18. And the cups of milk are cattle, and the cups of Sur4-liquor food: thus, in that both cups of milk and cups of Sur4-liquor are taken, he indeed secures for himself both cattle and food.
19. And the cups of milk are domestic animals, and the cups of Sur4-liquor wild animals: thus, in that both cups of milk and cups of Surd-liquor are taken, he indeed secures for himself both domestic and wild animals. And he mixes the cups of milk with both cultivated and wild-growing (fruit), whereby both cultivated and wild-growing food is secured to the domestic animals.
20. As to this they say, ‘In that there are those wild beasts, this is a form of that cruel deity; and if he were to mix the cups of milk with hairs of those beasts, he would thrust the cattle into the mouth of Rudra, and the Sacrificer would be without cattle : let him not mix them, or cattle would not be secured by him, for Rudra is the ruler of animals.’ The cups of Sura-liquor alone he mixes with hairs of thosep. 230 beasts : he thus puts into the Sur4 what belongs to Rudra, whence by drinking Sur4-liquor one becomes _of violent (raudra) mind; and on the wild beasts alone he thus directs Rudra’s shaft so as to insure safety to the domestic animals; and cattle are secured by him and he does not thrust the cattle into the mouth of Rudra.
21. [V4g. S. XIX, 10; 11,] ‘That dysentery which spareth both the tiger and the wolf, the winged eagle and the lion, may it spare this (Sacrificer) trouble !—Whereas, as a child, joyfully sucking, I chafed my mother, so now, O Agni, I become freed from my debt: unharmed by me are my parents.’
22, With two eagle-feathers, the Adhvaryu and Pratiprasthatz purify the Sacrificer, turned towards the east behind the altar-ground}, both upwards and downwards,—this is a form of the in-breathing and the upward breathing: the in-breathing and the upward breathing he thereby secures ; for both upwards and downwards this breath passes along the body. With (Vag. S. XIX, 11), ‘ Uniting ye are: unite me with happiness?®!’ he touches the cups of milk: with prosperity and fame he thereby endows him. With, ‘Disuniting ye are: disunite me from evil!’ he touches the cups of Sur4-liquor: he thereby keeps him from evil.
! That is, behind the mah4-vedi, near the antakpftya-peg, where the purchase of the ingredients for the preparation of the Sura had taken place.
* Cf. V, 1, 2, 18, where the same two formulas are used whilst the Soma and Sur4-cups are first held together, and then withdrawn from each other; and the terms ‘sampri&’ and ‘viprik’ were accordingly taken in a passive sense, ‘united’ and ‘disunited ;’
p. 231
Eigutu ApuyAya. First BRAHMANA.
First BRAHMANA.
1. Now, when Indra’s energies, or vital powers, departed from him, the gods restored them by means of this very sacrifice. Both cups of milk and cups of Sur4-liquor are filled: they thereby restore to him his energies, or vital powers. On the northern fire they offer (from) the cups of milk, and thereby provide him? with the bright liquor, with the Soma-drink.
2. He (the Adhvaryu) offers (of the three cups of milk) with (Vag. S. XIX, 32), ‘By their devotions the buffalos quicken the sacrifice,—the buffalos, doubtless, are the officiating priests, and devotion is sacrifice: through the priests he causes the sacrifice to prosper, and through the sacrifice the sacrificer?;—‘the barhis-seated one, supplied with Sura and goodly heroes,’ supplied with Sura, indeed, is this barhis-seated sacrifice, to wit, the Sautramawt: by means of the barhis (the sacred grass on the Vedi), and the sacrifice, he causes him to prosper;—‘they who bestow Soma,’—they thus bestow the Soma-drink upon him ;—‘ with the deities in heaven,—they thus place him with the deities in heaven ;—‘may we enjoy ourselves,—the Soma-juice, indeed, conwhilst here the active sense seems preferable, the term ‘viprz%’ probably referring to the tendency of fiery liquor for producing broils.
1 Or, cause him to prosper, render him successful by means of the liquor; MS. I. O. 311 reads ‘samardhayanti.’
* Or, perhaps, he provides the sacrifice with priests, and the Sacrificer with sacrifice. For obvious reasons the first two padas of the verse have been transposed in the translation.
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duces to joy, and so does the Sur4-liquor : both the joy of Soma and the joy of Sur4 he thus secures ;— ‘worshipping Indra with good hymns of praise!’—for the hymn of praise is food for the gods, and the sacrifice also is food: by sacrifice, by food, he thus makes him successful. Having sacrificed, they drink (of the milk), and thereby increase what is prosperous with him.
3. He drinks}, with (Vag. S. XIX, 34), ‘The (Soma) which the Asvins (brought away) from Namu4i, the Asura,’—for the two Asvins indeed brought away that (Soma-juice) from Namuéi;— ‘and Sarasvatt distilled for the sake of Indra’s strength,—for Sarasvatt indeed distilled it for the sake of Indra’s strength ;—‘that clear, sweet draught,—for clear and sweet indeed is that draught, Soma ;—‘ King Soma I now drink,’ —it is thus king Soma that comes to be drunk by him. The cups of Surd-liquor they offer (from) on the southern fire, and thereby keep him (the Sacrificer) from evil ®.
4. He (the Pratiprasthaty2) offers (libations from the cups of Sura-liquor‘), with (Vag. S. XIX, 33), ‘What essence there is of thine, gathered from the plants,’ for this Surd-liquor, indeed, is the essence
? For particulars as to the persons who partake of the respective cups of milk and Suré-liquor, see XII, 8, 2, 22 seqq.
* That is, on the fire of the southern of the two special Vedis, see p. 225, note.
For particulars as to the persons who partake of the respective cups of milk and Suré-liquor, see XII, 8, 2, 22 seqq.
* That is, on the fire of the southern of the two special Vedis, see p. 225, note.
5 Viz. inasmuch as the libations of liquor are not made on the offering-fire proper, the (northern) Ahavantya, where the oblations from the cups of milk are made.
‘ These cups are of the same kind as those used for the draughts of Soma, being made of palfsa-wood, and resembling mortars in shape ; cf. part ii, p. 259, note 1, towards the end.
x11 KAwpa, 8 aADHYAyA, I BRAHMANA, 6. 233 of both the waters and the plants: by the essence of both the waters and the plants he thus causes him to prosper ;—‘the strength of the Somajuice together with the Sur4-liquor,—he thereby secures what strength there is in the Somajuice and in the Sur4-liquor;—‘ by that exhilarating drink quicken thou the Sacrificer,—that is, ‘by that exhilarating drink gladden thou the Sacrificer ;;—‘ Sarasvati, the Asvins, Indra, and Agni, —by deities he (the priest) thus causes the sacrifice to prosper, and by deities and _ sacrifice the Sacrificer. Having made the offering, they drink (the liquor), and thereby cause to prosper what is unprosperous with him.
