The AgnishZoma is the Prakrzti of the Ek4ha sacrifices. Commentary. The Ek4ha are sacrifices accomplished in one day.
Sotra CXLI.
The Dv4dasdha is the Prakvzti of the Ahargazas, Commentary.
The Dvadasdha lasts twelve days and is a Soma sacrifice. It is either an Ahina or a Sattra. An Ahargaza is a series of daily and nightly sacrifices. Those which last from two nights to eleven nights are called Ahina. Those which last from thirteen to one hundred nights or more are called Sattras.
Sotra CXLII.
The Gavamayana is the Prakrzti of the SAmvatsarikas.
Commentary.
The Gavamayana lasts three years, and it is the type of all Saszvatsarika sacrifices, whether they last one, two, three or more years. They all belong to the class of Sattras.
Sotrra CXLIII.
Of the Nik4yi sacrifices the first serves as Prakriti.
p. 355
Commentary. Among the Nik4yi sacrifices, lit. those which consist of a number, all having the same name, but different rewards, the first is the prakrizti of the subsequent ones. The commentator calls them sAdyaskra &c., and mentions as the first the Agnishzoma. See Sitra CXLVI, and Weber, Ind. Stud. XIII, p. 218.
_ Sorra CXLIV. At the AgnishZoma there is the Uttara-vedi.
Commentary.
The commentator explains this by saying that at the Soma sacrifices, i.e. at the Agnish#oma, Ukthya, Shodasin, and Atirdtra, the fire is carried from the Ahavaniya to the Uttara-vedi, which is also called the
Soma altar. Sotra CXLV. The fire is valid for the successive sacrifices.
Commentary.
This fire refers to the fire on the Uttara-vedi, mentioned in the preceding Sitra, and the object of the Sitra seems to be to include the act of lighting the fire on the Uttara-vedi in the Prakriti, though properly speaking it does not form part of the Agnishtoma. But I cannot quite understand the argument of the commentator.
Sodtra CXLVI.
This does not apply to the SAdyaskras, the Vagapeya, the Shodasin, and the Sdrasvata
Sattra. Commentary.
With regard to the Shodasin and its vik4ra, the Vagapeya, the laying of the fire is not mentioned. In the case of the Sadyaskras, it becomes impossible, because they
-have to be quickly finished. In the case of the SArasvata Sattra, there is the same difficulty on account of not remaining in the same place (anavasthapan n4gnis &tyate).
Aa2
p. 356
Sttra CXLVII.
A sacrificer wishes the object of his sacrifice at the beginning of the sacrifice.
Commentary.
Some MSS. read kAmayeta, ‘he should wish,’ but the commentator explains that such a command (vidhi) is unnecessary, because it is natural to form a wish (svatah siddhatvat).
Sdtra CXLVIII.
At the beginning of a special part of the sacrifice, one should wish the object of that part of the sacrifice,
Commentary.
Sdtra CXLVIII.
At the beginning of a special part of the sacrifice, one should wish the object of that part of the sacrifice,
Commentary.
The commentary, though objecting, and objecting rightly, to kamayeta, ‘he should wish,’ in the preceding Satra, accepts kamayeta as determining the present Sitra, saying kamayetety anuvartate. One should read yag#angakamam, not yag#akamam, for the commentary explains it by yag#4angaphalasankalpakd. Whether it was really intended that there should be a special wish for each part or subsidiary act of a sacrifice (yag#4nga), is another question, but the commentator evidently thought so.
