33 Agniṣṭoma

CHAPTER XXXIII

AGNIṢTOMA2529

Sacrifices are often divided for convenience into ieti, pasu and soma. Acoording to Gaut. VIII, 21 and Lat. Sr. V. 4. 24 there are seven forms of some sacrifices, viz. Agniṣtoma, Atyagnistoma, Ukthya, Sodasin, Vājapeya, Atiratra and Aptor yāma. The Agniṣtoma is the model (prakrti) of all soma sacrifices. The Agnistoma is a one day (alkābika or ekāba ) sacrifice and it is an integral part of the Jyotiṣtoma so much so that the two are often identified. Soma sacrifices are classi fied into those that are finished in one day (and so called okāba ), those that are celebrated for more than one day up to twelve (and so called ahina ), those that extend over more than twelve days ( and are called Sattra ). The dvādaśaha is both & sattra and an absna.8530 The Jyotistoma ocoupies generally five days and the chief rites performed on these days are: (1) choosing of priests, madhuparka, dikṣaniyești, consecration of the sacrificer (dikṣā ); (2nd day) Prāyapiya iṣti ( i. e, opening iṣti ), purchase of soma, atitheyesti ( iṣçi offering hospitality to Boma ), Pravargya 2581 Upasad ( homage twice a day in the morning and evening); (3rd day) Pravargya and Upabad twice again ; (4th day) Pravargya and Upasad, Agniprapayana, Agnisomapranayana, havirdhāna-pranayana, animal sacrifice; (5th day called sutya or savaniya) pressing of soma, offering it and drinking it in the morning, mid-day and evening, the udayaniga (concluding iṣti), avabhștha (final purificatory bath). In the following pages only a skeleton outline of

  1. Vide Tai. S. I. 2-4, III. 1-3, VI. 1-6, VII. 1, Tai. Br. I. 1. 1, I. 4.1, and 5-6, 1. 5. 4, II. 2. 8, Sat. Br. III-IV, Ait, Br, 1-18, Ap. X-XIII and XIV. 8-12, Kat. VII-XI, Baud. VI-X, Aév. IV-VI, Sato yaṣadha VII-IX, L&t. I-II.

  2. Vide Jui. X. 6. 60-61 for gattra and ahlna, pret story देकाहरणम् ।बादिभिरहीनत्वं प्राबादशाहाद । स तु कधमप्युभपात्मा । सदाधिकामेष चासहसंवत्सरं सततकालयोगनिमितं सत्रयम् । हविषिशेष योगादिशादिवमिति तत्र

This p. 471 on 9. II. 2. 2.

.2631. एकादीक्षा दिन उपसदा पशमी प्रस्ता। विनोबादीक्षाखिल उपसह ससनी WAT I T T with Thetsrat saat T. X. 16. 1; also 7. IV. 2. 17 gant Row Ta w I ETTATTWEI. Vide Jai, V1.8.28-29 whoro Sabara and Kumarila soom to disagroc.1134

(Ch. IXXIII

Agniṣtoma is presented, derived from the principal Śreuta sātras, Jai. in VI. 2. 31 declares that the performance of Jyotiṣtoma is obligatory on all members of the three higher varpas, just as upanayana is, since the word brahmana in Tai. 8. VI. 3. 10.5 (a brahmana when born comes charged with three debts ) is only illustrative. Agniṣtoms is so called because in it Agni is praised or because the last chant ( stotra ) is addressed to Agni.8878 It is to be performed in vasanta ( spring ) every year and on the New Moon or Full Moon day (Ap. X. 2. %, 5 and 8, Kat. VII. 1. 4 and Sat. VII. 1 p. 562 ). The general view ex pressed in Jai. IV. 3. 37 was that one should perform & soma sacrifice after baving performed darsapūrṇamāsa, cāturmāgyas and paśu sacrifice, but some held that it could be performed even before darka-pūrnamāsa, but after agnyadhana (Aøv. IV. 1. 1-% and Sat. VII. 1. p. 556 ). Jai. (V, 4.5-9) also states this As the view of some. Jaimini, however, declares that all modi fioations of the Agnigtoma must be performed after one has begun to perform darsapūrpamāsa ( V. 4. 26 ). The intending sacrificer sends a person called somapravāka ( inviter to officiate at a soma sacrifice) to invite brāhmaṇas who are thorough masters of the Veda, neither too young nor too old, with clear and loud voices and not deficient in any limb (Tapdya Br. 1 1.1, Drāhyāyapa Śr. I. 1. 10, Ap. X. 1. 1). He invites the principal four or all the 16 (or 17, including sadasya’) priests ( stvrij ), who make inquiries whether some other person has refused the office and whether the fee will be excellent. Those portions of the choosing mantras are uttered inaudibly wherein the priests are invoked as if they were divinities and the portion asau mānuṣaḥ or tvam mānu ṣah is uttered loudly, 4518 When the priests come madhuparku is offered to them. The sacrificer goes to the king ( of the country ) to ask for a sacrifi. cial ground ( devayajana ), even if he has one already, with the formula’god Varuṇa, give me devayajana , 25%* This is a mere

  1. सपा एषोनिष्टोमस्तं पदतर्वस्वस्मादमिस्तोमस्तमानिस्तोम सन्तमामिष्टोमाइला Ta tetaan TT R M1. , 14. 5; WEIR: HTTI I T. X. 2. 3; पज्ञापज्ञिपल्प स्तोत्रे अग्निस्तुत्या पस्य संस्था सोऽनिष्टोमः प्रथममाहर्तयः10om. The Yajñkyajālya is Rg. IV. 48. 1-% (Tray #7 W &c.) - #TATA (TE ) I. 6. 1-2.

  2. ‘अनिमें होतादिल्यो मेऽपर्वमन्यमा मेगमा पर्जयो म दाता…पाय

TORTEI SI ATO rawatts 14. X. 1. 14; “safwata funt har HOT! &o. pt. #t. V. .

  1. देगपसिसिविषयमन सकलमयोगामखो निमदेश | com, QA MC4. VII1. 10.

Oh, XXXIII ]

Agniṛtoma-Devayajana

1135

form, but even the king has to make a similar request (in his case ) to the hots and other priests. The requirements of a proper devayajana have already been given above (p. 988n). In the western portion of the devayajana from which all roots are uprooted, & pavilion 1535 (vimita, & four-cornered maṇḍapa ) is erected, the central ridge and the covering bamboos of whicb run from west to east, which has doors ( two oubits wide ) in all directions and which slightly inclines towards the east, or a rectangular house (śala ) may be built, twenty aratnis long and ten aratnis wide ( Kat. VII. 1. 19-25, Āp. X. 5. 1-5, Baud. VI. 1). A shed for cooking the vrata food is erected to the south of the pavilion and another to the west for the patni ( wife of the sacrificer). The sacrificer while in his house implants his gārbapatya and abavaniya fires on the araṇis with a mantra “ayam te yonih’( Vāj. 8. III. 14., Tai. S. I. 5.2), comes to the devayajapa, enters ( along with the priests and bis wife ) the maṇḍapa by the eastern door with the granis in his hand, and touches the central post of the pavilion. The things that are required ( sambhāraḥ ) 8586 are also brought to the pavilion. In the pavilion a vedi is prepared and fires are establisbed after being produced by attrition. Offerings of ajya with the sam bharayajus formulas (Tai. A. III. 8), with the sapta-hot, formulas (Tai. A. III. 5) are made and also & yūpabuti is offered. Outside the pavilion to its north the sacrificer gets the hair on the head, arm-pits and on the face out by a barber in a tont covered with mata, pares the nails of his hands first of the right band first from the small finger) and then of the feet. Jal. ( III. 8. 3-11 ) establishes that it is the sacrificer (and not the adhvaryu ) who pares his nails, cuts his hair, brushes his teeth, subsists on milk. Sat. VII. 1. p. 587 states that the nails of the left hand are pared first and then of the right hand. He brushes his teeth with an udumbara twig, then he bathes in & reservoir of water or in 8 kunda after putting a golden piece in it with mantras, performs doamana and drinks water as a consecration,

  1. Tho pavilion is called programda or pr&cinavanda and according to some it is 16 prakramas long (from west to oust ) and 12 prakramas wide (from south to north). It may have four or five (ono in the north-east) doors and a portures in the four quarters. Vide Āp. X. 5.5.

  2. Baud. VI, 1 onumorates thirteon requisitos ( sambhāras ) that the yajamina brings with him and thirteon moro which are placed round about the wife,

1136

(Ch. XXXIII

All these from paring nails (oalled apsu-dikṣi ) 18 except the cutting of hair are also undergone by the wife at the instance of the pratiprasthātṛ priest (but without mantras ). The adhvaryu hands over a fine silken fresh garment to the gaori fioer which the latter wears. In the afternoon in the prāgvamsa he partakes of food (rice ) #588 mixed with ghee and sprinkled over with ourds and honey or whatever iso liked by him. The wife also does the game. He takes up butter (navanita ) with two bunches of darbha grass and smears himself thrice with them beginning from the face. He applies collyrium with a darbha blade twice to the right eye and once to the left or thrice to both. The adhvaryu performs the purification (pavana) of the sacrificer outside the prāgvarsa to its north by three bunches of geven darbhas esch rubbed twice over his body above the navel and once below the navel with mantras and the sacrificer algo mutters mantras. The wife also does all this (smearing the body with butter, applying añjana and purifica tion) without mantras at the instance of the pratiprasthātr. The sacrificer enters the pavilion by the eastern door and the wife by the western and ocoupy their respective seats. Then follows diksapiya iṣti 8539 whioh is so called because it effects & samskāra in the man intending to sacrifice and because after it is performed he is entitled to be called ‘dikṣita’. The conolu alon in Jai. V. 3. 29-31 is that a man becomes a dikṣita at the end of the dikṣapiya iṣti and has thenoeforward to observe the rules laid down for ā dikṣita and that one does not become a dikṣita by being given the staff or the girdle &o. At first six abutis called dikṣāhutis are offered, four with djya taken from the dhruva into the sruva, 5th with the bruo and the sixth is oalled pārpabuti and is offered with sruo (in which twelve ladl ings with aruva have been made ). Thege six abutis are called * audgrahaṇa ‘( Ap. X. 8.7 and com. on Sat. VII. 1. p. 591 ) or ‘audgrabhana’( Kat. VII. 3. 16 ). In the dikṣapiya iṣti a cake

  1. For the word ‘apaudīksa’, vide Kāt. VII. 2. 7. According to Baud, the hair of the wife also is out (VI. 3) The com. on Sat. VII. 1. p. 687 makes the intorosting remark that according to the sutrakara the adhvaryu bimaolf pares the sacrificer’s nails, but that as in bis timo tho priests had no instruction in such matters and as people bad como to look with disfavour on such a practice, the barber paros the nails.

  2. According to some the meal takes place before the cutting of hair (vide Āp. X. 6. 10).

  3. terutama maternofter i com. on . IV. 2. 1; TT 02 Jal. V. 8. 81 mayo fit motor area FATTO wao.

Oh. XXXIII)

Agniṛtomar Diksaṇāyesti

1137

ce as fee for the printions ten matters ding to Jai. VII

prepared on eloven potsherds is offered to. Agni-Viṣṇu ( or boiled rice with olarified butter). Some offered another offering of boiled ribe to Aditi. Several matters that occur in the model iṣti (such as observing & vrata, the girding up of the wife, outting off & portion for yojamāna, phalikaranahoma, cooking anvāhārya rice as fee for the priesta, samiṣtayajus) are omitted in this iṣti (Baud. VI. 3 mentions ten matters that are omitted, Ap. X. 4. 12, Sat. VII. 1. p. 575). According to Jai. VIII. 1. 3-10 the several actions done in the model iṣti are not to be extended to somayāga unless the vedio texts expressly say 80, and Jai. X. 1.4 establishes that there is no ārambhaniya iṣti in dikṣanlyd and other iṣtis of somayāga, The dikṣanly, onds with the patnisamyājas and the eating of the 2nd idā (Sat. VII. 1. p. 578). Certain rules are laid down about the pitch of the voice in the several rites. According to Ap. X. 4. 9 everything is said inaudibly till the agnisomlya rite. According to Kāt. (VII. 2. 31-32) the voice reaches the highest pitch in the dikṣaniya iṣti, the mantras in the prāyaniya and atithyā iṣtis are in a lower tone than in the dikṣanlyi and the upasad mantras are repeated inaudibly. The dikṣā (consecration) of the sacrificer and his wife proceeds as follows.a540 To the south of the dhavaniya two black antelope hides (or one if two are not available) with the neck portion to the east are spread on the altar with the hairy part outside. He (the priest ) site to the west of the antelope skin bending his right knee; the saori ficer touches the white and black spots (or the line that joins them, Kat. VII. 3. 23), then creeps upon the hide with bis right knee bent and sits down on the western side of the hide. The sacrificer ties round his waist above the garment worn by him a girdle of three strands made of hemp and muñja grass, covers his right shoulder with a fresh garment and folds round his head a piece of cloth, he is given the horn of a black ante lope about & span in length with three or five folds (from left to right), which he ties to the hem of his garment (or in the corner of his upper garment). He touches his forehead above the right brow with the horn, draws a line with it from west to east outside the vedi, and if he wants at any time to soratch

w

  1. All these several actions in the dikø& aro done to the accom Panimopt of mantras 48 in Vāj. IV. 9 f. and Tai. S., but thoy are not roferred to for reasons of space. Elsewbore also mantras havo beon oftea omitted.

E, D. 143

1138

(Oh. XXXIII

his body he does so with that horn. Jai. (XI. 4. 48-49 ) declares that the mantra is to be repeated only once even if the yajamāna feels the desire to scratch several parts of his body at the same time. The adhvaryu gives & staff of udum bara ( or of some other sacrificial tree) which is as high as the sacrificer’s mouth (or ohin), which he raises up and keeps on his right shoulder. While the adhvaryu is doing these things for the yajamāna, the pratiprasthātr does the same things for the wife (without mantras ) except that she has the yoktra girt round her upper garment, that her head is covered by a jala (& net or fillet) of wool and she has a piece of some sacri fioial tree one span long for scratching her body. The sacri ficer and adhvaryu repeat long passages wherein the word dikṣā occurs frequently (Ap. X. 10, 6 and X. 11, 1), and the adhvaryu makos him repeat the sambhāra-yajus mantras (Tai. Ā, III.8). The sacrificer then contracts the fingers of both hands one after another with mantras (first the small fingers of both hands, then the ring-fingers of both hands and so on) and ultimately he olinches his fists. He observes silence. Some priest ( like the pratiprasthāts) other than the adhvaryu inaudi. bly declares ( to the gods ) thrice and loudly proolaims to the world thrice ’this brāhmaṇa has undergone the consecration, son of so and so, grandson of so and so, great-grandson of so and go, the son of such and such a woman, grandson of such and such a woman and great-grandson of such and such a woman’. Even when the sacrificer was a kṣatriya or vaisya, the announcement was still to be ’this brābmaṇa 3541 &c.,’ since after dikṣā & person was supposed to be reborn and to be a child of holy prayer and to have become pure enough for receiving spiritual influences. The Sat. Br. III. 3. 3. 12 states “he who is consecrated becomes an embryo’. Dikṣā takes place in the afternoon (Ap. X. 12. 1) and the sacrificer observes silence till the appearance of stars in the evening. The adhvaryu directs the milking of two cows to supply milk for

  1. अधेनं विपाश्चादयति विसरितीक्षिष्टाय बामणोऽसावण्य पुत्रोग्य पात्रोऽण्य नसाहग्या पुत्रोऽमुना पौत्रोऽमुण्या नोति। बामणो पापष जायते योदीलते। Terugina *1870 a rian. X. 11. 5-6; codipare T. VII. 4. 11-12, Baud. VI. 5, Sat. VII. 1. p. 597. The referenco by name will be like the following f or prot nitarumaf ST TO HAVE एका केशवशर्मणः पौत्रा कृष्णशर्मणो नसा पहनावापाः पुत्री लक्मीवापा पोषोक्मिणीदाया

hafa 19 com, on Sat. or one may any a r TV’ &o..

Ch. XXXIII)

Agnistona-observances of dikṣita

1139

the sacrificer and his wife who are to subsist on the milk of the two cows during the period of the sacrifice. This vrata (obser Vance) of subsisting on milk is deolared by Jai. ( IV. 3. 8-9) to be kratvartha (an obligatory rule) and not puruṣārtha (recommendatory ). Vide also Jai. VI. 8. 28. Some allowed rice or barley to be cooked in that milk. The two cows were milked in two separate vessels, one of which (meant for the sacrificer) was heated on the gārhepatya and the other (for the wife ) was heated on the dakṣiṇa fire. A kṣatriya or vaibya sacrificer could take gruel or amikṣā respectively or all persons could subsist on milk or on rice cooked in milk or on fruits ( if enough milk was not available) or if he had a desire for ourds, he could use ourds or use fried barley grains or he could take ghee. He was to take his food at midday or midnight long after ordinary men have taken their meals and he took his food from a pot which was not earthenware and the wife from a copper pot. Persons who were not dikṣitas were not to see him when taking his milk or other vrata diet. The wife was also to take her milk or other diet in her own place. Vide Ap. X. 16 and Kāt. VII. 4. 19-34 for details. The dikṣita and his wife ( to some extent) have to observe certain rules ( till the final bath ) and people also had to observe some rules with reference to him. He has to keep awake on the night of the dikṣā (Jai. XII. 1. 17), on the night when soma is purchased and on the night before the pressing day. He is not *543 to speak with women or sūdras nor should a gūdra follow him. If he is obliged to speak to a sūdra he should do so by employing a messenger belonging to the three higher varṇas. He may speak to or bless another, but he was not to bow to another, even if the latter was his ācārya or father-in law or a king. No one was to touch him or to address the dikṣita by his name ( but use only such terms of address as ‘bhoh’, dikṣita’ &c.). The sacrificer was not to keep aside the antelope horn till the fees were distributed. He could laugh covering his face with his hand and should not show his teeth. He was not ordinarily to answer calls of nature by day, but if he has to do so, he must do so in & shaded spot. He has to observe complete colibacy. While he is consecrated for the sacrifice, he does not go out by the

  1. Ap. X, 12-15, Baud. VI. 6 give long lists of the observances for a dīksita out of which a few are set out above.

1140

(Ch. XXXIII

western door, nor does he perform the daily agnihotra, nor Vaiśvadeva nor offering of bali nor perform the darśapūrpamāsa iṣti (Jai. XII. 1. 19-23 ), but he may employ another to do all these. He must speak the truth and address people in a pure and conciliatory style adding the word ‘canasita’ when address ing a brāhmaṇa and the word ‘vicakṣaṇa ‘wben addressing & ksatriya or vaisya (vide Ait. Br. I. 6). He must always be in the pavilion at sunrise and sunget; he sleeps on the ground to the south of the āhavaniya with his head to the east and sleeps on his right side and does not turn his back to the fire. He always sits on antelope hide and never leaves it and his staff (except when answering calls of nature). No one is to eat the food given by a dikṣita till the agniṣomlya victim or its omentum is offered. It is recommended by all the sūtras that dikṣā (consecration) should not be finished in one day, but it should extend over 12 days or a month or a year or till from being fat he becomes lean ( vide Āp. X. 14. 8, X. 15. 4, Aśv, IV. 2. 13–15 ). Every day (while the diskā lasts ) the sacrificer observes silence from the afternoon till the appearance of stars and in the morning from before sunrise till the sun goes up. The dikṣita is allowed to go himself or to send agents called ( sanihāra ) 2543 to colleat money and materials necessary for the sacrifice. He has to observe many rules on his journey ( vide Ap. X. 19, 6-16 ).

After the day (or da ys of dikṣa), the next day the first rite is the prāyapiyā 2544 (opening) isti. In this iṣti caru (rice ) cooked in milk is offered to Aditi (Jai. IX. 4. 32-40) and four offerings of ājya to four more deities viz. Pathyā Svasti, Agni, Soma and Savity in the four directions ( viz, east, south, west and north ) respectively. Caru is offered to Aditi in the centre. Agni Sviśtakst is the sixth deity. According to Asv. IV. 3.3 po ajyabhāgas are offered in this iṣti, but according to Kāt. VII. 5. 15 they are offered. The priests that officiate in this iṣti should as far as possible officiate in the Udayaniga (concluding ) iṣti. The rites of this iṣti end with the first Samyu, 6545 but there is no patni.samyāja and no gamiṣtayajus.

  1. तस्मादीक्षितो द्वादशाहं भूतिं धन्वीत। यज्ञमेव तत्संभरतीति विज्ञायते । पूषा Fara HAPERT HET 1974. X. 18. 4-5, vide yt. VII. 5. 3-4.

  2. ART SATT 9Ṣi enreren Ta arqofter icom, on Āp. X. 21.1.

  3. Vide Jaimini X. 7. 38-42 for the proposition, that the priyapiy& ondo with the first samyu and the Stithyd with the Grat idi.

Ch. XXXIII)

Agniṛtoma-Prāyaniyā iṣti

· 1141

The puronuvākyā vorges in this iṣti become the yājyd verses in the udayaniya iṣti and vice versa ( vide Aśv. IV.3.2 for them). He keeps aside in a well-known place in the prāguarnsa the cooking pot (from which the leavings of rios sticking to the bottom are not removed according to some ), the mekṣane and the barhis (except the prastara ) for use in the udayaniya. Jai. (XI. 2. 66-68 ) refers to this use of niṣkisa in the udaya niya iṣti.