5. He drinks, with (Vag. S. XIX, 35), ‘Whatever is mingled herewith of the juicy Soma,’ —he thereby secures for him the essence (juice) of the effused (extracted) and the infused? (Soma) ;— ‘which Indra drank with eagerness,’ —for Indra, indeed, drank it with eagerness ;—‘that (essence) thereof (I drink) with propitious mind, —for unpropitious, as it were, toa Brahmaza is that drink, the Surd-liquor: having thus made it propitious, he takes it to himself ;—‘ King Soma I drink, —it is thus king Soma that comes to be drunk by him.
6. Here, now, other Adhvaryus hire some Raganya or Vaisya with the view that he shall drink that (liquor) ; but let him not do this; for, indeed, this Soma-drink falls to the share of the fathers and grandfathers of whoever drinks (the liquor*) on
? For the distinction between ‘suta’ and ‘4suta’ (not ‘ asuta’), cf, XII, 8, 2, 12. * According to Katy. Sr. XIX, 3, 15, some authorities, however,p. 234 this occasion. Having shifted three coals of the southern fire to outside the enclosing-stones!, he may there offer (of the liquor) with these (three) utterances (V4g. S. XI X,. 36) :-—
7. ‘To the Svadh4-loving Fathers be Svadha, adoration!’ he thereby places the Fathers with the Svadha in the world of the Fathers.—‘ To the Svadh4-loving grandfathers be Svadh4, adoration!’ he thereby places the grandfathers with . the Svadhd in the world of the grandfathers.—‘ To the Svadh4-loving great-grandfathers be Svadh4, adoration!’ he thereby places the greatgrandfathers with the Svadh4 in the world of the great-grandfathers,
the Svadhd in the world of the grandfathers.—‘ To the Svadh4-loving great-grandfathers be Svadh4, adoration!’ he thereby places the greatgrandfathers with the Svadh4 in the world of the great-grandfathers,
8. Having fetched water, he pours it (into the cups) with, ‘The Fathers have drunk:’ he thereby bestows food on them;—‘the Fathers have enjoyed themselves:’ he thereby causes them to enjoy themselves ;—‘the Fathers have become Satisfied:’ he thereby satisfies them ;— ‘may the Fathers cleanse themselves!’ he thereby purifies all of them from the first downwards, for the Sautramavi is a means of purification *.
think the inhaling of the fumes of the liquor to be sufficient for this purpose.
* The coals are to be placed on the south side of the southern fire, from north to south, and the libation from the Asvina cup is made on the northernmost coal, that from the Sérasvata cup on the central one, and that from the Aindra cup on the southern one. According to Katy. XIX, 3, 17, and Mahfdhara on Vag. S. XIX, 36, this is a fourth alternative of disposing of the liquor (in favour of the Fathers), the others being actual drinking, or smelling it, or hiring some one to drink it.
* At XII, 7, 2, 13 a perforated pot (with a hundred holes) was mentioned as being used at this sacrifice. According to K&ty. Sr.
x11 KAwpA, 8 ADHYAYA, I BRAHMANA, 14. 235
9. By three implements of purification he purifies—three in number are these worlds: by means of these worlds he thus purifies him.
10. With ‘p&avamant?! (verses)’ they purify; for pavam4nts are a means of purification: by a means of purification they thus purify him.
11. With three (verses) they purify each time,— there are three vital airs, the in-breathing, the upbreathing, and the through-breathing: it is by means of these that they purify him.
12. With nine (verses) they purify—there are nine vital airs: by means of the vital airs they purify him, and when purified they establish him again in the vital airs.
13. They purify by means of a (goat’s hair and sheep’s wool) strainer,—such a strainer doubtless is a form (symbol) of goats and sheep: by means of goats and sheep they thus purify him.
14. They purify by means of a tail-whisk,—such a tail-whisk doubtless is a form of kine and horses : with kine and horses they thus purify him.
XIX, 3, 20, and Mahfdhara on V4g. S. XIX, 37, use is made of this pot at this juncture in much the same way as is described in V, 5, 4, 27 Seqq.; viz. two poles are driven into the ground north and south of the southern fire, and a bamboo stick laid thereon: on 2 string fastened to this stick the pot, containing a tail-whisk (for straining) and a piece of gold, is then made to hang over the fire, and the remains of the Sura-liquor poured into it; and whilst it trickles through into the fire, the priest makes the Sacrificer pronounce the verses Vag. S. XIX, 37-44, 52-60, addressed to the different kinds of departed ancestors.
S. XIX, 37-44, 52-60, addressed to the different kinds of departed ancestors.
1 That is, verses recited at the Soma-sacrifice whilst the Somajuice is clarifying; the term being usually confined to the verses of hymns of the ninth mandala of the Arksamhit&, whence indeed most of the verses used on this occasion (Vag. S. XIX, 37-44) are taken,
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15. They purify by means of gold,—that (metal), to wit, gold, doubtless is a form of the gods: by means of a form of the gods they thus purify him.
16. They purify him by means of Suré-liquor, for the Sura is purified: they thus purify him by that which is purified; and even as the liquor, whilst being purified, is cleared of impure matter', so is that Sacrificer thereby freed from all evil who, knowing this, performs the Sautramazt, or who even knows this.
17. Here, now, they ask, ‘Is the Sautramazt to be performed, or is it not to be performed, seeing that (in any case) they continuously repel from him all evil?’ As to this Revottaras Sthapati Pafava Kakra once said, ‘Even after making the surrender, one ought certainly to perform the sacrifice ; for the Sacrificer is the body of the sacrifice, and the officiating priests are its limbs; and wherever the body is pure there the limbs also are pure; both of them, indeed, purify him, and both of them repel the evil from him: therefore even after making the surrender (of one’s own self) one ought certainly to sacrifice.’
18. But, indeed, those who perform at the southern fire, go down to the world of the Fathers. He offers an oblation of ghee: ghee being (material of) sacrifice, it is by sacrifice that they establish themselves in the sacrifice.
19. He (the Sacrificer) offers, with (Vag. S. XIX, 45), ‘The Fathers who, one in form and one in mind, live in Yama’s realm,—may their world,
’ The term ‘balkasa’ (apparently connected with ‘valkala’) would seem to mean vegetable matter, esp. chaff or husks. The comm. explains it by ‘kidisa’ (? kilbisha or kiknasa).
x11 KAWDA, 8 ADHYAYA, I BRAHMANA, 21. 237 the Svadh4, adoration, and sacrifice prosper among the gods!’ he thereby commits the Fathers to Yama, and he also conquers the world of the Fathers. Having, all of them, invested themselves sacrificially 1, they betake themselves to the northern fire, for the northern fire? is this (terrestrial) world?®: they thus establish themselves in this world. He offers an oblation of ghee: ghee being sacrifice, it is from out of the sacrifice that they establish themselves in the sacrifice.
is this (terrestrial) world?®: they thus establish themselves in this world. He offers an oblation of ghee: ghee being sacrifice, it is from out of the sacrifice that they establish themselves in the sacrifice.