KAtyayana, who treats the same subject (1, 2, 10 seq.), states that there should be this desire for a reward for certain sacrifices which are offered for a certain purpose, as, for instance, the Dv4das4ha, but that there are no such motives for other sacrifices, and parts of sacrifices. He mentions, first of all, a niyama, a precept for the sacrifice, such as ‘Speak the truth.” Then a nimitta, a special cause, as when some accident has taken place that must be remedied, for instance, when the house has been burnt down, &c. Thirdly, the Agnihotra, the morning and evening Homa; fourthly, the Darsa-pdrzamdsau; fifthly, the Dakshayana,a vikriti of the Darsa-pdrvzamAsau, the Agrayana; sixthly, the NirQdsa-pasu, the animal sacrifice. All these have to be performed as a sacredp. 357 duty, and without any view to special rewards. Thus we read in VAsishfha :
Avasyam brahmazo-gnin Adadhita, darsapirzamasAgrayaneshdikaturmasyapasusomais ka yageta, ‘A Brahmana should without fail place his fires, and offer the Darsapirzam4sa, the Agrayaneshféi, the KX aturmasyas, the Pasu, and the Soma sacrifices,’
Harita says: Pakayag#an yagen nityam haviryag#ams ka nityasak, Somams ka vidhipdrvena ya ikkhed dharmam avyayam, ‘Let a man offer the Pakayag#as always, always also the Haviryag#as, and the Soma sacrifices, according to rule, if he wishes for eternal merit. The object of these sacrifices is aparimitaniZsreyasarOpamoksha, eternal happiness, and hence they have to be performed during life at certain seasons, without any special occasion (nimitta), and without any special object (kama). According to most authorities, however, they have to be performed during thirty years only. After that the Agnihotra only has to be kept up. The proper seasons for these sacrifices are given by Manu, IV, 25-27:
‘A Brahmaaza shall always offer the Agnihotra at the beginning or at the end of the day and of the night, and the Darsa and Paurzamiasa (ish/is) at the end of each halfmonth ;
‘When the old grain has been consumed the (Agrayana): Ishzi with new grain ; at the end of the (three) seasons the (K4turmasya) sacrifices ; at the solstices an animal (sacrifice) ; at the end of the year Soma offerings ;
‘A Brahmaaza, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without having offered the (Agrayana) Isha with new grain and an animal (sacrifice) 1.’
These Pakayag#as, Haviryag#as or ishfis, and Soma sacrifices are enumerated by Gautama?, as follows :
1 See Manu, transl. by Buhler, S. B. E.. XXV, who quotes to the same purpose Gaut. VIII, 19-20; Vas. XI, 46; Vi. LIX, 2-9; Baudh. II, 4, 23; Yag#. 1, 97, 124-125.
' Vaisvadevam parva, Varunapraghasah, sikamedhah. * Agnishfoma, Ukthya, Atirdtra, sometimes Shodasin, are the original Soma sacrifices; Atyagnish/oma, Vagapeya, and Aptoryama are later.
See Weber, Ind. Stud. X, pp. 352, 391.
sOTRAS CXLIX, CL.’ "359 times divided into vegetable and animal sacrifices. The vegetable substances are, tazdul4#, pish¢ani, phalikaraz4h, purodasak, odanak, yavagih, prithukak, lagak, dhanas, and aktava#. The animal substances are, payas, dadhi, agyam, 4mikshé, vaginam, vap4, tvakak, m4msam, lohitam, and pasurasah.
Sotra CXLIX.
If there are fewer Mantras and more (sacrificial) acts, then after dividing them into equal parts, let him perform the former with the former, the latter with the latter.
Commentary.
It happens, for instance, in certain ishfis that a pair of Yagya and Anuvaky4 mantras is given, but six acts. In that case one half of the mantras is used for one half of the acts, and the other half of the mantras for the other half of the acts.
Sétra CL.
Commentary.
It happens, for instance, in certain ishfis that a pair of Yagya and Anuvaky4 mantras is given, but six acts. In that case one half of the mantras is used for one half of the acts, and the other half of the mantras for the other half of the acts.
Sétra CL.
If there are fewer acts and more Mantras, let him perform and act with one mantra, those which remain are optional, as the materials for the sacrificial post.
Commentary.
Kapardisvamin seems to have divided this Sdtra into three, the second being avasish/4 vikalparth4z, the third yatha ydpadravyaziti. But it is better to take it as one, as it is in MS. 1676.
If there are, for instance, fourteen vapanas, while there are many more mantras, let him select fourteen mantras and use them for each vapana, while the rest will be useful for another performance. A similar case occurs when different kinds of wood are recommended for making the sacrificial post, or when rice or barley are recommended for an offering. Here a choice has to be made. The iti at the end is explained as showing that there are other instances of the same kind.
p. 366
Sotra CLI.
From the end there takes place omission or addition.
Commentary.
