XIV. 5. 26.
Sumitra XIII. 6. 9.
Svarbhanu IV. 5. 2; IV. 6. 13: XIV. 11. 14; XXIII. 16. 2.
Tirascin XII. 6. 12.
Trasadasyu XXV. 16. 3.
Trikharva II. 8. 3.
Tryaruna XIIT. 3. 12.
Tura XXV. 14. 5.
Turasravas [X. 4. 9.
Tvastr’s daughters > 11. 5. 18-21.
Udala XIV. 11. 33.
Ugradeva XIV. 3. 17 : XXIII. 16.
Vaikhanasa XIV. 4. 7.
Vasistha VII. 7 3; IV. 7. 18; VIII. 2.4; XI 8. 14; XII. 12 10; XV. 5. 24; XXI. 11. 2.
Vatavat XXV. 3. 6.
Vatsa XIV. 6. 6.
Vatsapri XII. 11. 25
Vidanvat XIII. 11 10.
Visvamanas XV. 5 20.
Visvamitra XIII. 5.1 ; AIV.3 13; AAT 12. 2
Visvasrj XXV. 18. 2.
Vitahavya LX. 1.9; XXV. 16. 3.
Vreivat XX]. 12 2.
11111 व व क र ीरीणपारीीििं a "~~~
11. | Vréa शा. 3 12. Uksnorandhra XIII. 9. 19. Vyasva XIV. 10. 9. Upagu XIV. 6. 8. Yama, Yami XI. 10. 21, 22. Upoditi श. 13. 11. Yuktasva XI. 8. 8.
INDEX 111. Names of localities, streams, etc.
Drsadvati XXV. 10. 15; XXV.13. | Sthtlarma XXV. 10. 18.
4. | Subhagah XXIII. 1. 6 Khandava XXV. 3. 6. Sudaman XXII. 18. 7. Kuruksetra X XV. 13. 3. Vetasvat X XT. 14. 20. Naimisa X XV. 6. 4. Vibhinduka XV. 10. 11. -Parinah XXV. 13. 1. Videha XXV. 10. 17. Plaksa prasravana XXV.10. 16; | Vyarna naitadhanva XXV. 13. 1. 10. 22. Yamuna [X. 4. 9. Rohitakila XTV 3. 12. Yavyavati XXV 7. 2.
Sarasvati XXV. 10. sqq. |
656 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
INDEX IV. Sanskrit and grammatical Index.
asakts VI. 6. 10.
astuta IV. 3 12.
bandhu, neuter, XX 15. 11 (1. 1).
cakrus nom. part. perf XXI 1.8.
caturuttara chandamsi IV. 4. 5; Vil. 4.5; X. 2. 4.
Accusative dependent on noun, XI. 6. 5. (Introd. If], § 8 b).
améa with aharati X XI. 1. 2.
ankult VII. 9. 11.
ativada XX 6. 4.
| | | atisvara VILL. 9. 14 - सा. 12. 11. |
atyayusa XXV. 8. 3. calusioma XIX. 2 1. न) 1. 6. 6. dative of stems on -é Intr. IT, anidhana V. 2.4: VII. 3. 5. § 8. a.
anutoda, anutunna VIII. 9. 13: ०९00८080 VIII. 5. 16. X. 6.4: X. 9. 1: श्या. 9. 17; | ८४४0 शा, 3. 17; X 11. 1;
XII. 10. 11; ता. 11. 24 (१. 1). >. 12. 4; XI 4. 11. anunitta X. 12. 6. dual of pron. pers. Introd. IJ],
anuvyam X. 3. 2. ९ 1. a. aparadhnoti XIT, 4. 13. dda X. 12. 6. aptu IX. 9.6; XX. 3. 5. (n. 1). | dvyudasa V. 7. 4. abhilobhayati VII. 7. 11. | dvytidhan XV 10. 11. abhisamtthati VIII. 5. 2. elliptic dual Intr. III, § 8. b. abhisvaratt XTTT. 12. 13. genitive-dative of stems on @, 2, abhyativadati V.7. 4; VIIT. 3. 6. Introd. LI, §1.a: 111. 86; IL, abhyaghatya XIV. 9. 30. § 8. a abhyrtiyate (aor.) Introd. II], § 8. | govayatt XVI. 2. 3.
a; VII. 8. 2. indrenata V.6 13 (n.); XV. 5. 21 alam with gen. Introd. ITI, § 8. b; (n. 3).