20. He (the Sacrificer) offers, with (Vag. S. X1X, 46), ‘Mine own (people) who are one in form and one in mind, living among the living,— may their fortune prosper with me, in this world, for a hundred years!’ he thereby secures the good fortune of his own people, and he also confers long life on them. Whilst they hold on to each other, he (the Adhvaryu) offers milk, for milk is vital air and food: in the vital air, in food, they thus finally establish themselves.
21. He offers, with (VA4g. S. XIX, 47), ‘Two paths for mortals have I heard of, (that of the Fathers and that of the gods‘),—‘two paths
' That is, by shifting their Brahmazical cord so as to hang across the breast from the left shoulder to the right hip.
* That is, the fire on the uttara-vedi of the northern of the two special Vedis, see p. 225, note.
’ They are supposed to return to the earth from the world of the Fathers below.
* Not only is the second p&da of the verse omitted here (as also in MS. I. O. 311), but the construction of the first half of the verse is also rather peculiar, the most natural rendering being, ‘ Two paths of the Fathers have I heard of, (those) of the gods and of men.’ The same verse occurs Azks. X, 88, 15 (with the reading ‘dve srut!’ instead of ‘dve sriti’), where Grassmann translates,—p. 238 indeed there are, they say, ‘those of the gods and of the Fathers,—‘thereon all that liveth here passeth,’ for thereon, indeed, everything living here passes ;—‘ what there is between the father and the mother, —the father, doubtless, is yonder (sky), and the mother is this (earth): by means of these two he leads the Fathers to the world of heaven. He (the Sacrificer) alone drinks what is left from the offering!: to himself alone he thus takes prosperity, for milk is prosperity.
22. He drinks it, with (Vag. S. XIX, 48), ‘May this oblation be productive for me,—for productive indeed it is, whether it be milk or Soma ;— ‘possessed of ten heroes,’—the ten heroes, doubtless, are the vital airs: vital airs he thus takes to himself ;—‘ possessed of all the troops,—all the troops, doubtless, are the limbs: it is limbs he thus takes to himself;—‘for well-being: breathwinning, —the breath of life he thus wins ;—‘ racewinning, —a race (offspring) he thus wins;—‘cattlewinning, —cattle he thus wins;—‘place-winning,’ —for it is for a place (in heaven) that he sacrifices : it is that he gains ;—‘ safety-winning,—the (place of) safety, doubtless, is the heavenly world: in the heavenly world he thus finally establishes himself ;— ‘May Agni raise for me abundant offspring,
“Two paths there are, so the Fathers have told me, passable for gods and men;’ whilst Ludwig takes it in the way just referred to. The above interpretation is that of Mahidhara, who refers to Sat.- Br. I, 9, 2, 3; whilst Sayava (on Azks.) seems to take the two paths to be that of the Fathers and gods, and that of men (pitrfnam devinim kot4pi martyanfm fa dve srutf dvau margau) ; though he afterwards calls them ‘devayana’ and ‘ pitriyAna.’
1 That is to say, the milk which remains in the pot (ukh4), from which the milk used for the oblation was taken.
x1 KAwpA, 8 ADHYAYA, 2 BRAHMANA, 3. 239 and bestow ye upon us food, milk, and seed!’ it is to those (priests) who offer for him that he thus says, ‘Bestow ye all this upon me!’ By means of gold they cleanse themselves!; for gold is immortal life: in immortal life they thus finally establish themselves.
Srconp BRAHMANA.
1. PragApati created the (Soma-)sacrifice. He took it and performed it. When he had performed it, he felt like one emptied out. He saw this sacrificial performance, the Sautramam!, and performed it, and then he was again replenished; and, indeed, he who performs the Soma-sacrifice is, as it were, emptied out, for his wealth, his prosperity is, as it were, taken from him.
2. Having performed a Soma-sacrifice one ought to perform the Sautramam!: as a cow that has been milked would replenish again, even so, indeed, does he replenish himself,—he replenishes himself by offspring and cattle; and, verily, he who, knowing this, performs the Sautramamt, or he who (even) knows this, establishes himself in this world, and wins the heavenly world.
3. As to this Suplan Sara#gaya asked Prattdarsa Aibhavata ?, ‘Seeing that neither does onep. 240 become initiated, nor are Soma-shoots' thrown down (to be pressed), how then does the Sautramani become a Soma-sacrifice ?’
1 Katy. Sr. XIX, 3, 27, ‘Over the Aatvala (pit) they cleanse themselves, with their wives, putting gold between ;’ that is to say, whilst the water is poured:on their hands a piece of gold is held between, over which the water flows.
2 Cf. Il, 4, 4, 3-4, where the latter is called Pratidarsa Svaikna (king of the Svikna), whilst the former, after studying with him, is said to have been called Sahadeva Sarfigaya.
4. He replied, ‘The observance of the fast, assuredly, is the head of the sacrifice, and the initiation its body. And the truth, doubtless, is of the form of the fast-observance, and faith of that of the initiation. And mind is of the form of the Sacrificer, and speech of that of the sacrifice.’
5. Thus, when he enters upon the fast-observance, he thereby restores the head to the body of the sacrifice, and he puts truth into faith, and the Sacrificer into the sacrifice.
And mind is of the form of the Sacrificer, and speech of that of the sacrifice.’
5. Thus, when he enters upon the fast-observance, he thereby restores the head to the body of the sacrifice, and he puts truth into faith, and the Sacrificer into the sacrifice.
6. Therefore at this sacrifice (the Sautramazt) the fast-observance? is the initiation. Now, the fastobservance is a male, and the initiation a female; and the truth is a male, and faith a female; and the mind is a male, and speech a female; and the Sacrificer is the male to his wife, whence wherever there is a husband there is a wife: and at the very outset of the sacrifice he thus sets up couples with a view to production.
7. ‘And, indeed, those (materials) are the Somashoots at this sacrifice,’ they say, ‘to wit, the malted rice, the malted barley, and the fried rice.’
8. The malted rice *, indeed, is of the form of the
1 The ‘Somamsava iva’ would seem to have here the force of ‘Soma-shoots proper,’ only substitutes (milk and liquor) being used instead.
* That is to say, the observance of the fast—by which the Sacrificer during the four days of the performance of the Sautramaaf, lives solely on the remains of the Agnihotra—takes the place of the ordinary initiation of the Soma-sacrifice, there being no Diksha at the Sautramazi.
* The malted rice, malted barley, and fried rice, referred to in xII KANDA, 8 ADHYAYA, 2 BRAHMANA, II. 241 morning-pressing, for the morning-pressing is this (terrestrial). world, and the latter relates to the Asvins, and Asvina milk he pours (into the Suraliquor) the first night: he thus provides him (the Sacrificer ') with the morning-pressing—with its own world, with its own deity, with its own form *.
g. And the malted barley is of the form of the midday-pressing, for the midday-pressing is the air, and the latter relates to Sarasvatt®, and the Sdrasvata milk he pours (into the Sura) the second night: he thus provides him with the middaypressing—with its own world, with its own deity, with its own form.