Then comes the purchase of soma (referred to in the Brāhmaṇas and Sūtras as rājan ‘). Soma is purchased from a brāhmana of the Kutsa gotra or from a sūdra (Ap. X. 20. 12 allows it to be purchased from any brābmana ). 3546 Jai. III. 7. 31 states that the vendor of soma is someone other than the priests. The seller of soma is asked to free it from the weeds that may be mixed up with it; the adhvaryu turns his back towards soma when this ( weeding ) is being done and neither the adhvaryu nor his assistants nor the sacrificer nor the latter’s sons should do the weeding out nor does anyone of these see it being done (Sat. VII. 1, p. 609). The some plant is placed on the southern part of the red hide of a bull by the pratiprasthātr spread on the place where uparavas (four sound ing holes) will be made later on and the seller of some sits on the northern part of the hide. A water jar is placed in front of soma. The doors of the sacrificial hall are shut, the adhvaryu pours into the jubū four times ājya from the dhruvā ladle used in the prayapiya (or five times for those who are pañca vattins), ties & piece of gold by a blade out of the darbhas spread on the altar, puts down into the juhū the blade with the gold and makes an offering into the alavaniya of that ajya ( this offering is called hiranyavati abuti ); he takes out the piece of gold, casts the blade ( with wbich it was tied) on the vedi and ties the gold piece with a thread. The doors of the hall are opened and the adhvaryu and yajamāna coine out. To the south of the eastern door of the sacrificial hall stands a heifer (called somakrayani), that is one, two or three

  1. Tam morfar i strap. IV.4.1; wicara rara ofrararegt ugrot forceTETET onlarat 13779. X. 20. 12 ; Tamroof raia A LETT!

TUTTE VII. 1. p. 606, where the com. remarks F W o: H: 56 i sromana TI… #: Feget mat mira TI… EN FATA tempat goruriarum retra magnetofauty NITONGATTATI

tra ATAT 4:15

1142

years 8547 old, is tawny, has yellowish brown eyes or is red (but has no red eyes), has not given birth to a calf, has no deficiency and is not tied ( vide Ap. VI. 20.2-5 and Sat. VII. 2, p. 623 for further details). The cow is not held by her ear or her foot is not tied by a rope ( she may be held by the neck, if necessary). She is invoked by the adhvaryu ( who is sitting ) with a mantra *oidasi’(Vaj. S. IV.19, Tai. 8. 1.2.4.1). The cow is led towards the north, the adhvaryu and yajamana follow her. After she goes six steps, at her 7th step, the brahma and yajamāna sit down to the cow’s right, behind her sits the adhvaryu and the nest priest to her north. They keep the golden piece on the spot where the 7th step is put by her (which is first covered with his folded hands by the adhvaryu ) and make an offering of it to Aditi ( adityai idam na mama ). Taking the sphya the adhvaryu draws lines round the 7th foot-print (once with a mantra, twice silently ) from right to left (Ap. X. 23. 3 adds that lines are drawn also with the antelope horn of the sacri ficer); the dust on the lines is gathered with the hand and put into a pot ( sthall ) and handed over to the yajamāna who passes it on to his wife who invokes the cow with a mantra. He washes his hand ( that has the piece of gold in it) on the 7th foot-print ( of the cow ), pours some water on the dust colleoted in a pot, divides the dust into three parts, one of which is placed on the cold ashes of the gārbapatya, the 2nd on the cold ashes of the ahavaplya and the third is given to the wife who places it in the house. The adhvaryu ties the piece of gold to his small finger (on which it must be at the time of āpyāyana and pres sing of soma and at the time of taking the amsu and adabhya oups ). The adhvaryu directs the sacrificer’s servant to bring & piece of cloth for tying soma, another for covering it all round and a turban; the first is carried by the adhvaryu or yajamāna and the rest by the pratiprasthāts. They go with their faces to the east towards the soma which is in a four-wheeled cart

  1. Sorter41 TUTTATT Tita i quoted by Sabars on Jaimini III. 1. 12, who engages in a longthy discussion about the purport of this passage. Vide #. #. VI 1. 6. 7. FUT, Mila I …

poret trane turete AFY rain Free on where other requirements are sot out. The idea was that the cow (the price of Soma ) was to rosemble the soma bovorage in colour as much as possible. Vide also Jai. IV. 1. 25. The cow was called somakrayapl as soma was purchased with it; HAI ita 491 TT FT soft says com, on Sat. VII. 2 p. 623,

Ch. XXXIII]

Agniṛtoma-purchase of soma

1143

covered all round and above with mats &c. Detailed rules follow how som& stalks ( amśu ) are selected and taken with the hand, tied in the cloth and covered with the turban ( Āp. X. 24. 7-14, Kāt. VII. 7. 12-21). The yajamāna pays homage to some and waits upon Aditi ( Āp. X. 25. 1). The adhvaryu hands over the soma (so tied and turbaned) to the vendor of goma 548 and there ensues a dialogue ( which is a mook drama ) between the vendor and the adhvaryu wherein they higgle for the price of the soma ( five times, beginning with a kalā or ‘ath or the thigh of the cow and ending with the whole cow). Gold piece is also offered to the vendor of some, who says ‘goma is sold to you but offer me some other animals’ and the adhvaryu roplies * yours are the gold piece, clothes, goats, another cow, & cow and bull and three other cows.’ Adhvaryu comes with the soma in his right hand and pushes aside the garment from the sacrificer’s right thigh and places the soma tied in a piece of cloth on the thigh of the sacrificer, who mutters the text * svāna bhrājān. ghāra 854’ &o.’ (Vāj. VI. 27, Tai, 8. I. 2. 7.1). Ultimately the gold piece and somakrayaṇi cow are brought back, another is offered in exchange and the former is sent to the cowpen belong ing to the sacrificer, Ap. ( X. 27. 8) and Sat. (VII, 2. p. 644) say that according to some the vendor is always struck with sticks and clods of earth (i. e. there is a show of seizing the soma from him and driving him away with sticks, vide Kāt. VII. 8. 27 also). The sacrificer’s staff is handed over to the maitrā. varuṇa priest ( vide Jai. IV. 2. 16-18) and the sacrificer holds in both his hands the bundle of soma placed on his thigh, gets up, places his hand on his head and thereon the bundle of soma, approaches & cart ( sakata ) kept to the south ( of the place

  1. The Sat. Br. III, 3. 3 (S. B. E. vol. 26. pp. 69-70) contains the biggling at length. Vide also Āp. X. 25. 1-16, Kat. VII. 8. 1-21. Sat. (VII. 2. pp. 636-643) sets out what things are offored in exchange of Soma and the dialogue between the adhvaryu and the vendor of soma. There were several options as to the things offered in exchange for soma, They were ten viz. seven cows, a gold piece, clothos, a sbo-goat; some said they wera 13 (ten cows plus the other three ) or only four (ono cow and the other threo).

  2. Śtina, Bhraja and others are supposed to be Gandharvad, guardians of the cow and other things offered, as the price of soina. Vide Bat. Br. III. 3. 3. 11 (8. B. E. vol. 26 p. 72 ). Jaimini (XII. 4. 5-7) states that top things aro offered as the price of soma and that some is not purchased by offering these Boparately, but by offering thom in ono lot (samuccaya). Baud. VI. 14 enumerates them in one place,1144

History of Dharmatāsira

where soma was bought ) that is washed, is covered with a mat or the like and has all its parts complete. The adhvaryu spreads on the box of the cart a blaok antelope-skin with the neck portion to the east and hairy side upwards, places the soma thereon, covers it with another piece of cloth, ties a skin to & staff as a flag. Two oxen are yoked to the cart, the Subra bmanya priest (an assistant to the udgatr ) standing on the ground between the two shafts of the cart drives the oxen hold ing two palāsa branches in his hand ( as whips ). The adhvaryu touches the cart and directs the hotṛ to repeat a verse for soma that is bought (or being taken round) and directs the subra hmanya priest to pronounce the Subrahmanyā invocation. The hotr stands three steps behind the cart between the two wheel tracks, and while keeping his heels firm and unmoved throws up to the south with a verse ( tvam vipraḥ, Aśv. IV. 4. 2 ) clods (or dust ) thrice with the forepart of his foot, then utters standing ‘him bbūrbhuvaḥ svarom ‘and a verge ‘bhadrād abhi śreyah prehi’ (Asv. IV. 4. 2). While following the moving cart between wheel-tracks he recites Rg. I. 91. 9-11, X. 71. 10, IV. 53.7 (half) and stops. When the cart stops the bots approaches the soma from the south side of the cart, and stands facing it. He touches the soma or the cloth covering it with two verses (called paridhāniyā viz. Rg. I. 91. 19 and VIII. 42. 3). Then the sacrificer touches the soma and comes to the sacrificial hall (sala ) along with all the priests. The subrahmapya priest recites the famous subrahmanya litany 2550 (which is an

  1. The formula is : ’ 31 31 augl/FTS RT ONS Àurava TUOTET A Triathraware or a reaa अवाण एतावदहे सुत्या यावदहे स्यात् । देवा ब्रह्माण आगच्छतागच्छतागच्छत ।। लाटपायन 1. 3. 1 ff. and FINITO I. 8. 3-5. Vide Śat. Br. III. 4. 17-20 for the formula and explanation, Ait. Br. 26. 3 (explains wby this nigada is called subra. bma ya in the feminine gender ), Tai. Br. I. 12. 3-4. This litany is required on the 2nd and following days of the Agoistoms and almost on all days of other Soma sacrifices. On the 2nd day, after the word गौतमवाण, the subrahmapya says ‘जय मुस्याम्’, on the 3rd day इचछे स्याम् , on the 4th day siti per and on the last day (Homa-pressing day) ma BUT Vide Jai. XI. 4. 27-29 about the indication of the day of sowa in the Subrahmanya in Dvūdasaba. As to the last sentence dova brah māga ’thore wore divergent views. Some omployod only snow , others employed the word ‘777 before THTOT. Sabara on Jaimini XI. 4. 27 shows that be accepted .UTTATO # 88 the text of the oall. Vide Drabydyana 1. 9. 10-12 for the views. Panini (1. 2. 37-38)

(Continued on next page)

Ch. XXXIII)

Agnistoma-Subrahmanyā litany

1145

invitation to Indra). According to Lat. I. 3.1 this litany is recited after the performance of atithya iṣti, but according to Ap. and Kat. it is recited before Atithyā. At the time of each upasad the subrahmanyā litany is recited (Sat. VII. 4. p. 676 ). According to Lāt, the subrahmanya stands inside the spot where the altar would be prepared and recites the litany and the yajamāng touches him and the wife touches the yajamāna. The formula is’O Subrahmanya (Indra who protects excellent prayers ), come, O Indra ! O Lord of hari ( bay) steeds 1 Ram of Medhātithil Menā (wife or daughter?) of Vrṣanaśval Attacking buffalol Lover of Abalyā! 0 Kausikal O brāhmaṇa | Thou who callest thyself Gautamal’. Then he should state in so

the fear the utka i buanya linnapya,

ad thoirth, both na Menu

( Continued from last page) gives rules about the accents of the Subrabmanya, According to Lat. and Drilydyana 1. 3. 17 the subrahmapya litanies after the u pasads are finished are recited near the utkara outside the altar. The priest takes breath at each of the first two words (up ), then again after a and after w . This invocation is repeated thrice ( Ap. X. 28. 6, Lāt. 1. 8. 10 ). On the Agoypomiya day (day before pressing ) before the reference to sutyd, the words asau yajate’ (this, so and so, offers saorifico ) ocour and the naines :( nākpatra, gotra and vyāvabarika namos ) of the sacrificer are mentioned with the names of his ances tors (son of bo and so, grandson of 80 and 80, great-grandson of so and 80 ) and then the names of bis living descendants according to seniority by birth, both males and females, in the words * fatber of such and such a son &.‘Manu IX. 126 refers to this last. Ia Rg. I. 61. 1 and I. 52. 1 ‘Indra has the appellation mefa’ and there is a legend that Iadra became a ram and drank tbe some of Medhātithi Kapva. In Rg. VIII. 2, 40 it is said that Indra in the form of a ram carried off Medbyatithi Kanva. In Rg. I. 51. 13 Indra is spoken of us born of the Ment of Vrpanasva (men&bhao vrgapasvasya ) and Sayana quotes the Tāndya that Mend was the daughter of Vīganasve. Indra is addressed as Kausika in Rg. I. 10. 11. The legend of Indra’s love for A halya, the wifo of Gautama, is well-known. Vide Rāmāyana I. 48 and Vippupurdna 1. 9. 21. Jaimini (in IX. 1. 42-44 ) states that when the Subrahmany& litany is uttered in Agniṛtut and other rites and whon for Indra the word Agni is substituted, there is no substitution of othor adjootivos in place of Harivat and others. Sabara, bowever, notes that yajõika, do substituto othor words viz. they says ‘8 M T * - जामो धूमकेतो जातवेदो विचर्षण इति।’. Kumarilabbatta in his Tantravartika (p. 208 on Jai. 1 3.7) explains, like a modern comparative mythologist, tbat Indra in this legend means the Sun and Abaly& means the night

समस्तवेजा परमेश्वर्यनिमित्तेन्द्रशदवाच्या सवितेषाहमि लीपमानतया राबेरहल्यास NYT: 9676 T

u rpretarea arcurier FRITT rain Vide Haug’s tr. of Ait. Br. pp. 383-84, 8. B. E. vol. 26, p. 81-82,

  1. D. 144

1146

many days, to the soma feast.’ Then he adds. Ye Gods and brābmaṇas I come bither.’ While the Subrahmanya is being recited the sacrificer mutters certain prayers (Ap. X. 28.5). Near the eastern door of the prāgvamsa the pratiprasthātr stands holding by the ear a goat ( as a present to king Soma ) that has white and dark spots of hair or red and dark ones, that is hornless, fat and bearded. The cart is stopped to the east of the prāgvarea with its shafts to the east or north, the yoke-pins are taken out, the oxen are released from the yoke (or only one ox, the northern one, is released). While this is being done prepa rations are made for atithyesti to receive hospitably as a guest king Soma. The adhvaryu and three other priests make ready a stool or couch (āgandi) of udumbara wood, having feet as high as the navel, with a board one aratni square plaited with cords of muñja grass, on which a black antelope skin is spread. On this the goma is placed after being taken out of the cart. Soma thus geated on the couch is brought inside the sala by the eastern door, is taken to the west of the ābavaniya and established to the south of the ahavaniya to the east of the seat of the brabmā priest. Then follows the work of atithyesti. The wife quickly takes out the materials for a cake on nine potsherds for Viṣṇu ( who is the principal deity in this iṣti). In all iṣtis (in Agnistoma ) after the dikṣaplyā up to udayaniyā ( the concluding iṣti ) there is no agnyanyādbana, no taking up of vrata, no subsisting on fast food, no gifts and no choosing of brahma. There are only five praydja offerings and no anuyājas. 3851 Fire is produced by attrition, and the iṣti comes to an end after the first idā. For details see Ap. X. 30 and Kat. VIII. 1. After the ida is eaten there is tānūnaptra, a solemn convenant made by the sacrificer and the priests pledging themselves in the name of Tanūnapat (the mighty blowing wind, that is the witness of all living beings) not to injure each other. They make this*552 covenant by touching simultaneously clarified butter taken in & vessel of kamsya or in & camasa from the ajya in the dhruva ladle used in the atithy. and placed on the southern hip (south corner of west side ) of the altar. That clarified butter used for this covenant is shaken by the adhvaryu and is kept by him in a vessel (which is not earthen-ware) in a well-known spot

  1. Vide Jaimini X. 7. 38-39 and 40 for the proposition that there are no unayajı offoringa in Stithyepṭi and that it ends with ide.

  2. yeahifa wapanda p ara RET I . XI. 1. 2. Vido also Sat. VII. 8. p. 660.

Ch. XXXIII

Agniṛtoma-avāntaradikṣā

1147

and is given mixed with the fast milk (vrate-dugdha ) to the saorificer in the afternoon (for eating ). Then follows the ayantara-dikṣā (intermediate consecration) of the sacrificer, in which he offers a fuel-stick in the ahavaniya fire ( with ‘agne vratapās. Vaj. 8. V. 6), the wife also silently offers a fuel-stick in gārhapatya; he touches water heated in a vegsel called madanti, clenches his fists more closely, tightens his girdle and drinks only hot milk. All priests also touch the madanti water and together with the sacrificer strengthen*552 the soma stalks with their hands holding golden pieces with the mantra ‘amāur-amsu’ ( Vāj. S.V.7, Tai. S. 1.2. 11. 1). Then they place their right hands one after another on the prestara which is on the southern end of the vedi with the palms turned upwards and cover the palms with their left palms turned downwards (this action being called nihnaya, aocording to Ap. XI. 1. 12 and Kāt. VIII, 2. 9). Nihnava 8554 is a kind of salutation to Heaven and Earth.

Then follows Pravargya and after that Upasad or the Upasad may precede Pravargya (Ap. XI. 2. 5, Sat. VII, 4. p. 662). Both are done twice, in the morning and then in the afternoon, for at least three days ( 2nd, 3rd and 4th) if soma is to be pressed on the 5th, but if soma is to be pressed on the 7th or any later day (from the beginning ) then there will be more Pravargyas and Upuseds.2555 The same barhis, prastara and paridhis employed in the ātithyā are used in the upasads and in the rite of Agniṣomlya paśu.

Pravargya is separately dealt with in most sūtras, as in Ap. XV. 5-12, Kat. XXVI, Baud. IX. 6 ff. It was supposed to provide the sacrificer with a new celestial body 8588, It was an

  1. This is called “&pyāyana’ (strongthening or increasing ), which according to com. on Ap. XI. 1. 11 and Sat. VII. 3. 661 means ’touching with a mantra’ or according to others sprinkling with wator’, V&j. 8. V. 7. and Tai. 3. I. 2. 11. 1 road style #tatCarTata T a fea, io wbich tbe wordApyāyatām’occurs.

  2. FOT HERTT: OrargruixqTÁT TAFSafrana parang TATTA A ITOR Tot eind com, on 9177. IV. 5. 7.

  3. 8 Frýdra: gurihaut er i syuh 92074: I TEME ITT: 1 gratiae magtran: 1974. XV. 12. 5.

  4. सोमेवयोम्या आहुतिम्पा संभवति भयो पजुर्मयः साममयो बेदमयोप्रा ITSENTI TOMT Wat sof… … rosina quā 19. 7. IV. 5.

1148

(Ch. XXXIII

Independent rite by itself (apūrva ) and was not the modi fication of any other rite ( vide com, on Kāt. XXVI. %.5). It appears from Ap. XIII, 4, 3-5 that the Pravargya rite was not necessarily performed in every Agnigtoma. The gbarma is styled Samrat in Vaj. S. 39.5, is identified with the sun, is said to be the head of Yajña and the hot milk was divine life and light. Vide Ait. Br. IV. 1, Sat. Br. XIV. 1-4, Tai. Ar. IV. 1-4%. V. 1-12; and Haug’s translation of Ait. Br. pp. 41-43 ( note ), S. B. E vol. 44, Intro. XLVI-L. An earthernware veseel, one span in height, is made, the middle of which is contracted ( like a mortar ), whiob has a rim or belt (mekhala ) about three fingers lower down from the top which is & large and deep bowl and has at the end a hole or spout for pouring in liquid, This is called mabāvira and it resembles three pots placed on one another. There are two other earthenware vessels ( which are called mahavira). There are also two milking bowls ( pin vana ) and two round plates called raubiṇa for baking two cakes. All the three are heated with the fire of horse dung kindled at the gārhapatya ( or dakṣiṇa according to some ) fire, baked in a square pit like ordinary, pans and tben taken out. The two purodāsas baked on the round rauhiṇ88 are offered into fire in the morning and evening to Day and Night respectively. The vessel called mabāvira is placed on a raised clay platform and fire is kindled round it, and when it is hot ghee is poured into it. The principal mabāyira is the first vessel and the other two are not to have the different processes performed on them (they are apracaraniya, Ap. XV. 6. 11). These other two are kept covered with cloth on the big āgandi to the north of the stool on which soma is placed and to the south of the āhavaniya (Kat. XXVI. 2. 17). To the boiling ghee in the principal vessel are added the milk of a cow and of a she-goat having a male young one. The hot milk thus mixed and contained in the mahāvira is called ‘gharma’, of whioh offerings are made to Asvins, Vāyu, Indra (with Vasus and Rudras and Aditya. ), to Savits, Bṭbaspati, Yama. The sacrificer drinks ( the priests only smell ) the remainder by the upayamapl. The hot; repeats Beveral mantras at various stages from the time the mahāyira is placed on the raised platform up to the time when the hot milk is offered and the priest called prastotṛ chants sāmans. The whole of this ceremony is called Pravargya. A few interesting matters out of the numerous details of this rite are indicated here. All the doors of the sacrificial hall are screened with cloth, the wife’s shed also is so screened and she is to sit in her

Ch. XXXIII )

Agniṣtoma-Pravargya

1149

shed (and not to see the mahavira,8887 but at a later stage sbe looks at it and repeats & mantra, Kat. XXVI. 4,13). Whatever wooden pātras are required in this rite they are 588 made of udumbara and the cords are made of muñja grass. The paridhis were thirteen and of vikankata and the fuel-sticks for boiling the gharma were to be of the same wood or of khadira, palāśa, udumbara and a few other trees. There were three black antelope skins to be used as fans and two rukmas (plates or bars) of gold and silver, two vedas ( bunches of kuga), one of which has its ends cut off. Special rules are laid down about the clay out of which the mahavira vessel is to be made ( vide Ap. XV.1. 9 ff.) viz. 558 it was to be dug from a pit to the east of the ābavaniya fire; with that earth was to be mixed the dust dug by & wild boar and the clay from an ant-hill, pūtika ( a plant), the bair of a goat and of a black antelope skin; on it an aja ( she-goat) was to be milked. The clay so mixed is to be carried only by men of the higher castes and hot water is to be poured on the clay only from madanti vessels 8560 in order to mix the various ingredients. No sūdra nor woman is to look at all this. Two Vessels for milking the cow and the she-goat are made of this very clay. The Mahavira is to be lifted up only with two wooden pieces like tongs (called parisāsa or sapha ) and never otherwise. The asandi ( stool or chair ) on which the mahāvira is to be placed is bigger than the one for king Soma ( thereby bringing out its super-eminence as samrāt) and it is placed north of the seat for Soma. Two kharas ( mounds covered with

  1. The pravargya was an awful and mystio or recondite affair and so the wife was not to see it. Ju n to com. on Ap. XV.5. 4,

  2. For the patras and things required vide Kot. XXVI. 1. and 2. 10 and Ap. XV. 5. 7-20. Vide also ßat. Br. XIV. 1. 2 and com. on Kat. XXVI. 1. 1.

  3. The Sat. Br. XIV, 1.1, 10-11 explains by a logend the pames gharma, pravargya, mahavira and ssūrat. (fort: fr:) Tiitila पपात। तत्पतित्वासावादियोऽभववधेतरः प्राउन्ध प्राज्यत सबद परिपपतत्तस्मादोऽध यस्माज्पत तस्मात्प्रपाः। ते देवा अनुवन् । महान्बत नो पीरोऽपादीति तस्मान्महावीरस्तस्य

T Th T OTTOTI: ROTERO #H$TACT XIV. 1. 1. 10-11. The Sat. Br. further on (XIV. 1, 1. 18tf ) says that Dadhya: Atbarvaga know the doctrine of Pravargya (called Madhu) and impartod it to Advins and rofers to Rg. J. 116. 12.

  1. In the Pravargya wherever water is to be used it is hot water and taken from the madanti veggel. According to Kat. VIII, 1, 11 wherever after the ardatarad Ikea wator is requirod it is to be takon from the madanti (and it is to be hot) till the time when the sacrificor loosons his oledobod fists.

1150

[Oh. XXXIII

sand) are made to the north of the gārhapatya and of the ābavanlya and a third mound ( oalled ucchiṣta khara ) is made in the north-east of the prāgvarsa, having a channel outside (the sala) for wiping off the leavings. A silver blade or plate of one hundred raktıkās (berries for weighing ) in weight is inserted in the loose sand of the western mound, sheaths of reed grase kindled at the garbapatya are thrown on the mound and the maha vira vessel is placed thereon. Then pieces of vikankata wood (paridhis) are laid round the Mahā vira by the adhvaryu and pratiprasthāte, in all 13, the last being placed by the adhvaryu. Then a gold bar or plate (representing the Sun) is placed on the Mahāvira pot. The adhvaryu fans the fire thrice by means of the three fans made of black antelope skin from right to left and then thrice from left to right. When a blaze is produced the gold plate is taken away. According to the Ait. Br. IV.2 and Asv. IV. 6. 3. the hotf recites several verges ( 21 in number ) when the empty Mabāvira is being hented (they constitute the pūrva patala) and several operations such as anointing it are being performed. The Ait, Br. IV. 5 further prescribes 21 verses for recitation by the hots when the cow is being milked (they are called uttara patala). Vide Asv. IV.7. 4 also.

According to Sat. Br. XIV. 2. 2. 44-46 and Jai. III. 3. 32-33 the Pravargya was not to be performed at a sacrificer’s first soma sacrifice and it was not to be performed for anyone and everyone, but only for him who was well-known or was & com plete master of the veda. On the day previous to the soma pressing day, the two performances of pravargya and upasad are combined and gone through in the morning and on that day takes place the ’ udvāgana ’ ( setting out or orderly discharge ) of the pravargys either by laying out the pravargya apparatus in the form of a human body or by throwing them in the midst of water or in a river island &o. They ( the priests and yaja māna ) set out as a general rule ( Ap. XV. 16. 6 ) all the imple ments on the uttaravedi, the prinoipal mahā vira vegbel as the head is placed close to the front side of the navel of the uttara. vedi, the two other mahāyiras are placed to its east, the bunch of kusa grass ( called veda ) is placed on top of the maha vira to represent sikhā (top-knot of hair), the two lifting stioks (saphas) are placed on two sides as arms and so on. Vide Sat. Br. XIV. 3. 1. 16, Ap. XV. 15, Kat. 26.7.14 ff. According to Ap. XV. 11. 10-13 the yajamāns and some of the priests viz. hotf, adbvaryu, brahmā, pratprastbātr and agnidbra drink the remainder of the milk (gharma) from the upayamani (a large wooden spoon).