This refers again to the same subject, namely what has to be done if there are either more or less mantras than there are acts which they are to accompany. In that case it is here allowed to use as many mantras as there are acts, and to drop the rest of the mantras. Or, if there are less mantras than there are acts, then, after the mantras have been equally divided, the last verse is to be multiplied. For instance, in the DvikapAla sacrifice for the two Asvins, the placing of the two kap4las is accompanied by two mantras. The rest of the mantras enjoined in the prakriti is left out. But if there are, for instance, twelve or more ishfakAs, bricks, to be placed, while there are only ten mantras, then the mantras are equally divided, and the fifth and tenth to be repeated, as many times as is necessary to equal the number of the ish¢ak4s.
_ Sotra CLIT. As the Prakriti has been told before, anything that has not been told before, should be at the end.
Commentary.
This seems to mean that anything new, peculiar to a Vikriti, and not mentioned in the Praky7ti, should come in at the end, that is, after those portions of the sacrifice which are enjoined in the Prakriti.
Sotra CLIT.
The rule should stand on account of the fitness of the Kumbhti, a large pot, the Sfla, the spit for boiling the heart, and the two Vap4srapazts, the spits for roasting the vapé.
Commentary. Kumbhi is explained by sronzyddip4kasamartha
sOTRAS CLI-CLV. 361
Sotra CLIT.
The rule should stand on account of the fitness of the Kumbhti, a large pot, the Sfla, the spit for boiling the heart, and the two Vap4srapazts, the spits for roasting the vapé.
Commentary. Kumbhi is explained by sronzyddip4kasamartha
sOTRAS CLI-CLV. 361 brthati sthali; Sala by hridayapakartha yashii£, and Vapdasrapani by vapasrapaz4arthe yashf#i dve. The exact object of the Sdtra is not quite clear. Prabhutva is explained by samarthatva, that is, fitness. This would mean, that on account of their fitness, or because they can be used for the object for which they are intended, or, so long as they can be used, the rule applying to them should remain. The commentary explains tantram by tantrata or ekata. It may mean that the same pots and spits should be used, so long as they fulfil their purpose. The next Sdtra would then form a natural limitation.
Sotra CLIV.
But if there is a different kind of animal, there is difference (in pots and spits), owing to the diversity of cooking.
Commentary.
If different animals are to be cooked, then there must be different pots for each (pratipasum), because each requires a different kind of cooking. The commentary adds that, as the reason for using different pots is given, that reason applies also to young and old animals of the same kind (gAti), i.e. the young and small animal would require a different pot and a different kind of cooking.
Sotra CLV.
At the Vanaspati sacrifice, which is a modification (vikara) of the Svish¢éakvzt, the addresses (nigama) of the deities should take place in the Y4gy4, because they are included in the Prakrzti.
Commentary.
These nigamas of the deities are not mentioned in the rules of the Vanaspati sacrifice, but they are mentioned in the rules for the Svishfakrit sacrifice of the DarsapdarzamAsa, which is the Prakrzti, and should therefore be taken over. Here again, because a reason is given, it isp. 362 understood that the same reason would apply to other portions of Svish¢akrit also, such as the Dvir abhigharamza, which is to be retained in the Vanaspati sacrifice,
Sétra CLVI.
The Anvérambhantya or initiatory ceremony does not take place in a Vikrzti, because the Vikvztis would fall within the time of the Prakrzti, and the Anv4rambhamty4 has but one object, namely (the initiation of) the Darsa-pdrzam4sa sacrifice.
Commentary.
‘The Anvarambhaniy4 ceremony has to be performed by those who begin the Darsa-prszamAsa sacrifice. It has thus one object only, and is never enjoined for any other cause. It is not therefore transferred to any Vikriti, such as the Saurya ceremony, &c. The Darsa-pdrzam4sa sacrifice having to be performed during the whole of life, or during thirty years, the Vikrztis would necessarily fall within the same space of time. The initiatory ceremony has reference to the Darsa-pdrazamAsa sacrifice only, and thus serves as an introduction to all the Vikritis, without having to be repeated for each.
The initiatory ceremony has reference to the Darsa-pdrazamAsa sacrifice only, and thus serves as an introduction to all the Vikritis, without having to be repeated for each.
Sotra CLVII.
Or (according to others) the Anv4érambhazty4 should take place (in the Vik7ztis also), because the time (of the Darsa-ptrzamé4sa) does not form an essential part.
Commentary.
