and by those (kindling-verses) he thus gains these worlds, and these regions.
g. The first libation of ghee is the sacred law, and the second the truth; and, verily, he secures for himself law and truth, and whatsoever is to be gained by law and truth all that he now gains.
10. The first fore-offering is brilliance, the second honour, the third fame, the fourth holy lustre, the fifth food (prosperity).
11. After the first fore-offering let him utter (the anumantraza'), ‘May I become bDrilliant;’ after the second, ‘May I become honoured ;’ after the third, ‘May I become glorious;’ after the fourth, “May I become endowed with holy lustre ;’ after the fifth, ‘May I become prosperous ;’—and, verily, whosoever knows this becomes brilliant, and honoured, and glorious, and endowed with holy lustre, and prosperous.
12. Now, Svetaketu Aruxzeya®, who knew this, said once, ‘To him who will thus know that glory of the fore-offerings, people will in days to come be flocking from all sides as if wishing to see some great serpent.’
13. The first butter-portion, doubtless, is the past, and the second the future: verily, he secures for himself both the past and the future; and whatever is to be gained by the past and the future, all that he now gains.
1 Each of the offering-formulas of the Prayagas has after it the anumantrana ‘might is speech, might is energy, in me the inbreathing and off-breathing ;’ which, according to our paragraph (and Ka&ty. III, 3, 5), is to be supplemented by these special prayers,
3 See X, 3, 4, 1, with note.
XI KANDA, 2 ADHYAYA, 7 BRAHMAMNA, 18. 4!
14. The cake offered to Agni is the Brahman (priesthood); and, verily, whosoever knows Agni’s cake to be the priesthood secures for himself the priesthood ; and whatever is to be gained by the priesthood all that he now gains.
15. The low-voiced offering is the Kshatra (nobility); and, verily, whosoever knows the low-voiced offering to be the nobility secures for himself the nobility ; and whatever is to be gained by the nobility all that he now gains. And inasmuch as some perform the low-voiced offering, and others do not, therefore people speak (give information) to the noble both in a loud voice and in a low voice.
16. The second cake is the Vis (people); and, verily, whosoever knows the second cake to be the people secures for himself the people; and whatever is to be gained by the people all that he gains. And inasmuch as Agni’s cake and the low-voiced offering come first therefore the priesthood and nobility are established upon the people.
17. The Sannayya! is royal dignity; and, verily, whosoever knows the Sannayya to be royal dignity secures for himself royal dignity ; and whatever is to be gained by royal dignity all that he gains. And inasmuch as some pour (sweet and sour milk) together®, and others do not, therefore the royal dignity both (combines) together and (keeps) asunder’.
And inasmuch as some pour (sweet and sour milk) together®, and others do not, therefore the royal dignity both (combines) together and (keeps) asunder’.
18, The Svish¢akvtt is fervid devotion ; and, verily, whosoever knows the Svishfakrzt to be fervid devo-
1 For this sacrificial dish of the New-moon sacrifice, prepared from fresh milk and sour curds, see part i, p. 178, note 4.
? That is, they prepare the Sanndyya.
* That is to say, different kings either combine or keep separate from each other. ,p. 42 tion secures for himself fervid devotion; and whatever is to be gained by fervid devotion all that he now gains,
19. The fore-portion is the place (in heaven); and, verily, whosoever knows the fore-portion to be the place (in heaven) secures for himself the place (in heaven); and whatever is to be gained by the place (in heaven) all that he now gains; and, indeed, he does not by ever so little fall from his place, for it is by ever so little that in yonder world men fall from their place; and whosoever knows this does not fall from his place however much evil he may have done.
20. The I¢4 is faith ; and, verily, whosoever knows the IdA to be faith secures for himself faith, and whatever is to be gained by faith all that he now gains,
21. The first after-offering is the thunderbolt, the second the hail-stone, the third the (heavenly) firebrand (meteor).
22. After the first after-offering let him utter (the anumantraza), ‘O thunderbolt, smite N. N.!’ (naming) him whom he hates; after the second, ‘O hail-stone, smite N.N.!’ after the third, ‘ O firebrand, smite N. N.!’
23. And if such a one dies suddenly, then, indeed, it is that after-offering, the thunderbolt, that smites him; and if he is, as it were, covered with outflowing (blood), then it is that after-offering, the hail-stone, that smites him; and if he is, as it were, covered with scorching, then it is that after-offering, the (heavenly) firebrand, that smites him.
24. Such is the bolt of the sacrifice: it was by that bolt, indeed, that the gods overcame the Asuras;
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and in like manner does the Sacrificer who knows this overcome his wicked, spiteful enemy.
25. And if the sacrifice were to end with afterofferings, then it would end with the thunderbolt, the hail-stone, and the (heavenly) firebrand: therefore the sacrifice of the gods ends either with the 1d or with the Samyos.
26. By the fore-offerings, indeed, the gods reached the world of heaven. The Asuras tried to get thither after them; and by the after-offerings they (the gods) drove them back: thus, when the after-offerings are performed, the Sacrificer drives back his wicked, spiteful enemy.
26. By the fore-offerings, indeed, the gods reached the world of heaven. The Asuras tried to get thither after them; and by the after-offerings they (the gods) drove them back: thus, when the after-offerings are performed, the Sacrificer drives back his wicked, spiteful enemy.
27. The fore-offerings, indeed, are the out-breathings', and the after-offerings the off-breathings: wherefore the fore-offerings are poured out ina forward direction’, for that is the form of the out-breathing; and the after-offerings (are poured out) in a backward direction’, for that is the form of the off-breathing. The after-offerings, indeed, are the Upasads* of the
‘ That is, the breath (out and in-breathing) of the mouth (praza), in comparing which with the fore-offerings (pray4ga) the stress is laid on the preposition ‘ pra.’
* According to Katy. III, 2, 18 seqq., the five pray4ga libations are to be made either on the part of the fire burning the brightest, or so that each subsequent libation is poured further east of the preceding one.
* According to Katy. III, 5, 10, the three anuy4ga libations are to be made on the forepart, the middle, and the back (western) part of a burning log respectively.
‘ For the three days’ libations, called UpasadaA (homages or sieges), at the Soma-sacrifice, see part ii, p. 104 seqq. I do not quite understand the reference to the ‘ backward direction’ (pratyagapavargatvam vopasad-dharmah, Say.) of the Upasads, unless it be that the libations are offered to Agni, Soma and Vishzu, who are compared with the point, barb and socket (?) of an arrow
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Full and New-moon sacrifices, whence they are performed in a backward direction after the manner of the Upasads.
28. The Siktavaka is the completion ; and, verily, whosoever knows the Siktavaka to be the completion secures for himself the completion ; and whatever is to be gained by the completion all that he now gains: he obtains the completion of his (full) lifetime.
29. The Samyorvaka is the resting-place; and, verily, whosoever knows the Samyuvdka to be the resting-place secures for himself a resting-place; and whatever is to be gained by a resting-place all that he now gains: he reaches a resting-place.