XVITT. 5. 9. indriyesya XXI 1. 5.
ee ~~~ ee.
avakaéa XVIII. 9. 6. infinitive with @ priv. X. 4. 4. avanardats VII. 1.2; IX. 3. 1). itara V. 1. 4, V. 7 6 (ddos). ahan, instr. aharbhih Inte. TIT, § | tévara Introd. III. § 8. b.
8. a. | 140५11४८ Introd. III. § 4: VI. 2.5 aga XIII. 8. 10 (n. 1). (1, 2). aprs XVI. 5. 22; XV. 8. 1. jana VI. 10. 12; XVI 6.8.
arseyavat XI. 5.22; X1.9.6; XII. | janya XVII. 1. 9, see jana. 11. 14 ; XIV. 16.5; सा. 3. 19; | 5794 I. 8. 7.
XIV. 10. 5. locative sing. without १ Introd. IIT. aurt VII. 1. 1. § 1. a.
INDEX IV.
657
marya(hb) IV. 10. 1; VII. 4. 3; | sarajase XVIII. 7. 11.
VIT. 5. 15.
mimamsate with dative Introd. §8.b; XII. 10. 15.
nairdasya XXII. 14. 2.
nirahavat XI. 2 2; XI. 7. 2.
nibhasadah XIII. 11. 6.
nirdasa XXII. 14. 2
nirmriuka XIII 9. 16 (0. 1).
nom. plur. of nouns on 7 and @ Introd. IIT. §1 a.
parimads excursus on—V. 4; V. 6. 11.
20410 ४7८८ 11. 2. 2.
paroksa V. 4. 16.
pratidanda XVIII. 10. 8.
pratistute IT. 16. 1.
0141110 ¬ 111. 9.17; XXI. 3. 1.
pratyaksa X. 4. 6 (n. 1).
pratyudyacchati XIV. 1. 10; XX. 2. 4.
pravacana Introd. III § 7.
pravacanakartr Introd. II]. § 5.
pravartais, ‘to get curved’ IV. 1. 2.
praprothat VIII. 4. 1.
prartha X1. 1. 6.
putrahata 1V.7.3; XXI. 11. 2.
gamanicamedhra XVII. 4. 1 (n. 1).
érinati VIII. 2. 10 (n. 2).
sudraryau V. 6. 14.
Syetikurute VII. 10. 13.
sactkarotc V. 1. 12.
sadasya (arts) VI. 7. 4.
ramatrisiubh XVIII. 10. 6.
samyeksya XII 13. 26; +>}. 2. 9 (n. 3)
sandht Introd. III. 8 8. ४; X.4. 2; XIV. 4. 7 (n. 1).
42
sarvastoma IV. 6. 11, 12, (n. 2); XX. 2. 1 (n. 2); XXI. 4. 1.
stha with locative Introd. III. §8 b; VII. 6. 11.
| stw, constr. of—Introd. III. § 8. b.
| sirmi 1.17.1; XV. 5. 20 (n. 4).
| श्छ VIL. 1. 10; XVII. 12 2.
svara VII. 2.5; VII. 3. 25, 26; X.9.2; XVI. 5. 21; XVII. 12. 1. 2.
tarpya XXI. 1. 10.
tva pronoun, Introd. 111. § 1. a.
tenses, use of tense to denote narration, Introd. III. § 1. a; III. § 8. b —imperf. instead of present, Introd. 111. §8. b; present tense for narration, Introd. III. § 8. b.
udbhinna XVI. 16. 2.
udetz ‘finish’ as counterpart of praise III. 6.3; X. 5.5; XVIII. 8. 16.
unatirikia 1V. 8. 3; XVI. 3. 7
(n. 3).
ae ict pei --=--~ a ~ =
upadeganavat VI. 2. 1.
ultaravarga IX. 9. 12 (n. 1).
vibhakts 1४. 8. 7 (n. 4).
vinarasamsa X. 6.6; XIII. 7. 14.
viparikramat: # 11, 10. 3.
viraj, padya and aksarya VIII. 5. 7.
viryam karott # 111. 7. 11 (n. 1); XVI. 11. 6 (४).
visiava 11. 7. 4 (n. 1).
visiict (ida) X. 12. 6.
vrsadaméa (or pr°) VIII. 2. 2.
yunaymi and ayman Introd. ITT. §6 and additions; 1.2.1; 1.7. 6.