Agniṣtoma-Pravargya

1151

When & person performs pravargys he should not for a year partake of meat, should not approach a śūdra woman for sexual intercourse, should not drink water from an earthen pot and should not allow a sūdra to eat the leavings of his food ( Āp. XV. 12. 13). According to Sat. Br. XIV, 3. 1. 32 ff the gold plate goes to the brahmā, the gharma to adbvaryu, while acoord. ing to Ap. XV, 13, 1 the sacrificer gives the gold and silver plates to adhvaryu, the cow to hotṛ, the she-goat to āgnidbra and a pregnant cow to brahmā.

Upasad50) is an iṣti. The several processes such as agayan vadbāna found in the darsa-pūrṇamāsa are not performed in this isti, but & start is made from the carrying forward of the pranita water. Offerings of clarified butter are made in this iṣti to Agni and Soma with the juhū ladle and to Viṣṇu with the juhū after pouring therein the ajya taken in the upabhrt ladle; that is, the principal deities are Agni, Soma and Viṣṇu and that besides the abutis of ājys to these there are the upasad ābutis with the mantra ‘ya te’ &o. Vide the com. on Kat. VIII. 2. 35 for all details. All actions done after the atithya iṣti such as the strengthening of some, the ninbava, the recital of the subrahmanya litany take place in each upasad (per formed in the morning and afternoon for three or more days). There are no ajyabhāgas, no prayājas nor anuyājas and no offering to Agni Sviṣtakst (Aśv. IV. 8. 8.). The three yerses, Rg. VIL.15.1-3, are repeated thrice each, 80 as to make nine kind. ling verses (s&midhenis) in the morning and Rg. II. 6. 1-3 (repeated thrice ) are sāmidhenis in the evening, Upasad offering is made by the sruva ladle with the mantra ‘ya te agne ayaḥśay: tanũr. 3388 (Vāj, 8. V. 8) on the first day, on the 2nd day with the same verse but reciting ‘rajaḥbaya’ for ayahgayā’ and on the 3rd day with ‘haribaya’ for ‘ayaḥkaya’.

  1. According to the com. on Sat. VII. 4. P. 665 the word is dorived from gad’ (to shatter) with ‘upa’ and means that by wbich the allied cities became shattered ‘; ‘39 manat romana gan ama atha विक्षीर्णानि भवन्ति यया सोपसत् । उप उपगता: स्वेन सह सक्ता अपि भातम्या विशीर्णा भवन्ति यजमानस्य यया सा। ……. वामनराणां तिम्रः पुर आसमित्यत्रोपसचिवपिण्या TUTTET TI’, Vide Kauṣ. Br. VIII. 8 for the legend.

  2. T H B T g Tori & Tatsen viserrur RUTIT I UTST. #. V. 8. Tbo Tai, 8. 1. 2. 11. 2 reuds # STTTT CHITT T T. Vide Jai. II. 1. 48 for the proposition that the very words

T&o, are to be connected with the words KIETOT and TyT (and no other ordinary words are to be coined for comploting the HoR tonce). Vido Jai. V. 3. 3 for another detail.

1152

.

The upagad mantras show that they have reference to the sieges of iron, silver and gold castles. How these mantras came to be inserted here it is difficult to say. Vide Sat. Br. III. 4. 4. 3-4 (for the cities and their siege). Ap. XI. 4. 8 adds that if a hostile king gives battle or attacks the capital of & kṣatriya performing a soma sacrifice, on the first upasad a piece of iron should be placed in the aruva ladle and offered along with the clarified butter, on the 2nd upasad a piece of silver and on the 3rd a piece of gold should be so placed. The yājyās of the morning upasad become the anuvākyās in the afternoon and vice versa. Jaimini (X. 17. 43-46) establishes that Upasads are special iṣtis (apūrva ) and only those parts that are expressly stated in the texts are to be performed in them and not others that occur in the model iṣti. The procedure of upasad is like upām uyāja (Sat. VII. 4. p. 666).

On the 2nd day of the upagads after the morning pravargya and upasad rites are performed the great vedi for the soma sacrifice is measured and made (Kāt. VIII. 3. 6, Sat. VII. 4. pp. 679-685 and Āp. XI. 4. 11). In front of the āhavaniya to the east & peg (sanku) is driven in the ground at a distance of 6 prakramas (Baud. VI. 2%) or according to Kāt. VIII. 3.7 at the distance of 3 prakramas to the east from the eastern post ( i. e. the middle of the door) of the ordinary agni-sala a peg is driven which is called antaħpūtya (intermediate ) or talāmukhiya (according to Baud.); 36 prakramas to the east from this peg another peg is driven, which is called yupāvatiya (1. o. connected with the hole for yūpa). A cord is stretched between these two pegs and is called prsthya (spine). On both the south and north sides of the first peg (i. e. of antahpatya) pegs are driven at the distance of 15 prakramas and on the south and north sides of the 2nd peg two pegs are driven at & diatance of 12 prakramas each. In this way the west side called froṇi ( hips ) of the mahāvedi is 30 prakramas 3563 and the

  1. For prakrama vido p. 989 n. 2239 above. Instead of prakramas, the mosturomont inay be only with the padav (footsteps of the sacrifoor). Vide com. on Ap. XI. 4. 13. According to com. on Kat. VIII. 8. 14 a pada is oqual to two prakremas. Kāt. VIII. 3. 10 optionally allows 161 prakramas on the north and south of tho first pog i. e. the froṇi (west side of the mabavedi) will then be 33 prakramus (instead of 80 ). Evon so early as the Tal. 8. those moasurements of the mahtvedi are given: ‘firmat curft aa paritarft Taftafa: gramot #. #. (VI. 2. 4.5).

Ch. XXXIII)

Agnistoma-Mahāvedi

1153

east side called arsa ( shoulders ) is 24 prakramas and the length of the mabā vedi is 36 prakramas. A rope is passed all round the mabāvedi. Almost all the samskāras that are performed for the vedi in darśapūrṇamāsa are performed for the great vedi in somayaga (Sat. VII. 4. p. 685 ). An uttaravedi (a quadrangular platform raised high ) is measured on the mahāvedi in its eastern part. This uttarayedi is on its west side ( śroṇi) ten padas ( i. e. five on the south and five on the north of the prsthyā) and on its east side (ansa) eight padas ( some hold that the uttaravedi is 10 padas on all sides i. e. a perfect square ). The cātvāla pit ( i. e. its southern shoulder or the middle point of the southern side ) is 15 padas ( or one prakrama, according to Sat. P. 687) to the north from the northern shoulder of the mahāvedi towards the west, while the utkara near which the āgnidhra sits is 12 prakramas to the west of the cātvāla *584 ( i. e. its western side or its middle ) and one prakrama to the north of the line of the vedi. The utkara is about two padas in extent (com. on Sat. VII. 4. p. 687). The way to and from the vedi la between the utkara and the cātvāla pit. The vedi is prepared ( i. e. its earth is loosened, clods are broken, roots taken out) with the sphya, a rib (of some holy animal) or an axe. For the nābbi vide at p. 1113 above. That day the vedi remains covered with the branches of uduinbara or plaksa tree.

On the next day both the pravargyas and upasads of the morning and afternoon are gone through in the morning. After the udvāsana of the pravargya, the bringing forward of the fire ( agnipranayana ) from the āhavaniya to the uttaravedi takes place. The fire placed on the nābhi becomes the āhavaniya for all actions in the soma sacrifice and the original dhavaniya becomes the gārbapatya (Ap. XI. 5. 9-10). Kusa grass, the fuel and vedi are thrice sprinkled with water and the vedi is covered with that grass with the points of the blades to the east. Two carts, washed with water, with their yokes tightly bound but with no yoke-pins, are brought round from the agnisala and placed in the mahāvodi, one about one cubit (aratni ) to the south of the prsthya line and the other to the north about one cubit. The cart to the south ( called dakśiṇa-havirdhāna ) is larger than the one to the north and the shafts of both are towards the east. These carta are called havirdhana because

  1. For the otvāla vida p. 984 above.

  2. D. 1451154

[ Oh. XXXIII

the some plant (which is the havis in somayāga) is to be placed thereon. 2565 The south and north carts are respectively in charge of the adhvaryu and pratiprasthātr. They are then covered with grass mats or thatch made of split bamboos. A maṇḍapa (called bavirdbāna-mapdapa ) is erected by having six posts in front of the two carts and six behind them and having two bamboos on the posts from south to north. He suspends from the front part of the maṇḍapa & garland-like sheaf of twisted grass (rarāti). Various samskāras are performed on the axles of the carts by the wife and pratiprasthātr respec tively. Detailed rules about covering the carts and similar matters are passed over (Ap. XI. 7-8, Kāt. VIII. 4). The havirdhana maṇdapa is higher in the east than in the west and has two doors one to the east and the other to the west (Sat. VII. 4. p. 701 ). No one is to take his meals or even to eat idā inside the havirdhāna mapdapa. The adhvaryu digs four round holes ( in two rows, two in each row ) below the fore part of the shafts of the southern cart (but not far from the axlo), each hole being about one span in diameter, being at a distance of one span from each and all being connected by cross-way subterranean pagsages. They are one arm deep. They are dug in such an order that the hole to the north-east is the last (i. e. first south-east one is dug, then north-west one is dug, then south-west and then north-east or first north-west orie, then south-east, then south-west and lastly north east). On these holes are spread kuśa blades over which two wooden boards ( adhiṣa vana-phalaka) are placed over which is spread the red skin of a bull (adhiṣavana carma), on which soma juice is extracted by means of four stones. These holes add to the noise of the stones by the sound reverberating through them and they are therefore called uparava.45*Jai. (XI. 4.52-53 ) states that the mantra ‘rakso haṇo’ is to be repeated at each time when & hole is dug and not only once for all holes. The adhvaryu and the sacrificer

  1. gas HTHT eraseratia feuit safticom, on 1697. VIII.3.21.

  2. AYU TIR 4T: 1ntat alateau fortant arrivera तब सोमोभियते । तस्मिन्प्रापभिहग्यमाने पावित्रोदरपत्सपिरास्ते कृपा गम्भीरसुपरुपन्तीति *977 gegrirana i com. on Kat. VIII. 4. 28 ; 79 YTTET Tort set

ai oom. on Sat. VII. 6 p. 703. Vide Kat. VIII. 4. 28-VIII. 6. 24 and Ap. XI. 11. 1-XI. 12. 6 for detailed rules about the sounding holes (uparavas).

Ch. XXXIII 1

Agniṣtoma-uparavas

1155

insert their right hands in the holes (the adhvaryu inserting his hand in the south-east hole and the sacrificer in the north west and then a second time the adhvaryu inserts bis hand in the south-west hole and the sacrificer in the north-east) and touch each other’s hands and adhvaryu asks sacrificer, what is there?;’ the sacrificer replies welfare (or happiness )’ and the adhvaryu in a low voice says ‘may that belong to us both.’ This is done twice ( Kāt. VIII. 5. 14-21). At the second time the yajamāna asks ‘adhvaryu! what is there ?’, the adhvaryu replies’ welfare’ and the yajamāna gays ’let it be mine.’ The uparavas are sprinkled with water beginning from the south east one and ending with the north-east one with a mantra (*raksohano &o.’ Vāj. S. V. 25, Tai. S. I. 3,2). Then the rest of the prokṣani water is poured into them, kuśas are spread over their bottoms as in the hole of the yūpa ( described above ), a golden piece is placed thereon and offering of ajya is made. To the east of the uparavas or of the adbiṣavana-carma or of the upastambhango567 a four-cornered mound (khara) is made for keeping the soma vessels on with the earth ( dug up from the uparavas) that is sprinkled with water and mixed with sand. In front of this mound sufficient space is left to move about in the havirdhāna maṇdapa. To the west of the utkara at a distance of six prakramas ( which comes to about the middle of the north side of the great altar ) is prepared the shed for āgnidhra, which is half inside and half outside the great vedi, which has four posts and the beams of which run from west to east, which has & door to the south and is covered on all sides with mats. This shed is so made that its west side would be a continuation of the end of the western side of the havirdhāna mapdapa and this shed is a square having sides of five aratnis each (com, on Kāt. VIII. 6. 13). The sadas is measured at a distance of three prakramas from the western side of the great vedi to its east and bas its length from south to north. The width of the sadas is nine aratnis (or half of its length) and its length (from south to north ) 27 aratnis or as much as would be necessary for allowing room to all the priests, their dhiṣnyas ( seats) and the pragarpakas ( assistants and spectators). In the midst of the sadas & post of udum bara is fixed which is of the height of the sacrificer above its pit and which is placed at a distance of one prakrama to the south of the prsthy., All samskāras that

  1. Upastambhada is a prop made of two upright staffs hold to. gether by , ropo on whioh the front portion of a cart might rest.

  2. Pipertambahi o teste

de parede de two grig

iz bold te

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[ Che IXXIII

are made on the yūpa and its pit are made in the case of this post except those referring to takala ( vide p. 1115 above ). The udumbara post has an ear-like protuberance towards the east when it is fixed in the pit. On that protuberance a gold piece is offered with the juhū and ajya is poured on in such & way that some of it will triokle to the ground. This audumbarl is thioker than any post of the sadas. The posts on the borders of the gadas are as high as the navel of the yajamāna towards its sides, but in the middle they are as high as the audumbari post. On the posts of the sadas beams are placed running from south to north and west to east. The middle of one third of this is covered with three mats that have their ends to the north, and then to the south and north of the middle portion three mats (on each side) are placed in such a way that their ends are turned towards the audumbari post. The sadas is covered with nine mats in all that are well sewn together. The sadas is surrounded by screens and it has two doors to the east and west (just as the havirdbāns pavilion has). Some prepare the sadas first and then the uparavas or vice versa (Ap. XI. 10. 19). The doors of the prāgvamga, the sadas and havirdhāna are so arranged ( opposite each other) that a person sitting in one of these can see into all. Then eight dhirnyas (seata ) are to be prepared. The first is made in the āgnidbra shed in its middle in such a manner that between it and the north side of the great vedi some space will be left for moving about. Six more dhirnyas are to be made in the sadas. The earth for all these dhispyas is taken from the cātvala pit. The six seats are made in the eastern portion of the sadas leaving between them and the eastern side of the sadas suffi cient space to move about. The earth is spread on the seats by the adbvaryu who faces the north when preparing all the seats (except two) and who is touched by the sacrificer with the sphy&. Over the earth sand or gravel is spread on all the seats. Out of the six seats the adhvaryu facing the west makes the seat for the hotṛ to the north of the prothy, line but touching it about one prakrama from the eastern door of the Badas (or on the prothyā line itself, according to Ap. XI. 14. 4). Then four more seats are made to the north of the seat of the hots in order for brāhmaṇdocharnsin, potr, nestr and acobāyaka respectively, each of which is at the same distance from the next and the seat of the acchāvaka is (four angulas ) larger than those of the rest. The seats are either square or round ( according to Sat VIL 7. p. 723) and of 18 angulas in diameter

Oh. XXXIII )

Agniṛtoma-dhiṛnyas

1157

or on each side, and at the distance of one cubit or 18 angulas from each other (oom. on Kāt. VIII. 6. 22). To the south of the hott’s dhiṣnya, the adhvaryu with his face to the north prepares at a distance of 4 aratnis from the hotṛ seat the seat for maitrāvaruña (or praśāstr), which seat is also to the south east of the audumbari post. The seat of maitrāvaruṇa is pre pared immediately after hott’s seat. These seven priests viz. āgnidhra to maitrāvaruṇa are called the ‘seven hot;s’ in soms yāga according to Tai. Br. II. 3. 6 and Sāyaṇa thereon, but Aśv. I. 2. 26 seems to be opposed to this. Outside the sadas just opposite the āgnidhra shed to the south is prepared the mārjāJiya 2368 shed which is half inside the great vedi and half outside to the south and in the midst there is the mārjāllys Beat made by the adhvaryu facing the south. The mārjaliya shed has a door facing the north. When all these several sheds and seats are got ready the adhvaryu and spectators have to enter and leave the great vedi by & route between the cat vāla pit and the utkara or between the oātvāla and the agni. dhra shed and according to some on the day on whioh soma is pressed spectators may move about anywhere (Ap. XI. 13. 10-11).

On the uparavas slender kuśas with tips to the east or north are spread and over them are kept two boards (of udumbara or palāśa or kārsmarya wood) called adhiṣevaṇa-phalaka 35082 between which there is a space of two angulas ( towards the west) which are one aratni long, are washed with water, their

  1. The mārjallya is so called because the sacrificial vessels are cleansed there. n amanya TETO T raiani com, on F*47. VII. 7. p. 726 ; garait alorrere i ā fremrū : FRATEftititor यथा दक्षिणेनान्तदि संञ्चरो भवति।।

  2. According to com. on Kat. VIII. 5. 25 the boards are of Varana wood. They are so called because ‘st Juft sig HAT TUT witors ’ com. on Kāt. VIII. 5. 25. The hide according to com, on Kāt. VIII. 6. 26 is of a bull and it relies on Rg. X. 94. 9 iisi TEMI TRUTHAT’ for support. According to Ap. XII. 2. 14 the stones are four, according to Kat. VIII. 5. 28 thoy are five. The fifth stone, according to Āp. XII. 2. 15, is called upare, it is very broad and on it soma stalks are to be crushod and round it tho four stonos (callod gr& Van) are placed, the grāvans being one span long and big and so taper ing as to allow easy beating of soma stalks.

1158

(Ch. XXXIII

eastern face being curved like the board of a wheel and the western face being straight. In modern practice the boards are not curved on the east, but are straight. The wood is dry and well planed. In sacrifices in which soma is pressed on more days than one the boards are grooved and made to fit in each other and pierced with a nail. The boards are made firm by driving two pegs through them in front, two behind and one each to the north and south ( 80 that they will not recede ). Vide Baud. VI. 28. The space of two fingers between the two is filled with the dust dug out from the uparavas. One board is placed on the two southern uparavas and the other on the two northern ones. On the two boards is placed a hide ( called adhiṣavana-carma), wbich is red and cut up all round to fit in with the boards, with the neck portion to the east and the hairy portion up. On the bide are placed four stones ( grāvan) for pressiog soma juice. The adhvaryu then issues directions to spread barhis over the great vodi (except the uttaravedi, the khara, uparavas and dhiṣpyas, Sat. VII.7. p.727) and for making the sacrificer take only one-fourth of the fast milk on which he is to subsist (according to Kāt. VIII. 6. 30, half of the milk ). Then begins the procedure of the sacrifice of an animal to Agni and Soma ( jointly). This is on the same lines as the nirūdba. pasubandha which has already been described. The various actions such as paristarana, placing the sacrificial pātras, pro kṣapa are gone through, One more ladle called pracarant made of vikantaka wood and resembling a juhū is used in addition (Ap. XI. 16.6). The protiprasthātr (or noṣtr according to Sat. VII.8, p.736) brings the wife from her ubual place (the patniśālā). The sacri. ficer’s near relatives who always share the same roof are called. The yajamāna touches the adhvaryu, the wife touches the sacri ficer, the song and brothers of the sacrificer touch the wife. They are all covered with a fresh piece of cloth and the adhvaryu offers with the pracarani offerings of ajya called Vaisarjina 1589 to Soma ( Kāt. VIII. 7. 1, Ap. XI. 16, 15). Then comes the carry. ing forward (pranayana ) of Agni and Some Fire is kindled on the dhavaniya and is carried to the uttaravedi. Numerous utensils and vessels are taken to the great vedi beyond the sadas for use in the animal sacrifice and in the pressing of soma next

  1. According to the Sat. Br. III. 6. 3. & the Vaisarjina offerings are so called becauso by thom he sota fres all (from the root orj’ with Ivi’).

Oh. XXXIII)

Agniṣtoma-Agnisomiya paśu

1159

day and kept in proper places.2570 Fire is established in the āgnidbra dhiṣnya. The soma stalks are taken to the bavirdhana maṇḍapa and placed in the southern cart (hayirdhāna ) on & black antelope skin. The sacrificer consigns the soma to the care of gods with a mantra ‘God Savitri here is thy soma’ (Vāj. S. V, 39, Tai, S. I. 3. 4. 2). Then the yajamāna gives up the intermediate diksa, after offering into the āhavaniya & samidh with the mantra ‘Agne vratapate’ (Tai. S. I. 2. 11. 1, Vāj. S. V, 40) i. e, he loosens his girdle and his fists that so far had been clenched), gives up the vow of silence ( to be observed at both sandhyās) and his fast food and he hands over his staff to maitrāvaruṇa ( Ap. XI. 18. 6). He may on the next day (soma pressing day ) partake of soma and the leavings of sacrificial food. Hereafter he may be addressed by name and food prepared in his house may be taken by others (Kāt. VIII.7. 22). Then the sacrifice of the animal to Agni and Soma takes place (of the omentum, the pasupurodāsa and havis ). Jai. after a lengthy discussion (VI. 8.30-43) holds that this paśu must be a chāga (a goat). Jai. (VIII. 1.12 ) states that the procedure of dars&-pūrnamāsa is followed in this animal saorifice and not of soma sacrifice. Vide also Jai. VIII. 2.10-14, Animal sacrifice has already been described above ( pp. 1109-1131 ); but there are a few points of difference between the nirudha-paśubandha and the agniṣomiya paśu offered the day previous to the soma pressing day ; viz. the svaru is not offered into fire in the latter nor is the heart-apit discharged. According to Jai. III. 7. 43-45 the maitrāvaruṇa is the priest where praisa and anuvākyā are to be uttered ( ordinarily the praiṣa is given by adhvaryu and the anuvākyā is uttered by hotr.). When the omentum is offered & direction is issued to the subrahmanya priest to chant the subrahmanyasi litany for inviting Indra in which the sacrificer is described as the son, grandson and great-grandson of so and so and as the father and grandfather of so and so

  1. Vide (st. VIII. 7. 5-8 and com, thereon and Āp. XI. 17. 1-6 for the utopsils and vessels.

  2. हुतायो पपायर्या मार्जयित्वा सुब्रह्मण्य पितापुत्रीयां शुमारण्यामारयेवि संप्रेष्यति foargitarat o a t Hati 74. XI. 20. 3-4; vide also Kat. VIII. 9. 12. The com. on Āp. says ‘faru photo FT FOOT gr.’ Lāṭ, I. 3. 18-19 states arouri TTTTTT T TOHATTAP# 497 #: * if quirre I surrent you wisata

1160

(Ch. XXXIII

(vide note 2550 above). Hereafter wherever the subrahmanya is to be recited it is in this form. The agnisomlya rite ends with the Patnisamyāja ( Sat. VII. 8. p. 757 ). When the subrahmanya call has been made, standing with his face to the west he brings in & jar the water from a flowing river that starts from a mountain,say but he should not pass over & river that is near his place, even if it does not start from a mountain. He takes this water before the sun sets and from & spot in the river where the shadow of a cloud and sunshine meet or ( if that is not possible ) in the shadow of one’s own body or of & tree or of the river bank. He should fill the jar with water against the stream with ‘haviṣmatir’ (Vaj. S. VI. 23. Tai, 8. I. 3. 1%. 1). Sat. Br. III. 9.%. 8-9, Kat. VIII. 9. 8-10 and Āp. XI. 20. 10-12 suggest other alternative sources for the water. He enters with the jar of Vasativari waterSs78 by the path between the utkara and cātvala, takes it by the north of the āgnidhra shed, enters the sala by the eastern door and places the jar to the west of the salāmukhiya**** fire. In the second watch of the night the adhvaryu carries the jar of vabativarl waters on his shoulder and takes it round the altar and fires in several ways (minutely described in Ap. XI. 21. 3-5, Sat. VII. 8. p. 759 and Kāt. VIIL 9. 18-23). At that time only the saorificer and his wife are allowed to stay inside and all others have to go out. Ultimately the yasativari jar is placed in the dgnidhra shed (Ap. XI. 21. 5, Kat. VIII. 9. 23) and the soma plant also is placed in the same hut but on the dgandi (a large stool or couch). The saori. fioer *4 keeps awake or is kept awake that night in the āgnidhra shed or in the havirdhāna shed and guards the soma stalks, while the wife keeps awake in the prāgvamsa (the

  1. There was a difference of opinion as to whether the Vasati vori wators were brought beforo or after the subrahmanya call. Vide com. on K&t. VIII. 9. 12.

