^ See p. 164, note i. It would certainly seem to be something connected with the spinal cord.
• According to Stewart and Brandis, the Aegle Marmelos is cultivated throughout India, and valued for its fruit, which is 'globose, oblong, or pyriform, 2 to 5 in. diam., with a smooth, grey or yellow rind, and a thick, orange-coloured, sweet aromatic pulp.' The flowers are stated to be greenish white, and *the wood light-coloured, mottled with darker wavy lines and small light- coloured dots.'
' The wood of Acacia Catechu is described as dark red, and extremely hard and durable, and hence not liable to be attacked by white ants, and not touched by Teredo navalis ; being much used for pesdes, seed-crushers, cotton-rollers, wheel-wright's work, ploughs, bows, spear and sword-handles.
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XIII kIyDA, 5 ADHVAYA, I BkAHMAi^TA, I. 375
inside, and the khadira ones outside, for inside is the
marrow, and outside the bones : he thus puts them
in their own place.
ID. From his flesh the pall^ was produced,
whence that (tree) has much juice, and (that) red
juice \ for red, as it were, is flesh : with that quality
he thus endows it. The khadira (stakes) are inside,
and the pali^ ones outside, for inside are the bones,
and outside is the flesh : he thus puts them in their
own place.
II. And as to why there are twenty-one (stakes),
twenty-one cubits long, — twenty-one-fold, indeed, is
he that shines yonder^ — there are twelve months,
five seasons, these three worlds, and yonder sun
is the twenty-first, and he is the A,yvamedha, and
this Praj^pati. Having thus completely restored
this Prs^^pati, the sacrifice, he therein seizes
twenty-one Agntshomtya victims : for these there
is one and the same performance, and this is the
performance of the day before (the first Sutyft).
Fifth AdhyAya. First Brahmajva. The Stotras and Sastkas of the Soma-days.
I. Then, on the morrow, there is (used) Gotamas
Stoma (form of chanting) successively increasing by
four (verses) ^ : the Bahishpavam&na thereof is on
four, the A^a (stotras) on eight, the Mftdhyandina
Pavam^na on twelve, the Pr/shMa (stotras) on
^ 'From natural fissures and incisions made in the bark (of Butea frondosa) issues during the hot season a red juice, which soon hardens into a ruby-coloured, brittle, astringent gum, similar to kino, and sold as Bengal kino/ Stewart and Brandis.
• See p. 331, note i.
' Regarding the ATatush/oma, see p. 339,.note i.
Digitized by
376 -satapatha-brAhmajva.
sixteen, the Arbhava Pavamdna on twenty, and the Agnish/oma-sAman on twenty-four (verses).
2. Now, some make its Agnish/oma-sdman a S&man
of four (verses), saying, * It is neither an Agnish/oma,
nor an Ukthya */ If they do so, let him (the Hotri),
' According to the practice here referred to, the Agnish/oma- siman would not consist merely of the one triplet (ususdly Simav. II, 53-4, i.e. the so-called ya^Mya^ya triplet) ordinarily used for it, but of four different S&mans, inasmuch as three of the triplets which may be used for the Uktha-stotras (of the Ukthya and other sacrifices) are added to that ya^&ya^ya triplet. In that case, however, the latter is not chanted to its own *3ra^iya^ya' tune, but the V&ravantiya tune is used for all the four triplets. This practice is somewhat vaguely referred to in T^dyz-Br. XIX, 5, lo-ii. *One Siman (tune), many metres (texts): therefore one (man) feeds many creatures. Verily, the Agnish/oma (sdman) is the self, and the metres (hymn-texts) are cattle : he thus secures cattle for his own self. It is neither an Ukthya nor an Agnish/oma (sacrifice), for cattle are neither (entirely) domestic nor wild (viz. because though kept " in the village," they also freely graze *' in the forest ").' Here the passage ' One Siman, many metres,' according to the commentary, refers to the V^avantiya tune as being employed, on this occasion, for the texts of the Ys^^Mys^tya, the Sikama^va (II, 55-57, here the Calc. ed, by mistake, calls the second tune figured for chanting, like the first, Sdkama^va, instead of Viravantfya), the Saubhara (II, 230-2, where the Calc. ed., by mistake, omits the name Vdravantiya), and the Tainur^ (II, 233-5 ; curiously enough, the Tairaj^ is not mentioned, in UJy. St. VIII, 9-10, amongst the Simans that may be used for the third — or the AAkM,- vika's — Uktha, but Sdyaiia, on Sdmav. II, 233, states distinctly, 'tairaf^m tn'tfyam uktham'). Whilst, as Uktha-stotras, the last three texts would usually be chanted in the ekavixnxa, or twenty- one-versed form, in the present instance, as part of the >^tush/oma, they would be chanted (along with the Ya^Mya^^ya) in the twenty- four-versed form. Thus, though an Agnish/oma sacrifice, inasmuch as it has twelve stotras, yet it is not a regular one ; neither is it an Ukthya, because the Ukthas are not chanted as so many Stou*as, followed by the recitation of separate 5astras. In the Ajv. Sr. X, 6, different alternatives are proposed for the chanting of the Agnish-
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XIII kXnda, 5 adhyAya, i brAhmajya, 4. 377
after reciting the Stotriya ^ (strophe) together, recite
the AnurApa (strophe) together : the Rathantara
Pf7sh/Aa-s4nian \ the ^astra containing the Rathan-
tara (text), and the Agnish/oma sacrifice — thereby
he makes sure of this world.
