5. And, accordingly, when he performs the Vaisvadeva, he thereby gains four months, with Agni for his king, with Agni for his leader. Then (in shaving) are used a porcupine’s quill spotted in three places, and a copper razor; that three-spotted porcupine’s quill resembles the threefold science, and the copper razor resembles the Brahman; for the Brahman is fire, and fire is of reddish (lohita) colour: hence a copper (loha) razor is used. Therewith he has (his head) shaved all round!; and thus he (the Adhvaryu) encompasses him with the Brahman and the threefold science.
6. And when he performs the Varuzapraghasa offerings, he thereby gains other four months, with Varuza for his king, with Varuza for his leader. Then a three-spotted quill of a porcupine and a copper razor are used, wherewith he has himself shaved all round; and thus he (the priest) encompasses him with the Brahman and the threefold science.
7. And when he performs the SAkamedha offerings, he thereby gains other four months, with Indra for his king, with Indra for his leader. Then a three-spotted quill of a porcupine and a copper razor are used, wherewith he has himself shaved; and thus he (the priest) encompasses him with the Brahman and the threefold science.
8. And when he performs the Vaisvadeva, then he becomes Agni, and attains to union with Agni and to co-existence in his world. And when he performs the Varuzapragh4sa offerings, then he becomes Varuvza, and attains to union with Varuza
* See p. 448, note r.
p. 451
and to co-existence in his world. And when he performs the Sakamedha offerings, then he becomes Indra, and attains to union with Indra and to coexistence in his world}.
9. And in whatever season he goes to yonder world, that season passes him on to the next season, and that season again passes him on to the next season,—he who performs the Seasonal sacrifices reaches the highest place, the supreme goal. Wherefore it is said, ‘They find not him that offereth the Seasonal offerings, for verily he goeth unto the highest place, to the supreme goal?’
' The K4zva text adds: And when he performs the Sunasiriya, then he becomes Vayu, and attains to union with Vayu and to co-existence in his world.
? The Kanva text has: In whatever season the performer of Seasonal offerings goes to yonder world, that season passes him on to the next season, and that next one to the next one,—him the seasons, by transmission, make thus attain to the highest station, to the highest world. Wherefore is it said, ‘They find not him that offereth the Seasonal offerings, for he conquereth the highest world, the highest conquest (paramam hy eva lokam paramam gitim gayatiti).’
Gg 2
ADDITIONS AND CORRECTIONS.
Page 15, note 1. The pole of Indian carts is itself firmly bound with thongs.
P. 27, paragraph Io. Read,—Vag. S. I,15b; I, 15 ¢.
Page 15, note 1. The pole of Indian carts is itself firmly bound with thongs.
P. 27, paragraph Io. Read,—Vag. S. I,15b; I, 15 ¢.
P. 28, par.12, and note 2. The KAnva text has the correct order of castes: ‘tany etani fatvari vaka ehfti brdhmanasyAgahy adraveti raganyasya ka vaisyasya kadhaveti sQdrasya.
P. 47, par. 1. The Taitt. S. (II, 6, 6) has a somewhat different version of this legend :—Agni had three elder brothers. While carrying the oblations to the gods, they perished. i was afraid,‘In like manner this one will meet with destruction (Artim ari ti). He concealed himself. He entered the waters. The gods wished to findhim. A fish betrayedhim. He cursed it, ‘May (people) kill thee by whatever means they can devise (dhiya-dhiya), who hast betrayed me!’ Hence they kill the fish by whatever means they can devise, for he is accursed. They found him, and said to him, ‘Come back to us and carry our oblation!’ He said, ‘I will ask a boon: whatever ortion of the taken (ghee) shall fall outside the enclosing-sticks, before it is offered, that shall be my brothers’ portion!’ Hence whatever portion of the taken (ghee) falls outside the enclosing-sticks, that is their portion: with that he satisfies them.
P. 47, par. 2. The KAnva text reads,—‘ They followed Indra even as now-a-days also a Brahman follows a Kshatriya blessing him (Asamsam4no ’nufarati).’
P. 85, par. 6. Read,—for this represents the fringe (of the Sacrificer’s nether garment), and it is on the right side that the fringe (is tucked in) .... for the fringe also is covered (by being tucked in). Cf. below to p. 368.
. 118, line 18. Read,—‘ Thine’ instead of ‘ Your.’
164, par. a. Professor Delbriick, Syntaktische Forschungen II, p. 118, translates,‘ And from the mouth which had been drinking sur, the sparrow sprang: hence the latter sings so merrily, for indeed he sings so merrily as if it had drank sura.’ Differently, however, ibid. III, p. 64.
P.175, par. 1. Compare also the corresponding legend in Taitt. Br. I, 6,7, 4:— Indra, having slain Vritra, went to the farthest distance, thinking ‘I have committed a sin (aparddham,? I have missed him).’ He said,‘ Who will find this out ?? The Maruts said, ‘ We will choose a boon, then we shall know: let the first offering be made to us!’ They sported on him (Vritra), &c. (According to Sayana, on Taitt. S. I, 8, 4, Indra flees from fear and says, within the Marut’s hearing, ‘Is Vritra dead or not? Who will go near him and find it out?’ &c.)
P. 183, par. 1. According to Sayana, on Taitt. Br. I, 1, 3, 10, it was the Somaplant (soma-vallf) that was carried off by Gayatri devata, and one of its leaves (parna) was broken off, and on falling to the ground became a palasa tree. See also Taitt.S.VI, 1,6; Sat. Br. III, 2, 4, 1 seq. ; Weber, Ind. Stud. II, 312 seq.
P. 184, note 4. Add,—Compare Max Miller, Hist. of Anc. Sansk. Lit., p. 352.
P. 206, par. 19. Correct,—‘ Bhallaveya’ (also II, 1, 4, 6).
See also Taitt.S.VI, 1,6; Sat. Br. III, 2, 4, 1 seq. ; Weber, Ind. Stud. II, 312 seq.
P. 184, note 4. Add,—Compare Max Miller, Hist. of Anc. Sansk. Lit., p. 352.
P. 206, par. 19. Correct,—‘ Bhallaveya’ (also II, 1, 4, 6).
P, 288, note 2. On the etymology of nakshatra, see also Max Miiller, Rig-veda- Samhita IV, p. Ixvi note.
P. 310, pars. 8-9. Correct,—‘ And whichever (of the Asuras) they (the gods) slew, he indeed remained the same (viz. alive). In consequence of this the gods were left inferior.’
P, 313, par. 20. The paragraph should have been rendered thus:—To Aruna Aupavesi his kinsmen said,‘ Thou art advanced in years: establish thou the fires!’ He replied,‘ Thereby ye tell me, “keep silence!" he who has established his fires must not speak an untruth, and only by not speaking at all one speaks no untruth: to that extent the service (of the consecrated fire) consists in truth.’ Similarly the K4nva text,—arunam haupavesim gfidtaya fikuhk sthaviro va asy agnt adhatsveti—sa hovata tan maitad brittha vatamama evaidhiti ma britheti na hy agnf 4dhfya mrishA vaden no vaka vadato mrishodyam asti tasm4d u satyam eva vivadishet. See Delbriick, Syntaktische Forschungen III, p. 29.
P. 368, par. 24. Read,—He (the Sacrificer) then pulls down the tuck of his
(nether garment) and performs obeisance. Cf. p. 435, note 2.
ba-Bas]
TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SACRED Books OF THE East.