This Sdtra is not quite clear. It shows clearly enough that, according to some authorities, the Anvarambhantya or initiatory ceremony of the Darsa-pdOrzamAsa sacrifice should take place in the Vikrztis also; but why? Because the time has not the character of a sesha, which is said to be a synonym of anga, an essential part of a sacrifice.
sOTRAS CLVI-CLIX. 363
When it is said that the Darsa-pQraam4sa should be performed during life, this is not meant as determining the time of the sacrifice. It only means that so long as there is life a man should perform these sacrifices, and that their non-performance would constitute a sin. The former argument, therefore, that the time of the Vikrzti sacrifices would fall within the time of the Prakrzti sacrifice is not tenable.
Sétra CLVIII.
And again, because there is difference in the undertaking. Commentary.
Arambha, the beginning, is explained as the determination to perform a certain sacrifice (darsapOrnamasabhy4m yakshya iti niskayapuraksarah sankalpak). The object of the undertaking in the case of the Darsa-pdrzam4sa sacrifice, as the Prakriti, is simply svarga, in the Vikvitis it may be any kind of desire. Therefore the Anvérambhasiya ceremony of the Darsa-pdrnamasas should be transferred to its Vikritis. This seems to have been the opinion of the same authorities who are referred to in Stra CLVII. The final outcome of the whole controversy, however, is clearly that our Afarya is in favour of omitting the Anvarambhantya in the Vikritis. Anayod# pakshayor anvarambhanzty4bhavapakshasyaiva balavattvam 44aryabhilashitam iti many4mahe. The Anvarambhaziya is not to be considered as an ordinary Anga, but as a special act to fit the sacrificer to perform the Darsa-pdirzam4sa and to perform it through the whole of his life.
Sotra CLIX.
For every object (new sacrifice) let him bring forward the fire (let him perform the Agniprazayana, the fetching of the Ahavantya from the Garhapatya fire). When the sacrifice is finishedp. 364 the fire becomes again ordinary fire, as when the (divine) fire has returned (to the firesticks).
Commentary.
When the sacrifice is finished
p. 364
the fire becomes again ordinary fire, as when the (divine) fire has returned (to the firesticks).
Commentary.
The fire for a sacrifice is supposed to be set apart or consecrated (sAstriya), but it is so for a special sacrifice only, and when that sacrifice is ended, it is supposed to become like ordinary fire again. Arthais prayogana, the sacrifice for which the fire is intended (agnisAdhyavihitakarmanushzanam; tasya tasya vihitasya karmavosnush7hanartham garhapaty4dibhya 4havantyddyagnim pramayet). The commentator remarks that there are two Agnis, the one who is visible, the other who is the god. Now while the divine Agni leaves the coals and ascends or is absorbed again in the two firesticks (arani), the other remains like ordinary kitchen fire. See on Samarohana, Weber, Ind. Stud. IX, p. 311; Asvalayana-Srauta-stitra III, 10, 4-5.
INDEX.
agni, the (sacrificial) fire, Satra 55, 92 (Ahavaniya fire), 138, 145, 1593 the (three) fires, 22.
agnipramayana, the fetching of the Ahavantya from the Garhapatya fire, 159.
agnishfoma, the Agnishtoma, a Soma sacrifice, 7, 140, 143°, 1443 Pp.
344.
agnihotra, the Agnihotra, the morning and evening Homa, 6, gr, 148°; Pp. 344.
agnishomiya, intended for Agni and Soma, 74, 78, 115, 124, 126°, 127°,
agnyadhana, the (first) laying of the fires, 22°, agnyadheya, p. 344.
ahga, member (of the sacrifice), auxiliary act, 3°, 70°, 71°, 73°, 75,60 (anahga), 83 (saga), 157°, 158°, ahgahina, cripple, 2°, atikram, to pass (the altar), 94.
atiratra, a Soma sacrifice, 144°; p. 344- atyagnishroma, p. 344.
atharvaveda, the Atharva-veda, 7°, 19°.
adhivapana, the strewing, 102, 105°.
adhisrapana, cooking, 109.
adhisrapazamantra, the cooking verse (gharmossi), 109.
adhrigu, the Adhrigu hymn (daivyad samitarad, &c.), 43.
adhvaryu, the Adhvaryu priest, 18, 24.
anahga, not an Ahga, 80.
anadhyaya, prohibition of reciting,
37andmniata, not handed down, 35. anirdesa, without special instruction, 72. anumati, a kind of full moon, 65°. anumantraza, the Anumantranamantras, 8°, anuy4ga,acertain auxiliary Homa,75°.