  2. Water wbich was to be employed next day in extracting soma juice is called there. The word probably means desirablo for abode or dwellers’ (as the Sat. Br. III. 9. 2. 16 seems to suggest). Those waters are carried round for protection and for repelling evil spirits.

’ 2674. The ai r is the ordinary stierate according to Sat. VII. 8. p. 736.

  1. mitt ritta TAT er i ganto gratte i ure. XI. 21. 12.

Ch. XXXIII

Agnizoma-sutya day

1161

ugual sacrifoial hall). All the priests stay that night in the Agnidhra shed and no one is to stay in the sadas. That night the pratiprasthātr draws milk in the evening for the payasy: ( amikṣa ) to be offered to Mitra and Varuṇa the next day and the adhvaryu issues orders to milk the cows that yielded the fast milk for the sacrificer and his wife for making respectively from their milk āśir (1. e. soma mixed with milk) and for the graha (cup) of ourds ( dadhi) and to milk the cow that yielded the milk in the pravargya rite for dadhigharma ** (a warm beverage made with inspissated milk ) and for the milk that will be heated but not mixed with butter milk ( to be offered) to Mitra and Varuṇa and boiled milk mixed with butter milk and brought to the state of ourds for the Aditya graha (cup). The priests deck themselves with ornaments and fine clothes and stay for the night in the dgnidbra shed.

fore sunrimoku ( i.e. the exin order to be doned

The last day ( generally the 5th day) is called ‘sutya’(on which soms is pressed). The priests are awakened sometimo after midnight long before dawn in order to be able to finish all actions up to upāmāu ( i.e. the extracting of Soms with upāmāu stone before sunrise, com, on Ap. XII. 1.1). Then the adhvaryu sips water and invokes the āgnidhra shed, the havirdhana shed, the sadas shed, the sruc ladles and veggels called vayavya ( that are contracted in the middle like a mortar, are one span in length and have a bowl on the upper part, Ap. XII. 1. 4). The adhvaryu makes 33 offerings of Ajya called yajñatanū in the Āgnidhriya fire with mantras (from Tai. 8. IV. 4.9.1). The various 1878 pātras are placed on the khara (mound), the upām.

  1. at HirTT AF SATA watat non propi com. on Sat. VII. 8. p. 760.

  2. Among the several patris the following deserve notice : roro (A Vessel like a droga or trougb in shape ) with the regio kopt below the southura havirdboa curt to the west of the axle, the adbaraniya trough ( for oleansing soma ) of clay placed on the box of the northern havirdhina cart, the potabhṭt (that bag a wide montb) trough of olay at the mouth of the yoko of the same cart, three (or more) akadhana jars (that hold water to be poured over soma in extracting the juice ). The dropakalasa is squaro or round and the other two are eartbea and like kumbbas. The daga pavitra is a strainer made of the wool of . living ram, wbiob wool must be white. It is to be about an aratai in length (vide com. on Kat. IX. 2. 16 ). Vide Haug’s tr, of Ait, Br, bote on pp. 488-490 for the vessels and the method of oxtract ing soma juice.

#1. D. 146

1162

(Ch. XXXIII

bupatra on the south corner of the eastern side of the great vedt and the antaryāmapātra on the north corner and between the two the grdvan (stone) called upāmāusavana (employed in extracting soma). Ap. (XII. 1. 6-XIL. 2. 13), Sat. (VIIL 1, pp. 770-777 ), and Kat. IX. % describe at great length how and where the numerous pātras required on this day are placed. According to Kat. IX. 2. 1 the unnetṛ priest arranges the patrag. Then pre parations are made for the savaniya pasu (the animal to be killed and offered on the day of the pressing of soma) on the lines of the agniṣomlya paśu offered the previous day. Then 80 early before dawn that birds have not begun to chirp or men to speak the adhvaryu issues directions, to the hot; to recite the prātaranuvāka (morning prayer) in honour of the gods that come early in the morning ( viz. Agni, Uṣas and the Asvins), to the brahmā priest to observe silence, to the pratiprasthāti to take out the materials (nirvāpa ) for the savaniya cake and to the subrahmanya to recite the subrahmanya litany (he will use the words ‘adya sutyam in the formula) and promises the hots that he (the adhvaryu ) will follow the hotr mentally in the latter’s recitation. The boty sits down between the yokes of the two havirdbāna carts and recites the prātaranuvāka in three parts ( called kratu ), the first for Agni, the second for Uṣas, and the third for the Akvins, 257? In each part he has to repeat at least one hymn in each of the seven metres viz. Gayatri, Anuṣtubh, Triṣtubh, Bphati, Uṣpih, Jagati and Pankti. Aśv. ( IV. 13. 6-IV. 15, 3) states the hymns to be recited, the minimum being at least one hundred śks. If all the hymng and verses specified by Aśv. are recited the total of the Āgneya seotion will be over 1324 (out of which verses in Gayatri are 320, in Triṣtubh 591 and only one hymn, Rg. V. 6 of 10 verses, is in Pankti metre).

  1. In Rg. V. 77. 1 tho Afvios are called ‘pr&tar-yāvānd’ (early coming). Vide Ait. Br. VII. 6. g& enter tar mataTOTT TETT SATA at Fafti afisate fra’. Cortain verses are omitted from the hymas because tbey are addressed to some other deity or because they are in another motre than the one required. For example, in Rg. VIII. 11 the lest verse in in Tripṭubh and so it is omitted in tho Gayatri groap; similarly in Rg. X. 8 the last three Triptubb versos are omitted se they are addressed to Indru.

Ch. XXXIII)

Agniṣtoma-Prātaranuvāka

1163

About 250 verses 2578 are set out by Asv, for being recited ’ in the Uṣas kratu and about 407 in the Asvina kratu of the prātaranuvāka (in all about 2000 verses i. e. nearly one-fifth of the whole of the Rgveda ). The prātaranuvaka is to be recited in the low or base (mandra ) scale (Aøv. IV. 13.6). Asy, further directs that even when the minimum of 100 verses or any number short of the one prescribed by him are recited, the order of the hymns set out by him is to be followed and that the three hymns Rg. VII. 12 (to Agni in Triṣtubh ). VII. 73 (to Asvins in Triṣtubh ) and I. 112 (to Asvins in Jagati) are called mangala (auspicious) and that if the darkness of night is still there when he is about to finish the prataranuvāka he should go on repeating Rg. I, 112 till gun. light appears ( Asv. IV. 15. 7 and 9 ).

While the Prātaranuvāka is being recited by the hots, the āgnidhra ( according to Kāt. IX. 1.15, the pratiprasthāts accorda ing to Ap. XII. 4. 4 ) priest takes out materials ( nirvāpa ) for five offerings which are & cake on eleven potsherds for Indra, dhānā (fried barley ) for two Haris ( bay horses of Indra ), Karambha (barley flour with ourds ) for Pūṣan, curds for Sarasvati, payasya for Mitra and Varuṇa. There is an option that all five are meant for Indra, but the last four are in that case to Indra associated with the other deities in order as shown below.999 The adhvaryu asks the hotr to think of water and is gues directions to the attendant of maitrāvarupa holding & mai. trāvarupa camasa (a flat wooden dish or cup with a handle) that he should come with the adhvaryu, to the nestr to fetch the wife or wives of the sacrificer, asks the other ftviks to hold the ekadhana pitchers and the āgnidhre to wait near the cātvāla pit with vasativarl waters. The adhvaryu goes to a pond or

  1. Vido Prof. Eggoling’s note in S. B. E. vol. 26 p. 230 for the variation in tone whon repoating the hymns and detached verses. The word kratu ocours in the Ait. Br. VII. 8 VITET OTETUTETTY Alana

  2. Payusyd is the same as amikpa. Vide com, on Ap. XII, 4, 11 sed above 0.2448. Tre vitra 1997, FT TOUGH THITI, FITT FIAT

o, or for our Tyfoi comon Kat. IX. 1. 20. 319. diffors in somo details. He says that karambha is maatha ( parchod barley meal) mixed with water or djya (com. on Ap. XII. 4. 13) and parivāpa (lajas of rice) are offered to Sarasvati (Ap. X11. 4. 6 and 13). Vido Sat. VIII. 1. p. 783 which is ‘Toata arra ….. T he rooftorem निन्द्राय पुरोडाशमाकपालम्।‘1164

History of Dharmaśāstru

( Ch. XXXII

lake, makes offerings of ajya with the camasa of maitrāvarupa, fills it with water, the ekadhada pitchers also are filled and the wife fills & vessel called pannejana or pannejana3480 (& small vessel with water for washing the feet or thighs). While the ekadbana pitohers are being filled the hotr recites Rg, X. 30. 1-9 and 11 which are called ‘aponaptriyā verses ‘as the deity of those verses isapāmnapāt’( vide Ait. Br. VIII. %, AŚv. V, 1. 8 and 8. B. E. vol. 26. p. 23% n. 2).*581 Then the water in the maitrāvaruna camasa and the Vasativarl waters are mixed up together. And placing the vadativarl water in the hotṛcamasa the adhvaryu hands the camasa to the sacrificer, which water is thence-forward called nigrabhya (Ap. XII. 9. 1). Then the adhyaryu makes an offering of ourds from a cup (called dadhi graha, Ap. XII. 7. 5-7). He also takes a few soma stalks from the heap of soma, places them on the upara (vide note 2582 ) and pours some vasativarl water over them, beats the stalks with the stone, extraots soma juice, fills a oup with it and offers it (this is called somagraha, Ap. XII. 7, 10-12). Ap. XII. 9 and Kat. IX. 4 describe how soma is extracted to fill the Upāṁsugraha by using the Nigrabhya water, a portion of it is offered in the southern part of fire (the tyāga is ‘idam kūryāya’) and a portion is kept in the Agrayanasthall and a large coil of soma stalks is placed in the Upamaūgraha for use in the evening pressing. Vide Haug’s tr. of Ait. Br. p. 489 and S.B. E. vol. 26 pp. 244-245 n. 2 for the method of the pressing of soma for upāṁsu-graba ( they slightly differ). Then comes the mahābhiṣava ( the great or prinoipal pressing of soma). The adhvaryu goes near the adhavaniya trough and pours into it all the water that is in the maitrāvaruna camasa and a third part of the vasativarl water also is poured in that trough and also of the ekadhand water. The rest of both kinds of waters is kept in the place of the ekadband water ( viz. to the west of the axle of the northern havirdhana and below it). The adhvaryu sits to the north of the adbiṣavana-carma towards the east and behind him sits the sacrifioer, to the south of the adhiṣavaṇa-oarma sits the pratiprasthat, to the west nestr and to the north the unneti (Ap. XII. 12. 2

  1. Nyarat : TUTTU: TATHIOrruf furdt arorat पोज चपरमीसंस्का : com. on आप. XII. 5. 3.

: 2581. There are two kinds of waters Osod in extracting soma, vis. Thoot that are brought the preceding night and ckadband brought that very day (oom. on Ādv. V. 1. 9.)

Cb, XXXIII)

Ayniṣtoma-Mahābhi sarı

1165

and Sat. VIII. 3. p. 825 ). A very large portion of the soma stalks is to be taken for the morning pressing and a small one for the midday one (Ap. XII. 9.7). The adhvaryu takes hold of the stone called upara, “588 places it on the adhiṣavana hide, brings soma stalks thereon, nigrabhya water is poured on them, the stalks are beaten by the priests with the other stones held in their right hands, which have a golden ring or the like. This is called the first turn or round ( paryāga). Then there is a second turn, when the stalks of some scattered about in the first beating are oollected and are again pounded. Then there is a third turn. The texts even prescribe how many times the stalks are to be beaten in each turn ( vide Ap. XII. 10. 4-8, 9 and XII. 12. 8-9). The wet and pounded stalks are collected by the adhvaryu into & vessel called sarnbharani, “588 are put in the adhavaniya trough which already contains water, the adhavaniya contents are thoroughly stirred, the stalks are washed, pressed, then taken out and placed on the adhiṣavana. carma. The four stones are again placed facing the upara ( the central big stone ), the sediment or dregs (rjiṣa ) 8584 of the soma stalks are put over the face of the stones. The dronakalasa (a big trough) is carried from its place and kept over all the stones by the udgātr priests, who spread over it & woollen strainer or sieve held on a wooden frame or stool with ite hem to the north and its contre (nabhi) made of the bunch of wool that was handed over to the sacrificer when soma was purchased (Ap. X. 26.11 and XII. 13, 1). The unnetr priest takes in a vessel (camasa) the soma liquid from the adhavaniga trough, pours it into the hotfoamasa containing nigrābhya water beld by the sacrificer, who pours & continuous stream on to the woollen strainer (from the hotscamasa ). From the stream of soma juice flowing down from the strainer all cups (that are wooden ) up to the dhruva cup are filled, the first being the cup called antaryāma. The soma that falls in the dronakalaśa is called śukra (Kat. IX. 5. 15). The Upamśu cup is offered before bunrise, while the adhvaryu offers the antaryāma oup when the sun rises (Ap. XII. 13. 12). The cups filled

  1. The stono (upara or adri) is called upāīnā usavana (Kat. IX. 4. 6). Com. algori BAI E *** sight of the FNT’

  2. fraastatymt HTA: HTAISETTAIE #Top atrof her RTAI com. on 4. IX. 5. 6.

  3. Poft A: I PIATT UTATippalatega materi sofra eta w Rom HAII for V. 12.

1166

(Ch. *XXIII

are Aindravāyava, Maitrāvarupa, Sukra, Manthin, Agrayana, Ukthya, Dhruva and they are placed on various spots of the mound ( khara) desoribed at p. 1155 above. As the cups are filled from the stream ( dhāra ) they are called dhāragrahas (com. on Kāt. IX, 6.26). The cups are wiped with the hems of the strainer or another strainer is employed for the purpose (Ap. XII. 14. 10–11). In the case of the maitrāvaruṇa cup the contents are mixed with boiled but cooled milk, those of the manthin with barley flour. The three grahas viz. Agrayapa, Ukthya and Dhruva are filled to the brim. He then fills three oups called atigrāhyas for Agbi, Indra and Surya (Ap. XII. 15. 9, only in Agniṛtoma and not in other soma sacrifices ). After the cups are filled, the dropakalasa trough is half filled with soma juice, then the stream of soma stops ( Ap. XII. 16. 9, Kāt. IX. 6.26 ), all fluid from the woollen strainer is wrung out into the dronakalasa and the strainer is kept aside. Then he pours from the maitrāvaruṇa camasa which is filled with ekadhana waters into the adhavaniya trough as much as would be necessary (for filling all soma vessels in the morning pressing); he spreads the strainer with its hem to the north on the mouth of the pūtabbrt trough, pours thereon & portion of the soma juice that is in the adhavaniya trough and then touches all the three troughs with distinct mantras ( Āp. XII. 16. 11). Then the adhvaryu, prastotr, pratihartf, udgāts, the brahmā (being the last) come out of the havirdhāna shed touching each other with the right hand in the order stated (Tandya Br. VI. 7. 12, Ap. XII. 17.1), adhvaryu being the first (some give a slightly different order ). They perform (or according to Kat, the adhvaryu alone performs) what are called ‘viprud-dhomas 2885 When the soma is being pressed drops of it are scattered about. In order to make these drops go to the gods and also as a sort of expiation this offering of djya is made to Soma ( in all the three savanas). Then the five priests touching each other (adhvaryu being the leader, brahmā being the last and the sacrificer touching him) oreop with heads bent in & stealthy manner (like hunters pursuing a deer, acoording to Āp. XII. 17. 3-4) towards the north for the purpose of the Bahiṣpavamāna

  1. (f) meant & drop or spray’. asurat noget e urutan Tan STAT: i com. on Ap. XII. 16. 16; TT AT

च स्कवानां सोमबिन्दूमा स्कन्दनप्रत्यवायपरिहारार्थ विभुषामर्थं तत्र स्कन्दनमापधिसत्वेन na gold pfa arata: # FTCATEDcom. on Kat IX. 6. 30.

Ch. XXXIII ]

Agnistoma-Bahispavamūna chant

1167

chant that is to be sung. 8586 The adhvaryu takes two blades *from the grass strewn on the altar, throws one in the oātvāla pit and the other in front of the udgate priests or gives a handful of kusa grags to the prastotr with. Vayu makes the him sound’ (Tai. S. III. 3. %. 1). The udgātṛ priests ask the permission of the brahma priest shall we chant’ (and also of Maitrāvaruṇa, according to Asv. V. 2. 11) and he replies ‘yes, do chant’ (after repeating in the morning pressing ‘bhūr indravantaḥ’, but with ‘bhuvah’ and ‘svah’ in the other pressings ). Vide Aāv. V.2. 12-13. According to Ap. XIV.9.7, X. 10. 1 the brahmā repeats the text’ deva savitar &o.’ and then one of the texts oalled stomabhāgas ( in Tandya I. 9-10), the one employed here being the first viz. ‘raśmirasi’ (thou art a ray, to thee for residence, give impulse to residence ) and then gives permission. All pavamāna chants are introduced in this manner (i, e. by giving a handful of kuśas to the prastotr &o.). In the case of stotras other than pavamana, the adhvaryu makes the chanters start after giving them two kusa blades with ‘asarji …… upā vartadhvam’. At the time of chanting the bahiṛpa vamāna 2589 stotra, the priests and sacri ficer sit inside the vedi not far from the oātvala pit in a certain order and look at the cātvāla or they sit round the northern shoulder of the vedi. The udgātr sits facing the north, the prastotr site facing the west and the pratihartr faces the south east; in front of them with faces to the west sit adhvaryu and the pratiprasthāt; and the sacrificer sits to the south of these. 4587a They sit placing their right foot on the left thigh, look at the horizon and hold their mouths straight (neither hanging down nor up-lifted). This is the position of the chanters in all stotras (Lat. I. 11. 18-23). Then the prastots, udgāts and pratiharts chant the bahiṣpavamana chant. The place where this chant takes place is called ‘astāva’( com. on Aøv. V. 3. 16).

  1. The purpose of ibis creeping is that the sacrifice is like a deer. Tat i ’ Āp. XII. 17. 4. Vido Sat. Br. I. 1. 4.% referred to in note 2308 above for the story of yajña having assumed the form of a black antelope.

  2. I FERAT TATAR TT formar parte maraft yataifa ETTATAG TT i com. on Sat. VIII. 4. p. 847.

2587 a. Vide Baud. VII. 7, com. on Sat. VIII. 4 p. 848, in each of which the order is different. Adv. V. 2.4 says that whilo creeping out for . pavaungna, tho maitrāvarupa and brahma aro always behind the ilman priosts.

1168

(Ch. XXXIII

The Bahispavamana of sacrifices lasting for more than one day is chanted in the sadas except on the first day (vide Drāhyāyane Sr. IV. 1. 13). The sacrifiber and at least four of the other priests (but not adhvaryu ) aot as choristers (upagāts, Ap. XII. 17. 11-12). According to Lat. I. 11. 26 and Drabyāyana III. 4. 6 the priests sing the chorus ‘bo’ and the sacrificer says’om’ continuously in the mandra ( low ) tone in the intervals between the prestāva and the other elements of the chant and also during the chanting of these elements except the nidhana, according to com. on Drāhyāyana III. 4. 6 and stop from doing so at the finale ( nidhana) which is to be sung by the three sāma priests together. Jai. (III. 7.30) states that the choristers are some of the priests (ftviks) themselves (except adhvaryu) and not others. At the time of the first prastāva of the bahispavamāng chant, the $588 sacrificer mutters the famous prayer (set out on p. 5 above) ‘asato inā sad gamaya …… māmptam gamaya’ (Br. Up. I. 3. 28 and com. on Kat. IX. 7.4), while according to Āp. XII. 17. 14 the sacrificer mutters the dagahotr texts (vide p. 993 above for them). The first stotra at each pressing is called Pavamāna (Ap. XII. 17. 8-9), that at the morning savana being called Bahispavamāna, those at the 2nd and 3rd pressings being respectively called Mādhyandina pavamana and Arbhava or Tștiya Pavamāna. The other stotras are called Dhurya (com. on Kāt. IX. 14. 5).

According to Lat. I. 12. 1 and Drābyāyaṇa Śr. III. 4. 16-17 the prastoty takes the prastara bunch from the adhvaryu, asks the permission of the brahmi and the praśāstr and then hands over the prastara to the udgātr who touches his thigh with it, and keeps it down with a yajus mantra.

  1. Hura: GPATA Tida: * water #PA PA # मस्तपातदेवानि जपेदसतो मा समय तमसो मा ज्योतिर्गमय मृत्योर्मासुतं गमयेति । Br. Up. 1. 3. 28. Thos0 three Yajus sentences are called a blyāroha and are to be recited only once with the accent that they have in the Sat, Br. According to Ap. XII. 17. 15-16 the sacrificer mutters at the beginning of the Babippevamina stotra also syenosi’ and at the beginning of the first pavaming of the other two prossings the following two maptras respectively. The Tai. 8. III, 2. 1. 1 has the mantras gratar नामधारोहाविहान यजतेऽपषमानानारोहति न पचमामेम्पोऽछियते श्येनोसि गायत्र हदा भह स्वारमे स्वस्तिमा सं पारप, उपोंस त्रिदुपयन्दा ……पारप, सपास जमती.

ET … … arra’. Vide Tagdya Br. I. 8. 8 and Drāhy yada III. 4. 27 for thoso mantras,

Ch. XXXIII ]

Agristoma-Bahispavamānastotra

1169

The three saman priests then commence the chanting

• of the Bahiṣpavamāna stotra, while looking at the cātvāla (Tandya VI. 7.24). The verses in this stotra are nine, viz.

Bg. IX. 11. 1-3, IX. 64. 28-30 and Rg. IX, 66. 10-12; they correspond to Samaveda II. 1. 1. 1-3 (Benfey) and S. V. vol. III. pp. 4-5, 7-8,10-11. According to the com. on Lat. VI. 10. 1 eaoh saman in a stotra has five parts called prastava (preceded by hum’ uttered by the saman priests together), udgItha, pratihāra, upadrava and nidhana (finale), which are respectively chanted by the prastotr, udgātr, pratihartr, udgatr, all the three together.58% According to Lat. I. 12.7 the Bahis pavamāna is begun to be chanted after once uttering the syllable ‘hum’, while the udgitha in all cases begins with ‘om’ (Lat. VI. 10.13)25. In other stotras the himkara is made more

  1. स्तोत्रगतस्य साम्नः प्रस्तावोदीधप्रतिहारोपद्रवनिधनानि भक्तयस्तस्पाविष्य. मित्युक्तं तत्र प्रधमा भक्तिः परताप: | con. on ल.ट्यायनीत VI. 10. 1; प्रस्तावोदीध प्रतिहारोपद्रवनिधनानि भक्तयस्तस्पाविध्यं स्मृतं व्याख्यास्याम ओंकारहिङ्काराग्या सात विष्यम् । पञ्चविधसूत्र I.1 (ed. by Dr. Siinon ). The Tandya Br. IV. 9.9 mentions these cloments except upadrava and so does Chau. Up. II. 2. 1 whore हिजार is said to be one of the five elements of a saman, whilo in छान्दोग्य II. 10. 3 उपद्रव also is mentioned.

  2. The first verse of the Bahinpavamsna is उपास्मै गायता नरः पषमानायेन्दथे । अभि देवा इयक्षते ॥. This will be chanted as follows: हम् । उपस्मैि’ गीयता नरोम् । ॐपा २ वा २ मानायेन्दावा २ इ। अभि देवा र इयां १२१२ । क्षातो । सा १५ त् ॥ Here उपार मै … नरोम् is the प्रस्ताव, ॐ … पा २r is the उदीथ and so on. The other verses of the Bahsipuvanant are set out bolow. लास्यायनी . (VII. 10. 18-VII. 11. 14) illustrates how this verse is to be chantod. Vide Haug’s tr. of Ait. Br. p. 120 for a note on this. In many rites tho nidhana was not fixed but could be variod According to the dosire of the yajaming. Vide ताण्डपत्रा. VII. 1. 11 इखां पशुकामाय निधनं कुर्यात्स्थ स्वर्गकामाय यशो ब्रह्मवर्चसकामाय आयुरामयाधिने हंसीत्य भिचरते’ and लाट्यायन VII. 11. 15, जै. II. 2. 28-29.