30. The gods fortified the Patntsamyagas by a mound from behind!, and placed a couple thereon for the sake of procreation: thus when the Patntsamy4gas are performed, he places a couple thereon for the sake of procreation; for, indeed, after the procreation of the gods offspring is produced, and offspring is produced by pair after pair (of men and beasts) for him who knows this.
31. The Samishéayagus is food; and, verily, whosoever knows the Samishéayagus to be food secures for himself food; and whatever is to be gained by food all that he now gains.
32. The Sacrificer is the Year; and the Seasons officiate for him. The Agnidhra is the Spring,
31. The Samishéayagus is food; and, verily, whosoever knows the Samishéayagus to be food secures for himself food; and whatever is to be gained by food all that he now gains.
32. The Sacrificer is the Year; and the Seasons officiate for him. The Agnidhra is the Spring, respectively (III, 4, 4,14), or that in filling the spoons with ghee, the procedure is the reverse of that usually followed (III, 4, 4, 7-8).
1 The Patnisamyfgas (by which offering is made to Soma, Tvash/r1, and Agni, along with the wives of the gods) are performed on the Garhapatya fire, and hence at the back (western) part of the sacrificial ground where the Sacrificer’s wife is seated. For the symbolical import of the rite see I, 9, 2, 5.
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whence forest-fires take place in spring, for that is a form of Agni. The Adhvaryu is the Summer, for summer is, as it were, scorched; and the Adhvaryu comes forth (from the sacrificial ground) like something scorched’. The Udgatzz is the Rainy season; whence, when it rains hard, a sound as that of a chant is produced. The Brahman is the Autumn; whence, when the corn ripens, they say, ‘The creatures are rich in growth (brahmazvat).’ The Hotzz is the Winter, whence in winter cattle waste away, having the Vasha¢ uttered over them. These, then, are the divinities that officiate for him; and even if Aishavira* were to officiate for him, let him think in his mind of those divinities, and those deities, indeed, officiate for him.
33. Now, as to that balance, the right (south) edge of the Vedi*. Whatever good deed man does that is inside the Vedi; and whatever evil deed he does that is outside the Vedi. Let him therefore sit down, touching the right edge of the Vedi; for, indeed, they place him on the balance in yonder world; and whichever of the two will rise* that he will follow, whether it be the good or the evil. And, verily, whosoever knows this, mounts the balance even in this world, and escapes being placed on the balance in yonder world; for his good deed rises, and not his evil deed.
1 Viz. from his constant attendance on the sacrificial fires.
* According to Sayama, Eshavira is the name of a Brahmazical family held in general contempt. See Weber, Ind. Stud. I, p. 228.
* That is, the altar-ground covered with sacrificial grass, serving as a seat for the gods.
* Literally, will force down (the other). On this ordeal see E. Schlagintweit, Die Gottesurtheile der Indier, Nachtrage ; A. Weber, Ind. Streifen I, p. 21; II, p. 363.
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Tuirp ApuyAya. First BrAHMANA., Tue AGNIHOTRA.
1. Verily, the Agnihotrt cow is the speech of the Agnihotra, and her calf is its mind. Now these two, mind and speech, whilst being one and the same, are, as it were, distinct from each other: therefore they tie up the calf and its mother with one and the same rope; and the fire, indeed, is faith, and the ghee truth,
Now these two, mind and speech, whilst being one and the same, are, as it were, distinct from each other: therefore they tie up the calf and its mother with one and the same rope; and the fire, indeed, is faith, and the ghee truth,
2. Now, as to this Ganaka of Videha once asked Y4gd#avalkya, ‘Knowest thou the Agnihotra, Yag#avalkya ?’—‘I know it, O king,’ he said. —‘ What is it ?’—‘ Milk, indeed.’
3. ‘If there were no milk, wherewith wouldst thou sacrifice ?’—‘ With rice and barley. —‘ If there were no rice and barley, wherewith wouldst thou sacrifice ?’—‘ With what other herbs there are.’— ‘If there were no other herbs, wherewith wouldst thou sacrifice?’—‘With what forest herbs there are.’ —‘ If there were no forest herbs, wherewith wouldst thou sacrifice ?’—‘ With fruit of trees’—‘If there were no fruit of trees, wherewith wouldst thou sacrifice ?’—‘ With water. —‘If there were no water, wherewith wouldst thou sacrifice ?’
4. He spake, ‘Then, indeed, there would be nothing whatsoever here, and yet there would be offered—the truth in faith.—‘ Thou knowest the Agnihotra, Yagf#avalkya: 1 give thee a hundred cows, said Ganaka.
5. Concerning this point there are also these
1 That is, according to Sayama, the fire, or heat, produced by the rope. Instead of ‘tega eva sraddhé,’ one would rather expect ‘ sraddhaiva tegah.’
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verses :—‘ Knowing what?, does the offerer of the Agnihotra stay away from his house? how is his wisdom (manifested)*? how is he kept up by his fires * ?’—-whereby he means to say, ‘ How, then, is there no staying away from home on his part‘ ?’
6. ‘He who is the swiftest in the worlds‘, that wise one is found staying abroad: thus (is manifested) his wisdom, thus he is kept up by his fires ;’ —he thereby means the mind: it is owing to his mind that there is no staying away from home on his part.
7. ‘When, having gone far away, he heedeth not there his duty, wherein is that offering of his offered; (and wherein) do they, at his house, perform the offering of the progress ?’—that is to say,—‘ When, having gone far away, he there heeds not his duty, wherein does that offering of his come to be offered ?’
8. ‘He who waketh in the worlds and sustaineth all beings, in him that offering of his is offered, (and in him) do they, at his house, perform the offering
1 That is, according to Sayana,— What form of Agnihotra does he recognise, when he goes to stay abroad?
* That is,—How does he show his knowledge of the sacred obligation that one ought to perform the Agnihotra regularly twice a day for life?
* That is to say, How is the continuity in the constant attendance to his sacred fires kept up by him?
* That is,—How does he show his knowledge of the sacred obligation that one ought to perform the Agnihotra regularly twice a day for life?
* That is to say, How is the continuity in the constant attendance to his sacred fires kept up by him?
* Literally, ‘How is non-staying abroad (brought about)?’ that is to say,—How, though having to stay abroad, does he ensure the spiritual benefits of remaining at home? or, as S&yana puts it, How is the fault of staying abroad, avoided?—asya pravasato yagam4nasya anapaproshitam pravasadoshabhavah.
* Or, among (or in) beings. S4yana supplies ‘ yagam4nah’ to ‘yo gavishéhah,’
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of the progress;’—he thereby means the breath; whence they say, ‘ The Agnihotra is breath.’
SEconD BRAHMANA.
1. Verily, whosdever knows the six pairs in the Agnihotra, has offspring born to him by pair after pair, by all generations. The Sacrificer and his wife—this is one pair: through it his Agnihotra would be possessed of a wife,—‘ May I obtain this pair!’ he thinks'. The calf and the Agnihotra-cow —this is another pair: through it his Agnihotracow would become possessed of a male calf,—‘ May I obtain this pair!’ he thinks. The pot and the coals—this is another pair; the offering-spoon and the dipping-spoon—this is another pair; the Ahavantya fire and the log—this is another pair; the libation and the Sv4h4-call—this is another pair: these, doubtless, are the six pairs in the Agnihotra ; and he who thus knows them, has offspring born to him by pair after pair, by all generations.