anuvaky&, Mantra used for invocation, 50, 95, (113), 149% antara, turned inside, 57.
fsanabali, p. 344. {shatsadrisa, a little like, 135.
ukthya, a Soma sacrifice, 144°} p-
344. ukkaid, with a loud voice, 8, 12°. utkara, heap of rubbish, 54°. uttama, highest tone, 11°. uttara, successive, 145. uttarata-upasara, on the northern side of which the performances take place, 54. uttaravedi, the Soma altar, 144, 145°. Uttara-amavasya = Kuhfi, 65°. Uttara-paurnzam4si= R4k4, 65°. utpavana, cleansing, 108. utp@, to cleanse (the grains), 108. udagapavarga, performed towardsthe north, 59. udagavritta, turning to the north
uttaravedi, the Soma altar, 144, 145°. Uttara-amavasya = Kuhfi, 65°. Uttara-paurnzam4si= R4k4, 65°. utpavana, cleansing, 108. utp@, to cleanse (the grains), 108. udagapavarga, performed towardsthe north, 59. udagavritta, turning to the north
94: udgitri, the Udgitri priest, 17. upaéara, priestly performance, 54. upadha, to put on the fire, 106. upadh§na, putting on the fire, 106. upabandha, belonging to, 155. upayama, the Upayama, the words upayamagrihito ssi, 97. upavas, to abstain, 65. upavasa, abstaining from meat, &c.,
66°, upastaraza, spreading of fat, 95.
upaspris (apa), to touch water, 53.
upamsu, by murmuring, 9, 11°, 113.
upamsuyaga, the muttered offering of butter (at the full-moon sacrifice), 74.
fiha, substitution of one word for another in a Mantra, 35, 107°, 131, 132.
rigveda, the Rig-veda, 4, 5, 8, 9°, 6.
ekakapfla, a purodasa cake baked in one cup, 120.
ekadevat, offering for one deity,123.
ekaprakarama, one (typical) performance, 70.
ekamantra, accompanied by one Mantra, 38.
INDEX.
p. 367
ekadasakapila, cake baked in eleven cups (at the full-moon and newmoon sacrifices), 74, 76, 124°.
ek4ha, sacrifice accomplished in one day, 140.
aikadasina, the Aikadasinas, 117, 118, aindra, intended for Indra, 127. aindragna, intended for Indra and
Agni, 76, 79, 125, 126, 127°, autsargika (vidhi), general (rule), 93°. aupasanahoma, p. 344.
kand(iyana, rubbing, 40. kapala, jar in which the rice is cooked, 106. kapalamantra, verse used for the Kapila, 106. kartri, the performer, 24, 57, 84. karmaodana, precept for the sacrice, 32. karman, sacrifice, sacrificial act, 37, 38, 44, 45 (karmadi), 59 (daivani karm4ni), 138, 149, 150, 159. k&ma, object, 147, 148. kamay, to wish, 147. kamya, wishful, 113 (kamy§ ishtaab yas).
kAla, time, 80, 84, 157.
kumbhi, a large pot, 153.
Kuh@, the new moon on the first day of the lunar phase, 65°, 68°.
krishnfgina, black skin used for the strewing (adhivapana), 102°.
kratu, sarrifce, 22, 145, 147 (kratvadau).
kratukama, object of the sacrifice,
147. kraya, buying (of Soma), 52. krusha, sharp voice, high tone, 11°, 14 kraufia, high tone, 11°, kshina =kharvik4, 67°.
kharvika, the Kharvika full moon, 67.
gavamayana, 142.
garhapatya, the Garhapatya fire (the father), 22°.
garhya (naman), the domestic name,
35° grah, to take (the butter), 88, 89. graha, offering of Soma, also Soma vessel, 97.
ghrita, butter when hardened, 23°. daturgrshita, the taking four times,
95.
Aaturdasiyukta, the full moon beginning on the fourteenth day, 65°.
Aandramas, moon, 65,
Aaru, a pulse consisting of grains of rice or barley, and clarified butter, 99°, 102, (103, 105), 110, 122°, 123°, 127, 128°, daru=éarusthalf, 106, 108°,
Aarupurodasiya, belonging to the Karus and Purodasas, 102.
Aarusth4li, vessel for boiling the karu, 106°, (110),
Aaturmasya, one of the seven Haviryagfas, 7°, 148° p. 344.