अभि ते मधुनो पयोम् । ॐ माथर्वाणी अशिया दे २ यु’ देवो यदौ १२ १२ हुँ’ आ ३ वायो । सौ १५ म्॥

सेना पवस्व शं गवोम् । ॐ शा २ जा रे ना रे ये शर्मा तो इ श५ रोजी १ नो र बोधी १२१२ हुँ’ आ २ | भायो । संवा १५॥

(द्वितीयस्तृवः) देवियुततियो रुचीम् । ॐ पारिष्टो’ भा र तीया रुपा र सेमिः शुक्रा रे गांवों १२ १२ | हुँ’ आ र | शोइरो । ईडा ३२५॥

‘हिन्वानों हेतृभिहितोम् । ॐमा बाजे वाज्यक्रमी १२१२त् सी’ ‘दंती वो १२ १ २ नुषा १२१२ | हुँ’ आ २ | योथो | वा १५ क्॥

(Continued on most page) H. D. 147

1170

(Ch. XXXIII

than once (vide com. on Drahyayapa Sr. III. 4. 22). The Lat. Sr. itself illustrates (in VII. 10. 18-21) how the first verse is ohanted. The nidhanas for the nine verses are (Lat. VII. 13. 7) sat, sam, suvai, ida, vak, s (for the last four verses). The note below will, it is hoped, convey some idea (however vague) of the manner in which the saman verses are manipulated for the purpoge of chanting. It is very difficult (nay, almost impossible) to convey in print how the sāmans are sung. The dificulty is aggravated by the fact that the notations adopted in the mss. and the editions are different and hardly any two Mss. agree in all respects. . Besides the present writer does not profess to have studied the intricacies of ancient Indian or modern European musio and is not in a position to write a dissertation on this topic. He has, however, given below and elsewhere such general and useful hints as could be gathered from Sanskrit works. Those who are desirous of making a

(Continued from last page) धक् सोम सुवस्तयोम् । संजोग्मोनो’ दायिवो कावायि पर्वस्व सरियाँ १२१२ | ‘हुँ आ २ | देशो | ओं १५॥

(तृतीयस्तृचः) पवमानस्य ते’ कवोम् । ॐ वाजिन्सर्गा’ असृक्षाता र अवन्तो न श्रया १२१२ । ‘हु आ २ | स्यांवो। आ3१५॥ ___अच्छा कोश मधुक्षुतोम् । ॐ मासृन वारे’ अव्याया २ इ अविशंत धी १२१२’ मा | तायो । औ ॥

अच्छो समुद्रमिन्दवोम् । ॐमास्तं गांवो’ न धेनावा २. अम्मन्नृतस्य यो’ १२१२ । ‘हु भा ३ । नौयिमो । ओ १५॥ This is taken from a Mb. in the possession of Svinur Kovalčnanda of Wai, Dist. Satara, The figures over the letters are shown in red ink in the M8., the figures that como after the letters in the saine line are shown in dark ink. In D.C. Ms. No.334 of 1883-84which is on Agnistoma a udgātre all the nidbenas of the Bahiṛpavam na bave at the end the same figures, vize

i t and there are in it also a few more variations from the text printed abovo from the Wai Ms. A third Ms. (copied in 1755A. D.) in the Bhau Daji collection at the Bombay Asiatic Socioty’s Library has also boon very useful in setting out the s&mans. In the Dovatk dhyaya Brahmapa of the Samareds (ed. by Burnell) it is stated that the dovatis of the simans are determined by the pidhana. In all diman: baving a Didbana the doity is Indra except whoro special rules indicate other doitios. ‘अमी : प्रजापतिः सोमो बरुणस्पटाविरसः पूषा सर स्पतीन्दामी निधनानि पदनिधनानि ईकारनिधनानीपानेपानि । सर्वाणि निधन परवाण्यम्पान्पादिपः । सर्वाणि स्वाराणि प्राजापत्यानि वा वामदेण्यम् ।…… पाइनिधनानि पापणानि पणा पक्षापीपम्। ‘तापाप I.

anda of

the Ms., the figure, that agures over the letters are shows

Ch. XXXIII

Agniṣtoma

1171

olose study of the sāmans may read the following: The Panca. vidba-sūtra, edited by Dr. Richard Bimon (Breslau, 1913 ); Sāyana’s introduction to his commentary on the Sāmaveda in vol. I. of the B. I. edition; Nāradiya-siksā published in the Benares Sanskrit series ; Satyavrata Samagrami’s learned notes in his edition of the Samaveda in five volumes (in B. I. Series); Burnell’s Introduction to Samavidhana Brāhmana (1873), Introduction to the Jaiminlys text of the Argeya Brabmana (1878, where on p. XV he gives diagrams of the hand and fingers employed in indicating the chanting of the sāmans), Introduction to Rktantra-vyakarana, partioularly p. XXXVIII (1879); “the Vedic chant studied in its texual and melodic form” by J. M. Van der Hoogt (Wageningen, Holland, 1929) which presents & special study of stobhas; translation ( with notes and Introduction) of the Pañoavimśa Brahmana by Dr. Caland (in the B. I series, 1931); the Introduotion to the rocent edition of the Sānaveda brought out by Pandit Satavale kar at Aundh (1939); ’the Music of Hindostan’ by A. H. Fox Strangways (Oxford, 1914), particularly pp. 249-279; a booklet

the Ancient Mode of singing sāmagāna’ by Mr. Lakṣmaṇa Samkarabhatta Drāvida of Poona. It may, however, be stated here that even on reading these books no thorough knowledge of sāmagānas can be acquired. Thorough investigation and research have yet to be made in these gānas and the first endeavour must be to collect gramophone records of the methods of chanting adopted throughout India and then compare them. A generation or two hence, it is feared, hardly any learned sāma singers will be left.

Most of the saman ohants are taken from the Rgveda. In reciting & verse from the Rgveda attention has to be paid to the accents called udātta, anudātta and svarita. When the same Verge is chanted as a saman, one has to attend besides to the notes of the melody to which the verse is being sung. The way of marking the accents of the Rgveda verse is not followed when it is taken in the Samaveda. The svarita of the Rgveda is represented in the Samaveda M88. in several ways, but generally by the figure % written above the letter and anudatta preceding an udatta is represented in the Samaveda sarbita by the figure 3 and udatta following an anudatta has the figure one placed on the letter. There are further detailed rules about these accents and also other marks which are not set out here. Only one further remark is made. The letter “ra”

1172

(Ch. XXXIII

preceded by 2 is placed over a gvarita coming after the udatta whicb follows another udatta. Modern sama singers have generally no knowledge of these ancient rules and signs but only chant as they learned from their teachers, nor do their obants always agree with the notations in the several M8s. Further there is a certain monotony and sameness in their melodies. If one hears a modern singer sing songs in several rāgas like the Jogi or Jhinjoṭi or Khamūch a person totally ignorant of the rāgas can feel, however vaguely, the difference between the two. But this is not so when a Rathantara melody or a Bșhat melody is sung. According to the Sāmavidhāpa-brāhmaṇa ( I. 1. 8 and 14 ) these notes (also called staras) are seven, viz. krusta, prathama (1st), dvitiya (2nd), tṛtiya, caturtha, pañcama (or mandra) and antya (last) or atisvārya, 2591 Sayana explains that the seven svaras named above are arranged in a descending scale, though from the words first, second and so on one is apt to suppose that they are in an ascending scale. Sāyaṇa further states that these seven svaras are also called yamas. 2583 In the Nāradiya-sikṣā ( Benares Sanskrit series) the seven svaras are stated to be prathama, dvitiya, tṛtiya, caturtha, mandra, kruṣta and atisvāra ( 1. 12). The kruṣta is the highest note and comes before prathama in many texts. The same work (III. 5) mentions the seven classical notes, ṣadja, psabha, gāndhāra, madhyama, pañcama, dhaivata and niṣāda ( which are indi cated in modern India as sa ri or re ga ma pa dha ni). The Nāradiya-sikṣā then (V. 1-2) tries to establish a correspondence between the seven ancient names of the notes of sāma chanters and the seven notes of olaseioal times by stating that the seven sāman notes mentioned ( from prathama onwards ) are respec tively the same as the notes produced on the Indian viṇā (lute) called madhyama, gāndhāra, fṣabha, ṣadje, dhaivata, niṣada and pañcama. Pandit Sātavalekar (Introduction to the edition of the Sāmaveda p. 2) holds that the printed Nāradiya-śikṣā bas

  1. तपोऽसौ कुटतम इष साम्नः स्वरतं देवा उपजीवन्ति योऽपरेषा प्रथमस्त ममुम्पा जीवन्ति यो द्वितीपस्तं गन्धर्वाप्सरसो यस्तृतीयस्तं पशवो यम्बत पितरो ये पानेषु शेरते पापशमस्तमसररक्षासि योरपस्तमोषधयो बनस्पतयो यचाग्यजगतस्मादा: HITTAR HTH OTTBUT ATTWTI FTATUM I. 1.8.

  2. hot # ATTAENÁ TRUTH : FA The are: 1

S ATA FATSH: FH A TATTOO # TATTET XIII. 17 (published by Sanskrit Sahitya Paripad, Caloutta ). The com, says ### FUTTI गान्धारादयो गान्धर्ववेदसमाग्नासा पे पाट-प्रथम-द्वितीय-सुतीय पार्ष-मन्नातिरबार्याः सामस निगदितास्ते यमा वेदिताया।

Ch. XXXIII)

Agniṣtoma-Sama chant

1179

wrongly transposed the places of niṣāda and dhaivata. ***

The notations employed in the North Indian and South Indian M88. of the Sāmaveda vary considerably and the confusion is made worse by the fact that the several sakhās (such as the Kauthumas, the Rāṇāyanlyas and Jaiminlyas ) have various readings and varying notations of their own. The Nāradiya-sikṣā further points out (VI. 2-6) that the sāınans can be sung to the notes of the ordinary viṇa and also to the accompaniment of the movements of the thumb and fingers of the hand (and so it calls the latter gātrayiṇā, ‘body-lute ‘). The reciter sitting cross-legged is to place his hands on the two knees, to touch by the tip of the thumb the iniddle parva (joint) of the fingers for indicating the several notes of the song (and not the root of the fingers ) and to hold the band in front of his nose like & cow’s ear. The seven svaras are indicated as follows : 2594 the krusta is on the head ( top ) of the thumb, the prathama (i. e. madhyama of classical notes ) is on the central part of the thumb; gāndhāra, ṣṣabba, sadja and dhaivata (i. e. 2nd, 3rd, 4th and mandra ) are respectively indicated by (touching with the tip of the thumb the oentral joints of ) the fore-finger, the middle finger, the ring finger and the small finger; and niṣāda is indicated at that part of the palm below the small finger which resembles a channel when the fingers are closed in a fist.

While the Bahiṣpavamana is being chanted the innets priest pours the soma juice contained in the adhavaniya vessel on to the pūtabhṛt trough over which tbe woollen strainer is stretched with its bem to the north. When the chant is finished the adhvaryu issues directions (praisa ) to tbe āgnidhra priest to kindle fires (on the dhiṣpyas), to strew kusa grass (on the vedi) and to deck the purodābas and to the pratiprasthātr to come with the savaniya (to be sacrificed on the pressing day) paśu (animal). The agnidhra brings burning coals from the āgnidbriga fire and kindles fires on the dust (or sand) of the several dhiṣnyas beginning with that of the hotf(in the order in which the seats were arranged and with the same mantras ). The

  1. : FATIH FOR: # autarqa: FUT:17 genera: p a gata FTTH: FA: A Guir e farat atau at fara fra: ###: TEA: FT: Horaraitant V. 1-2.

  2. Hy Frer o qUA: FT: garat a TT RYHETER तरम् ॥ अनामिका पहजस्तु कनिष्ठायां च धेषतः सस्पापस्ताच योग्यास्तु मिपावंतत्र far I HISHT VII. 3-4.History of Dharmalastra

(Ch. XXXIII

Agnidhra spreads kusas beginning from the gārhapatya up to the abavaniya, along the prsthy: line and decks the purodagas. He offers Boma into the ahavaniya, agnidhriya and mārjāllya fires and djya in others. The adhvargu, whom the sacrificer touobes, fills the Asvina cup (graha) from the dropakalada with the pariplavā (& small spoon resembling a sruo without its rod, Ap. XII. 2.7 ) and the other oups that are not dhārāgrahas are also filled in the same way.

Then begin the rites for the offering of the savaniya pasu, commencing from the tying of a triple girdle round the post ( yūpa ). According to Kāt. IX, 8.1 the girdle (rabang ) that was used the previous day at the time of sacrificing the Agni. somlya animal is again used for the savaniya pasu, while according to Āp. XII. 18. 1% a new girdle is used. In the Agnistoma the animal sacrificed on soma-pressing day is a goat for Agni. In the Ukthya sacrifice another goat (in addition) is sacrificed for Indra and Agni, in the ṣodasin sacrifice a third paśu (a ram according to Kat. IX. 8. 4, a goat according to Ap. XII. 18. 13 ) is offered in addition and in the Atirātra a fourth one (a goat) to Sarasvati in addition. Kāt. (IX. 8. 5-6) allows optionally a ewe. These four animals that are offered are called stomāyana (Kat. IX. 8.7 ) and kratupasus (Aśv. V. 3. 4). Then the procedure of Nirūdhapasubandha described above is followed up to the offering of the vapa (omentum) and sub sequent mārjana (purification with water). Then all the priests and the sacrificer enter the sadas and oocupy places to the east of the audumbari post and to the west of their several Beats ( dhiṣpyās ) *S98 and other places after looking (with man tras for each) at the several cups, the three troughs (adhava niya, pūtabbft and droṇa-kalasa), the clarified butter and vessels and the sacrifioer pays homage to all these (with mantras set out in Ap. XII. 19.5 ff).

At this stage the pratiprasthair brings the five gavaniya offerings (vide p. 1163 above). The adbvaryu places them on the vedi, cuts off portions of the offerings, arranges them in one large vessel (or the juhū) in such a way that the cake for Indra is placed in the middle, the dbānd is to the east of it, karambha to the south, parivāpa to the west and amiksā to the

  1. This ooming back to the dhipayag is called karpara. Vide Kat. IX. 8. 26. ĀŚv. V. 3. 24 says g etraga proret que

fanta’s

Oh, XXXIII )

Agniṣtoma-Savaniya offerings

1175

north. The portions meant for sviṣtakst are placed in the Upabbrt. The adhvaryu issues his direction to the maitrāvaruṇa to recite the anuvākyā for the purodaśa and other offerings to Indra in the morning pressing and to ask the hots to repeat the yajya for the same. The anuvākyas for the purodaśa and other offerings in the three savanas are respectively Rg. III. 52. 1,5 and 6 and the apuvākyās in the three sivanas for the sviṣtakt offering are Rg. III. 28. 1. 4 and 5 respectively. The maitr.. Varupa’s praiga to the hot; and the latter’s formula before the offering is made are given in the note below.1886 The adhvaryu makes the principal offering into fire and then tho sviṣtakst. Portions of the remainder are cut off for tbe Brahmā priest, ida lg cut off and placed on the seat of the hots and the rest is kept securely for the sacrificer.

Then offerings of soma from the cups are made to the joint deities ( dvidevatya grahas ) viz. for Indra and Vayu, Mitra and Varupa, and the two Akvins. After this comes camasonnayana. The upnetf fills to the west of the uttaravedi nine camasas for the priests called oamasādhvaryus, by first pouring in each some soma from the dronakalaśa (this is upastarana ), then soma from the pūtabhrt trough and then again from the dropakalasa (this is abhighārapa). The order in which the nine are filled is : first that of hots, then for brahmi, udgāts, sacrificer, maitrāvaruṇa, brāhmaṇāoobamsin, potr, Deṣtr, āgni. dhra (there is none for unnetṛ and acohāvāka here). The maitrāvaruṇa repeats Rg. I. 16, VII. 21 and IV. 35 in the three savanas respectively when the camasas are being filled ( Aśy. V. 5. 14). Then follows sukrāmanthi-pracāra. The adhvaryu takes the soma cup called Sukra, the pratiprasthat the Manthin cup and the camasadhyaryus the camasas that are placed on the uttaravedi. The camasadhvaryus are not ļtviks chosen by the yajamiga but they are assistants chosen by the priests (the ptviks themselves). Vide Jai. III. 7. 27. Jai. (III. 7.26-27) further says

  1. STAT: AUTHORITATE SHTETITIA Q3f’ is the direction to the Aanvou in ara:#**, Art PENET padan &o. io firear and autory

&,ip T TH. Vide s. XII. 20.16, Kat. IX. 9.6 and 8, Sat. VIII. 6. p. 863. Tho te is garum rutrum 999 qm करम्भ सरस्पतीवान भारतीयाने परिवार हमस्यापूपः। मित्रावरणपो पपस्या मातासारस्प prioriteret efent crot tas raueri. Vide sine. V. 4. 3. The to says “2399m ist … ott ta3a7sard (the words that … 5 are repeated from tho above ther of Arirou). Vide 0. W. 8. 6 for oftet pat… Firarges as the words of the year.

1176

( Ch. XXXIII

that they are generally ten. They (adhvaryu and pratipras. thats) cover the cups with two pieces of wood (obiselled off when the yūpa was made ) that are sprinkled with holy water, wipe the cups from their mouths downwards with two pieces of the yūpa, but not sprinkled ) saying ‘wiped off is Sanda’(adhvaryu says) and ‘wiped off is Marka’ (saya pratiprasthāts). They place the cups on the south and north corners of the western side of the uttaravedi, go to the south and north of the yūpa, throw away the unsprinkled chips (referring to the repulse of Sanda and Marka )997 outside the vedi and the sprinkled ones are placed into the dhavaniya and standing on both sides of the yūpe they two offer the cups with their faces to the west and the cama sādhvaryus ( who are nine here and ten in other cases, vide com. on Kat. IX. 11. 2) do the same with faces to the east and silently. All these offerings are made to Indra (com. on Kāt. IX. 11. 2). The pratiprasthātr pours what remains in the manthin cup into the sukra cup and the adhvaryu pours the mixture of the soma juice remnants of the two cups into the hotr-camasa. The adhvaryu directs attendants to refill the cups of the maitrāvarupa, brāhmaṇāo-chamsin, potr, nestr and agoldhra with soma from the dronakalaśa and the contents are offered into fire respectively for Mitra and Varuna, Indra, Maruta, Traṣtr. Agni. Then the hotr, adhvaryu and prati prasthatpartake of the remnants of the contents of the cups offered to the double deities (Indra and Vāyu, Mitra and Varuna, the two Asvins). Vide Ap. XII. 25. 13. A keen controversy is carried on in the sutras whether the adhvaryu or hot drinks first. Vide Ap. XII. 24. 6, Kat. IX. 11. 12–17. The contents of the cup for Indra-vāyu are drunk twice and of the rest once. The mantra in all cases of the drinking of soma by the priests is ‘vāgdevi juṣāṇā somasya trpyatu saha prāñena svaha’ (Vaj. S. VIII. 37, Ap. XII. 24. 11. 12, Kat. IX. 11. 19, Aøv. V. 6. 22). The remnants in the cups are poured into hotr camasa Tben a very small part of the purodaśa is thrown

  1. It is rather strange thot Prof. A, B, Keith says (in ‘Religion and Pbilosopby of the Veda’ part 2 p. 329 ) then are filled the goblets of the priests and offerings of the sukra and manthin cups made for tho strango figures of Sanda and Marka’. As shown above the offerings of dukra aod manthia wore made to Indra. Baud. VII. 14 says pasa PER IF TUA! Hitta … HAT FIT Yatra frittel. Āp. XII. 23. 8 has tho samo verso. Sanda and Marku (or Amarka ) aro hero offered only chips of wood; they are said to have been the purohita, of asuras. Vido Tai. S. VI. 4. 10, Tai. Br. I, 1, 1, Voj. 8. VII. 12-13.

Oh. XXXIII)

Agniṣtoma

1177

into the aindra-vyava cup by the adhvaryu, a portion of the payasyā in the maitrāvaruna cup and the dhāpa in the aśvina cup. Vide Jai. III. 8. 33 (where it is said that this effects & sampkāra of the purodada &o). The pratiprasthāt then keeps these cups on the northern wheel-track of the southern havirdhana cart. The adhvaryu and other priests make an offering of Vajina ( Kat. IX. 12. 1). The several priests drink soma from their camasas ( in a rather complicated mander, for which vide com. on Kāt, IX. 12. 3 and Ap. XII. 25. 16-23). The hotr drinks once from all camasas and twice from his own camasa, the maitrāvarung and other priests drink from their own camasas twice ( Ap. XII. 25. 19-21 ). *898 On drinking, soma the priests touch their mouth and heart with Rg. VIII. 48. 3-4’we drank soma and have become immortal &o.’ Vide Aśv. V. 8. 26. All the camages are then strengthened or reple nished (āpyāyana ) by the priests by repeating two mantras *apyāyasva’ &o. (Rg. I. 91. 16 and 18 = Vāj. S. XII. 112-113, Tai. S. III. 2. 5.3) and by filling them with some from the pūtabhṛt trough and then they are placed under the southern havirdbāna oart to the west of the axle and are thence-forward oalled Narasamga till the taking up of the Vaiśvadeva cup ( Ap. XII. 25. 24-27, Kat. IX. 15.5-8). The adhvaryu takes & small portion of the purodaśa and while giving it to the acchāvāka priest who sits outside the sadas in front of the seat ( dhiṣpys) prepared for him says ‘O acchāvāka, say whatever you have to say.’ The acchāvāka holding the portion on a lovel with his mouth recites the three verses, Rg. V. 25. 1-3 (aocbā vo agnimavase &c.). He combines the ‘om’ uttered at the end of the third verse with a long prose formula2599 (nigada) which ends with ‘O brāhmana! call us who are brāhmaṇas’. The adhvaryu on hearing this requests the hotṛ to summon the acchā vāka (to the soma drink). When the hotf calls him, the acchāyaka

  1. The com. on Kāt, IX. 11. 23 states that the contents of tho fotoys are not actually drunk, but only smelt or only brought in contact with the lips. When vessels are fillod with the sacred soma no quostion arises as to ucchipta a m mattiat Forrei TAR

i

com. on Kat, IX, 12. 3. Vido 9 . V. 6, 3 # Hti t er भवन्तीत्युदाहरन्ति.

  1. The nigada is given by AST. V. 7. 3 ‘sha yordatgan यजमान होतरण्यपाँ……इन्बानियां सोमं घोचतोपो भस्मान् बामणान माधणाहया Arty. The acohavaka probably came to be 80 called from the first word ‘accha’ of Rg. V. 26. 1 which he recitos,

… D. 148

1178

( Ch. XXXIII

recites Rg. VI. 42 and a camasa is filled for him first with soma from the droṇakalaśa, then from the pūtabhṛt trough and again, from the droṇakalasa. After the acchāvāka recites Rg. VIII. 38.7 ( as the yājya ) the adhvaryu makes an offering of soma from his camasa in the Ahavaniya, the acchāvāka lays down the piece of purodaśa and sitting on his own seat drinks the re mainder of soma himself from his camaga and also eats the portion of purodāsa given to him (A$v. V. 7.7 and 9). His camasa is then placed among the other camasas.

After the acchāvāka sits down, the brahms, bots, adhvaryu, maitrāvaruṇa and āgnidhra partake of the idā of the savaniya cake and the other four offerings in the agnidhra shed ( Āp. XII. 25. 8-15, Aśv. V, 7. 10, Kat. IX. 11. 29 and IX, 12. 16 ). The sacrificer also partakes of it and the wife partakes of light food (rice &o.) in her shed (Kāt. IX. 12. 16-17, com. on Ap. XII. 25. 12). Ap. (XII. 25. 13) states that at this time take place several of the acts that are done in the darśapūrnamāsa such as throwing the sakhā on fire, the offering of vājina, the two bomas of pigtalepa and phalikarana &o.