3. * There are twenty-one Savantya ^ victims, all
of them sacred to Agni : for these there is one and
the same performance/ so say some; but, indeed,
he should immolate two sets of eleven (victims),
with the view of his obtainment of whatever desired
object there may be in (victims) belongang to a set
of eleven.
4. When the Agnish/oma is completed, and the
Vasativarl water carried round, the Adhvaryu per-
forms the Annahomas* (oblations of food): the
import of these has been explained. With twelve
/orna-sdman in the ' Gotatnastoma (i. e. iiTatush/oma) antarukthya ' and the corresponding •S'astra, including apparently the employment of the Ya^^ys^^ya-s&man either for all the four triplets, or for the Ya^Mya^^iya triplet alone with the respective Simans used for the other triplets; different modes of recitation being thereby implied with regard to the Stotriya and Anurfipa prag^has.
* For the Agnimiruta-jastra, recited by the Holri after the chanting of the Agnish/oma-s&man, and containing, amongst various hymns and detached verses, the triplet which forms the text of the Siotra, i. e. the * Stotriya pragfitha,' as well as a corresponding anti- strophe, the < AnuHipa pragdtha,' see part ii, p. 369 note. On the present occasion, however, this constituent element of the .Sastra would have to include the triplets of all the four Simans, as well as four 'antistrophes' which are thus ' recited together/
* Or, PnshMa-stotra, viz. the first stotra of that name at the midday-service, for which that S&man is used in the Agnish/oma sacrifice (part ii, p. 339, note 2).
' That is, victims sacrificed on the Suty^, or Soma-days. Two complete sets of eleven such victims are, however, required on each of the three days, see p. 309, note a.
^ See XIII, 2, 1, I seqq., and p. 297, note i.
Digitized by
378 ^ATAPATHA-BR AhMAJVA.
Anuvdkas (V4f, S. XXII, 23-34), 'To the in-
breathing hail! To the off-breathing hail!'
. . . (he offers) — twelve months are a year, and the
year is everything, and the A^vamedha is every-
thing: thus it is for his obtaining and securing
everything.
5. The central day is an ekaviw^a day* ; for the
twenty-one-fold is yonder sun, and he is the A.nra-
medha: by means of his own Stoma he thus
establishes him in his own deity, — therefore it is
an ekavimsB, day.
6. And, again, as to why it is an ekaviwra day ; —
man is twenty-one-fold — ten fingers, ten toes, and
the body (self) as the twenty-first: by means of
that twenty-one-fold self he thus establishes him
in the twenty-one-fold (day) as on a firm foundation,
— therefore it is an ekavif»^ day.
7. And, again, as to why it is an eksvimss, day ; —
the ekavims^,, assuredly, is the foundation of Stomas,
and manifold is that ever- varying performance which
takes place on this day, — ^and it is because he thinks
that that manifold and ever-varying performance
which takes place on this day, shall take place so
as to be established on the ekaviw^a as a firm
foundation, that this is an ekaivimsa, day.
8. Now, as to the morning-service of this day.
The Hotri, having recited as the Agya. (hymn*)
in the Pankti (metre) *Agni I think on, who is
good . . . ,' recites thereto the one of a one-days
^ That is one on which all Stotras are chanted in the ' ekavii»^ ' Stoma, or twenty-one-versed hymn-form.
' Viz. j^<g-veda V, 6, forming the special feature of the A^arastra at the Arvamedha.
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XIII kXnDA, 5 ADHYAyA, I BRAHMAiVA, 6. 379
Soma-sacrifice ^ And the B&rhata Pratiga and the
MidhuiAandasa one he recites both together^ in
triplets — (this being done) for the obtainment of
the objects of desire which (may be contained) both
in the B&rhata and the M&dhui^andasa Praiiga.
The morning-service is (thus) set right.
9. Then as to the midday-service. For the
obtainment of the A.yvamedha, the ati>f^ndas
(verse, II, 22, i), *In the three troughs the
buffalo drank the barley-draught,* is the opening
verse of the Marutvatlya (^astra) ; for outstanding,
indeed, is this atii^>4andas (hypercatalectic verse)
amongst metres, and outstanding is the A^vamedha
amongst sacrifices. This (verse), being recited
thrice, amounts to a triplet, and thereby he obtains
the object of desire which (may be contained) in the
triplet. *Here, O good one, is the pressed
plant' (y?/g-veda VIII, 2, 1-3) is the 'aniL^ara'
(sequent triplet) : this same (triplet) is the constant
* Viz. the A^ya-sftkta, ^/g-veda III, 13, forming the chief part of the Hotrt'9 A^ya-jastra, or first 5astra of the Agnish/bma, for which see part ii, p. 327 note.