Aatvala, a hole in the ground for the sacrifices, 54°.
Aarusth4li, vessel for boiling the karu, 106°, (110),
Aaturmasya, one of the seven Haviryagfas, 7°, 148° p. 344.
Aatvala, a hole in the ground for the sacrifices, 54°.
éesh#Sprithaktvanirvartin, to be carried out by separate (repeated) acts, 39.
Aaitri, p. 344.
Aodan4, precept, 32, 86.
kbedana, cutting, 53.
gapa, the Gapa-mantras, 8°, gatibheda, difference of the kind (of animal), 154.
ganu, knee, 92.
guhf, spoon, 25, 26°.
guhoti, see hu.
guhotisodana, ordered by the word guhoti, he pours out, 86.
tandula, grain, 108, 109.
taddharma, having the same qualities, 136.
tantra, rule, 104, 153. See pratitantram.
taya-deva-tena, the words for placing the bricks together, 98.
tara, high tone, 11°.
tulyavat, like, 81.
tritiyasavana, the third oblation of Soma, 14.
dakshina, the Dakshina fire (the son), 22°, dakshiza, right, 92 (ganu).
dakshina, southward, 94.
dakshin&pavarga, towards the south,
Oe
p. 368
APASTAMBA’S YAGNA-PARIBHASHA-SOTRAS.
darvihoma, libation from a ladle, 85, (86 to 91), 92, 95.
darsapfirnamasau, the new and fullmoon sacrifices, §, 7°, 14°, 111, 114, 122°, 123°, 127°, 148°, 155° to 158°5 p. 344.
dakshayana, 148°.
dundubhisabda, the sound of a drum,
p. 6
36.
devata, deity, 128, 138.
devatanigama, address of the deity, 155.
devatopadesana, indication of the deity, 101.
desa, place, 84.
daiva, intended for the gods (karman), 59.
dravya, substance (of an offering), 129, 130.
dravyasamuééaya, accumulation, 52.
dvadasakapala, the cake baked in twelve cups (at the new-moon sacrifice), 76, 123°.
dvadaséha, a Soma sacrifice lasting twelve days, 141.
dvikapala, a cake baked in two cups, sacrifice for the two Asvins, 151°, dvidevat4, offering for two deities, 124.
dhanya, corn with the husk, 108°. dhara, pouring out of Soma, 46.
naditarama, crossing a river, 40.
navanita, fresh butter, 23°,
Navayagfa, p. 344.
namadheyagrahama, the mentioning of the name (of particular sacrificers), 35.
nikayin, a series of sacrifices, all having the same name, but different rewards, 143.
prakritidevata, the deity of the prakriti, 127, prani, to bring forward (the fire), 159.
INDEX.
p. 369
pratitantram, at every sacrifice, 29. pratinidha, to substitute, 135. pratinidhi, substitute, 134, 138. pratipad, the first day of the lunar phase, 65°. pratimantrana, conjuring, 40. pratimantram, each (act) with one Mantra, 150. pratishidh, to bar, 82. pratishedha, prohibition, 138, 139. pratika, first words of a verse, 47°. pratyamnfna, corollary, 139. pratyasruta, reply, 10, 95. pratyahuti, for each Ahuti, 89. pradakshizam, turning towards the right, from left to right, 59, 61, 62 pradana, offering, 87.
pradhana, principal act, 70, 74, 80°, 83, 113 (the name of the chief deities).
prabhutva, fitness, 153.
pramaaa, rule, 30.
pray4ga, acertainauxiliaryHoma,75°.
prayaza, journey, 41.
pravara, the words used in choosing priests, 10, 35.
prasamsa, praise, 33.
prasamkhyana, the being enumerated, 81.
prasavyam, turning towards the left, from right to left, 60, 61.
pragapavarga, performed towards the east, 59.
prafinavitin, with the Brahmanic cord over the right and under the left arm, 60.
pratadsavana, the morning-oblation of Soma, 12.
pratarhoma, p. 344.
prayassitta, penance, 136°.
bahudevat§, offering for many deities, 125.
bahumantra, accompanied by many hymns, 44.
Bridhu=Bribu, 2°
Bribu, 2°.
brahman, the Brahma-priest, 19.
brabmaza, m., the Brahmana (caste), 2, 21, 78.
brahmaza, n., the Brahmaaas (sacred books), 30, 31, 32, 33.
bhid, bhidyate, there is difference, 154.