10. And the fried rice is of the form of the evening-pressing, for the evening-pressing is the sky, and the latter relates to Indra, and Aindra milk he pours (into the Sur4) the third night: he thus provides him with the evening-pressing—with its own world, with its own deity; with its own form.
11. The milk of one (cow) he pours (into the Sura) the first night, the milk of two the second this and the next two paragraphs, refer to the remnants of these materials, not used at first in the preparation of the Sura, and amounting to one-third of the original quantity of each; these being added successively during the three nights during which the Sura has to mature; cf. p. 223, note 2.
1 Or, he renders him, the Sacrificer (or, perhaps, it, the sacrifice), successful by means of the morning-pressing.
p. 223, note 2.
1 Or, he renders him, the Sacrificer (or, perhaps, it, the sacrifice), successful by means of the morning-pressing.
* The literal translation would seem to be,—he thus provides him with the respective (sva) world, with the respective deity, and with the respective form,—(hence) with the morning-pressing. It may be remarked, however, that the deities here connected with the three services (the Asvins, Sarasvatf, and Indra) are not those elsewhere associated with them (Vasus, Rudras, and Adityas, IV, 3, 5, 1; or Agni, Indra, Visve DevaA, XI, 5, 9, 7).
* Viz. inasmuch as it is full of moisture (saras).
[44] Rp. 242 night, and the milk of three the third night: he thus provides him with the pressings, in accordance with their forms, and in accordance with their deities.
12. With (Vag. S. XIX, 2), ‘Hereof pour ye to the juice,’ he pours in (the milk) for the sake of (conformity with) the Soma-pressing ;—‘(to) the Soma who is the supreme offering,—for this, to wit, Soma, is indeed the supreme offering (-material): he thus makes it! to be the supreme offering ;—‘the manly one who hath rushed into the waters, for both with water and between it is he (Soma) indeed pressed out;—‘I have pressed out Soma by stones,’ for by means of stones Soma is indeed pressed out: it is thus by means of stones he presses it out for the sake of (conformity with) the Soma-pressing.
13. As to this they say, ‘ That Sautramaz, surely, is of the form of both effused (extracted) and infused? (Soma);—to wit, that essence of both water and plants, the milk, is of the form of the effused (Soma); and that essence of food, the liquor, is of the form of infused (Soma): by both (kinds of) pressings he thus expresses it, by both pressings he secures it.
14. As to this they say, ‘Seeing that the Somajuice is pressed out by stones, how as to the Sautramami?’ Let him reply, ‘By the directions * and the
1 The ‘enam’ must refer to the Sur4-liquor, treated as identical with Soma.
7 Ido not quite understand the distinction between ‘suta’ and ‘Asuta’; cf. XII, 8, 1, 5; unless the former be the pure Somajuice, and the latter that mixed with other ingredients.
* The ‘praisha’ are the directions by which the Maitravaruza calls on the Hotr? to recite the offering-formulas (cf. part ii, p. 183, note 2). For the fore-offerings of the three victims, these directions are given, Vag. S. XXI, 29-40. They all commence with ‘ Hota x11 KAwpDA, 8 ADHYAYA, 2 BRAHMANA, 17. 243
Apri-verses;’ for the directions (praisha) are in the Brzhatt (metre), and the pressing-stones are of barhata nature: by means of stones the Somajuice is indeed pressed out, and by means of stones he now presses it out for the sake of (conformity with) the Soma-pressing.
p. 243
Apri-verses;’ for the directions (praisha) are in the Brzhatt (metre), and the pressing-stones are of barhata nature: by means of stones the Somajuice is indeed pressed out, and by means of stones he now presses it out for the sake of (conformity with) the Soma-pressing.
15. All (the praishas) contain (the word) ‘ payas’ (milk), for in the form of milk Soma is (here) pressed!; they all contain (the word) ‘Soma,’ for the sake of (conformity with) the Soma-pressing ; they all contain (the word) ‘parisrut’ (spirituous liquor), for in the form of spirituous liquor Soma is (here) pressed ; they all contain (the word) ‘ghvzta’ (ghee), for this—to wit, ghee—doubtless is manifestly a form of the sacrifice: he thus makes it to be manifestly a form of the sacrifice; they all contain (the word) ‘madhu’ (honey), for this—to wit, honey—is manifestly a form of Soma: he thus makes it to be manifestly a form of Soma.
16. They all refer to the Asvins?, for the sake of healing-power®; they all refer to Sarasvatt, for the obtainment of food; they all refer to Indra, for the obtainment of energy, or vital power.
17. And, again, as to why they all refer to the Asvins, all of them to Sarasvatt, and all of them to Indra,—these, indeed, were the deities who first yakshat’ (may the Hotr? worship !), and end with ‘ payak somahk parisrut4 ghritam madhu vyantv 4gyasya hotar yaga’ (milk, Soma, with parisrut-liquor, ghee, honey,—may they partake of the butter, Hotr? worship 1).
1 ? Literally, ‘ by (way of) milk’—or, perhaps, ‘ by the admixture of milk—Soma is (here, as it were) produced.’
3 In all the directions referred to, the three deities are named.
* The two Asvins are the physicians of the gods. Cf. IV,1, 5, 8 seqq.; XII, 7, 2, 3.
R 2
p. 244
prepared this sacrifice (the Sautramami): with the help of these deities he thus prepares it; and, besides, he also provides these deities with a share.
18, The invitatory and offering formulas are made continuous !, and relate to the same deities,— for the sake of continuity and uninterruptedness of the race (offspring). All of them relate to the Asvins, all of them to Sarasvatt, and all of them to Indra: the significance of this is the same as before.
19. The Apri-formulas? are anush¢ubh verses ; for the Anushéubh is speech, and with speech Soma is pressed: he thus presses it with speech, for the sake of (conformity with) the Soma-sacrifice. All of them relate to the Asvins, all of them to Sarasvati, and all of them to Indra: the significance of this is the same as before.
20. The anupraishas ° (after-directions) are in the
All of them relate to the Asvins, all of them to Sarasvati, and all of them to Indra: the significance of this is the same as before.
20. The anupraishas ° (after-directions) are in the
? This refers to the purosnuvakyds and yagyds of the oblations of omentum (vap4) of the three victims. For these formulas the three verses, Vag. S. XX, 67-69, are used in such a way that verse 1 forms the anuvaky4, and verse 2 the y4gy4, of the Asvins’ oblation ; verse 2 the anuvaky4, and verse 3 the yagy4, of Sarasvatf’s oblation; and verse 3 the anuvaky4, and verse 1 the y4gy4, of Indra’s oblation. In each of the three verses all the three deities are mentioned.—In exactly the same way the three verses, XX, 70-72, are used as the anuvakyds and yagyds of the three pasupurodasas ; and 73-75 as those of the chief oblations (havis) of meat-portions.
