and in the i'dnkh. S. (iti prathame, &c.). Girgyz, Ndiiyawa, on Ajv. X, 7, I, takes the opening words 'prathame (&c.) «hani' to form part of the formulas: — *on the first day Manu Vaivasvata (is king); but it is clear from the other two authorities that this cannot have been intended by the author of that SOtra. — The commentator on .Sinkh. S. XVI, 2 remarks, * Manur Vaivasvato r^ety-evam-&dikam dkhy^nam pariplavdkhya/n prathamShany &^ash/e . . . tasya xigHo manushyd vi^ pn^,fds ta ima dsate'dydpi svadharmdn na ^alanti,' thus apparently taking * rsigi ' to form part of the formula, or rather of the topic of which the legend to be recited was to treat. This commentary thus apparently assumes that the legend begins with ' Manur Vaivasvato rS^ ' ; and that the subsequent clause leads on to the recitation of the Vedic text that is to follow (cf. note on paragraph 8) ; — though possibly this latter clause (as Professor M. Mtiller seems to take it) may only be an argumentative one, giving the reason why the householders are to be instructed. Cf. M. MOller, Hist, of Anc. Sansk. Lit., p. 37 seqq.
^ * Householders should be brought thither ' (i. e. should be made to join this performance) ; Ajv.-s6tra. *S'ihkh. has merely ' thereby he instructs householders.' Griliamedhina^ are those who regularly perform the five great domestic sacrifices (mahiya^a).
■ Or, more closely, the Veda is the, or consists of, Rik (verses). iSnkh. S. reads * rtko vedaA ' (the Veda of the Rtk^ gen. sing.) instead of 'rikd^h' (nom. pL), and in the subsequent paragraph also, it repeats the word * veda ' (Ys^^rveda, Atharvaveda, Ah^raso veda^).
' That is, as would seem, — as if he were to recite it (or, as when he recites it) in the course of the ordinary sacrificial perform- ance— as in iSastras, the Pr&taranuv^ka, &c. The text would, however, also admit of the translation — * thus saying, let him go over (the legend) as if he were reciting a hymn of the Rik* but it is not quite easy to see how a similar interpretation would suit subsequent paragraphs (11-14). Moreover, both Ksv. and iSdnkh. omit *vy4feksh4«a iti/ and read 'nigadet,' *let him recite (a hymn)/
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XIII kIvda, 4 adhyAya, 3 BRAnMAiVA, 4. 363
thither: these he calls upon, 'Masters of lute-
players,' he says, 'sing ye of this Sacrificer along
with righteous kings of yore ^ ! ' and they accord-
ingly sing of him; and in thus singing of him,
they make him share the same world with the
righteous kings of yore.
4. Having called (on the masters of lute-players),
the Adhvaryu performs the Prakrama oblations ^
either on the southern fire, or on a footprint of the
horse, after drawing lines round it — whichever is the
practice there; but the former* is the established
rule.
instead of 'anudravet (let him run, or go, over=anupiirvam u^&drayet, Harisv.y Yet, the commentary on iS^hkh. supplies the Mva,' explaining as he does, 'sAktam \amkid ^^kshSiia iv&nuvadet;' from which (if it is not simply quoted from our Brdhma^a) it would almost seem as if he, too, thought of the legend rather than a hymn of the Hik. The verb * vy&-iaksh,' as against ' ni-gad,' seems to imply a clear articulation — perhaps even with all the stops or pauses, at the end of every half-verse, or p&da, as the case might be. Saya«a (on Taitt. Br. II, 2, i, 4; 2, 6) explains ' vyS>^kshita ' by 'vispash/am u>(^rayet (or, pa/^t).' The available MS. of Harisv&min's commentary on our text is, as usual, incorrect, but as far as it goes, it seems to favour the recitation of the legend at this place, — * vy^bhikshd»a iti v&kyaras iidan (r. >(^indan) agai^r ^bhidad (?) ity artha^/ — ^which I take to mean that he is to pause after each sentence, as he would do when reciting a hymn.