Then comes the offering of Țiugrahas. These cups are filled from the droṇakalaśa and are offered by the adhvaryu and the pratiprasthatp to the twelve months (Madhu, Madhava, and so on, from Tai. S. I. 4. 14 or Vāj. S. VII. 30 ) or 13 months ( when there is an intercalary month called Samgarpa in Tai. 8. I. 4. 14. 1 and Amhasaspati in Vāj. S. VII. 30 ) or 14 ( vide Ap. XII. 27.1). There are 6 pairs of months, for the first of whioh the offering is made by the adhvaryu and for the 2nd by the prati prasthātr with the mantra (Vāj S. VII. 30) ‘upay&magļhitosi madhave tva’ (and so on). Baud. VII. 16 gives at length all the mantras for the twelve months. The praigas are uttered by the maitrāvaruṇa and when the adhvaryu enters the bavir dhana pavilion to make the offering the pratiprasthātr leaves it and vice versa. The vaṣatkāra for the first six is uttered respectively by hots, pots, Bestr, āgnidhra, brāhmaṇāochamsin and maitrāvarupa and the adhvaryu or pratiprastbātf ( as the case may be ) eats of the remains in the cup with that priest who utters the vaṣatkāra. In the next four the vaṣatkāra is uttered by botṛ, potr, nestr and acchāvāka and for the last two by hots. After this & cup is filled from the dronakalaba or pūtabhṛt for Indra and Agni (Ap. XII. 27. 8, Kat. IX. 13. 20). All the soma pātras from which soma was drunk by the priests are washed on the mārjallya place (Ap. VII. 27. 10).

Oh, XXXIII ) Agniṣtoma-Soma and Ksatriyas

1179

It would not be out of place to remark here that according to the Ait. Br. 35. 2-4 (referred to on p. 140 above) a kṣatriya sacrificer was not to drink soma, but if he desired he might drink the liquid obtained by pounding the young sprouts of the banyan tree and the fruits of that tree and of the udumbara and of other holy trees mixing them with curds.2600 It is however to be noted that in classical Sanskrit literature some times kings are desoribed as ‘somapāh’. The sūtras (0. g. Sat. VIII. 7. p. 88%, Ap. XII. 24.5) say the same. Jai. (III. 5. 47-51 ) refers to this practice and says that the liquid so pre pared and poured into a cup is called phala-camasa and is really an offering made on a coal taken from the āhavaniya to its north, and not a mere substitute for some eatable. Vide also Jai. III. 6. 36.

The adhvaryu with the stu cup in his hand sits down near the door of the sadas in front of the hot; with his face to the east. mutters the words “Idā, the summoner of gods’ ( Tai, 8. III. 3. 2. 1). Then the hots performs japa of a long passage for (found in Asv. V. 9. 1), he issues without uttering biskāra a call ( ābava) to the adbvaryu loudly viz. Som3sāvo3m’ (let us both praise ) 2808 and recites inaudibly the prayer called

  1. T r F# 1 91947 ore ha funray ryaluft TTET AT: Fifare quran PT AHR w ##I quoted by Sabara on Jai. III. 5. 47 and III. 6. 36. Vide Ait. Br. 35. 4 for tho ingredients

svarig F **FUPUEYTTUTT Perīa sig mypatuna munguar Anna Hariai!. Vide note 61 above.

2601, EHETETE FOTT HATTEUTT TT UTEN Haut 99: sih! ……

oferit sinceta Aśv. V. 9. 1. This is the japa. The Ait. Br. X. 6 has the whole of it except the first five mystio lettors, but it appoars to explain those five and also the rest of the passage. Vide Haug’a poto on. p. 151 of tr. of Ait. Br. for the whole formula.

  1. Tbis suinmons is called chava’ (from the root ‘hvo’ to call) and this is the abiva in all sastras in the morning pressing (ĀSv. V. 9. 2). The most common pratigara uttered by the adhvaryu is mtumatto (pronounced asar) while at the first ahāva it is the one given above in the text. Vids Āāv. V. 9. 4-10, Ap. XII. 27. 11-17, Sat. VIII. 8. pp. 896-898 for various modes of the pratigara. The Tai. 8. III. 2. 9. 5 puts the pratigar, es sorāsamo daiveti pratyābrayate’. sfere is explained as manida aygiua Pa (com. on Āøv, V. 9. 4 and Sat. VIII. 8. p. 897). In the mid-day pressing tbe abava is surut stia HTN137 (Adv. v. 14. 3) at the beginning of all astras and in the evening pressing it is अवयों शोशोसायोम् (Asr.

(Continued on next page)

    1. 2). Theounced as * . 9. 4-10, ÁPo adigara. Tho Tsite

1180

(Ch. XXVII

  • tāąpinsarisa.’ The adhvaryu stands up or bends his body with his face to the west at the door of the sadas and makes the response (praligara ) with somsāmo daiva’ (Aøv. V. 9.5). There are several ahāvas and several pratigaras in the course of reciting all the texts connected with a sastra. The tūṣnim samsa is of three olauses or six clauses ( vide below ). 3603 Then he loudly repeats twelve clauses called nivid, pausing at the end of each clause ‘fire kindled by the gods, kindled by Manu…… the hotf chosen by the gods…… May the god bring the gods bither, may the god worsbip the gods, may he, Jata vedas, perform the rites’ (Ait. Br. X. 2, Aśv. V, 9, 12). 3804 The Ait. Br. explains these clauses, says that they are to be loudly recited and calls them a puroruc for Jātavedas ( Ait. Br. X. 7). This nivid is not to be combined with the Tūṣplīsarsa, but the last word of the former is to be combined with the first Verse of the Ājya sastra, which is the name of the hymn Rg. III. 13 ( verses 1m). The first verse of this hymn is reoited

(Continued from last page) V. 18. 4). The ahāva is required at the beginning of all Sastras whether recited by the botṛ, the maitrāvaruṇa, brābmaglocha. rosio or acohāvaka. Vide Āøv. V, 10. 10-12, about the destrus these priests recite and bow each of the lastras thoy recite in the morning and evening pressings contains four dhīvas and how the Sastras in the mid-day pressing have five Chivas. Āsv. (V. 10. 13-17) specifies the places whero shara is to be uttered. Various explanations are given of the pratigara e.g. Sayaṇa on Ait. Br. XII. 1 explains ‘THAT SHier as

frared her alargarethinata I It appears that the abye and pratigara came to have a mystic sigoificance and 80 several permutations and combinations of them ar080. Vide Āp. XIII. 13. 8-10, Sat. IX. 3. p. 925 where three different forms of pratigara in the Vai svadova dastra of the evening pressing are given. Vide Hang’: tr. of Ait. Br. pp. 141-142 r. on syry and gihite.

  1. erweile vatrautiei suht sattaa 31 graf uitat ज्योति स्वा डैमिति त्रिपदस्तूष्णाशंसः। पघु वैषपदः । पूज्योतिःशग्दैरप्रेऽवस्येत् । AST. V. 9. 11. When six clauses are required the three clauses are each divided into two parts, the first ending with the first word jyotir’ in each clauso. The Ait. Br. IX. 7 says that the first clause in the abovo is the tappimdamsa in Ājyasastra and Praugasastra of the prataḥsavana, the end of the Nigkevalya and Marutratiya dastras of the mid-day pret sing sod the third of the Vaiśvadova and Āgoimāruta Sastras of the third prossing.

  2. u ri, sītrafferet, rū: Era, stararat, per , poftomata, Teatro, at lat, gratar, art , varafo

til eura, FT HEUTT i IQ. 71. X. .

Oh. XXXIII

Agniṛtoma-ajyatastra

1181

thrice, each balf of that verse being kept separate from the next half ( Aśv. V. 9. 15, 20-21 ) and ‘om’ being added to the end of the verse. At the end of the sixth verse the hot; repeats the abava ( so3mgāvo3m ) and the adhvaryu responds with the pratigara ‘so3msāmo daiva.’ And then the botṛ recites the 7th verge of Rg. III. 13 ( wbich being the last verse of the sastra is called paridhāniyā, Āśv. V. 9.23 ). At the end of the sastra, the adhvaryu responds with the word ‘om’ (Aśv. V. 9,10). After the recitation of the sastra the hotṛ mutters ’the recita tion is concerned in speech; to thee for glory’ (Tai, S. III. 2.9.1). The adhvaryu then takes the Aindragna cup of Soma and the camasadhvaryus take the camasas and after aśravana and pratyāsruta the adhvaryu issues a direction to hotro reciter of an uktha (i. e. sastra), repeat a yājyā verse for Sona.’ Then the botṛ recites Rg. III. 25. 4 as the yājyā (Āśv. V. 9. 26 ) and when he utters ‘vau3ṣat’ the adhvaryu offers the soma from his oup into the dhavaniya fire and after a second vouṣat is uttered (with the words ‘somasyāgne vihi3 vau3ṣat’) the camasādhvaryus only shake the Nārāśamsa oups. The adhvargu first partakes of the remnant from the soma cup and then the other priests who bave camasas eat the contents of the camasas (Ap. XII. 28. 1-3).

It will have been noticed from the preceding description that there are six or seven elements oonnected with the recitation of the sastras: (1) the inaudible japa, (2) abāva and pratigara, (3) tūṣpimsamsa, (4) the nivid or puroruk, (5) sūkta, (6) japa of words *uktham vāci’ (Aśv. V. 10. 22-24 ) with certain words added that differ at different times (this is called ukthavirya ), to which the adhvaryu responds with ‘ukthasāḥ’ &c., (7) the yājyā ( Aøv. V. 10. 21 ).2605 Only the Tūṣpımsamee does not ocour in the other sastras.

In the Agniṣtoma there are twelve stotras and twelve sastras. The words sastra and stotra in their etymological senso mean’ praise or laud,’ but a stotra is a laud that is sung to a melody and a sastra is a laud that is only recited ( vide Sabara on Jal. VII. %. 17 ). A sastra always belongs to and follows & stotra. In the pratahsavana the hots begins his ahāva after the

  1. Vide Haug’s pote 3 on pp. 177-178 to his tr. of Ait. Br, about the several ways in whiob the words .uktham vol’ occur in the several Sastras, The Ait. Br. speaks of these elements and in X. 1 ox prossly says ’ T ET PATETT ARE '

1182

(Ch. XXXIII

udgāts makes hiṛnkāra in the stotra he chants and in the other two savanas the hotṛ does 80 after the pratihāra element of the stotra ( Asv. V. 10. 1-3 ) when the prastotr draws his attention by uttering the word ’eṣā’ (this) at the time of the prastāva of the last verse in the stotra. 2908 The ajyasastra is the first Sastra in the Agnistoma and the agnimāruta is the last Jai. (II. 1. 13-29 ) establishes that when the vedio text says ‘he recites the prauga sastra ’ or ‘be chants the ājya stotra,’ what is meant is not that these stotras and sastras are merely some subordinate matters in connection with the devatā of the rite, but they are really principal matters. In X. 4. 49 Jai. states that in the Agnistut sacrifices there is no uha of the stotras and sastras of the Agnistoma, but they are sung and recited as in Agnistoma. In the morning savana ( pressing of soma ), five stotras are chanted viz. Bahispavamāna and four Ājyastotras; in the mid-day pressing five more viz. the mādhyandina pava māna and four Prsthastotras (vide Haug’s tr. of Ait. Br. p. 193 n. 29 ) and in the evening pressing two stotras viz. the Arbhava pevamana and the Agniṣtoma-saman (viz. yajñā-yajña vo &c.). The corresponding twelve sastras are: in the morning the Ajyasastra (by hotp), Praugasastra (by hotr) and three ajyasastras (by maitrāvaruṇa, brāhmaṇācchamsin and acobā vāka, these three priests being called hotrakas); in the mid day pressing the marutvatiya sastra (by hotṛ), niṣkevalya sastra (by hots) and three more by the three assistants of the bott; in the evening pressing the two bastras are vaisvadevaśastra and āgni mārutasastra (both by the bots), The Bahiṣpavamāna is chanted in the Trivștstoma, the four ajyastotras and the mādbyandinapava māna in the Pancadaśastoma, the four Prstha-stotras and the Arbhavapavamana in the Saptadaśastoma and the yajñayajñiya in the Ekavimsastoma (vide Tandya Br. XX. 1. 1). Stoma means a group of verses and pañcadaśastoma and similar words mean that the verses (usually three) are inoreased to 15, 17, 21 &c. by repetition in various patterns (which are called viễtuti). There are three viṣtutis of the paboadaśastoma. These patterns differ in the order and number of repetitions. The prastoty. marks the several turns, the number of verses and the order by means of small sticks & span long (called kusas ) cut from the udumbara tree and placed on 8 piece of cloth spread in the

  1. FITU WTO i gara en gran frasar awataram Terra *uti H. V. 10. 1~3; That segar startani araya II. 6, 11.

Oh. XXXIII ) Agniṣtoma-ājyastora and pāñcadaśastoma 1183

midst of the singers. Vide Laṭ. II. 6. 1-4. For example, the first ajyastotra (Rg. VI. 16. 10-12 = S. V. II. 1. 1. 4, ed. by Benfey ) is raised to fifteen verses in three paryayas (turns) of five verses each. If the three verses are denoted by a, b, o then the 15 verses will be a & abo (first paryāya), a bb bo ( 2nd paryaya ) and a booc (third paryāya). Vide Tāṇdy& Br. II. 4. Tbe 2nd viṣtuti of the pancadaśastoma is represen ted by a a a b c, a bo, a b bbcoc and the third viṣguti by 8 b c,& b b bo and a a a boco ( vide Tāndya Br. II. 5-6). The word stoma is to be distinguished from stolra. The latter is a chant of a certain number of verses set to a certain melody out of those mentioned in the gānas of the Samaveda. Stobhas are musical interjections and flourishes introduced in the saman obants such as ‘bāu’, ‘hal’, ‘1’, ‘ū’, ‘hum’ (vide Chān. Up. I. 13). Hāu and hāi are stobhas employed in the Rathantara and Vāmadevya sāmans respectively. Jai. IX. %. 39 defines stobha as that which is in addition to the letters of the sk ( that is being chanted ) and has other varṇas than those of the șk (adbikam ca vivarpam ca Jaiminiḥ stobha-sabdatvat). The word saman means, no doubt, a chant (giti), but since stobhas are necessary to bring out the melody and help in musical appreciation they are included in the connotation of the word sāman 2009 (Jai. II. 1. 36, IX. %. 34-38). Sabara states that there are a thousand (numberless) means of adding to the charm of the melody (giti), which only conveys certain notes produced by internal effort and which is denoted by the word sāman. The chant has a fixed extent and is sung on & ṣk verse. In order to effectuate that chant resort is made to change of letter (as in ognāyi’ for ‘agna’ in’agna āyābi vitaye), to stobha and the other devices stated below 1608. Since the pk verses are

2607, T700 IX, 2. 35 says ‘$-HTETT-T TTHUATUIT afa: सामशम्दोमायका’. The दुपटीका demurs to this and remarks ‘यपि स्तोभा म सामग्दवास्यास्तथाप्यतिदिश्यन्ते । कथम् । सामोपकारकसगक्षराणाम् । तस्योपकुर्वतो घटेन साहाय्यं कुर्वन्तः स्तोमा उपकुर्वन्ति ।’. In another place पर says ‘सस्तोम स्वरकालाभ्यासविकारायां हिंकारप्रणवमस्तावोद्वीधपतिहारोपद्रवनिधनवत्याभूचि सामशदोड fogadalon. VII. 2. 1.

  1. praia e flexurat: STE I FA fregarot # 1 748 w ala क्रिया। सा भाभ्यन्तरप्रयत्न-जनितस्पर विशेषाणामभिव्यक्षिका । सा सामशग्दाभिलप्या । सानियतपरिमाणासचिव गीपते । तसंपादनार्थी अगरविकारो विश्लेषो पिकर्षणमम्पासो FATTAkata perangai prale FAUNT: Araram on . IX. 2. 29. Vido tootnoto of p u on p. 12 of the Introduction to Frau Vol. I (B. I, serios ) for explanation of these words.1184

History of Dharmasāatra

sung to a certain melody the śks are the skeleton, the notes of the melody are the flesh that clothes the bare bones, they are. super-imposed over the çk, and the stobhas are embellishments or flourishes like the hair on one’s body. This very apt and happy figure is employed by the Sāmavidhāna Brāhmaṇa to illustrate the relationship of the pks, the notes and the stobhas. 1809 Each saman chant is primarily connected with certain verses, 0. g. when we speak of Rathantara without more the verses meant are Rg. VII. 32.22-23 abhi tvā gūra &0.=

  1. V. II. 1, 1. 11 ( Benfey) and 8. V. vol. III. pp. 83-84 (B. I. series); and when one refers to the Vamadevya sāman without further qualification the verses intended are Rg. IV. 31. 1-3 ( kaya nascitra abhuvat) = 8. V. II. 1. 1. 12 ( Benfey) and 8. V. vol. III. pp. 87-89 (B. I.). These are called the own ( svakiya ) verses of the respective sāmans ( vide com. on Drāhyāyaṇa II. 1. 1) and that one verso oocurring in the pūr vāroika part of the Sāmaveda, which is the first in the saman as set out in the Uttarārcika portion, is called the yoni of the sāman (Jai. VII. %. 17 and Sabara thereon). But the verses that are the own verses of & saman can be sung to another melody. Tāṇdya XV. 10. 1 says ’the kavati verses’ are the verses’ kaya naśoitra &c.’ which are the svakiya verses of the Vamadevya. When some texts say ‘he chants the Rathantara on the Kavati verses’ what is meant is that, not minding the Vāmadevya melody to which the verses “kaya nascitra &o.’ primarily attach themselves, they are to be sung to the Rathan tara melody in that particular rite. So the word sāman as applied to Rathantara, Bphat, Raivata and others means simply & melody and not one or more pk verses that are bung 2010 ( vide Jai. IX. 2. 1-2).

Jaimini deals in about 60 adhikaranas with matters arising out of the relation of the Samaveda to sacrifices in V. 3, IX, 1, IX. 2, X 5-6 and elsewhere. Some of the conclusions are very interesting and may be briefly indicated; viz. the ūha. grantha is of human authorship (IX. 2. 1-2), the fk is principal and the melody is an attribute of it ( IX. 2. 3-13 ), the whole

  1. तस्य हवा एतस्य साम्न अवास्थानि स्वरो मांसानि सोभा लोमानि । साम. Frumpor I. 1.10. The Calcutta edition of the Samaved. (vol. II pp. 519-541) contains a parisieta on stobhas. Similarly tbe oraire I. 6.1 May श्यमवर्गनिःसाम तदेतदेतस्यासम्पायूदं साम तस्मायन्यूदं साम गीयते।

  2. स्वरातिविशेषाहीमात्रस्वरूपम्मक्षरण्यतिरिक्त पद गानं तदेव पन्तर di i propis latroduction to HIT vol. I. p. 10 (B. I. serios ).

Ch. XXXIII)

Agniṣtoma-sāmans

1185

melody is to be sung on each pk of the sāman (IX. 2. 14-20 ), the verses of a siman should as far as possible be in the same metre ( IX. 2. 21-22 ), the fk verses set out in the Uttarārcika are to be taken for singing the melody on (IX, %. 23–24), that two verses have to be arranged as three by repetition of the 4th or last pada in certain melodies (IX. 2. 25-27), that in the Yajñāyajñlya sāman for the words ‘girā girā’ in the original ‘irā irā’ has to be substituted in the melody (IX. 1. 50-51 ).

After the recitation of the sastra and the partaking of remnants of soma the adhvaryu takes the Vaiśvadeva cup, fills it from the droṇakalaśa, touches it with two kusa blades, hands over the blades to the prastotp priest and urges the saman priests to chant a stotra. This is the mode in all cases of dhurya stotras. Stotras other than the Bahiṣpavamāna are chanted near the Audumbar/ post in the sadas; the prastot: sits facing the west bebind the adhvaryu, the udgātr sits to his west facing the north, and the pratihartr sits facing udgāts, but looking towards the south-east ( Tāṇdya VI. 4. 14, Drāhyāyana III. 3. 28). The stotra chanted after the Vaiśvadeva cup is taken and the three following ones are called ajyastotras2011 (com. on Ap. XII. 28. 6). The 2nd sastra is called prauga ( Asv. V. 10. 6 ) which is recited after the taking up of the Vaiśvadera cup and is supposed according to the Ait. Br. XI. 2 to confor food. This sastra is made up of Rg. I. 2 and 3 (in all 21 verses), which are divided into seven triplets addressed to seven deities in order viz. Vāyu, Indra-vāyu, Mitra and Varuṇa, Aśvins, Iudra, Viśve Devas, Sarasvati. Each of the seven triplets is proceded by a verse called puroruk. The first puroruk is pro ceded by ‘bim’ and ‘bhūr-bhuvaḥ svaro 3m. 2018 The 2nd verse of Rg. I. % is repeated thrice ( and not the first as is usual, com. on Āśv. V. 10.6). At the end of the recitation the priest mutters

B vernd Whitrice

  1. Tho first āj yastotra is Rg. VI. 16. 10-12, S. V. II. 1. 1. 4 (Benfey ), 8. V. vol. III. pp. 14-15; the 2nd is Rg. III. 62, 16-18, $. V. II. 1. 1. 5 (Bonfoy ) and S. V. vol. III. pp. 16-17 (B. 1. serios ), the third is Rg. VIII. 17. 1-3, S. V. II. 1. 1. 6 (Benfey), 8. V, vol. III. PP. 18-19 (B. I. series ), and the 4th ig æg. III. 12. 1-3, 8. V. II. 1. 1. 7 (Benfey), 8. V. vol. III. pp. 19-21 (B. I. series ).

  2. The first triplet with introductory words and puroruk will be हिं मूषः स्वरोम् । शोसायों वापुरयेगा यज्ञपीः साकं गन्मनसा यज्ञम् । शिषो नियुभिः fr u

&c. Vide Haug’s tr. of Ait. Br. pp. 158-159 for the seven puroruk verses and how they aro to be recited. Eight puroruk vorsos aro set out at the end of the Nirnayasagara ed. of the Rgvede in pochi form. The puroruk STUTT &c. is in Tei. Br. II. 4, 7 and Vaj. 8. 27. 31,

H. D. 149

1186

(Ch. XXXIII

“ukthar vāci slokāya tva’ (instead of ‘ghosāya tvā’), and Rg. I. 14. 10 is the yajya of the Prauga-sastra. This oup is’ offered and the remnants of it and of the camasas are drunk by the priests. Then from the Ukthyasthall containing some a third is taken for filling three cups to Mitra and Varuṇa, Indra, and Indra-Agni. Stotras and sastras follow at each of these three oups, the castras being repeated respectively by the maitrāvaruṇa, brāhmaṇācobaṁsin and acchāyāka. For want of space all these three sastras cannot be set out at length here. Aśv. V. 10. 26 very succintly inctioates them. Each of these sastras has four parts, (1) a triplet called stotriya (because those very verses have been chanted in the corresponding stotra ); () then another triplet called anurūpa which should agree in metre, deity and even the sage (according to some) with the stotriya triplet (AŚy. V. 10. 26-27 ); (3) the core or principal part of the bastra, hence called uktba-mukha (vide Sān. VII. 11. 3); (4) a yājyā verse. For example, in the maitrāvaruṇa sastra, Rg. III. 62. 16-18 constitute the stotriya triplet (those three verses are chanted as the 2nd ajyastotra), Rg. V. 71.1-3 form the anurūpa triplet, Rg. V. 68. 1-5 and Rg. VII. 66. 1-9 are the uktha-mukha and Rg. VII. 66. 19 is the yājyā of the sastra. This brings the prāta savana to an end, and the adhva ryu makes an offering at the end with the words ‘May Agni protect us in the morning savana’. At the bidding of the adhvaryu the maitrāvaruṇa asks all the priests to come out of the sadas and they come out by the way they went in.