658 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
INDEX V. General Index.
Abhicara-rites in Pafic. br., Introd. III. § 1. a. Abhigara, ‘ praiser’, V. 5. 13, XXV. 15, 3.
Agni equal to all the Deities, IX. 4.5; XVIII. 1. 8 Apagara, ‘reviler’, V. 6.13; XXV. 15. 3.
Apastamba was acquainted with P.Br., Introd. III. § 2. Apri-verses, XV. 8. 1.
Arjuna as substitute for soma, [X. 5. 7.
Arseyakalpa, Introd. III. § 4.
Atharvans, a part of the Atharvasamhita, XVI. 10. 10.
Barhata-day, IV. 4. 10.
Barhata-animals, VIII.9 6; ॐ. 2. 6. Belly of Indra, XXV. 11. 1; XXV. 12. 1. Brahmodya, IV. 9. 12.
Brhat is the sky, VI. 8. 18 (n. 2).
Catustoma, VI. 3. 16.
Cattle 18 five-fold, II 4.2; consists of 16 parts, XIX. 5. 6: XIX. 6. 2.
Chandoma, precise meaning of the word, X.1 9 (n 1); XIV. 1.2 (note 1).
Chandoma-days are cattle, 111. 8. 2, ete.
Deities, number of—, [V. 4. ll; 1V. 8. 14; VI. 2. 5.
Diksita, death of—, IX. 8; ep. VI. 10. 1-3.
Dismission (utsarga) in the year’s sacrifice, V. 10.
Domestic animals, kinds of—, II. 7.8; II]. 14.2; III. 3.2; VIII. 9.19; XIX. 7.6; XXIII. 16. 2.
Ekastaka, V.9.1; X. 3.11; XXII. 6. 4. Ellips, Introd. II]. § 8.०; IV. 1.2; VI. 2.5; VII. 3. 8: XI. 6. 6. Expressed (nirukta), see Unexpressed.
Food is five-fold, V. 2. 7.
God (‘ the God’, ‘ this God’, ‘ the great God’) is Rudra, VI. 9. 7,9: XIV.9.12; XVII. 1.1; XXI. 2. 9 (n. 4)
INDEX V. 659
Heaven (world of heaven), distance from earth, XVI. 8.6; XXI. 1, 9; XXV. 10. 16.— Life in—, is one of material welfare, X. 4. 5 —Heaven only to be reached after living the whole term of normal life; therefore measures are taken in order that the Sacrificer may return to earth, II]. 6.2; IV. 7.10; IV. 8.9; VII. 7.1 (n. 3); <. 4.5 (mm. 2); र्णा. 10.10; XXI. 8.6. Even the Gods do this: IX. 2 9.
Ida, kinds of—X. 11.
Immortality of man, XXII. 12 2; XXIII. 12. 3. Indra is the sun, X 12 10.
Instruments, musical—, V. 6.8; V. 6. 12 844. 18118. deva, Introd III. § 1 a.
Kathaka, known to author of P.Br., Introd. IIT. § 2. Krta in playing with dice, XVI. 9. 4: XVI. 16. 3.
Maitrayani-samhita, known to author of P Br., Introd. III. § 2. Mahanamnis, X. 9. 2 (n. 5); स 13 15; XIII. 4. 1 sqq. Mahavrata, IV. 10 sqq.
Man, is five-fold, 11. 4 2; XIV. 5. 26; is viraj-like, LI. 7. 8. Mental laud, IV. 9. 4 sqq.
Narasamsa-cups, IX. 9. 5 sqq.
Nidhana, kinds of—, X 10; the nidhana upa may be replaced by others, 1X.6 1; XIII. 3.13; XI 10.14; XII. 9.19; XIV. 5. 22.
Not, the word ‘not’ is the end of speech, XXIII. 25.3; XXIV. 9,2
Octaves, VII. 1.7 (n 1). Ordeal, XIV. 6. 6. Ox, the world of the—, XVIII. 3. 3.
Pitch of the voice in singing, VII. 1. 7 (n. 1).
Pragdtha, Introd. rem. on ch. IJ; IV. 4. 1 (n. 1).—béarhata pragatha, IV. 4. 1.