' That is, according to Harisvdmin, — ' Compare this Sacrificer in song with the old righteous kings.' K^ty. XX, 3, 8 refers to these latter as * r^rshis,' or royal sages — in which case the recitation of the legend itself would only come in here.
' For the formulas used with this series of forty-nine oblations, see XIII, I, 3, 5 with notes thereon.
' That is to say, according to Harisvimin, the course of procedure laid down in XIII, i, ^, 7, according to which these oblations are to be made on the Ahavantya, and not either on the southern fire, or on a footprint of the horse.
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364 ^atapatha-hrAhmaa'A,
5. Prior to the (first) offering to Savitf*/ he offers,
once only, the (oblations relating to the) Forms ^ in
the Ahavanlya fire, whilst going rapidly over (the
formulas). And in the evening, whilst the Dhmis *
(oblations for the safe keeping of the horse) are
being offered, a Rifanya lute-player, striking up the
uttaramandrd (tune) south (of the vedi), sings three
stanzas composed by himself (on topics^ such as),
' Such war he waged, — Such battle he won : * the
meaning of this has been explained.
6. And on the morrow, the second day, after
those (three) offerings to Sayitri have been per-
formed in the same way, there is that same course
^ That is to say, the Prakramas which are only performed on the first day of the year, whilst the three oblations to Savitri are repeated each day.
' See XIII, I, 4, 3 ; 6, 2. These oblations are made just prior to the evening performance of the Agnihotra, when the Ahavaniya has been got ready for the latter. The Taittiriyakas seem to make these four oblations on the horse's feet at the place where the keepers pass the night (viz. the carpenter's house) during the greater part of the year ; and only in the last month, when a stable of Axvattha wood has been put up for the horse near (or on) the offering-ground, these oblations take place on the Ahavaniya. See comm. on Taitt Br. Ill, 8, 12 (p. 609; cp. p. 700). At III, 9, 14 (p. 703), on the other hand, it is stated that the RS^nya's singing is to take place in the evening at the time of the Dhn'ti-homas.
' Taitt. Br. Ill, 9, 14, 4, again mentions three topics, one for each stanza — viz. ' thus (i. e. in the same way as Pn'thu, Bharata, Bhagtratha, YudhishMira &c., comm.) didst thou overpower (the enemies), thus (i.e. surrounded by heroic warriors, fighting on elephants, steeds, chariots, and on foot, with bows and arrows, spears, swords, &c.) didst thou battle, thus didst thou fight such and such battle (i.e. like Yudhish/^ira, Dushyanta, Sec, having engaged in a battle attended by thousands of great heroes, thou, armed only with thy sharp sword, didst slay the king of Kashmir, Magadha, Tundm, &c., comm.).'
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XIII kXnDA, 4 ADHYAya, 3 BRAHMA-yA, J. 365
of procedure. ' Adhvarjru ! ' he (the Hot^^*) says. —
* Havai hotar ! ' replies the Adhvaryu. — * King
Yama Vaivasvata^' he (the Hotri) says, *his
people are the Fathers, and they are staying
here;' — old men have come thither: it is these
he instructs; — * The Ya^us-formulas are the Veda :
this it is;' thus saying, let him go over a chapter
(anuvika) of the Ya^s^ as if reciting it. The
Adhvaryu calls in the same way (on the masters
of lute-players), but does not perform the Prakrama
oblations.
7. And on the third day, after those (three)
offerings have been performed in the same way,
there is that same course of procedure. ' Adhvaryu!'
he (the Hotrz) says. — 'Havai hotar!' replies the
Adhvaryu. — ' King Varuwa Aditya,' he says ; 'his
people are the Gandharvas, and they are staying
here ; ' — handsome youths have come thither : it is
these he instructs;— * The Atharvans are the
Veda: this it is;' thus saying, let him go over
one section (parvan) of the Atharvan ', as if reciting
* When the comm. on iSShkh. S. remarks, * Yamo Vaivasvato T^gtty dheti divitfya evihani .Satapathe dar^n^t,' this would seem to refer to the addition of either * r^,' or 'ahani,' but not to any legend of Y. V., since such a one does not occur in this work ; though various passages in the Xt'k might no doubt have sufficed to construct some such legend as would have served on this occasion.