Then before the madhyandina savana begins the priests again enter the sadas, and the yajamāna enters by the eastern door. The procedure of the mid-day pressing is in main out lines the same as that of the morning one (Ap. XIII.1.2). There is no hurry in the first two pressings, but the third press ing is got through with speed (Ap. XII. 29. 12). There are a few points of difference. In the mid-day pressing there are no cups for the joint deities (dvidevatya grabas), no oups for the seasons (Ap. XIII. 1. 4). The great pressing is done as in the morning pressing, but in a loud voice (Ap. XIII. 1.8). In this pressing the vasatiyarl waters are taken in the hotsoamasa, are handed over to the yajamāna and become the nigrābhyā for pressing soma. The oloth in which soma stalks are tied is loosened and given for wearing as a turban to the priest called grāvastut and it is taken back from him after he recites the praise of the crushing stone (Ap. XIII. 1. 5 and com.). The cups taken are five, viz. bukra and manthin, agrayana, two marutvatlya and ukthya

Ch. XXXIII)

Agniṣtoma-Madhyandina-savana

1187

( also taken either before both marutvatiya oups or between the two). The grāvastut (praiser of the stones used in crushing soma stalks ) enters the havirdhāna pavilion by the eastern door, throws away a blade of kuśa on & spot which is to the north-east of the northern point of the axle of the southern havirdbāna cart and stands opposite the soma stalks with face to the south-east. He takes the cloth in his joined hands, folds it round his head and face from left to right thrice (so as to make it look like a turban). When the stalks of some are placed for being crushed he should recite certain verses by the middle tone (Asv. V. 12. 7–8), which is the tone for all vedic texts in the mid-day pressing. The texts repeated by the grāvastut are ( Ăśv. V. 12. 9-11): Rg. I. 24. 3, V. 81. 1, VIII. 81. 1, VIII. 1. 1, X. 94 (this hymn is called Arbuda ), Rs. X. 76 and 175. Before the last verse of Rg. X. 94, the two hymns Rg. X. 76 and X. 175 are recited. Either between the latter two hymns or after them or before them he recites as many pavamāna verses as are required up till the taking up of the cups, finishes the last verse of Rg. X. 94 and hands back the turban to the saorificer. Aśv, further directs that from the hymn Rg. X. 94 which has 14 verses the 4th is taken out and the last is the paridhaniya (the finishing verse ) and the rest ( 12 verses) are divided into four triplets and each of the triplets is either preceded or followed by & triplet out of the following viz. Rg. I. 91, 16-18, IX. 8. 4, IX. 15. 8, IX. 107. 21, VIII. 72. 8, VIII. 72. 16, IX. 17. 4, IX. 67. 14-15 ( which together come to twelve verses ). The four triplets are respectively recited by the grāvastut at the time of sprinkling water on the soma stalks, pounding with the hands, extracting juice, and collecting the soma juice in the adhavaniya trough ( Āýv. V. 12. 15-19). In the mid-day pressing the place of the Babiṣpavamāna is taken by the Madhyandina-pavamāna stotra ( Āp. XIII. 3. 7). This stotra consists of Rg. IX, 61, 10-12, X. 107. 4-5, X. 87. 1-3, that is Sāmaveda II. 1. 1. 8-10 ( Benfey ) and S. V. vol. III. pp. 22-23, 41-42, 78-80. The yajamāns mutters several texts before the madhyandina pavamāng is chanted and during its chanting

(Ap. XIII. 3.1).

After the chanting of the Mādhyandina-pavamana comes the rite called Dadhigharma, if the sacrificer has performed the Pravārgya rite ( Asv. V. 13. 1). The pratiprasthātṛ brings ourds in the ladle ( sruo) made of udumbara ; the curds are heated on the dgnidhriya fire. The hotf when asked’ is the

1188

(Ch. XXXIJI

havis heated’ repeats Rg, X. 179. % 88 the anuvākya and X. 179. 3 is the ydjyā and after he says ‘vau3ṣat’ the curds are, offered in the abovaniya, and when he repeatsagne yihi’ and also a second vaugat another offering of the heated ourds is made and the remnants of curds are eaten by those who partake of the remnants in the Pravargya rite. Then the pasupurodasa ( of the animal killed in the morning ) and the other offerings (such as purodaśa on eleven potsherds ) are made and the remnants eaten. Then ten camagas are filled (including that of acohāvaka ). Then offerings of some from the sukra and manthin cups are made respectively by the adhvaryu and pratiprasthāts and the camasādhvaryus offer the soma taken in their camasas and the remnants are partaken by the priests. After this come the offerings of ajya called dakṣiṇāhuti or

dākṣina homa ( Kat. X. 1, 4., Sat. IX. 2. p. 910). The procedure - here resembles the Vaisarjina homa described above (p. 1158). Gold is tied by the hem of the garment that covers the yajamāna and his family, it is placed in the ajya contained in the juhū, and two ahutis are offered with ‘udu tyam’ (Rg. I. 50.1 ) and ‘citram (Rg. I. 115. 1) in the gārhapatya fire, the piece of gold is taken out and the yajamāna holding that gold piece and djya in his hand approaches the dakṣiṇās (the various articles that constitute the fee) placed to the south of the mabāvedi. Vide Sat. Br. IV. 3. 4 about dakṣiṇā ( derived from ‘dakṣay’ to invigorate) where it is stated that no priest should officiate at a soma sacrifice for a fee less than one hundred cows. Āp. (XIII, 5. 1XIII. 7. 15) gives numerous rules about the dakṣiṇā to be distributed among the sixteen priests. The dakṣiṇā may consist of 7, 21, 60, 100, 112, or 1000 cattle or an unlimited number or a man may give all his wealth except the share of the eldest son2015 and when he gives & thousand cattle or all his wealth he has to give one mule in addition ( Ap. XIII. 5. 1-3). He may also give goats, sheep, horges, slaves, an elephant, olothes, chariots, corn of various kinds, assos. A man may give his own daughter in marriage ( in the daiva form ) as fee (Adv. V. 13. 7). With regard to the cows meant as fee Ap. states that the yajamāna drives them with the black antelope skin so as to form them into four groups. One group (i. e. of the whole number ) is given to the adhvaryu and his assistants

  1. Prof. Keith in Religion and Pbilosopby of the Veda’ part 2 p. 330 days after which the fees should be givon consisting of 7, 21… … cattle or all the sacrificer’s goods save his oldest son’. He obviously inoang save his oldest son’s sharo’.

Ch. XXXIII)

Agnistoma-distribution of dakṣiṇā

1189

in such a way that the pratiprasthatṛ, nestr and unnets receive respectively half, one-third and one-fourth of what the adhvaryu gets; that is, as stated by Kat. X. 2. 25 and the com. on Ap. XIII. 2. 12, twelve cows are given to each of the four principal priests, 6, 4 and 3 respectively to each of their assistants in the order stated above in note 2228 (supposing one hundred cows are to be distributed ). Jai. ( as indicated below ) and Manu VIII, 210 refer to this rule of distribution. The āgnidhra is the first recipient of gifts, receiving a piece of gold, pūrṇapātra and a pillow woven with threads of all colours. The pratihartis the last recipient ( Āp. XIII. 6. 2, Kāt. X. 2. 39). Gifts are made to the priests while they sit inside the sadas and to the adhvaryu and his assistants in the havirdhāna pavilion. To s brahmana of the Atri gotra ( who is not a stvik) a gold piece is given before everybody else or after the ag nidhra ( Ap. XIII. 6. 12, Kāt. X. 2. 21 ). After the āgnidhra come brahmā, udgāts and hotr ( Kāt. X. 2. 26 ). Apart from the gifts meant for the ftviks something is given accord ing to ability and inclination to the camasādhvaryus, the sadasya and to sight-seers in the sadas ( they are called prasar pakas), except to those who belong to the Kanva or Kasyapa gotra or those who ask for a gift (Ap. XIII.7.1-5, Kāt. X. 2.35). Ap. (XIII. 7.6-7 ) says that generally no gift is to be given to one who is not a brāhmana, but a gift may be given to a non-brāhmaṇa who knows the Vedic lore, while no gift is to be made to a brāhmaṇa who is not learned. Kāt. X. 2. 38 states that the wife also joins in inaking gifts. After the anuvākya is repeated by the maitrāvaruṇa for the marutvatiya cup to be described below no gifts are made (Ap. XIII. 7, 14, Kat. X. 3,2). On making the gifts the sacrificer does obeisance (namaskāra ) to the priests and utters an invocation as to ani. mals donated in the words who gave to whom ? “8814 Drāhyā. yana (V, 3. 14-19 ) states that before accepting a gift every priest murmurs the famous mantra “I take thee at the impulse of god Savitr…. &c. (Tāṇdya I. 8.1 ) and after receiving the gift each donee murmurs ‘who gave to whom’ (Tāndya I. 8. 17). The gifts are taken away by the path between the āgnidhriya sbed and the sadas and then by the tirtha (Drāhy. yana V. 3. 13). Jai. ( X. 2. 22-28 ) declares that the making of gifts to the priests is not merely a formal sot as part of the gaorificial rites, but is intended to induce the priests to give

T… EFTARE I feci TT Tra gare TRF4di OTETEA #IĀŚv. V. 13. 15. For &. vide note 2391.

1190

(Ch. XXXIII

their services in return for the gifte. In Jai. X. 3. 39-49 it is conoluded that in the words ’the dakṣiṇā is 112’ the vedic text refers only to cows and not to the various kinds of corns, in X. 3. 50-52 that the division of the gifts is to be made by the sacrificer and not left to be done by the priests and that all the priests do not share equally, but acoording to the Vedic texts some get half (they are ardhinaḥ ), others one-third ( they are called tftiyinaḥ) and still others one-fourth ( X. 3.53-55). Jai. XII. 1. 32 states that as valuable gifts are given in Somayaga, there is no rice cooked (called anvāhārya) for the priests in the iṣtis of Somayāga as there is in darśapārṇamāsa (note 2390 ).

When the gifts are taken away by the priests the sacrificer casts away the antelope horn in the cātvāla pit with two mantras ( Ap. XIII. 7. 16 ). Jai. ( IV. 2. 16-19 ) says that this casting away is the final disposal of the horn (it is & pratipatti karma) and (in XI. 3. 13-14 ) that this casting takes place on the last day in sacrifices like the Drādaśaba. The adhvaryu offers five offerings of ajya called Vaiśvakarmaṇa ( i. e. for Vigvakarman) in the āgnidhra fire with five mantras from Tai. S. III. 2. 8. 1-3 (Ap. XIII, 7. 17 and Sat. IX. 2. p. 911). The adhvaryu and the pratiprasthātr take two cups for ( Indra ) Marutvat and offer them. The remnants of the oup in prati prasthātr’s hand are poured in the adhvaryu’s cup; from this mixture a portion is poured in the cup of the pratiprasthāts. The priests partake of the remnants. Then a third Marutvatiya cup is taken to the accompaniment of the bastra called marutvatiya2018

  1. The parts of the partase may be briefly indicated horo from Aøv. V. 14. 3ff. f : FTS I SETT TT3#75137 (arr:) ! शोसामो देवोत्रम् (मसिगरः) according to Ait. Br. or शोसामो देव according to Tai. S. (vide noto 2602 above). Then Rg. VIII. 68. 1-3 (triplet called prati pad), Rg. VIII. 2. 1-3 (& triplet called apucara ), Rg. VIII. 53. 5-6 (called Indranihpava pragatha); Rg. I. 40. 5-6 (called Brahmanaspatya pragātba); Rg. III. 20. 4, I91.2, 1. 64. 6 (three verses oalled Dbayya); VIII. 89. 3-4 (Marutvatiya pragatha ), Rg. X. 73. 1-6; a nivid ‘Indro Marutvān’ (ĀŚv. V. 14. 20, San. VIII. 16. 1 gives the whole in 20 sbort clauses ); Rg X 73, 7-11; japa in the words *uktham vacindrāya drövate tva. (Ābo. V. 14. 26 ); and lastly Rg. III. 47. 4 as the yijya. Tbig Sastr& follows after and is connected with the Madhyandina pavam na stotra (com. on Kat. X. 3. 7). According to Kat. X. 3.8 the pratigara of adhvaryu bore is ‘modtmo daiva. According to Ādr. V. 14. 7-8 pratipad and apucara consist of three verses and pragathus consist of twork verses. A pragatha is called Barhata when the two verses aro in Bruati and Satobohati metres and it is called Kakubba when thero is a combination of versos in the Kakubh and Satobrhati metros.

Ch, XXXIII]

Agnistoma-Rathantara-saman

1191

recited by the hotr (Ap. XIIL8.2)and at the end of the recita tion of that kastra it is offered. Then & cup for Mahendra is taken. The stotra for Mahendra is called Prstha,ton and is chanted at this time, being sung in Ratha ntara melody ( Lat. II. 9.7, Asv. V. 15. 2-3). Then follows the Niskevalya sastra by the hotr. After the Mahendra cup is offered, the pratiprasthātr, nesty and unnetr take up three grahas (cups ) called Atigrāhya respectively for Agni, Indra and Sūrya ( Āp. XIII. 8. 7-9). Then three Ukthya cups are offered as in the morning pressing. Then three Pṛsthastotras 28 17 are chanted,

  1. The Rg. verses of the Rathantara saman are (VII. 32.22-23); अभि त्वा शूर नोनुमोऽदुग्धा इव धेनवः । ईशानमस्य जगतः स्वदशमीशानमिन्द्र तस्थुषः ॥ न वावा अन्यो दिव्यो न पार्थिवो न जातो न निष्यते । अश्वायन्तो’ मघवनिन्द्र वाजिनो’ गव्यन्तस्त्वा हवामहे ॥. These two are respectively.in the Br̥hati and Paikti metres and together constitute a Barhate Pragatha. Vido Jai. IX.2. 25-28 and Sabara thereon. In chanting these to the Rathantara inelody they are to be made into threo, by repeating the 4th pada of the first with the first half of the 2nd verse and the last of this with the latter half of Rg. VII. 32. 23. The wai Ms. writes it as follows: हुम् । आभित्वा शूर नोनुमो’ वा । ॐ मादुग्धौ इव धेनवे ईशानमन्य जगतः सुवा २ ३ दृशाम् । आ ईशानमा २ ३ इन्द्रा ३ । संस्थू २ ३ ४ षां ओवा ६ होउवा ॥ अस् ॥ ‘ईशोवा । ओं’ नामिन्द्रसुस्थुषो’ न त्वावा अन्यो’ दिवियोः न पा २ ३ र्थिवाः । ने जातो नौ २ ३ जौ ३ । नो यिष्या २ ३ ४ ताउं वो ६ हाउवा । अस् ॥ नै जोवा । ॐ तो न जैनिष्यते’ अश्वोयन्तो’ मघवन्निन्द्र वा २ ३ जिनोः । गेव्यन्तस्त्वा २ ३ हा ३ । वामा २ ३ ४ हो ओ’ वा ६ हाँ उवा । अंस || The Wai Ms inserts after जगतः, rapra, H997 certain falas in which the letter 27 occurs several times e.g.

ओं वाग्भा भाभि भभ भभ भी’ भी भभभभभभः । (after जगव:). This is probably in accordance with लाट्यायनश्रौत VII. 11.6-8, ताण्डप. VII. 6. 11 says that अम् is the निधन of रथन्तर; vide ताण्ड्य VII. 7. 1 and 3 for प्रस्ताव and पति हार of रथन्तर. The Ms. in the Bombay Asiatic Society’s Library places the letter fra’ wherever in the other two there is a vertical stroke and it has no figure over him’ and ‘om.’ There are a few other differences also (not noted here). In the B. I. edition ( Vol. III. p. 85) the scheme is a good deal different as the following (only the first verse is taken) will show: अभित्वा शूर नोनुमाः । अदुग्धा आयि । वा३ धायिनो ३ वाः ईशान मस्य जगतः सुवई । शौ २ ३ ४ मैं ही। ईशाना २ ३ ४ मी । सू ३ आउवा २३ । ऐ३ । स्थुषऔ॥

  1. The 2nd पृष्ठस्तोत्र is वामदेण्य, Rg. IV. 31. 1-3, Samareda II. 1. 1. 12 (Benfey) and S. V. vol. III. pp. 87-89%; the 3rd is नौधस, Rg. VIII. 88. 1-2, Samareda II. 1. 1. 13 and s. V. rol. III. pp. 91-92%; the 4this कालेप, Rg. VIII. 66. 1-2, Samaveda II. 1. 1. 14 (Benfey) and S.V. vol. III. pp. 101-102.

1192

(Ch. XXXIII

each followed respectively by the gastras recited by the maltra Varuṇa, brāhmaṇāocharisin and acohā vāka. This closes the mid-day pressing of soma.

The evening pressing commences with the taking of the Aditya cup ( a cup the deity of which is Aditi). In the third pressing the Vedic texts are to be uttered in the highest tone (Asy. V. 17. 1). The procedure in this pressing resembles that of the mid-day pressing (Sat. V. 3. p. 915). The adhvaryu, the sacrificer, the pratiprasthats, āgnidhra and unnetz enter the havirdhāna shed by the eastern door and the wife enters by the western door ( Kāt. X. 3. 2-3). The doors of the havirdhana shed are shut when there are many persons sitting inside the vedi ( Āp. XIII. 9. 2, Sat. IX. 3, p. 915). The adbyaryu takes into the Aditya cup a part of the remnants of the some from the cups for the joint deities. In the middle or western part of the āditya cup he adds ourds and then again takes the whole of the remnants of the soma from the cups for the joint deities (that has been poured in the ādity asthall). He stirs the contents of the oup with the upūinsusavana stone used in crushing the soma stalks and mixes them well together. He then takes out the stone and places it among the stones used for crushing soma stalks. The āditya cup is not placed down, but is covered with darbhas or with the right hand of the adhvaryu, who comes out after the doors of the havirdbāna are opened, takes it to the uttara vodi, stirs the contents with darbhas in such a way that a few drops fall down out of the cup. After the usual praiṣa and the other procedure the adhvaryu throws the darbhas on the ābavenlya and offers the contents of the aditya cup into fire. At the time of offering the contents and also immediately after doing so he does not look at the offering but looks elsewhere ( Āsv. V. 17. 3). He does not partake of the remnants of soma in the aditya oup but keeps it with the remnants of soma therein among the several Vessels. He puts on the filṣa ( the dregs of some stalks ) that is left after the two pressings the stalks ( amśu ) that are in the adābhya vessel and the upāmbupātra and silently extracts goma juice therefrom. In the agnidhra shed the sacrificer’s wife prepares by churning ‘asir’(milk mixed with soma) and enters the havirdhana shed by the western door. The yajamāna enters by the eastern door, spreads on the mouth of the pūtabhrt trough the strainer and pours thereon along with his wife the ātir with four mantras ( Tai, S. III. 2. 8. 4-5). He

Ch. XXXIII

Agnistoma-Tytiyasavana

1193

fills the agrayana cup from four streams (the fourth being from the remnants of some in the ādityapātra ), while in the mid-day pressing there are only three streams (Sat. IX. 3. p. 918, Ap. XIII. 10, 11). In this pressing no turban is given to the grāvastut priest. Then the Viprud.dhoma is performed. The Arbhava 2018 pavamāna is then chanted on the lines of the Madhyandina pavamāna. -

The havis prepared from the various limbs of the (savaniya) pasu sacrificed in the morning is then offered (Ap. XIII. 11. 3, Āsv. V. 17, 4). After the idā is partaken of by the hotṛ, the purodaśa ( cake baked on 12 potsherds, Sat. IX. 3. p. 920) is offered to Indra and the rest of the procedure up to the laying down of the Narahamsa cups is followed. Then soma of the third pressing is offered by the adhvaryu from the hotfoamasa and by the camasādhvaryus from their camasas and as else where the priests and camasādhvaryus partake of the remnants. After the Nārāśamga cups are laid down each of the prieste who drink sonia from camasas takes from the softest part of the puroda a three small balls (or pills ), places them on the ground to the south of his own camasa and they then offer them to their own father, grand-father and great-grand-father with the appropriate mantras 2618 ( Āp. XIII. 12. 9, Āsv. V. 17. 5). They mutter the namaskāra mantras ( vide note 2438 above) and the sacrificer utters the Sad-dhoti mantras (Ap. XIII. 1%.

  1. The tbird pressing is connected with the Rbius as the praisa of the adhvaryu shows: gatunet FTTETTHET faha: pynt #: aivan पतो वृहस्पतिवतो विपदेपावतस्तीवों आशीर्वत इन्द्राय सोमान्पस्थितान्प्रेष्य (Sat. Ix.3. p. 921, Ap. XIII. 12. 2). The Rbbus are threo viz. Ṛbbu, Vibb v& and Vāja (Rg 1. 161. 6 and IV. 39. 3, IV. 34. 1) and their exploits are narrated in Rg. 1. 20, I. 110 and 111, I. 161, Rg. IV, 33-37 &o. The Ait. Br. ( 28. 4 ) narrates the myth that the Rbbus were mortals but were made immortal by Prajapati and were given a sbare in the third pressing. It is therefore that the first stotra in the third prossing is called Arbhava-pavamina. This mater is constituted by Rg. IX. 1. 1-4, IX. 108. 1-2, IX. 106. 1-3, IX. 101. 1-3, IX. 75. 1-3-Sūmaveda II. I. 1. 16–19 ( Benfey) or 8. V. vol. III pp. 105-107, 115-116, 121-123, 131-133, 166-169.

  2. Vide note 2485 for the mantras. Āév. and Lat. II. 10. 4 gay the pantra is not for AnTyre Tur TATTUTTARI,’ Kat. X. 5. 11 notes that the procedure of Pinda pitryajõ& froin pizdadana to smelling the pipdas is observed but without water and (in X, 6. 12) gives it as his opinion that it is really the yajamina’s ancestors that are offered pieces of the purodāsa and not those of the oa masadhvaryus.

X. D. 1501194

History of Dharmafāstra (Ch. XXXIII 10-11 ) which are in Tai. Ar. III. 4. Then the Savitra cup is offered (Ap. XIII. 13. 1, Aśv. V. 18.1). The Vai vadova oup is thereafter filled from the Pūtabhṛt trough, but there is no stotra obanted for this oup; the vaiśvadeva sastra however is recited by the hotr (Asv. V. 18. 5-13). Then rice ( caru) is boiled for being offered to god Soma. The adhvaryu wears the sacred thread in the prāoināvita form, cuts off to the south of the ahavaniya one oblation from the boiled rice with his right hand and another with the mekṣana, crosses to the north of the abavaniya, and with his face to the south offers in the southern part of the ahavaniya fire the oblations of rice, the yajya being ’tvam soma pitbhiḥ samvidanaḥ’ (Rg. VIII. 48.13). Ajya is poured on the remnants of the caru in the pot, the adhvaryu sees his face in the clarified butter ( Aśv. V. 19. 4), anoints his eyes with the djya by means of his thumb and ring finger and then hands over the pot of rice ( with ajya therein) to the three udgātṛ priests, who see their reflections in the ajya and if they oannot see their reflection (which is an evil omon) then more djya is poured and two mantras are repeated (Aśv. V. 19.5, one being ‘bhadram karpebhih’Rg. I.89.8) and then again they look for their reflection in the djya. The āgnidhra carries lighted roots of darbhas to the several dhispyas and establishes them thereon as fires and the adhvaryu pours ajya taken afresh in a pot over them while the darbhas are glowing (Ap. XIII. 14.5-6, Sat. IX. 4 p. 929). He keeps some ājya in the pot, takes the cup called Pātnivata, 3080 fills it from the soma in the Agrayanasthall, mixes in it the ājya that remains after pouring over on the dbiṣnya fire-brands and offers it into the northern part of the fire. Jai. ( in III. 2. 33-37 ) lays down several pro positions about this oup viz. that it is offered only to Agni Patnivat and not also to Indra-Vāyu and other joint deities (though the soma in the agrayanasthalı had in it the remnants of the contents of the grahas for joint deities ), that, though the mantra in offering it oontains the word Tvastr(“O! Agni Pat nivat I drink eoma joined with god Tvaṣtr’) that cup of soma is offered only to Agni Patnivat and not to Tvaṣtp also and

  1. Tho Patnīvata cup is offered to Agni Patnivat. The yajya verso repoated in a low voice by the Agaidhre (according to Adv. V. 19. 7) for it is Rg. III, 6. 9 At And T F #TATTO at feet ** praftrafaret fra

Arner#). Aocording to Ap. XIII. 14. 8, Sat. IX. 4. p. 930, the text uttered with svāhk is ;- mite n

aur FTH FUTETI (F**. *. VIII. 10, #. #. I. 4. 27. 1).