' The BSrhata Praflga, or PraOga-jastra in the Bnhali metre, — being the one recited on the fifth day of the PnshMya-sha^feha (Ajv. -Sr. VII, 12, 7), and consisting of the seven different triplets, addressed to as many difierent deities, — is to be recited also on this occasion ; and along with it (or rather, intertwined with it, triplet by triplet) the ordinary PraOga-^astra of the Agnish/oma, made up of the two hymns J?/g-veda I, 2 and 3 which are ascribed to Madhu- i^Aandas, and consist of nine and twelve verses, or together seven triplets. I do not understand why Harisvdmin mentions ' Viyur agregi^' (? V^. S. XXVII, 31) as being the first triplet of the MidhuiAandasa Praiiga, instead of 1, 2, 1-3 'v&yav dyihi darxata.' — The PraOga is the Hotn's second 5astra of the morning-service, being preceded by the chanting of the first A^a-stotra; see part ii, p. 325-
Digitized by
380 -satapatha-brAhmajva.
connecting link of the one-day's sacrifice \ Having
recited both the pankti (verses, I, 80, 1-16) ' Here
in the Soma-draught alone (the Brahman
gave thee strength)/ and the six-footed ones
(VIII, 36, 1-7) *The patron thou art of the
offerer of Soma,' he inserts the Nivid in the
(hymn) of the one-day's sacrifice. Thus as to
the Marutvatlya (-jastra).
ID. Then as to the Nishkevalya (-^astra^). The
Mah&namnl (verses) are the Pr/sh/Aa (-stotra) ; and
he recites them along with the anurflpa (verses)
and pragfitha (-strophes), for the obtainment of all
the objects of his desire, for in the Mah&n&mnts,
as well as in the A,rvamedha, are contained all
objects of desire. Having recited the pankti verses
(I, 81, 1-9) *Indra hath grown in ebriety and
strength,' and the six-footed ones (VIII, 37, 1-7)
'This sacred work didst thou protect in
* See part ii, p. 337, where the same triplet forms the anu^ara of this .Sastra at the Agnish/oma. It is followed there by the PragSthas VIII, 53, 5-6 ; I, 40, 5-6 (read thus I each two counting as one triplet); three Dhiyyi verses, and the Marutvatiya Prag&thas VIII, 89, 3-4 (I). These are to be followed up, on the present occasion, by the two hymns I, 80, and VIII, 36, after which the Indra hymn X, 73, the chief part of the normal Marutvatlya .Sastra, is to be recited, with the Nivid formula inserted after the sixth verse.
' That is, the .Sastra succeeding the chanting of the first, or Hotn's, Pr/'shMa-stotra (see part ii, p. 339). Whilst, however, in the one-day's sacrifice, the Rathantara (or the Briliat) siman is used for that stotra, the Mahin&mnt verses (see part iii, introd. p. XX, note 2), with the «S&kvara tune, are to be used as the StotriySs on this occasion, and are therefore likewise to be recited by the Hotri as Stotriya-prag&thas (cf. Ajv. VII, 12, 10 seqq.), to be followed up by the antistrophe (anuriipa) — here consisting of the triplets I, 84, 10-12; VIII, 93, 31-3; I, 11, 1-3— and the SSma-prag&tha, VIII, 3, 1-2.
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XUlKkNDAy 5 ADHYAyA, I BRAHMAiVA, II. 38 1
fights with Vmra/ he inserts the Nivid in the
(hymn) of the one-day's sacrifice \ The midday-
service is (thus) set right.
II. Then as to the evening-service. The atl-
kAsLTid^s verse (VAf. S. IV, 25), *Unto that god
Savitr^ within the two bowls (do I sing
praises^),' is the opening verse' of the Vai,fvadeva
(-5astra *) : the mystic import thereof is the same
as of the former (atii^ndas verse). The Anuiara *
(i?/g-veda I, 24, 3-5), * Unto (abhi) thee, (the lord
of treasures), O god Savitre, (ever helpful we
come for our share . . .),' contains (the word)
*abhi,' as a form (sign) of victory (abhibhftti).
Having recited the S4vitra (triplet, VI, 71, 4-6),
* Up rose this god Savitr/, the friend of the
house ...,' he inserts the Nivid in the (hymn) of
the one-da/s sacrifice*. Having recited the four
verses to Heaven and Earth (IV, 56, 1-4), 'The
mighty Heaven and Earth, the most glorious,
here . . . ,' he inserts the Nivid in the (hymn
I, 159) of the one-day's sacrifice. Having recited
the Arbhava (hymn, IV, ^4), *i?/bhu, Vibhvan,
Indra, V&^a, come ye to this our sacrifice . . . ,'