* The Aprtfs (propitiatory verses, cf. part ii, p. 185) are the offering-formulas (y4gy4) of the eleven (or twelve) fore-offerings (pray4ga) of the animal sacrifice. Those used on the present occasion are the twelve verses given, Vag. S. XX, 55-66; there being on this occasion (in the second and third places) foreofferings both to Tanfinapat and Nardsamsa. In each of these verses, again, all three deities are referred to.
> I do not exactly know what formulas are thereby referred to.
x1 KAwDA, 8 ADHYAYA, 2 BRAHMANA, 25. 245 gagata metre; for the Gagatt is this (earth), and by means’ of her Soma is pressed: by means of her he thus presses it for the sake of (conformity with) the Soma-pressing. All of them relate to the Asvins, all of them to Sarasvatt, and all of them to Indra: the significance of this is the same as before.
21. This Sautramaat, then, is manifestly a Somasacrifice; and were the Sacrificer alone to drink (the liquor), it would be either an ish¢i-offering, or an animal sacrifice; but, for the sake of conformity (of the liquor) to the Soma, all the priests drink thereof, for all the priests drink of the Soma-juice.
22. The Adhvaryus! drink (the contents of) the Asvina (cup), for the Asvins are the Adhvaryus of the gods: they thus consume each his own share in his own abode.
23. The Hots, Brahman, and Maitravaruma (drink that) of the Sarasvata (cup), for the Hotr? is the voice of the sacrifice, the Brahman its heart, and the Maitravaruma its mind: they thus consume each his own share in his own abode.
24. The Sacrificer drinks (that of) the Aindra (cup), for this sacrifice, the Sautramamt, belongs to Indra, and even now he who sacrifices has his abode along with Indra: he thus consumes his own share in his own abode.
25. The Asvina cup, indeed, is the eye, the Sarasvata one the vital air, and the Aindra one
It can hardly be the praishas of the anuy4gas (Vag. S. XXI, 48-58), as these are not in the gagati, but in the (4rshf) trish‘ubh metre ; though certainly each of them contains the names of the three deities.
The Asvina cup, indeed, is the eye, the Sarasvata one the vital air, and the Aindra one
It can hardly be the praishas of the anuy4gas (Vag. S. XXI, 48-58), as these are not in the gagati, but in the (4rshf) trish‘ubh metre ; though certainly each of them contains the names of the three deities.
} Viz. the Adhvaryu, and his two assistants, the Pratiprasthatr?’ and Agnidh. Cf. XII, 8, 1, 3 seqq.
p. 246
speech. From the Asvina (cup) he pours (the remains) into the S4rasvata one, whereby he combines his eye with the vital airs; from the Sarasvata (cup) into the Aindra one, whereby he combines his vital airs with his speech, and also establishes his vital airs in (the channel of) speech, whence all the vital airs are established on speech.
26. Three (men) drink the Asvina (cup), to wit, the Adhvaryu, Pratiprasthatyz, and Agntdh; for this eye is threefold—the white, the black, and the pupil: he thus bestows on him the eye in accordance with its form.
27. Three (drink) the Sérasvata (cup), the Hotvz, Brahman, and Maitravaruza; for threefold divided is this vital air—the in (and out)-breathing, the up-breathing, and the through-breathing: he thus bestows on him the vital air in accordance with its form.
28. Singly the Sacrificer drinks the Aindra (cup), for single is that distinction of the vital airs, speech : singly and solely to himself does he take that distinction, speech ; whence he who has performed the Sautramamzt becomes singly and solely the most distinguished among his own people, and so does even he who knows this.
29. The officiating priests (vztvig), doubtless, are the seasons (vztu), and the draughts (of liquor) are the months ;—six priests drink, for there are six seasons: by means of the priests he thus secures the seasons.
30. There are twelve draughts’, and twelve
? Viz. inasmuch as three priests partake of each of the first two cups of milk, and of the first two cups of Surd-liquor, and each priest drinks twice.
x11 KAwpA, 8 ADHYAYA, 2 BRAHMANA, 25. 247 months: by means of the draughts he thus secures the months. The priests drink again and again by turns, whence the seasons and months succeed one another by turns.
31. The thirteenth draught the Sacrificer takes, for, indeed, that thirteenth month is manifestly the year itself: it is this he secures by obtaining (that draught). And, indeed, the Sautramamt is the same as the year, and by means of this he wins everything, and secures everything for himself.
32. There are three victims, for three in number are these worlds: it is these worlds he thereby secures,—to wit, this (terrestrial) world by that of the Asvins, the air by that of Sarasvatt, and the sky by that of Indra: he thus wins and secures these worlds for himself in accordance with their (peculiar) form and deity.
33. There are three sacrificial cakes, for there are three- seasons: it is the seasons he thereby secures,— to wit, the summer by that of Indra, the rainy season by that of Savitz, and the winter by that of Varuza: he thus wins and secures the seasons for himself in accordance with their (peculiar) form and deity.
34. There are six cups (of milk and liquor), for there are six seasons: it is the seasons he thereby secures,—to wit, the spring and summer by the two Asvina (cups), the rainy season and autumn by the two Sérasvata ones, and the winter and dewy season by the two Aindra ones: he thus wins and secures the seasons for himself in accordance with their form and deity.
35. The invitatory and offering formulas are made continuous, and relate to the same deities—p. 248 for the sake of the continuity and uninterruptedness of the seasons. They are all of them invitatory formulas and all offering-formulas?, whence all the seasons pass onwards, and all of them return. All (the formulas) are first, all of them intermediate, and all of them last, whence all the seasons are first, all of them intermediate, and all of them last. All the cups have two (formulas, an) invitatory and (an) offering-formula,—this is of the form of day and night : it is the day and the night he thus secures for himself; whence both the seasons and the months are established on day and night.
36. The Sautramavi, truly, is the same as the year, and the same as the moon; and the Sacrificer is manifestly the sun: his vedi (altar-ground) is this earth, his uttara-vedi the air, his barhis the sky, his officiating priests the quarters, his fuel the trees, his ghee the waters, his oblations the plants, his fire Agni himself, his sawestha (the particular form of sacrifice) the year—and, indeed, everything here, whatever there is, is the year; whence he who has performed the Sautramamt wins everything, and secures everything for himself.
Tuirp BRAHMANA.
1. Tvash¢vz, seeing his son slain, brought Soma suitable for witchery, and withheld from Indra. Indra, committing a desecration of the sacrifice, by main force drank off his (Tvash¢v2’s) Soma-juice. He went asunder in every direction—from his mouth and vital airs his excellence and fame passed
1 See p. 244, note 1, where it is shown that each of the three verses serves successively as puro: nuvaky4 and as yagy4.
x11 KANDA, 8 ADHYAYA, 3 BRAHMANA, 6. 249 away, and entered the cattle, whence cattle are one’s fame: and famous, indeed, is he who, knowing this, is consecrated! by the Sautramaz#.
2. The two Asvins and Sarasvatt then prepared for him this sacrifice, the Sautramazt, for the purpose of healing him, and thereby consecrated him: thereby he became the highest of gods, and so does he who is consecrated by that (offering) become the highest among his own people.