Ch. XXXIII)

Agniṣtoma-Pāinivata cup

1195

that, though Rg. III. 6. 9 ( the yajya verse ) contains & prayer about the thirty-three gods, the Pātnivata is not to be supposed to be offered to them also. The adhvaryu then issues various directions to the several priests ( Ap. XIII. 14. 11, Sat. IX. 4. p. 930). The āgnidhra sits on the lap 2017 of the neste and par takes of the remnants of the Patnivata cup (Aśv. V. 19. 8, Kāt. X. 6. 24), while so sitting. He washes that oup on the mārj. llya and keeps it on the khara. The camases of the hotṛ and others are filled by the unnets in such a way that no soms is left, the two jars of soma are wiped with the daśās and they are all kept with mouths turned downwards. The adhvaryu starts the udgāts priests on their chant of Yajñāyajñiya stotra ( Ap. XIII. 15, 3), which is the principal stotra of the Agnistoma (Sat. IX. 4. p. 931 calls it ‘Agnistoma Sīman’). All those priests who are to chant the stotra and the choristers cover thair heads together with the ears. 2428 Those who come as sight-seers into the sadas should join in the chant as choristers ( Āp. XIII. 15. 6). When the udgātr makes the binkāra of the yajñāyajālya stotra he looks at the sacrificer’s wife who is brought by the nestr near the udgāty. When the nidhana (Anale) of the first verse is being sung the wife removes the garment from her right thigh and with her face to the north pours the pānnejani water on her thigh up till the prastāvs of the third stotriya of the first paryāya 4828 ( 80 es to leave no water in the jar ). The wife retires to her shed when the udgāts asks her to go or when he has looked at her thrice and she has poured water thrice ( Kāt. X. 7. 5-6). While the chant proceeds the sporificer repeats the saptahots mantras (note 2393 above). The Yajñāyajñiya saman is Rg. VI. 48. 1-2= Sāmaveda

2621, Ap. XIII, 16. 1 and Sat, IX. 4. p. 931 do not apparently liko this sitting on the lap of the Deatr and so give an option to w यद्यपस्थ आसीत क्लीपस्यात् ।’ सत्याषाढ.

  1. According to Āp. XIII, 15.5 it is optional to cover the oara. According to Sat. IX. 4. p. 931, all persons whether priests or sig btseers that are in the sadas cover their beads and ears and the yajam na may do 80 or not.

  2. Te Ti afa gefagretara i faunt atat gratt A मभिषियोत् । तृतीयार्या स्तोत्रीयायां प्रस्तुतायां सर्व सदुदकं निमयेत् । लास्यायनीत 11. 10. 15-17 and TOTO VI. 2. 15-17; TTELTENHAIGI wfMYFT FT9# for ramya i wr. XIII. 15. 11. Vide also art. III, 7. 8-14 for this.

1196

(Ch. XXXIII

II. 1. 1.20 (Benfey) and S. V. vol. III. p. 175-177.304 Atter this comes the recitation of the Agnimāruta sastra (Aśv, v. 20. 6) which is to be done in the druta (quick) mode of recitation.in While the hotr recites Rs.x. 9. 1-3 (the hymn beginning with apo histha’), which is part of this sastra he touches water separately at each verse, the other priests touch him, they all remove the covering from their heads, 3688 tbe hotr utters the ahāva, the adhvaryu utters the pratigara after splashing water. There are dhāvas when the four verses of Rg. VI. 47.1-4 are being recited in the Agnimaruta sastra. Accord. ing to Sat. IX. 4. p. 932 the #hāva at the beginning of the first

2624, The verses of the Yajaaysjiya suman are: यज्ञायज्ञा वो अमये’ गिरागिरा च दक्षसे । प्रश्र वयममृतं जातवेदसं प्रिय मित्रं न शंसिषम् ॥ ऊर्जा नपात स हिनायमस्मयुदोशेम हुव्यदातये । भुवद्वाजेष्वविता भुवध उत त्राता तनूनाम् ॥ (H. VI. 48. 1-2). The first is in the Br̥hati motre and the 2nd in Satobṭhati. These two vorses are to be turned into three. The siman is as follows ( from wai Ms ). हुम् । यज्ञा ५ यज्ञौ ३ वो ३ मायाँइ । ॐ माइरा इरा

चौ ३ दक्षिा ३ साइ । पंप्री ३ वर्यममृतं जाता २ ३ वाहुम्माइ । दो ३ साम् । प्राय मित्रा ५ सुशो५ सिषांउ । वो 3 १५ ॥ प्रयाम् । ॐ माइत्रा ५ से ३ शो ५ सी ३ षामों’ नपार त ५ सेहिनाया २ ३ माहुम्माइ । स्माइयूः । दोशेम हव्यदार तैयोउ । वो १५॥ दोशे । ॐ माहाव्या ३ दौता ३ योइ । भुवाजे २ वविता भ २३ वाधुम्मायि । बोड उत त्राता तनू । नाउँ । वो 3 १५ ॥ The Poona Ms everywhere has

या ३३१५ and reads मायापि in the first line, दक्षिा ३ सोई, मायित्रा, बाधुम्माइ, तनू नोउ. The Bombay A.Society’s Me. reads यि almost in every place where y occurs in the other Mas. For the change of fitfire into इरा इराच ride ताण्डपत्राह्मण VIII.6.10. In the B.I.odition the first verse is sot down (vol. III. p.177) as follows: यज्ञोऽ५य । झाँ३वो३मायोइ । ओइराइरा । चौ ३ दक्षिा ३ साइ । पंप्री २ वर्यममृतम् । जाता २ ३ वा । हुम्माइ । दो ३ साम् । प्रायम्मित्र ५ सुशा २ ५ सिषाउ ॥ Rg. VI. 48. 1-2 are a बाईत प्रमाय.

  1. The mode of recitation is of three sorts, viz. विलम्बित, मध्यम and इत (com. on Asv. v. 20. 2). These are mentioned in अक्रमातिशाख्य XIII. 18 also.

  2. वपदानुशंसहोतापोहिष्ठीया मात्तदैनमन्बालभेरलपाण्यामाः । लाम्पायन II. 10. 20%; the com. says that the head was covered for fear of being doorohed by fire whon the yajūčyajāiya addressed to Agni was being chantod. It is appropriate that when the hymn to waters is reached the covering of the head is removed. VideAp. XIII. 16. 18.

Ch. XXXIII]

Agniṣtoma-Agnimāruta-tastra

1197

Verse has a response which is mada modaiva moda modaiva (or-daivom ). 3637

When the last verse (paridhāniya) of the Agnimāruta sastra is being recited (or at one of several other stages, accord ing to Ap. XIII. 16. 2-5 and Sat. IX. 4. p. 933 ) the pratipra stbāt brings into the hotr-oamaga the soma contained in the dhruva graha and the adhvaryu offers the soma contained in that camasa and the camasādhvaryus offer the soina in their cups and the priests partake of the remnants. When the upayāja homa with reference to the animal killed in the morn ing is performed and the paridhis are cast into the fire, be takes the Hariyojana cup.2088 The unnetr brings into it all the soma contained in the agrayana-sthall and mixes therein plenty of fried barley grains, places the oup on his head, comes out of the havirdhāna shed, steps backwards and forwards several times. Then the contents are offered to Indra ( the tyāga by the yajamāna is ‘idam Indrāya harivate ‘) and the remnants are brought to the sadas for being partaken by the priests and the sacrificer. They distribute the remnants into other vessels, drink the fluid only smacking their lips, press the fried grains between their teeth so as to extract and take in all juice out of them and spit out of the vedi the mastioated fried grains and sip water. According to some ( Kat. X. 8.5) the priests only smell the fried grains. They throw chips of the tree from which the yūpa was made into the āhavaniya each with thou art the expiation ( means of removal) of the evil caused by gods, men pitys &o.’ (Vaj. 8. VIII, 13., Tai. S. III. 2. 5. ny quoted in Ap. XIII. 17.9). They partake of the thick cheese-like layer on ourds with dadbikrāvño (Rg. IV. 39. 6) in the agridbra shed ( Sat. IX. 4. p. 935, Ap. XIII. 18. 1). They cast into the jars containing remnants of Ekadhanā waters green dārva

  1. Aśv. V. 20. 6 has partitiraf Art T HUITATE HIETAT Sfant’; $14. XIII. 16. 14 says ‘wa r e AJA - faruratanatate sagoma RETTE FY ATTAT FOGT RETTI’. This last appoars to be corrupt. The footnotes in Baud. VIII. 15 sbow bow upoortain the m86. readings are. Bat. IX. 4, p. 932 explains TT 18 स्वास्किलापान्तिमाहाको स्याहाव:

  2. This cup is oalled Hariyojana because it suggests the yoking of the horses of Indra for his return after being progont at the soma offerings throughout the day. ‘हरिरस्मिन्युज्यते स्वस्थानं प्रति गमनायेण्यस्येति

free arhaut a’ com. on Arm. IX. 4. p. 934 ; ‘fir para good aftrare ROM I com on s. XIII. 17. 1.

1198

(Ch. XXXIII

grass, squeeze that grass well, impart to the water & sharp flavour ( by the juice of the dūrvā ), pour the water into ten cama888. Each priest smells his camasa ( and those who have’ none smell the one nearest to them) to the west of the cātvāla or in the place (called Astāva ) where the Bahiṣpavamāna was obanted ( Ap. XIII. 17. 9, Kāt. X. 8. 7, Sat. IX. 4. p. 935 ) and pour the water down into the catvāla pit ( Sat. IX. 4 p. 935, or inside the vedi according to Ap. XIII, 18.1). All priests wait upon the ahavaniya with the mindā mantra ‘yanma atmano mindabhūt’( whatever fault has been mine, Agni has mended it’ &c. Tai. S. III. 2. 5. 4). The priests then discharge them selves from the vow made at the Tānūnaptra ceremony. Then the Patnisamyājas are performed as in the animal sacrifice (Ap. XIII. 18. 3). The adhvaryu offers with the juhu nine samiṣtayajus offerings in a continuous stream, standing inside the vedi, Then he performs the prayascittas for actions like spilling soma drops about and offers a savanāhuti ( i.e. an ajya offering indioating the completion of the Agnistoma). The adhvaryu issues a direction to the maitrāvarupa to urge the priests to come out of the sacrificial shed and the latter do 80.

Then follows the Avabhrtha (the final purificatory bath ). The procedure of this is an iṣti. Jaimini, however, in X.7. 47-50 lays down that the avabhrtha is a special rite and therefore all that takes place in the darśapūrṇamāsa iṣti does not follow as a matter of course. A fuel-stick is laid on fire, a veda bunch is made, kuss is strewn round the fires ( that is paris tarans), the necessary yajñapātras are placed with mouths downwards. No idhma is brought and some do not even prepare the vedi. Only four ladlings of Ajya are taken in all the ladies ( sruc). The nirvāpa is only for & cake to Varuṇa on one potsherd (Ap. XIII. 19. 3). There are no pranitā waters (Sat. IX. 5. p. 938), and no girding up of the wife ( vide above p. 1040 for it). The ajya in the ladles and the grains taken out for purodaśs are placed on the shoulder ( north corner on eastern side) of the uttaravedi. The sacrificer takes out from its pit the post of udumbara ( audumbari in the sadas ), places it on the hide and board used in extracting soma juice and all other utensils except the four sthālis viz. the agrayana, ukthya, aditya-otball and dhruvāsthali ( vide Tai. Br. I. 4. 1 for these four sthalls of olay ) that are smeared with soma in the space between the catvala pit and the utkara or on the northern shoulder of the vedi on the large stool ( Asandi ) used for soma.

Ob. XXXIII )

Agniṣtoma-Avabhṛtha

1199

The yajamāna casts away the antelope skin in the otvāla pit .( other ways of disposal are also mentioned in Ap. XIII. 19. 8-9). When starting for avabhrtha he offers clarified butter with ‘O1 Fire, that givest life &o.’ (Tai. S. I. 3. 14. 4), a second oblation with the mantra ‘avabbștha, nicumpuña &o.’ ( Vāj. S. VIII. 27 ).2839

A third oblation of ajya is made to Rudra (Ap. XIII. 20.1) with ’namo Rudrāya’ (Tai. Br. III. 7. 9). When starting from the vedi or from near the cātvāla with faces to the north they recite Rg. I. 24. 8 (Tai. S. 1. 4. 45. 1). The adhyaryu isgues a direction to the prastot; to chant & saman. The sāman chanted is oalled ‘avabbșthasāman’ (Lāt. II. 12. 1). It is ‘agniṣtapati’ (vide Sat. Br. IV.4.5.8 and Drāhyāyana śr. VI. 4.1). When the nidhana of the sāman is being sung, all the priests, the yaja. māna and his wife thrice repeat that finale. They do so a second time when they have traversed half of the distance to the reservoir of water and a third time when they reach the water ( Ap. XIII. 20. 4 and Sat. IX. 5. p. 941). The same pro. oedure is followed for the Varuṇa purodāsa as in Varuṇapra ghages for niskāsa. The dregs of soma are thrown into water with the branch of the udumbara tree and ourds are poured over it. All utensils smeared with soma are thrown into water (Ap. XIII. 21. 12, Kāt. X, 8. 24). Jai. (IV. 2. 19-22) says that this casting into water is merely the final disposal (pratipatti) of these utensils and the fruti passage they approach the water for the final bath with whatever is smeared with soma’ does not lay down any subordinate matter about avabbstha. The girdle of the yajamāna and the yoktra, the jāla ( net on the head of the wife) and the antelope skin of the wife are dipped in water. The yajamāna invokes the water with ‘devirāpaḥ’ (Tai, s. I. 4. 45, 3) and enters. The deep silent waters of flowing rivers are to be preferred, but in the absence of such waters any water reservoir will do (Kāt. X.8.19). The yajamāna and the wife enter water, splash water on their heads (but do not dip them into water), rub each other’s back. A handful of kuśa is thrown into the water and this handful in the water serves as the ahavaniya for all abutis in avabhrtha.

  1. The nuantra in Vāj. S. is myu forgor dette fagageri op r asanTR A TOTTOTT A R EI. Āp. XIII. 19. 16 following Tai. Br. II. 6.6 roads fauor for foretaget. Vide Lat. II. 12. 9, where this mantra is used at the time of sprinkling oneself with wator after the bath.

1200

History of Dharmatūsira

on. XXXIII

The prayājas and apuyājas are offered as in darsapūrpamāsa (except to God Barhis). Jal. (XI. 2. 30-34) lays down that not, only is the principal offering of purodāsa offered into water but also all subordinate ones like Aghoras. A. portion of the purodaka for Varupa is offered therein. The rest of the purodāsa is offered to Agni and Varuna, which becomes the Sviṣtakst offering in this case (Kat. X. 8. 27, Sat. IX. 5 p. 944). The unnets at the direction of the adhvaryu leads all out of the water ( the yajamana or hots being the first ). The yajamina and his wife put on fresh garments and come out. The cloth with which some was enveloped is worn as a turban by the yajamāna and that in which soma stalks were tied is worn by the wife and both the pieces of cloth are donated later on in the Udavasāniya iṣti to the adhvaryu ( Ap. XIII. 22. 3-4). The priests, the yajamāna and the wife hold each a fuel-stick of udumbara, mutter the Mablyā pk (viz. apāma somam-araṣtā abhūma, Rg. VIII. 48. 3), proceed following the unnet; towards the sacrificial ground without looking baok at the water, perform mārjana in front of the cow-stable (of the Bacrificer) and place the fuel-stick (carried by each) on the ahavaniya with.edhosi &c.’(Tai, 8. I. 4. 45. 3) and wait upon that fire with ‘apo anvacariṣam’ (Ap. XIII. 22. 6 quoting Tai. S. I. 4. 45. 3). Then follows the Udayaniyā (the concluding iṣti). It is performed in the prāgvanśa (and not on the specially prepared uttaravedi). The procedure is like that for the prāyaniya iṣti (already described on p. 1140). In the same sthall (pot) in which the prāyaptyā offering was cooked and to the bottom of whiob some remnants stick be takes the offering for this iṣti. The wife again ties round her waist the yoktra. Prayājas are optional and if not offered no djya is taken in the juba. The yājvās and anuvākyās of the prayanlyā become respectively the anuv. kyda and ydjyds of the Udayanlyā. The order of deities is different, viz. Agni is the first, Pathy. Svasti the last for ajya offerings (Ap. XIII. 23. 4, Sat. IX. 6. p. 950, Asv. VI. 14. 3). When the Udayanıyd is finished the anubandhyā rite follows $630 (Ap. XIII. 23. 6, Sat. IX. 6. p. 951). A barren oow is to be offered to Mitra and Varuṇa. The procedure is the same as that of Niradha-paśu-bandha. Some sacrificed three anubandhya cows viz. to Mitra and Varuna, to the Visve Devas and to Bphaspati,

  1. Oftou the word is written as water ‘TWARET PATTcom on Ap. XIII. 23. 1; ‘THAT WARIAHY A the mi ricom. on Sat. 1X. 6. p. 951.

fet a

THAT

Ch. XXXIIII

Agnistoma-anubandhya cow

1201

but Āp. ( XIIL 23, 6. 10 and 14) rostriots them to Vājapeye, Rājasūya and sattras. Kāt. (X. 9. 14-15 ) says that instead of the cow, a bull may be offered or only payasyā may be offered to Mitra and Varuṇa.8631 Ap. XIII. 24. 10 states that in place of the anubandhỹ& cow the followers of Rgveda offered amiksā to Mitra-Varupa and the offering was made by the hots in front of the havirdhana shed and all the ceremonies in the archetype iṣti up to Ida were performed in that rite. After the anubandhya (or amikṣa) was offered came the five offerings called Devika viz. & cake on twelve potsherds to Dbāts and four oblations of rice cooked in milk in the four sthalis mentioned above (in which soma had been placed) to Anumati, Rāka, Sinivāli and Kuhū (Asv. VI. 14. 15, Ap. XIII. 24. 1-3). The yajamāna shaves his hair and moustache near the southern side of the vedi (Ap. XIII. 23. 16). The abovaniya fire is taken to the north outside the mahāvedi in an earthen-ware vessel and the kuśas strewn on the vedi are burnt thereon and the smoke issuing therefrom is invoked with a mantra (Sat. IX. 6. p. 954), the adhvaryu offers on the fire (of the kubas) ground barley from his joined hands (Ap. XIII. 24. 16-17). The fires are then deposited in the arañis by repeating ‘ayam te yonih’(Rg. III. 29.10, Tai. 8. 1. 5. 2, Vāj. S. III. 14 ) as stated in Āśv. III. 10. 5. Having given up the sacrificial ground he again produces fire by attrition to the north of the sacrificial ground and the udavasāniyā isti is performed. 2638 In this iṣti a cake baked on eight or five potsherds is offered to Agni (Ap. XIII. 25, 5, Sat. IX. 6. p. 956). In this iṣti (Aśv. VI. 14. 24) everything is done as in the punarādbeya, but the mantras are muttered inaudibly in all cases exoept the last anuyāja. A bull is the fee or as much gold as will purchase a bull. Instead of this iṣti an offering of ājya was inade by some ( Ap. XIII. 25, 7-8) from the jubũ in which twelve ladlings were made with sruva with idam viṣṇur’ (Rg. I. 22. 17 ).

  1. In modern times no cow is sacrificed, but only amikpa is offored instoad. Among the actions forbidden in the Kali age is the slaughter of apubandhys. “To Giu Agrosa I put T MIR S tat 1 quoted by the Mit: on Yoj. II. 117.

  2. IT ATO yraTacom. on Āp. XIII. 25. 3; ’ The TRUEYMT com. on Sat. IX. 6. p. 956. TV is the countor-part of TTTT. When at the beginning the sacrificor enters upon the boly ground sought from the king it is WTUFT. Vido pH

uyon greater T

ra’ . X. 3. 3 (com. spare सवानिभिसाथमहप्रयापारयेदित्व:).

  1. D. 151

q

120%

(Ch. XXXIII

Ingenious theories have been advanced by European scholars about the origin of the soma sacrifices. Considera tions of space forbid the discussion of this topic here. Those who are interested in these speculations may consult Prof. Eggeling’s Introduction to 8. B. E. vol. 26 pp. XI-XXIII (wbere several European works are cited and questions about Boma are discussed), L’ Agnistoma (pp. 481-490), Prof. Keith’s * Religion and philosophy of the Veda &o. pp. 331-332 and the works cited there. With the greatest respect for all these learned and industrious European savants it must be said that none of the theories has any great plausibility or carries con vlotion. The cult of the soma is at least Indo-Iranian and no sure traces are left in the ancient Indian religious books of the origin of that cult. We have simply the institution of the sacrifice before us and all else is imagination and speculation. One important question is the relation of the plant soma to the moon (also called some as in Rg. X. 85. 1 and 2). The moon is generally called ‘man’ or ‘candramas’ in the Rg. (Rg. V.51. 15, X. 85. 19, VIII. 94. 2, X. 12. 7, X. 68. 10). In Rg. VIII. 82. 8 occurs the very striking simile 4833 ‘Soma that is seen among the (soma) vessels as the moon in waters’ and the Atharvaveda (XI. 6.7) states that the god whom people call Candramas is soma. In several places soma is addressed as indu (which certainly means the moon in later literature ). Vide Rg. IX. 86. 24, 26, 37, VIII. 48. 2, 4, 5, 12, 13. It is said that soma grew on Mūjavat (Rg. X. 34. 1) and in the Arjikiya country (Rg. VIII, 64, 11) on the river Susom.. Even in the Rgveda soma appears to have become mythical. In Rg. IX. 86.24 goma is said to have been brought from heaven by Suparna ( eagle or bird?) and in I. 93. 6 by a Syena (hawk). Another matter to be noted is that the soma plant had certainly become rare, 36% if not unobtainable, in the times of the Brāhmaṇas, The Sat. Br. IV. 5. 10 mentions several substitutes for soma, among which are Phalguna plants having brown flowers,

  1. gi seg H T HAUEK Tut. VIII. 82. 8; FIAT #Tant EUT VARIETAT PRET I sput XI. 6. 7. Vide Prof. Keith’s remarks on Hillebrandt’s viows of the identification of the plant with the moon (Intro. to T.i. 8. p. CXX ).

  2. Vide 8.B.E. vol. 26 p. XXIV ff for the identification of Soma with cortain plants. Vide 8.B.E vol. 26 pp. 421-422 for the several substitutes for Soma mentioned in sat. Br. Prof. Keith (Intro. to Tai. 8. p. OXIX ) holds that the question of the identification of the soma plant cannot roully be fiarlly determinod,

PB. eskaith (Intro tebe some

Oh. XXXIII)

Agniṣtomar-soma plant

1203

Dūb plant and greenish kubas. The Tandya Br. says ‘If one does not secure soma, one may extract juice from pātikas’, 3645 *Jai. (III. 6. 40 and VI. 3. 13-17 ) states that this passage res tricts & sacrifioer when no soma is available to pūtikas and prevents the employment of other substances similar to soma and in VI. 3. 31 he declares that pūtikas are the proper prati nidhi ( substitute ) for soms and not any other substance even if it may be more similar to soma than pūtikas, but that if both pūtika and soma are unavailable then another substance similar to soma may be employed. Aśv. (VI. 8. 5-6) states that if soma stalks be not available thon pūtika stalks and Phalguna plant should be used or other plants mired with pūtikas may be employed (and the com. adds that those others are dārvā, kusa and the like). In the Deccan the plant that is taken to repre sent soma when soms sacrifices are rarely performed is called

rānsera’ (in Marathi) which grows in the bills of the Deccan.

  1. Tra ### forg: gumagayu guingua IX. 3. 3.