Tuirp BRAHMANA.
1. The Brahman delivered the creatures over to Death, the Brahmaéérin (religious student) alone it did not deliver over to him. He (Death) said, ‘Let me have a share in this one also.’—‘ Only the night on which he shall not bring his? fire-wood,’ said (the Brahman). On whatever night, therefore, the Brahmaé4rin does not bring fire-wood, that
1 Or, perhaps, it (the Agnihotra) thinks.
* Prof. Delbrtick, Altind. Syntax, p. 260, doubtless rightly takes the middle form (&har4tai) here to imply ‘for his own self,’ i.e. for his own protection from death.
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(night) he passes! cutting it off from his own life : therefore the BrahmaZ4rin should bring fire-wood, lest he should pass (his nights) cutting off (as much) from his life.
2. He who enters on a Brahmdé§rin’s life, indeed, enters on a long sacrificial session: the log he puts on the fire in entering thereon is the opening (offering), and that which (he puts on the fire) when he is about to bathe? is the concluding (offering) ; and what (logs) there are between these, are just his (logs) of the sacrificial session. When a Braéhmaza enters on a Brahmaéarin’s life—
3. He enters beings in four parts: with one fourth part (he enters) the fire, with another part death, with another part his religious teacher; and his fourth part remains in his own self.
When a Braéhmaza enters on a Brahmaéarin’s life—
3. He enters beings in four parts: with one fourth part (he enters) the fire, with another part death, with another part his religious teacher; and his fourth part remains in his own self.
4. Now, when he brings a log for the fire, he redeems that fourth part of his which is in the fire ; and having cleansed it, he takes it to his own self, and it enters him.
5. And when, having made himself poor, as it were, and become devoid of shame, he begs alms, then he redeems that part of his which is in death ;
Or, perhaps better,—that (night) he keeps cutting off from his life,—in which case the verb ‘vas’ would be construed with the gerund in much the same way as ‘stha’ commonly is. This construction would suit even better the second passage (without the object ‘tim’) at the end of the paragraph. In any case we have to understand that, during every night passed with his teacher without his having brought fire-wood, he cuts off a night, or day, from (the latter end of) his life. Cf. Delbrtick, Altind. Syntax, Pp. 260, 334, 405.
* That is, prior to his leaving the house of his teacher and returning to his own family.
* Samskritya=utkrish/am kritva, Saéyana.
[44] Ep. 50 and, having cleansed it, he takes it to himself, and it enters him.
6. And when he does the teacher’s bidding, and when he does any work for the teacher, he redeems that part of his which is in the teacher; and, having cleansed it, he takes it to himself, and it enters him.
7. Let him not beg alms after he has bathed (at the end of his studentship), for by bathing he drives off beggary, and drives off hunger from his kinsmen and his deceased ancestors, ‘Let him who knows this beg alms only from her in whom he has the greatest confidence’, they say, ‘for that makes for heaven. And should he find no other woman from whom alms could be begged, he may even beg from his own teacher’s wife, and thereafter from his own mother*, The seventh (night) should not pass by for him without begging: him who knows this and practises this all the Vedas enter; for, verily, even as the fire shines when kindled, so does he, after bathing, shine, who, knowing this, lives a Brahma- Arin’s life.
Fourtu Apuydya. First BrAuMANA.
1. Now Uddadlaka Aruni’ was driving about 4, as a chosen (offering-priest), amongst the people of
1 That is, from whom he is perfectly sure of getting something. Sayaa, however, takes it in the sense of ‘from whom he feels sure he will get most,—Sa brahmafarf yasy4 eva bhikshitéy4A striyak sakas4d bhfyish/kam bahutaram annam labhyata iti slagheta tam bhikshetety 4hud, Say.
* That is, after leaving his teacher’s house and returning home.
* For another version of this legend see Gopatha-Brahmana I, 3, 6. See also Prof. Geldner’s translation in Pischel and G.’s Vedische Studien II, p. 185.
‘ Prof. Geldner takes ‘dhavayim sak4ra’ in a causal sense
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* For another version of this legend see Gopatha-Brahmana I, 3, 6. See also Prof. Geldner’s translation in Pischel and G.’s Vedische Studien II, p. 185.
‘ Prof. Geldner takes ‘dhavayim sak4ra’ in a causal sensep. 51 the northern country. By him a gold coin was offered; for in the time of our forefathers a prize used to be offered by chosen (priests) when driving about, for the sake of calling out the timid? to a disputation. Fear then seized the Brahmamas of the northern people :—
2. ‘This fellow is a Kurupa#éala Brahman, and son of a Brahman—let us take care lest he should deprive us of our domain: come, let us challenge him to a disputation on spiritual matters.’ — With whom for our champion ?’—‘ With Svaid4yana.’ Svaiddyana, to wit, was Saunaka.
3. They said, ‘Svaid4yana, with thee as our champion we will fight this fellow.’ He said, ‘Well, then, stay ye here quietly: I will just make his acquaintance?’ He went up to him, and when he had come up, he (Uddalaka) greeted him saying,
‘er verursachte einen Anflauf’ (he caused people to crowd together, or to come to him in crowds). Sdyana, however, takes it in the same sense as we have done,—Artvigy4ya vritak sann udagdesan gagima. The Gopatha-Br., further on, has the remark ‘sa vai gotamasya putra ardhvam vrito:dhavit’ (1).
? It is by no means certain whether the interpretation of the paragraph as here adapted is the right one. Prof. Geldner takes it thus,—‘ He (Udd.) had taken a gold piece with him; for in times of old the chosen (priests) who caused a crowd to gather round them, used to take a single gold piece with them with a view to their proposing a riddle (or problem) whenever they were afraid.’ The Gopatha-Br. has a different reading, which is likewise far from clear :—tasya ha nishka upahito babhfiva, upavadad bibhyato yo m4 bréhmano=nf#ana upavadishyati tasm4 etam pradasy4miti;—by him a gold coin was offered (? by him a gold plate had been put on, i.e. was worn round the neck) being afraid of obloquy (?): ‘I shall give this to any learned Brahman who will speak up against me,’ thus (he thought).
* Or, I'll just find out what kind of man he is.
E 2
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‘ Svaidayana !’—‘ Halloo, son of Gautama!’ replied the other, and straightway began to question him.
4. ‘He alone, O son of Gautama, may drive about amongst people as chosen (offering-priest), who knows in the Full and New-moon sacrifices eight butter-portions (offered) previously, five portions of sacrificial food in the middle, six (portions) of Prag&pati, and eight butter-portions (offered) subsequently.