2. The two Asvins and Sarasvatt then prepared for him this sacrifice, the Sautramazt, for the purpose of healing him, and thereby consecrated him: thereby he became the highest of gods, and so does he who is consecrated by that (offering) become the highest among his own people.
3. He consecrates him on a black antelope skin ; for the black antelope skin is the sacrifice ?: it is at the sacrifice he thus consecrates him; on the hairy side (of the skin), for the hair is the metres: it is on the metres (or sacred writ) he thus consecrates him.
4. On a throne-seat he consecrates him, for imperial dignity is seated (established) on a throneseat: by means of imperial dignity he thus causes him to attain imperial dignity.
5. It is made of udumbara wood, for the udumbara (ficus glomerata) is strength: for the sake of strength he thus is consecrated. It is knee-high, for knee-high is this (terrestrial) world, and it is for (the rule of) this world that the Kshatriya is consecrated ; and the ruler (kshatra) indeed he becomes who is consecrated by the Sautramamt: therefore it is knee-high, and of unlimited size horizontally (in width and depth),—
6. For the throne-seat means royal dignity, and of unlimited prosperity is royal dignity. It is covered with plaited reed-work, for reed-grass is meet for sacrifice. Two of its feet stand on the
1 Literally, sprinkled, i.e. anointed, with the ‘vas4,’ or fat gravy obtained from the cooking of the sacrificial animals. * See part i, p. 23, note 2.
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northern, and two on the southern altar-ground', for the northern vedi is this (terrestrial) world, and the southern one the world of the Fathers: he thus consecrates him for both worlds.
7. Concerning this, Gauriviti Saktya, knowing this, once said, ‘ Like rulers *, assuredly, we shall be in yonder world!’ Perhaps* it was Azshabha Yagaatura, king of the Svikna, who had told him so.
8. He places the throne-seat, with (Vag. S. XX, 1), ‘Thou art the womb of the Kshatra, thou art the navel of the Kshatra!’ for it indeed is the womb and navel of the Kshatra (ruling power).
9. He then spreads the black antelope skin thereon, with, ‘May it not injure thee! do not
1 For the two special Vedis, see p. 225, note 1.
2 <A kind of Kshatriyas,’ Delbrtick, Altind. Synt., p. 494.
9. He then spreads the black antelope skin thereon, with, ‘May it not injure thee! do not
1 For the two special Vedis, see p. 225, note 1.
2 <A kind of Kshatriyas,’ Delbrtick, Altind. Synt., p. 494.
5 For this or some such meaning (‘ probably ’—German, ‘ wohl’ or ‘ vielleicht ’) which seems to me to suit best the use of ‘sasvat’ in the Brahmanas, see part iii, p. 98, note 2.—Thus, at I, 2, 3, 2, I would now translate ‘and perhaps it was Trita who slew him,— Indra at all events was exonerated from that (guilt), for he is a god.’ Similarly, I, 8, 1, 4, ‘perhaps it was a ghasha, for that (fish) grows best (fastest);’ II, 2, 1, 2, ‘If, on the other hand, that oblation were not offered up in him, he would perhaps bum either the Adhvaryu, or the Sacrificer.. Somewhat peculiar is the passage, I, 6, 3, 10, where sasvat occurs both in the relative and in the demonstrative clause, and where we can hardly translate otherwise than ‘If, perchance, he had said, “‘ Grow thou, the foe of Indra!” he (Vritra) would perhaps have slain Indra.’—Hitte er vielleicht (etwa) gesagt: ‘Wachse, du Feind Indras!’ so wtirde er (Vritra) vielleicht (? gewiss) Indra erschlagen haben.—If this be the right interpretation of these passages, they would have to be transferred, in the St. Petersb. Dict., from meaning b (?) to c, where ‘ vielleicht’ would have to be added, as it certainly suits better than ‘ gewiss’ (most likely) the last of the foregoing passages, at all events. The comm. explains ‘sasvat’ by ‘ bahukritvah.’
x11 KANDA, 8 ADHYAYA, 3 BRAHMANA, I3. 251 injure me!’ for the black antelope skin is the sacrifice: (thus it is spread) for the safety of the sacrifice and his own self.
10. He then mounts it, with a verse to Varuma (Vag. S. XX, 2), for Varuza is the king of the gods: by means of his own deity he thus consecrates him!—‘He hath sat down, the upholder of the sacred law, Varumza, in the home-steads, for supreme rule, he the wise!’
11. He then throws down a gold and a silver plate (beneath his feet, the silver one beneath the left foot) with, ‘Protect (me) from death!’ (the gold one beneath the right foot* with,) ‘Protect (me) from lightning!’ The Virag, doubtless, is the rain, and of this there are these two terrible forms, lightning and hail; of these the gold plate is of the form of lightning, and the silver one of that of hail: against these two deities he affords protection to him, whence he who has performed the Sautramamt has no fear of these two deities, as he also who thus knows this.
12. He consecrates him by sprinkling him with the fat gravy of the sacrificial animals, for the gravy of the animals means excellence: with that excellence, the essence of cattle, he thus sprinkles him. But that gravy is also the highest kind of food : with the highest kind of food he thus sprinkles him.
13. There are hoof-cups (of gravy), for on hoofs cattle support themselves: he thus causes him to obtain a support. There are thirty-three (such)
But that gravy is also the highest kind of food : with the highest kind of food he thus sprinkles him.
13. There are hoof-cups (of gravy), for on hoofs cattle support themselves: he thus causes him to obtain a support. There are thirty-three (such)
1 Cf. V, 4, 4, 5, where the verse is explained. ? Or, on the head, according to others. The plates are of the usual round shape.
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cupfuls, for thirty-three in number are all the deities: by means of all the deities he thus consecrates him. He offers them with gagatt verses, for animals are of gdgata (movable) nature: by means of the Gagatt he thus secures cattle for him. With sixteen verses (V4g. S. XIX, 80-94) he offers, for animals are of sixteen parts: he thus bestows excellence (or prosperity) on him part by part.
14. ‘With lead the wise, with wool and thread! the sages weave the web, the sacrifice: the Asvins, Savityz, Sarasvati, and Varumza healed the form of Indra*’ Each time he has offered two (cupfuls) together, he pours the residue into a bowl (sata): he thereby establishes the days and nights, the half-months, the months, and the seasons in the year, and hence these days and nights, half-months, months, and seasons are established (contained) in the year.
15. The bowl is made of reed, for the reed has its birth-place in the waters, and the waters are all the deities: by means of all the deities he thus consecrates him.
16. A rubbing down (of the Sacrificer) with all manner of sweet-smelling substances takes place (before sprinkling him with fat), for such a rubbing down with all manner of sweet-smelling substances means supreme fragrance: with fragrance he thus consecrates (anoints) him.