[30]
bhedana, breaking, 53.
madhyama, middle tone, rr°, 13.
manota, the Manota hymn (tvam hy agne prathamo manot§, &c.), 43
56. veda, the (three) Vedas, 3; Veda = Mantras and Brahmanas, 31. vaisya, the Vaisya (caste), 2. vaisvadeva, sacrifice for the Visve Devas, 119, 120°, ra13 p. 344.
vaisvadevika, belonging to the Vaisva deva, 120.
vaishamya, diversity, 154.
vaushas, sacrificial interjection, 96°.
vyatishikta, separated, 105.
vaisya, the Vaisya (caste), 2. vaisvadeva, sacrifice for the Visve Devas, 119, 120°, ra13 p. 344.
vaisvadevika, belonging to the Vaisva deva, 120.
vaishamya, diversity, 154.
vaushas, sacrificial interjection, 96°.
vyatishikta, separated, 105.
vyavasthi, to be restricted, 73.
vyaprita, employed elsewhere, 26.
vyfvrit, to separate, 99, 100.
vrihi, rice, 129°, 136°, sabda, word, 138.
sasya, the corn of the field, 108°.
sakh4, recension, 3°.
sAstriya, consecrated (fire), 159°.
sishta, what is prescribed, 134.
sulba, rope, 61.
sGdra, the Sfidra (caste), 2°, sfila, spit for boiling the heart (of the sacrificial animal), 153.
sesha, essential part, 157.
sraddha, p. 344.
sravant, p. 344.
sraushaf, sacrificial interjection, 96°.
svabpirita = R&ka, 65°.
svoyukt4 = Kuhfi, 65°, 69°.
shanda, eunuch, 2°, shodasin, a certain Soma sacrifice, 144°, 1463 Pp. 344.
samvada, dialogue, 10.
samsk4ra, purification, 29; preparation (of an offering), 129.
samsk§ra, initiation, 52.
sankhya, number, 51.
sahkhyayukta, having a number, 39.
samkara, path between the Katvala and Utkara, 54°.
sattra, a series of sacrifices lasting from thirteen to one hundred nights or more (opp. ahina), 141°, 142°, 146.
sadyask4la, name of the Kharvik& full moon and the corresponding day of abstinence, 67°.
sandhya-paurzamasi = purast4tpaurnamasi, 65°, samnam, to adapt and change (a verse), 107.
samnama = filha, modification of a verse, 107°, sammipat, Caus., to let coincide, 45,
96. sani, to offer the Samn4yya, 79. samavadyo, to divide (the butter), go.
INDEX.
p. 371
samavetartha, words (of a Mantra) connected with the sacrifice, 133°.
samas, to join (ropes), 61, 62.
samanavidhana, having the same rule, 70.
samaruh, to return (to the firesticks, the divine fire), 159.
samisa, joining, 61 ("am gakssanti, they have to be joined).
samidh, fuel, 91.
samuééaya, aggregation, 49, 52.
sampraisha, command, 10, 43°.
sarpabali, p. 344.
sarpis, Adj., running, in sarpir 4gya, melted butter, 23.
savantya, the Soma sacrifice, 116,117.
sasmvatsarika, a sacrifice lasting one, two, Or more years, 142.
sakamedha, a certain sacrifice, 119.
sanga, accompanied by auxiliary acts, 8
3.
sadyaskra, 143°, 146.
sadharana, general, 72.
samniayya, the mixture (of sour and sweet milk, intended for Indra and Mahendra, at the new-moon sacrifice), 77, 79°, 100°, 122° sAamaveda, the Sama-veda, 4, 8,9°,17, samanya, similarity, 122, 128, 134.
samidhenf, the hymns or verses used for lighting the fire, 11, 111.
sAyamhoma, p. 344.
sarasvata (sattra), 146.
Sinivali = pfirva-amavasy4, 65°, 69°.
sira, a certain sacrifice, 119, susadrisa, very like, 135.
somayagin, one who sacrifices with oma, 77, 79% somasamstha, Soma sacrifices, 148° ;
P. 344. somendraéaru, the daru intended for Soma and Indra, 127, sautramani, p. 344. Saudhanvanas, 2°, saumya, intended for Soma, 127°. stri, woman (admitted to sacrifice),
32°, sthalf, see £arusthali.
sthalipaka, p. 344.