5. ‘He alone, O son of Gautama, may drive about amongst people as choseh (priest), who knows from the Full and New-moon sacrifices! whereby it is that creatures here are born toothless, whereby they (the teeth) grow with them, whereby they decay with them, whereby they come to remain permanently with them; whereby, in the last stage of life, they all decay again with them; whereby the lower ones grow first, then the upper ones; whereby the lower ones are smaller, and the upper ones broader; whereby the incisors are larger, and whereby the molars are of equal size.
6. ‘He alone, O son of Gautama, may drive about amongst people as chosen (priest), who knows from the Full and New-moon sacrifices, whereby creatures here are born with hair; whereby, for the second time, as it were, the hair of the beard and the arm-pits and other parts of the body * grow on them; whereby it is on the head that one first
? Literally, who knows that (element) in the Full and New-moon sacrifices whereby ...
* The word ‘ durbirizdni’ is of doubtful meaning, the etymology proposed by Sayama having little claim to being seriously considered. In the St. Petersb. Dict. the meaning ‘ bristly’ is assigned to it, as applied to the hair of the beard.
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becomes grey, and then, again, in the last stage of life, one becomes grey all over.
7. ‘He alone, O son of Gautama, may drive about amongst people as chosen (priest), who knows from the Full and New-moon sacrifices whereby the seed of the boy is not productive, whereby in his middle age it is productive, and whereby again in his last stage of life it is not productive ;—
8. ‘And he who knows the golden, brilliantwinged Gayatri who bears the Sacrificer to the heavenly world.’ Then he (Uddalaka) gave up to him the gold coin, saying, ‘Thou art learned, Svaid4yana; and, verily, gold is given unto him who knows gold;’ and he (Svaiddyana), having concealed it, went away. They asked him, ‘How did that son of Gautama behave ?’
g. He said, ‘Even as a Brahman, and the son of a Brahman: the head would fly off of whosoever should (dare to) challenge him to a disputation *.’ They then went away in all directions. He (Uddalaka) then came back to him, with fire-wood
1 Sayama takes ‘upaguhya’ in the sense of ‘having embraced (him),’ that being the meaning the verb has in classical Sanskrit ; —tam Svaidayanam upaguhya 4lingya Uddalakas tasm4t sthanan niskakrama nishkrantavin. The Gopatha-Br. has ‘tad upayamya’ (having taken it) instead. Svaidayana evidently did not wish the other Brahmans to know that he had had the better of the Kurupa#fala.
The Gopatha-Br. has ‘tad upayamya’ (having taken it) instead. Svaidayana evidently did not wish the other Brahmans to know that he had had the better of the Kurupa#fala.
2 ? Or, to catechize him ; Brahma svayam vedadyah brahmaputro brahmish/Aasya Gotamasya putra ity etad yathavr:ttam eva, api tu yah purusha enam Uddalakam upavalheta pradhanam sreshthyam (? sreshtham) kuryat—varha valha pradhanya iti dh&atus—asya purushasya mfirdhé vipatet, alpag#4nasya A4dhikyena viparyayagrahandt tannimitta-sirazpatanam bhavatity arthaz, Say.—— Prof. Geldner translates—‘ He must rack his brains (muss sich den Kopf zerbrechen) who wants to outdo him in questions (tiberfragen).’
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in his hand}, and said, ‘I want to become thy pupil..—‘ What wouldst thou study ?’—‘ Even those questions which thou didst ask me—explain them to me!’ He said, ‘I will tell them to thee even without thy becoming my pupil.’
10. And he then spoke thus to him:—The two libations of ghee, the five fore-offerings, and, eighth, Agni’s butter-portion—these are the eight butterportions (offered) previously. Soma’s butter-portion, being the first of the portions of sacrificial food— for Soma is sacrificial food,—Agni’s cake, Agni- Soma’s_ low-voiced offering, Agni-Soma’s cake, and (the offering to) Agni Svish¢akrzt—these are the five portions of sacrificial food in the middle.
11. The fore-portion, the Id@4, what he hands to the Agnidh 2, the Brahman’s portion, the Sacrificer’s portion, and the Anvaharya (mess of rice)—these are the six (portions) of Pragdpati. The three after-offerings, the four Patnisamy4gas, and, eighth, the Samish¢ayagus—these are the eight butterportions (offered) subsequently.
12. And inasmuch as the fore-offerings are without invitatory formulas’, therefore creatures are born here without teeth; and inasmuch as the chief oblations have invitatory formulas, therefore they (the teeth) grow in them; and inasmuch as the after-offerings are without invitatory formulas, therefore they (the teeth) decay in them; and inasmuch as the Patnisamy4gas have invitatory formulas,
1 That is, as a pupil (brahmaédrin) would to his teacher.
8 Viz. the ‘shadavatta,’ or share consisting of six ‘cuttings,’ for which see I, 8, 1, 41 with note.
* With these oblations there is no purosnuvaky4, but only a yagyA, or offering-formula.
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therefore they (the teeth) come to remain permanently with them; and inasmuch as the Samish/ayagus is without invitatory formula, therefore they all decay again in the last stage of life.
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therefore they (the teeth) come to remain permanently with them; and inasmuch as the Samish/ayagus is without invitatory formula, therefore they all decay again in the last stage of life.
13. And inasmuch as, after uttering the invitatory formula, he offers with the offering-formula, therefore the lower (teeth) grow first, then the upper ones ; and inasmuch as, after uttering a gdyatrt verse as invitatory formula, he offers with a trishéubh verse !, therefore the lower (teeth) are smaller, and the upper ones broader; and inasmuch as he pours out the two libations of ghee in a forward direction ?, therefore the incisors are larger; and inasmuch as the two samy4gy4s* are in the same metre, therefore the molars are of equal size.
14. And inasmuch as he spreads a cover of sacrificial grass (on the Vedi), therefore creatures here are born with hair; and inasmuch as he for the second time, as it were, spreads the Prastara-bunch ¢, therefore, for the second time, as it were, the hair of the beard and the arm-pits, and other parts of the body grow ; and inasmuch as at first he only throws the Prastara-bunch after (the oblations into the fire), therefore it is on the head that one first becomes grey; and inasmuch as he then throws after it all the sacrificial grass of the altar-ground, therefore,
? Whilst the gayatrf verse consists of 3 x 8 syllables, the trish¢ubh has 4 x11 syllables.
* That is, pouring the second into the fire at a place immediately to the front, or eastward, of the first.
* That is, the invitatory and offering-formulas used for the oblation to Agni Svish/akrit ; see part i, p. 307, note 1.
‘ For this bunch taken from the sacrificial grass before it is spread on the altar-ground, and symbolically representing the Sacrificer, see I, 3, 3, 4 seqq-; and part i, p. 84, note 2.
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in the last stage of life, one again becomes grey all over.
15. And inasmuch as the fore-offerings have ghee for their offering-material, a boy’s seed is not productive, but is like water, for ghee is like water ; and inasmuch as, in the middle of the sacrifice, they sacrifice with sour curds! and with cake, therefore it is productive in his middle stage of life, for thick-flowing, as it were, is (that havis), and thickflowing, as it were, is seed; and inasmuch as the after-offerings have ghee for their offering-material, it again is not productive in his last stage of life, and is like water, for ghee, indeed, is like water.