17. He sprinkles him (with the fat gravy) in front while (himself) looking towards the back (west), for
1 See p. 219, note 3. * Only the first pada of this, the first of the sixteen verses, is given in the text. Regarding the allusions in this verse, see XII, x11 KAwpA, 8 ADHYAYA, 3 BRAHMANA, 19. 253 from the front food is visibly eaten. On every side (he sprinkles him) whilst moving round : he thus bestows food on him from all quarters, whence food is secured from all quarters by him who has performed the Sautramamt, or even by him who thus knows this.
18. With a formula to the Asvins he sprinkles him first?, then with one to Sarasvatt, then with one to Indra: it is by means of these deities he thus consecrates him. Now, some consecrate him by means both of these deities and those utterances, ‘bh, bhuva%, svar,’ ‘for,’ say they, ‘these utterances (“ earth, air, heaven”) mean all this (universe) : ‘it is by means of all this (universe) we thus consecrate him.’ Let him, however, not do so, but let him only consecrate him by means of those deities, for those deities, indeed, are all this (universe).
19. He consecrates him prior to the Svish¢akvzt (offering), for the Svish¢akvzt is the Kshatra: he thus consecrates him by means of the Kshatra (or, by a Kshatriya). And he consecrates him between (the oblation to) the Lord of the Forest? and the
* According to Katy. Sr. XIX, 4, 14-17, he sprinkles him up to the mouth, letting it flow down on all four sides; and with each sprinkling he pronounces one of the formulas, first, the Savitra one, Vag. S. XX, 3, ‘At the impulse of God Savitrz (1 consecrate) thee by the arms of the Asvins, and the heads of P@shan!’ followed by the Asvina one, ‘with the healing medicine of the Asvins I sprinkle thee for energy and holy lustre !’ and the Sfrasvata one, ‘with the healing medicine of Sarasvatf I sprinkle thee for vigour and food!’ Then a fourth time with a formula referring to all the deities (or with the three great utterances), or with the Aindra text, ‘With Indra’s power I sprinkle thee for strength, for excellence, and for fame!’
* For this oblation, see III, 8, 3, 33; 1V,5, 2, 11; in both cases it is followed immediately by the oblation to Agni Svish/akrit. -
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Svishéakrzt, for the lord of the forest (or the tree) is Soma, and the Svish¢akzzt (maker of good offering) is Agni: he thus consecrates him after encompassing him by Agni and Soma; whence both those who know, and those who do not, say, ‘A Kshatriya is the consecrator of a Kshatriya!.’
20. They then lift him up? knee-high, then navelhigh, then as high as the mouth; for the Vagapeya doubtless is the same as the consecration, and the Sautramazi is a consecration; and even as there, at the V4gapeya, he (the Sacrificer) mounts the sacrificial stake ’, like that is this rite.
21. As to this they say, ‘ But, surely, he who is consecrated by the Sautramawt moves away from this world.” Well, he descends again upon the black antelope skin, and, the black antelope skin being the sacrifice, he thus finally establishes himself on the sacrifice.
22. [He descends‘, with Vag. S. XX, 10,]‘Firmly® I establish myself in the Kshatra (lordship), in royal sway,—in lordship and royal sway he thus establishes himself so as not to lose lordship and royal sway ;—‘firmly in horses I establish
* According to K&ty. Sr. XIX, 4, 19-21, the Adhvaryu first touches him, with (V4g. S. XX, 4), ‘Thou art Ka, thou art Katama, —to Ka thee!’ and the Sacrificer replies, ‘O thou of good fame ! O most propitious one! O true king!’ and touches his limbs one after another with XX, 5-9.
5 See part iii, p. 32 (V, 2, 1, 9 seqq.).
‘ That is, when the throne-seat has been lowered again, he rises from it and stands on the deer-skin.
5 The function of ‘prati’ here seems to be to strengthen the preposition in the verb ‘ prati-tish/2ami.’
xi1 KANDA, 8 ADHYAYA, 3 BRAHMANA, 24. 255
5 See part iii, p. 32 (V, 2, 1, 9 seqq.).
‘ That is, when the throne-seat has been lowered again, he rises from it and stands on the deer-skin.
5 The function of ‘prati’ here seems to be to strengthen the preposition in the verb ‘ prati-tish/2ami.’
xi1 KANDA, 8 ADHYAYA, 3 BRAHMANA, 24. 255 myself, and in kine,’—in the midst of horses and kine he thus establishes himself so as not to lose horses and kine ;—‘ firmly in the limbs I establish myself, and in the body,’—in the limbs. and in the body he thus establishes himself so as not to lose his limbs and his body ;—‘ firmly in the vital airs I establish myself, and in prosperity,—in the vital airs and in prosperity he thus establishes himself so as not to lose the vital airs and prosperity ;—‘ firmly in heaven and on earth I establish myself, and in the sacrifice,—he thus establishes himself in these two, heaven and earth, within which is all this (universe).
23. He! then sings a SAman (hymn-tune), for the Séman means lordship (kshatra) : with lordship he thus consecrates him; or the Sdman means imperial sway: by means of imperial sway he thus causes him to attain imperial sway. And, indeed, the Sdman is the essence of all the Vedas: he thus consecrates him with the essence of all the Vedas.
24. He sings it on a brzhatt verse?, for established on the Bvzhatt, as his excellence and foundation,p. 256 that sun shines': he thus establishes him on the Brzhatt, as his excellence and foundation.
1 According to the commentator on Katy. X1X, 5, 1, the Brahman sings, whilst Laty. V, 4, 16-19 gives directions from which the Udgatrs would seem to be expected to perform this duty. When the Sacrificer is being anointed, the Udgitr;' is to step between the (northern and southern) fires and, as soon as he is called upon by the Adhvaryu, he is to commence the Sdman. It would probably depend on the Brahman’s previous studies, whether or not he was sufficiently conversant with the complicated details of the hymnology.
* Viz. Vag. S. XX, 30 (Azks. VII, 89, 1), ‘To Indra, O Maruts, sing ye the great (hymn), most destructive to Vrztra, whereby the promoters of sacred rites produced the light, the wakeful god for the god.’
25. He sings it on a brzhatf verse relating to Indra, for this sacrifice, the Sautramazt, belongs to Indra, and even now he who sacrifices has Indra for his support: he thus consecrates him on his own support (or resting-place).
26. And as to why (these hymns) are called ‘bracers *;’ it is because by means of these SAmans the gods braced Indra up to energy, or vital power : in like manner do the officiating priests, by means of these Samans, brace the Sacrificer up to energy, or vital power. ‘Samsravase, visravase, satyasravase, sravase®’—these are the SAmans: they proclaim
‘Samsravase, visravase, satyasravase, sravase®’—these are the SAmans: they proclaim
* Professor Weber, Ind. Stud. VIII, p. 42, refers to a parallel passage in Tandya-Br. VII, 4, 7—‘ By means of the Bahishpavamina (of the morning service) the gods carried off Aditya, the sun, to heaven; but he did not stop there. At midday they then fixed him by means of the Brzhatf, and for this reason the Brzhatf metre is used for the Pavam4na-stotra at the midday service.’
® Literally, sharpeners or sharpenings (samsdna).