* The same commentator refers to the ' Axvamedhika ' as the section to be recited, — 'prakara^t,' because of the treatment (therein of this subject).
' Instead of 'atharva^i&m eka/n parva,' the iSdnkh. S. has ^bhesha^m (medicine),' which the commentator — against the opinion of those who take it to mean the hymn J?ig-veda X, 97 (treating of the magic powers of herbs) — makes a special work of the A.tharvaiiikas ; whilst the Axv. S. reads ' yad bhesba^^ajvi nisini^m
Digitized by
366 ^jatapatha-brAhmaj^ta.
it The Adhvaryu calls in the same way (on the
masters of lute-players), but does not perform the
Prakrama oblations.
8. And on the fourth day, after those (three)
offerings have been performed in the same way,
there is the same course of procedure. ' Adhvaryu!'
he (the Hotrz) says. — ' Havai hotar ! ' replies the
Adhvarjru. — *King Soma Vaish«avaV he says;
'his people are the Apsaras, and they are staying
here ; ' — ^handsome maidens have come thither : it is
these he instructs*; — * The Angiras are the Veda:
this it is ;' thus saying, let him go over one section
of the Angiras ^ as if reciting it The Adhvaryu
calls in the same way (on the masters of lute-»
players), but does not perform the Prakrama
oblations.
9. And on the fifth day, after those (three)
offerings have been performed in the same way,
there is the same course of procedure. 'Adhvaryu!'
he (the Hotrz) says. — * Havai hotar!' replies the
sy&X tan nigadet ' — ' let him tell some approved medicine (i. e. some specific, or charm against disease).'
^ The comm. on ^Sdnkh. S. remarks, ^ Somo Vaishnava iti i&aturthe; Somo Vaish»avo r^eti iSatapatha jrute^ ; pratika^ graha^dny etdni.' This seems to show clearly that he takes this as merely the opening words of the legend. Here, again, his words can hardly be taken to refer to a legend regarding Soma in the iSatapatha-Brdhmana.
' < Yuvatiii <fobhan& upadlrati, tasyait^ (? tasyaitdbhya^) sabh&-^ ydm anyisdm apravedt,' comm. on 5ahkh. S., — ? because no other (Apsaras) but these come to his court. ,
» The Siiikh. S, has Met him recite the Ghora'— which the commentator again takes to be the title of a special work of the Atharvans — whilst the Afv. S. reads ' let him recite some approved ghora (magic spell or operation)/
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XIII kIyda, 4 adhyAva, 3 brAhmajva, io, 367
Adhvaryu* — *King Arbuda KddraveyaV he
says; *his people are the Snakes, and they are
sta3dng here;' — both snakes and snake-charmers*
have come thither : it is these he instructs ; — * The
Sarpavidyd (science of snakes) is the Veda: this
it is ; ' thus saying, let him go over one section of
the Sarpavidyft^ as if reciting it The Adhvaryu
calls in the same way (on the masters of lute-
players), but does not perform the Prakrama
oblations.
10. And on the sixth day, after those (three)
offerings have been performed in the same way,
there is the same course of procedure. * Adhvaryu!'
he (the Hotr^' ) says. — ' Havai hotar ! ' replies the
Adhvaryu. — * King Kubera Vaiirava^a,' he says;
*his people are the Rakshas, and they are staying
here ; ' — evil-doers, robbers *, have come thither : it
* * Arbuda^ Kidraveyo T&gety iheti sruteh (thus also on the name of the next king),' comm. on 5ahkh. S.
* Lit. '(men) knowing about snakes' — which the comm. on Ajv. S. explains by 'those knowing the Kdjyapiya and other treatises (tantra) on venoms.' Instead of the conjunctive double ' ^a,' the ^hkh.S. has a single *v4' — the snakes, or (rather) snake-charmers — and Axv. S. an explanatory * iti ' — the snakes, i. e. snake-charmers.
' The S&nkh, S. has, ' let him recite the Sarpavidy& ' (i. e. either the Gdrutia or Kankantyi sarpavidyd, as the comm. explains); the Ajv. S. ' let him recite the Visbavidyd (science of venoms).'