16. The Vedi (altar-ground), doubtless, is the Gayatri: the eight butter-portions (offered) previously are her right wing, and the eight butterportions (offered) subsequently are her left wing: that same golden, brilliant-winged G4yatrt, indeed, bears the Sacrificer who knows this to the heavenly world.
SEcoND BRAHMANA.
1. Now, then, as to the taking up of the two offering-spoons*%. Now, in this respect, some people,
SEcoND BRAHMANA.
1. Now, then, as to the taking up of the two offering-spoons*%. Now, in this respect, some people,
} That is, at the New-moon sacrifice, with the Sannayya, or mixture of sour curds with sweet boiled milk. The ‘iti’ after ‘ purodasena’ is taken by Sayama in the sense of ‘fa’; and though this cannot be accepted, it is not very easy to see what force it can have here.
? At the time when the sacrificial food (havis) is to be placed on the Vedi, the two offering-spoons, guhQ and upabhrit, are filled with ghee, and then placed, the former on the Prastara-bunch (lying on the Vedi) with the bowl towards the east, and the latter north of it on the grass-cover of the Vedi; a third spoon, the dhruv4, being again placed north of the upabhrit. The first libation of ghee (4gh4ra) is made from the dipping-spoon (sruva); but when aboutp. 57 thinking themselves clever, take up the (guhd) with the right, and the upabhrzt with the left (hand) ; but let him not do so; for if, in that case, any one were to say of him, ‘Surely, this Adhvaryu has made the Sacrificer’s spiteful enemy equal to him, and able to cope with him,’ then that would indeed be likely to come to pass.
2. Let him rather do it in this way ;—having taken the guhf with both hands, let him lay it down on the upabhrzt ; there is no question about this: it is good for (securing) cattle and life. Let him take them up without clinking them together,—were he to let them clink together, insecurity of property would befall the Sacrificer: let him, therefore, take them up without clinking them together.
3. Now as to the stepping past (the Vedi). By a thunderbolt, indeed, one Adhvaryu scatters the Sacrificer’s cattle, and by a thunderbolt another drives them together for him. Now that Adhvaryu, doubtless, scatters the Sacrificer’s cattle by a thunderbolt, who steps past with his right (foot)' when he is to make the second libation, as also prior to each of the two butterportions, to the first of the five fore-offerings, as well as before each of the chief offerings (when, however, portions of the respective sacrificial dishes are added to the ghee in the guhf), the Adhvaryu takes up the two spoons in the manner mentioned, viz. holding them together with both hands so as to be parallel to each other, the bowl of the guhfi being just above that of the upabhrst without touching it. While thus holding them he goes forward to the Ahavantya, and, after the other necessary rites, pours the oblation from the guh@, over the spout of the upabhr#t, into the fire. At the fourth foreoffering the ghee contained in the upabhrtt is for the first time made use of, half of it being poured into the guhfi for the last two fore-offerings, whilst the remainder is used for the after-offerings.
? When the Adhvaryu betakes himself from his place behind the Vedi (on which the sacrificial material is laid out) to the Ahavantya
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? When the Adhvaryu betakes himself from his place behind the Vedi (on which the sacrificial material is laid out) to the Ahavantyap. 58 about to call (on the Agntdhra) for the Srausha/, and with his left (foot) when he has called for the Srausha¢; and that (other) one drives them together for him who steps past with his left (foot) when he is about to call for the Srausha/, and with his right (foot) when he has called for the Srausha¢; for he does indeed drive them together for him.
4. Now as to the holding (of the spoons). In this respect, some people, thinking themselves clever, hold the two spoons whilst stretching forward both arms; but let him not do so, for if, in that case, any one were to say of him, ‘Surely, this Sacrificer has made two spears of his arms: he will become a spear-holder, then that would indeed be likely to come to pass. But that (navel is the channel of the) central breathing: let him therefore hold (the spoon) by lowering them! to that (breathing).
5. Now as to calling for the Srausha¢?: there are six (modes of) calling for the Srausha¢—the descending, the level, the ascending, the feeble, the outward-tending, and the inward-tending.
6. Now the descending mode, indeed, it is when he begins in a high tone and concludes in a low tone: whoever should wish that any one ® should be poorer, in order to perform an offering, he is to proceed in such a way as constantly to keep his left foot before the right one; whilst in returning to his place he keeps the right foot before the left. Of the two ways of procedure mentioned in the paragraph, the second way is thus the right one.
? Whilst the Adhvaryu is standing by the side of the Ahavantya, ready to make the offering, he holds the spoons to his navel till the moment when he has to pour the oblation into the fire.
_ * The Adhvaryu’s call is ‘om sravaya’ (make him hear!) whereupon the Agnfdhra responds ‘astu srausha/’ (yea, may he hear !).
5 Viz, any one for whom he (the Adhvaryu) performs a sacrifice,p. 59 let him begin for him in a high tone and conclude in a low tone; and he will thereby become poorer.
7. And the level one, indeed, it is when he concludes in the same tone in which he has begun: whoever should wish that any one should be neither more prosperous nor poorer, let him conclude for him in the same tone in which he has begun; and he will thereby become neither more prosperous nor poorer.
8. And the ascending one, indeed, it is when he begins in a low tone and concludes in a high tone: whoever should wish that any one should be more prosperous, let him begin for him in a low tone and conclude in a high tone; and he will thereby become more prosperous.
8. And the ascending one, indeed, it is when he begins in a low tone and concludes in a high tone: whoever should wish that any one should be more prosperous, let him begin for him in a low tone and conclude in a high tone; and he will thereby become more prosperous.
g. And the feeble one, indeed, it is when he calls for the Sraushaé in a thin, long-drawn, toneless way : if, in that case, any one were to say of him, ‘ Surely, this Adhvaryu has made the Sacrificer feeble, and submissive to his spiteful enemy,’ then that would indeed be likely to come to pass.
10. And the outward-tending (bahiA-sri) one, indeed, it is when he opens his lips wide and utters his call at a high, toneless pitch: tone being prosperity, he thereby puts prosperity (sri) outside (bahis) himself, and becomes hungry (poor).
11. And the inward-tending (anta/-sri) one, indeed, it is when he closes his lips, and utters his call at a loud, toneful pitch: tone being prosperity, he thereby puts prosperity (srt) inside (antaZ) himself, and becomes an eater of food (rich).
in case he (the priest) thinks he has not been treated liberally enough by his patron, or for some other reason.
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12. Having kept back (the tone) deep in the breast, as it were, let him (keep up the middle pitch of) the Bvzhat (s4man) in both (words ‘om sravaya’, and finally leave off at a high pitch; there is no question about this: it is good for (securing) cattle and life.
13. Now as to the oblation. In this respect, some people, thinking themselves clever, having turned down the spoon eastwards, and poured out the oblation, turn it round and place it over the upabhzzt. But let him not do this; for if, in that case, any one were to say of him, ‘ Surely, this Adhvaryu has made the Sacrificer dependent on, and submissive to, his spiteful enemy,’ then that would indeed be likely to come to pass.