* These words—apparently meaning ‘for fame all round, for fame far and wide, for true fame, for fame’ (or, perhaps, ‘for hearing, or, rather, being heard of all round,’ &c.)—are used to form the finales (nidhana) in which all the priests are to join; cf. Samay., Calc. ed., I, pp. 533-4, where the figured text is given. According to Katy. XIX, 5, 4-5; Laty. V, 4, 19, the words, ‘samgityai, vigityai, satyagityai, gityai’ (for complete victory, victory far and wide, &c.), and ‘sampush/fyai, vipushfyai,’ &c. (for complete prosperity, &c.), are to be used instead, in the case of a Kshatriya and Vaisya respectively, either optionally or necessarily. ‘Though these four words are here, and elsewhere, spoken of as so many different Samans, only the last of them (‘ sravase’) forms the jizale of a Saman in the ordinary sense of the word; the others being merely combined with certain musical ejaculations, or expletives (stobhas). All the four ‘Sdémans’ begin with the same phrase (varying only in the verb)—‘sam tv4 hinvanti (risanti, xu KANDA, 8 ADHYAYA, 3 BRAHMANA, 29. 257 him in these worlds. There are four finales, for there are four quarters: they thus establish him in all the quarters. All (the priests) join in the finale: with one mind they thus bestow excellence upon him.
27. As to this they say, ‘ Seeing that this Saman is sung, wherein then does the recitation (uktha) of this SAman consist, and what is its foundation ; for unsuccessful is what is chanted unless it be followed by a recitation ?’
28. ‘Thrice eleven are the gods;’ this, indeed, is the recitation! belonging to that S4man, this its foundation.
29. Or he (the Adhvaryu) takes a thirty-third cupful (of gravy), with (Vag. S. XX, 11-121), ‘ Thrice
‘Thrice eleven are the gods;’ this, indeed, is the recitation! belonging to that S4man, this its foundation.
29. Or he (the Adhvaryu) takes a thirty-third cupful (of gravy), with (Vag. S. XX, 11-121), ‘ Thrice tatakshur, sisanti) dhitibhiZ,’ i.e. ‘they make thee up (or urge thee on) with prayers,’ serving as a kind of prelude (prast4va) the single words of which are given among the Stobhas (Samav., Calc. ed., Il, p. 522, last line), as, indeed, the words ‘ samsravase,’ &c., themselves are (ib., p. 520). In the first three Samans this phrase is followed by the finale consisting of the respective characteristic word preceded by the Stobha ‘auhova.’ In the last Saman, on the other hand, the introductory phrase is followed by the choral setting of the verse ‘ Brihad indraya gayata’ (see p. 255, n. 2), which, in its turn, is followed again by the first phrase, with a slightly modified modulation, ending with ‘auhov4 sravase.’ Whilst joining in the finale, the priests, according to Lary. V, 4,17, are to lay their . hands on the head of the Sacrificer.
? According to Katy. Sr. XIX, 4, 24; 5, 8 seq.; 7, 1 seq., the thirty-third libation of gravy is taken with the text, XX, 32, ‘yo bhaténam adhipati4 (he who is the over-lord of creatures),’ &c. ; whilst, on the conclusion of the Sastra, or Hotrz’s recitation, the Sacrificer offers the libation from that last cup with XX, 11-12, and drinks the remainder with XX,13. The Sastra, recited in response to the Saman, consists of the section of eleven verses, Vag. S. XX, 80-90, the first and last verses of which are recited thrice; whilst the ‘4h4va’ (somsAvom, ‘let us praise, om !’) is inserted by him before each triplet of the remaining nine verses. The two verses used whilst the Sacrificer offers (XX, 11-12) are likewise recited by the
(44) )
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eleven are the gods,—for there are indeed thrice eleven gods ;—‘three-and-thirty, bountiful,— for there are thirty-three gods ;—‘ with Brzhaspati for their Purohita,—Bvzhaspati is the Brahman (n.): he thus means to say, ‘ With the Brahman for their Purohita (family-priest);’—‘at the impulse (sava) of the god Savitrz,—that is, ‘impelled by the god Savitrz;’—‘may the gods protect me through the gods!’ for the gods indeed consecrate him through the gods.
30. ‘The first with the second, —for the first (gods, on earth) consecrate him along with the second ones (in the air) ;—‘the second with the third,— for the second ones consecrate him along with the third ones (in the sky);—‘the third with! the truth, —for the third ones consecrate him with the truth ;—‘the truth with the sacrifice, —for the truth consecrates him with the sacrifice ;—‘the sacrifice with sacrificial texts, —for the sacrifice consecrates him with sacrificial texts ;—‘ sacrificial texts with hymn-tunes,—for sacrificial texts (yagus) consecrate him along with hymn-tunes ;— ‘hymn-tunes with hymn-verses,—for hymntunes consecrate him along with hymn-verses (r2&) ; —‘hymn-verses with invitatory verses, —for hymn-verses consecrate him along with invitatory verses ;—‘invitatory verses with offeringverses,—for invitatory verses consecrate him along with offering-verses ;—‘offering-verses with Vashaé-calls,—for offering-verses consecrate him
Hotr?, as a ‘ nivid,’ being either added at the end of the Sastra, or inserted before the ninth or tenth verse; the whole recitation thus consisting of seventeen verses.
1 Mahfdhara takes the instrumental throughout as a sociative (saha satyena).
XII KANDA, 9 ADHYAyA, I BRAHMANA, I. 259 along with Vasha¢calls;—‘Vashaé-calls with oblations,—for Vashaé-calls consecrate him along with oblations;—‘May the oblations render successful my wishes! bha#! svaha4!’—having thus consecrated him by means of those deities from first to last, he thus, by means of oblations, renders all his wishes successful. Having then solicited an invitation from the officiating priests, he (the Sacrificer) drinks! (the remains of the cup of vas4), for the officiating priests are the seasons: it is thus in the seasons that he solicits an invitation.
31. He drinks it, with (Vag. S. XX, 13), ‘My hair is endeavour*®, my skin submission and approach’, my flesh inclination, my bone wealth, and my marrow submission, —for he who is consecrated by the Sautrdmamt enters the worlds and among the deities; he now has himself invited amongst them‘, and thus he arises (in the other world) complete, with a whole body, and with (all) limbs.
NintH ApuyAya. First BRAHMANA. 1. Verily, from this sacrifice the man® is born;
? According to Katy. XIX, g, 9, the priests themselves first smell the remainder of the fat gravy, with the text (XX, 34), ‘The protector of my breath thou art,’ &c. Cf. also XIV, 2, 2, 42, with note.
* The use of ‘ prayati’ in this sense (here and Vag. S. XVIII, 1) is peculiar; being apparently derived from ‘ pra-yam,’ one would expect it to have some such meaning as ‘offer, gift.’ This and the other predicates, according to Mahfdhara, are to show the state of feeling of beings towards the (royal) Sacrificer. The repetition of ‘4nati’ (bowing, prostration, submission) is strange. A strong alliterative cadence is noticeable in the verse.