Prajapati as a mother-being, X. 3. 1 (1. 1); XIII. 1). 18 (n. 2) ;— is the seventeen-versed stoma, or: is seventeen-fold, II. 10. 5; IV. 5. 6; XVIII. 7. 5 —Abusing of—, IV. 9. 14.
Pranas (vital principles), number of—, II. 7.8; IJ. 14.2; 11. 15. 3; 1४.5.21; VI. 2.2; VI. 8.3; VII. 1.9 (n. 1); XIV. 7.6; XVI. 19. 12; XXII. 12. 4.
Prayascittas (expiations), IX. 3-10.
Prsthasamans, VII. 8. 9 sqq.
Putika, as substitute for soma, IX. 5. 3.
660 THE BRAHMANA OF TWENTY FIVE CHAPTERS.
Rathantara is the earth, VI. 8. 18 (n. 2). Rathantara-animals, VII. 9.6; VII. 7.1 (n. 1); X. 2. 5. Rathantara-day, IV. 4. 10.
Rejuvenation, XIV. 6. 10.
Revealing on tenth day, IV. 8.8; XV 7. 3.
Rivalising sacrifice of soma, IX. 4.
Sacrifice is five-fold, VI. 7. 12.
Sadhya-gods, VIII. 3.5; VIII. 4.1,9; XXV. 8. 1, 2.
Samans, kinds of—as to their ending, VII. 3. 26 (n. 1); VII. 3. 29 (n. 3).
Sdmeness (jamitva) must be avoided, VII. 2. 5
Satobarhata trea, IV. 4. 1 (n 1).
Seventeen-versed stoma is food, IT. 7. 7.
Soma fetched, VI. 9. 22; VITI. 4. 1 sqq
Sthapati, XVII. 11. 6; XXIV. 18. 2.
Stoma, Introd. remark on Ch. II, III.
Stomabhaga-formulas, I. 9 and 10; XV. 5. 24.
Stotra, Introd. remark on Ch. II, ITI.
Sun, shines thitherward and hitherward, XII. 10 6.
Swing at the mahavrata, V. 5. 9.
Tandya, Introd. ITI. § 1. b; III. § 7. Threshing, XVI. 13. 8 (n. 1).
Ukthas are cattle, IV. 5. 18.
Uktha-lauds, VIII. 8.
‘Unexpressed ° (anirukta), ‘ expressed’ (nirukta), IV. 8.7; V. 4. 16; VII. 1.8; VU. 8.3; VII.9 17; XIV. 2.6; XVI. 5.20; XVII 1.8; XVII. 10. 2; XVITI. 1.3; XVIII. 6.7; XXIII. 19. 1.
Upasargas, XII. 13. 22 (n. 1).
Varana (-branch), V. 3. 9-11.
Vistuti, Introd. rem. on Ch. 11, III.’
Viraj, VI. 3. 6, etc.;—is food, 1V. 6. 16 ete. Visuvat, the sun IV. 6. 3, 9.
Vyastaka, XVIII. 11. 8.
Worlds (lokas), each subsequent one is largesy than the former, XVI. 10.3; XVIII. 2. 7. |
ADDITIONS AND CORRECTIONS.
On page xxv, second alinea. A similar reading occurs in some samans: SV. 1.51: maymana instead of majmand, SV. I. 52: ymo instead of jmo, see SV. ed. Calcutta, Vol. I, pages 177, 178. But the Grantha-edition has everywhere with 7.
Page xxv, 1. 18, read ‘‘ Bloomfield.”’
Page xxvi, 1. 9, read ‘‘ Latyavana.”’
Page 65, line 18, read RS. X instead of IX.
Page 66, line 9 from bottom, read Asv. VIII instead of VII.
Page 197, line 5 from bottom, read: there are three uktha(-laud)s.
Page 202, line 23, read RS. IIL. 51.
Page 203, line 18, read RS. VIII. 13. 1-3
Page 226, line 13, read sadaso.
Page 238, line 14 from bottom, read praticz.
Page 277, line 10, read RS. VIth. 70. 5-6.
Page 306, linc 3 from bottom, read SV. II.
Page 307, line 5, read Sankh. srs. IX. 5.
Page 312, line 5, read RS. VI. 60. 7-y.
Page 467, line 7, read 656.
Page 621, line 5 from bottom, read Jaim. br. IJ. 141, 142.
CaLouTra :—Published by the Asiatic Society of Bengal, and Printed by P. Knight, Bantist Mission Press.