14. And some, having turned down the spoon sideways, and poured out the oblation, turn it round and place it over the upabh77t. But let him not do so; for if, in that case, any one were to say of him, ‘Surely, this Advaryu has stopped the oblations by (following) the wrong way, he (the Sacrificer) will either be shattered, or become worm-eaten,’ then that would indeed be likely to come to pass.
15. Let him rather do it in this way :—having turned down the spoon eastwards, and poured out the oblation, let him carry it up in the same way and place it over the upabhrzt ;—there is no question about this: it is good for (securing) cattle and life.
16. One Adhvaryu, indeed, burns the oblations, and another satisfies the oblations; and that Adhvaryu, assuredly, burns the oblations who, having offered ghee, offers portions (of sacrificial dishes) : indeed, it is with reference to him that an invisible voice has said, ‘Surely, this Adhvaryu burns the oblations.’ And he, indeed, satisfies them who
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having offered ghee, offers sacrificial portions, and finally again offers ghee thereon: such a one certainly satisfies them; and, these (oblations) having been satisfied, the gods fill gold cups (for him) 1.
17. Concerning this, Yag#avalkya said, ‘When, after: making an underlayer (of ghee), and cutting portions (from the sacrificial dish), he bastes them (with ghee), then, indeed, he satisfies them ; and, they being satisfied, the gods fill (for him) gold cups*.’ Now Saulv4yana was Adhvaryu to those who had Ayasthfza‘ for their Gvzhapati °.
18. He said, ‘Surely, this sacrificial session is supplied with lean cattle and scanty ghee; and yet this one, forsooth, thinks himself a Gvzhapati !’
19. He (Ayasthfiza) said, ‘Adhvaryu, thou hast insulted us; and there now are those two spoons which, for a whole year, thou hast not been able to take up (in the proper manner): if I were to instruct thee in (the use of) them, thou wouldst become multiplied in offspring and cattle, and wouldst lead (the Sacrificer) to heaven.’
20. He said, ‘Let me become thy pupil.’ He answered, ‘ Even now, indeed, art thou worthy (of being instructed), who hast been our Adhvaryu for a year: I will teach thee this even without thy
1 Tasam samtriptanim 4hutinam bhoktdro devas pritéA# santo hirammayan hiranyavikarims kamasén yagaman4ya datum yena pfrayante, Say.
* Cf. I, 7, 2, 7-10; and part i, p. 192, note 1, where the procedure is explained.
* One would expect an ‘iti’ here.
* According to Sayama, Ayasthfiza is the name of a Rishi.
® Literally, ‘house-lord’ or householder—the title of the Sacrificer at sacrificial sessions.
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becoming my pupil.’ And so, indeed, he taught him that taking up of the two spoons as we have here explained it: hence one ought only to make one who knows this his Adhvaryu, and not one who does not know it.
Tuirp BRAHMANA. Tue MitRavINDA SACRIFICE.
1. Pragdpati was becoming heated (by fervid devotion), whilst creating living beings!. From him, worn out and heated, Sri (Fortune and Beauty) came forth. She stood there resplendent, shining, and trembling*, The gods, beholding her thus resplendent, shining, and trembling, set their minds upon her.
2. They said to Pragdpati, ‘Let us kill her and take (all) this from her.’ He said, ‘Surely, that Sri is a woman, and people do not kill a woman, but rather take (anything) from her (leaving her) alive.’
3. Agni then took her food, Soma her royal power, Varuza her universal sovereignty, Mitra her noble rank, Indra her power, Brzhaspati her holy lustre, Savityz her dominion, Poishan her wealth, Sarasvati her prosperity, and Tvashévz her beautiful forms.
4. She said to Pragdpati, ‘Surely, they have taken (all) this from me!’ He said, ‘Do thou ask it back from them by sacrifice!’
? That is, gods, men, &c., Say.
4. She said to Pragdpati, ‘Surely, they have taken (all) this from me!’ He said, ‘Do thou ask it back from them by sacrifice!’
? That is, gods, men, &c., Say.
* Séyana apparently takes ‘leliyantf’ in the sense of ‘allembracing’ (from liyate, to nestle against),—dipyamAn4 avayavaih sobham4na bhra4gam4n4 sarvam gagat svategasi prakdsayantt svakiyena tegakpufgena sarvam 4slishyantf atish/Aat sthitavatf.
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5. She perceived this offering with ten sacrificial dishes—a cake on eight potsherds for Agni, a pap for Soma, a cake on ten potsherds for Varuza, a pap for Mitra, a cake on eleven potsherds for Indra, a pap for Brzhaspati, a cake on twelve or eight potsherds for Savitrz,a pap for Pdshan, a pap for Sarasvatt, and a cake on ten potsherds for Tvashévz.
6. She invited them by means of this invitatory formula‘ May Agni, Soma, Varuza, Mitra, Indra, Brzhaspati, and the thousandfoldbestowing Savity/,—May Pishan, for our Sacrifices, unite us with cattle, Sarasvati with favour, Tvash¢rz with beautiful forms!’ They accordingly made their appearance again.
7. By this offering-formula she then approached them in inverted order (beginning) from the last :— ‘May Tvashérz grant me forms, and the bountiful Sarasvatt, and Pishan good fortune, and may Savitryz bestow gifts on me, and Indra power, and Mitra noble rank, and Varuza, and Soma and Agni!’ They were ready to restore them to her.
8. She perceived these additional oblations :— ‘May Agni, the food-eater, the food-lord, bestow food upon me at this sacrifice, svaha!’ Agni, taking the oblation, departed and restored her food to her.
9. ‘May Soma, the king, the lord of kings, bestow royal power upon me at this sacrifice, svaha!’ Soma, taking the oblation, departed and restored her royal power to her.
10. ‘May Varuna, the universal sovereign, the lord of universal sovereigns, bestow universal sovereignty upon me at this sacrifice,p. 64 svaha!’ Varuwa, taking the oblation, departed and restored her universal sovereignty to her.
11. ‘May Mitra, the Kshatra (nobility), the lord of the Kshatra, bestow noble rank upon me at this sacrifice, svaha!’ Mitra, taking the oblation, departed and restored her noble rank to her.
12. ‘May Indra, the power, the lord of power, bestow power upon me at this sacrifice, sv4h4!’ Indra, taking the oblation, departed and restored her power to her.
13. ‘May Brzhaspati, the Brahman (priesthood), the lord of the Brahman, bestow holy lustre upon me at this sacrifice, sv4ha!’ Brzhaspati, taking the oblation, departed and restored her holy lustre to her.
14. ‘May Savitz, the kingdom, the lord of the kingdom, bestow the kingdom upon me at this sacrifice, svah4!’ Savitvz, taking the oblation, departed and restored her kingdom to her.
15. ‘May Pashan, wealth, the lord of wealth, bestow wealth upon me at this sacrifice, svaha!’ Pdshan, taking the oblation, departed and restored her wealth to her.
15. ‘May Pashan, wealth, the lord of wealth, bestow wealth upon me at this sacrifice, svaha!’ Pdshan, taking the oblation, departed and restored her wealth to her.