344. somendraéaru, the daru intended for Soma and Indra, 127, sautramani, p. 344. Saudhanvanas, 2°, saumya, intended for Soma, 127°. stri, woman (admitted to sacrifice),
32°, sthalf, see £arusthali.
sthalipaka, p. 344.
srué, spoon, 26°, sruva, ladle, 26.
svadha, sacrificial interjection, 96°.
svapna, sleeping, 40.
svasabda, having its own name, 84.
svadhyaya, self-reading (of the Veda), 376 svamin, master, i. e. sacrificer, 138.
svaha, sacrificial interjection, 96°.
svahakaraprad4na, (a sacrifice) which is offered with the word Svaha, 87.
svishtakrit, the sacrifice for Agni Svishtakrit, 13, 155.
haviryag#a, a class of sacrifices, 148° Pp. 344.
havishkrit, the Havishkrit hymn, used when the havis is made, 43.
havis, offering, 104°, 128.
hu, to pour out, to sacrifice, 23, 25°, 86, 87°, 92, 94.
hotri, the Hotri-priest, 16, 49°.
hotra, Mantra recited by the Hotripriest, 49.
homa, the Homa, burnt-oblation,
Bb2
TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SACRED Books OF THE EAST.
CONSONANTS.
MISSIONARY ALPHABET.
Sanskrit. Zend. Pehlevi. I Class. | II Class. | III Class,
*,* This Series is published with the sanction and co-operation of the Secretary of State for India in Council.
REPORT presented to the ACADEMIE DES INSCRIPTIONS, May 11, 1883, by M. ERNEST RENAN.
‘M. Renan présente trois nouveaux volumes de la grande collection des ‘‘Livres sacrés de lOrient” (Sacred Books of the East), que dirige 4 Oxford, avec une si vaste érudition et une critique si sire, le savant associé de l’Académie des Inscriptions, M. Max Miiller.... La premiére série de ce beau recueil, comosée de 24 volumes, est presque achevée. M. Max Miiller se propose d’en publier une seconde, dont l’intérét historique et religienx ne sera pas moindre. M. Max Miiller a su se procurer la collaboration des savans les plus éminens d’Europe et d’Asie, L’Université d’Oxford, que cette grande publication honore au plus haut egré, doit tenir 4 continuer dans les plus larges proportions une ceuvre aussi philosophiqnement congue que savamment exécutée.”
BXTRAOCT from the QUARTERLY REVIEW.
‘We rejoice to notice that a second series of these translations has been announced and has actually begun to appear. The stones, at least, out of which a stately edifice may hereafter arise, are here being bronght together. Prof. Max Miiller has deserved well of scientific history. Not a few minds owe to his enticing words their first attraction to this branch of study. But no work of his, not even the great edition of the Rig-Veda, can compare in importance or in usefulness with this English translation of the Sacred Books of the East, which has been devised by his foresight, successfully brought so far by his persuasive and organising power, and will, we trust, by the assistance of the distinguished scholars he has gathered round him, be carried in due time to a happy completion.’
Professor 3. HARDY, Inaugural Lecture in the University of Freiburg, 1887.
“Die allgemeine vergleichende Religionswissenschaft datirt von jenem grossartigen, in seiner Art einzig dastehenden Unternehmen, zu welchem auf Anregung Max Miillers im Jahre 1874 auf dem internationalen Orientalistencongress in London der Grundstein gelegt worden
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FIRST SERIES.
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Translated by F. Max Mtitrer. Part I.’ The K/dndogyaupanishad, The Talavak4ra-upanishad, The Aitareya-4ranyaka, The Kaushitaki-brihmava-upanishad, and The V4gasaneyisamhit4-upanishad. Second Edition. 8vo, cloth, ros. 6d.
The Upanishads contain the philosophy of the Veda. They have become the foundation of the later Vedénta doctrines, and tndtrecily of Buddhism. Schopenhauer, speaking of the Upanishads, says: ‘In the whole world there is no study so beneficial and so elevating as that of the Upanishads. It has been the solace of my life, tt will be the solace of my death.
[See also Vol. XV.]
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vou. 111. The Sacred Books of China.
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p. 3
might have become the religion of Europe. It forms to the present day the sacred book of the Parsts, the so-called fire-worshippers. [See also Vols. XXIII and XXXI.]
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