16. ‘May Sarasvati, prosperity’, the lord of prosperity, bestow prosperity upon me at this sacrifice, svaha!’ Sarasvatt, taking the oblation, departed and restored her prosperity to her.
17. ‘May Tvashévz, the fashioner of forms,
1 I read ‘ pushfih’ instead of ‘pushfim.’ Sdyama takes it thus,— whatever prosperity Sarasvatf, the lord of prosperity, took from me, may he bestow that prosperity upon me!
XI KANDA, 4 ADHYAYA, 3 BRAHMANA, 19. 65,
the lord of forms, bestow cattle with form! upon me at this sacrifice, svAh4!’ Tvashézz, taking the oblation, departed and restored her cattle with (beautiful) form to her.
18. These, then, are ten deities, ten sacrificial dishes, ten offerings, ten presents to priests,—the Virag consists of decad after decad (of syllables), and the Virag (shining one) is Sri (beauty, prosperity): he thus establishes (the Sacrificer) in the Virag, in prosperity and food.
19. For this (sacrifice) there are fifteen kindlingverses*; he offers to the deities in a low voice’. There are five fore-offerings, three after-offerings, and one Samish¢ayagus. The (formulas of the) two butter-portions contain the word ‘affluence’ :— (Aig-veda S. I, 1, 3), ‘Through Agni may he obtain wealth and affluence day by day, famous and abounding in heroes ;’—(Azg-veda S. I, 91, 12), ‘An increaser of the house, a remover of trouble, a procurer of wealth, an augmenter of affluence, a kind friend be thou unto us, O Soma!’ The two formulas of the Svish¢akrzt contain the word ‘thousand’ :—(Ag-veda S. III, 13, 7), ‘Grant thou unto us wealth, a thousandfold, with offspring and affluence, and glorious manhood, O Agni, most excellent and never
1 Sayama supplies ‘ visish/in,’—cattle endowed with form.
* That is, the ordinary number of samidhenfs at an ishdi, viz. eleven verses, the first and last of which are recited three times each. See parti, p. 102, note 1; p. 112, note I.
* That is, the formulas—with the exception of the final ‘om’ of the invitatory formulas, and the introduction ‘ ye yagimahe’ and the final ‘vausha¢’ of the offering-formulas—are pronounced in a low voice.
[44] Fp. 66 failing !’—(Azg-veda S. III, 13, 6), ‘Favour thou our prayer, as the best invoker of the gods for our hymns: blaze up auspiciously for us, wind-fanned, O Agni, the dispenser of a thousand bounties!’
20. Now, indeed, it was Gotama Rahigaza who discovered this (sacrifice). It went away to Ganaka of Videha, and he searched for it in the Brahmaaas versed in the Angas’ (limbs of the Veda), and found it in Y4ag#avalkya. He said, ‘A thousand we give thee, O YAg#avalkya, in whom we have found that Mitravind4. He finds (vind) Mitra, and his is the kingdom, he conquers recurring death * and gains all life, whosoever, knowing this, performs this sacrifice; or whosoever thus knows it.
He said, ‘A thousand we give thee, O YAg#avalkya, in whom we have found that Mitravind4. He finds (vind) Mitra, and his is the kingdom, he conquers recurring death * and gains all life, whosoever, knowing this, performs this sacrifice; or whosoever thus knows it.
Fourtu BrAHMANA.
1. Now, as to the successful issue of the sacrificial food. Now, indeed, there are six doors to the Brahman *,—to wit, fire, wind, the waters, the moon, lightning, and the sun.
2. He who offers with slightly burnt sacrificial food, enters through the fire-door* of the Brahman ;
* That is, the Veddngas, i.e. the limbs, or supplementary sciences, of the Veda.
? That is to say, his approaching death will deliver him once for all from mundane existence and its constantly repeated round of birth and death.
* That is, of the (impersonal) world-spirit.
‘ In the text the two words are not compounded, but stand in apposition to each other (with the fire as the door of B.), with, however, much the same force as a compound word. Cf. XII, 2, 1, 2 g4dham (eva) pratish‘4 (a foothold consisting of a ford), and ib. 9 gadha-pratish/Aé, ‘ ford-foothold.’
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and, by entering through the fire-door of the Brahman, he wins his union with, and participation in the world of, the Brahman.
3. And he who offers with sacrificial food that has fallen (on the ground) enters through the winddoor of the Brahman; and, by entering through the wind-door of the Brahman, he wins his union with, and participation in the world of, the Brahman.
4. And he who offers with uncooked sacrificial food, enters through the water-door of the Brahman ; and, by entering through the water-door of the Brahman, he wins his union with, and participation in the world of, the Brahman.
5. And he who offers with slightly browned sacrificial food, enters through. the moon-door of the Brahman, and, by entering through the moondoor of the Brahman, he wins his union with, and participation in the world of, the Brahman.
6. And he who offers with browned sacrificial food, enters through the lightning-door of the Brahman, and, by entering through the lightningdoor of the Brahman, he wins his union with, and participation in the world of, the Brahman.
7. And he who offers with well-cooked sacrificial food, enters through the sun-door of the Brahman ; and, by entering through the sun-door of the Brahman, he wins his union with, and participation in the world of, the Brahman. This, then, is the successful issue of the sacrificial food, and, verily, whosoever thus knows this to be the successful issue of the sacrificial food, by him offering is made with wholly successful sacrificial food.
8. Then, as to the successful issue of the sacrifice. Now, whatever part of the sacrifice is incomplete
F 2
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8. Then, as to the successful issue of the sacrifice. Now, whatever part of the sacrifice is incomplete
F 2
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(nydna) that part of it is productive for him’; and what is redundant in it that is favourable to cattle ; and what is broken (disconnected) ? in it that makes for prosperity; and what is perfect in it that is conducive to heaven.
g. And if he think, ‘There has been that which was incomplete in my sacrifice, let him believe, ‘That is productive for me: I shall have offspring produced (in men and cattle).’
10. And if he think, ‘There has been that which was redundant in my sacrifice,’ let him believe, ‘ That is favourable to cattle for me: I shall become possessed of cattle.’
11. And if he think, ‘ There has been that which was disconnected in my sacrifice,’ let him believe, ‘ That makes for my prosperity: Prosperity, surrounded by splendour, fame and holy lustre, will accrue to me.’
12. And if he think, ‘ There has been that which was perfect in my sacrifice,’ let him believe, ‘ That is conducive to heaven for me: I shall become one of those in the heavenly world.’ This then is the successful issue of the sacrifice; and, verily, whosoever thus knows this to be the successful issue of the sacrifice, by him offering is made by a wholly successful sacrifice.
Frrta ApuyAya. First BRAHMANA.
1. The nymph Urvast loved Purfravas, the son of Id&. When she wedded him, she said,
' See XI, 1, 2, 4;—tad asya yag#asya pragananam pragotpattisadhanam.
* SAyana’s explanation of the term ‘ samkasuka’ (? broken, affected with gaps) is not available owing to an omission in the MS. Ind. Off. 1071.
» King Purfravas, of the lunar race of kings, is considered the
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‘Thrice a day shalt thou embrace! me; but do not lie with me against my will*, and let me not see thee naked, for such is the way to behave to us women.’
2. She then dwelt with him a long time, and was even with child of him, so long did she dwell with him. Then the Gandharvas® said to one another, ‘For a long time, indeed, has this Urvast dwelt among men: devise ye some means how she may come back to us.’ Now, a ewe with two lambs was tied to her couch: the Gandharvas then carried off one of the lambs.
3. ‘Alas,’ ‘she cried, ‘they are taking away my darling +, as if I were where there is no hero and no man!’ They carried off the second, and she spake in the selfsame manner.
4. He then thought within himself, ‘How can that be (a place) without a hero and without a man where I am?’ And naked, as he was, he sprang
4. He then thought within himself, ‘How can that be (a place) without a hero and without a man where I am?’ And naked, as he was, he sprang son of Budha (the planet Mercury, and son of Soma). On this myth (based on the hymn Azg-veda S. X, 95) see Prof. Max Miiller, Oxford Essays (1856), p. 61 seqq. ; (reprinted in Chips from a German Workshop, II, p. 102 seqq.); A. Kuhn, Herabkunft des Feuers und des Gattertranks, p. 81 seqq. (2nd ed. p. 73 seqq.); Weber, Ind. Streifen I, p. 16 seqq.; K. F. Geldner, in Pischel and Geldner’s Vedische Studien I, p. 244 seqq.; cf. H. Oldenberg, Religion des Veda, p. 253.
1 Vaitasena dandena hatéd,—vaitaso dandah pumvyafiganasya néma; uktam hi Y4skena, sepo vaitasa iti pumspragananasyeti (Nir. III, 21), Say.
* Ak&mam kAmarahit4m surat4bhilasharahitim 4a mam m4 sma nipadyasai nigrihya mam prapnuy4A, Say.
> The Gandharvas are the natural companions and mates of the Apsaras, or nymphs.
up after them: too long he deemed it that he should put on his garment. Then the Gandharvas produced a flash of lightning, and she beheld him naked even as by daylight. Then, indeed, she vanished : ‘Here I am back,’ he said, and lo! she had vanished'. Wailing with sorrow he wandered all over Kurukshetra. Now there is a lotus-lake there, called AnyatafplakshA: He walked along its bank ; and there nymphs were swimming about in the shape of swans 2.
5. And she (Urvast), recognising him, said, ‘ This is the man with whom I have dwelt. They then said, ‘Let us appear to him!’—‘So be it!’ she replied ; and they appeared to him °,
6. He then recognised her and implored her (Aig-veda X, 95, 1), ‘Oh, my wife, stay thou, cruel in mind‘: let us now exchange words! Untold, these secrets of ours will not bring us joy in days to
* Cf. C. Gaedicke, Der Accusativ im Veda (1880), p. 211. Previous translators had assigned the words ‘ punar emi’ (I come back) to Urvasi; and in view of the corresponding passage in paragraph 13, the new interpretation is just a little doubtful.
* The text has ‘Ati,’ some kind of water-bird—galakarapakshiviseshah, Say.—(probably Gr. »jcoa; Lat. anas, anat-is; Anglo-S. zned, Germ. Ente).
* That is, they became visible, or rather recognisable to him by showing themselves in their real forms,—pakshirhpam vihaya svakiyena rfipena pradur babhfivus, SAy.—In K4lid4sa’s plays, both Urvast and Sakuntal4 become invisible by means of a magic veil (tiraskarinf, ‘making invisible’) with which has been compared the magic veil by which the swan-maidens change their form. A. Weber, Ind. Stud. I, p. 197; A. Kuhn, Herabkunft, p. 91.
* Manas4 tish/ha ghore,—possibly it may mean, ‘O cruel one, be thou constant in (thy) mind;’ or, as Kuhn takes it, ‘pay attention, O cruel one.’ Sdyaza, however, takes it as above.
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come ;’—‘ Stop, pray, let us speak together!’ this is what he meant to say to her.
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come ;’—‘ Stop, pray, let us speak together!’ this is what he meant to say to her.
7. She replied (X, 95, 2), ‘What concern have I with speaking to thee? I have passed away like. the first of the dawns. Purtdravas, go home again : I am like the wind, difficult to catch ;;>—‘ Thou didst not do what I had told thee ; hard to catch I am for thee, go to thy home again!’ this is what she meant to say.
8. He then said sorrowing (X, 95, 14), ‘Then will thy friend? rush away? this day never to come back, to go to the farthest distance: then will he lie in Nirvzti’s* lap, or the fierce wolves will devour him ;’—‘ Thy friend will either hang himself, or start forth ; or the wolves, or dogs, will devour him !’ this is what he meant to say.
9. She replied (X, 95, 15), ‘Purdravas, do not die! do not rush away! let not the cruel wolves devour thee! Truly, there is no friendship with women, and theirs are the hearts of hyenas‘ ;’—
* This is a doubtful rendering (Max Miller; Gespiele, A. Weber) of ‘sudeva,'—Gdttergenoss (the companion of the gods), Kuhn; ‘dem die Gétter einst hold waren’ (he who was formerly favoured by the gods), Grassmann ; Sudeva, Ludwig.
2 Or, will fall down (Max Miller, Weber) ; sich in’s Verderben sttirzen (will rush to his destruction), Kuhn ;—forteilen (hasten away), Grassmann ; verloren gehen (get lost), Ludwig; sich in den Abgrund sttirzen, Geldner ;—‘ mahaprasthanam kuryat’ (he will set out on the great journey, i.e. die), Sdyaza. The Bréhmana seems to propose two different renderings,—to throw oneself down (hang oneself), or, to start forth.
* Nirrsti is the goddess of decay or death.
“ The meaning of ‘ s4lavrika,’ also spelled ‘salavrzka’ (? housewolves), is doubtful; cf. H. Zimmer, Altindisches Leben, p. 8. Prof. Weber, Ind. Stud. I, p. 413, makes the suggestion that ‘ wehrwolves’ may be intended.
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‘Do not take this to heart! there is no friendship with women: return home!’ this is what she meant to say.
10. (Rig-veda X, 95, 16), ‘When changed in form, I walked among mortals, and passed the nights there during four autumns! I ate a little ghee, once a day, and even now I feel satisfied therewith ?.—This discourse in fifteen verses has been handed down by the Bahvzéas*. Then her heart took pity on him‘.
11. She said, ‘Come here the last night of the year from now®: then shalt thou lie with me for one night, and then this son of thine will have been born.’ He came there on the last night of the year, and lo, there stood a golden palace*! They then
1 The words ‘ratriZ saradas 4atasrah’ may also be taken in the sense of ‘four nights of the autumn’ (Max Miller, A. Kuhn). It needs hardly to be remarked that ‘ nights’ means days and nights, and ‘autumns’ years.—SAyaza takes the passage in the sense of ‘four delightful (ratriZ ramayitriA#) autumns or years.’