ऋग्वेदे विश्वासटिप्पन्यः

THIRD CHAPTER. The Buying and Bringing of the Soma. The Producing of Tire

by Friction. The Atithyā Tşti.

The gods bought the king Soma in the eastern direction. Thence he is (generally) bought in the eastern direction. They bought him from the thirteenth month. Thence the thirteenth month is found unfit (for any religious work to be done in it); a seller of the Soma is (likewise) found un fit (for intercourse). For such a man is a defaulter. (When the Soma, after having been bought, was brought to men (the sacrificers), his powers and his faculty of making the senses sharp moved from their place and scattered everywhere. They tried to collect and keep them [27] together with one verse. But they failed. They (tried to keep them together; with two, then with three, then with four, then with five, then with six, then

1 Diso is to be taken as an ablative depending on the verb vyudasidan, literally, they were upset (and scattered) everywhere. The preposition ut in this verb mainly requires the ablative.

with seven verses ; but they did not succeed in keeping them together. (Finally) with eight verses they succeeded, and recovered them (in their entirety and completeness). (Therefore) what is held together and obtained, that is called aştai, i.e. eight (from aś to reach, obtain). He who has this knowledge obtains anything he might wish for. Thence there are in those ceremonies (which follow the bringing of the Soma to the sacri ficial compound), eight verses, each time recited, in order to collect and hold together the strength and those qualities (of the Soma plant) which give sharpness of senses.

The Adhvaryu then says (to the Hotar) : repeat a mantra for the Soma who is bought and being brought (to the sacrificial compound). The Hotar repeats : Bhadrād abhi śreyah prehi, i.e., go from (28) happiness to still greater bliss. By the word bhadra, 2.e., happy, this world (the earth) is meant. That world is better (śreyán) than this world. Thus the Hotar makes the sacrificer go to the celestial world (which is to be understood by śreyas, i e, better). (The second pada of the verse is): brihaspatih pura eta astu, i.e., the (thy) guide be Brihaspati ! If the Hotar has made by repeating this pada) the Brahma his (the sacrificer’s) guide, (the sacrifice) being thus provided with the Brahma will not be damaged. (The third pada of the verse is :) atha im avasya vara ā prithivya, i.e., stop him (Soma) on the surface of the earth. Vara means the place for sacrificing

7 The mantra is from the Taittiriya Samhita, We find it also in the Atharvaveda Samhita (7, 8, 1.) with some deviations, which are found alike in the printed edition and in an old manuscript which is in my possession. The verse reads in the Aitarey. Brahm, and Taittir. Samk. as follows:- .

भद्रादभि श्रेयः प्रेहि बहस्पतिः पुर एता ते अस्तु ।

प्रथेमवस्य वर श्रा पृथिव्या भारे शचन् कृणुहि सर्ववीर: ॥ Instead of there is an in the A. V, and instead of. ( 1 gael) there is RAFT (979 I SÅ ) ; instead of the plur. T we have the sing. TT, and instead of poetry there is prett. There is no doubt that the readings of the Atharva Veda look like corrections of the less intelligible parts of the original mantra. which is correct only in the forma in which we find it in the Ait. Br. and the Taitt. S. is less correct than me. The redactor of the A. V. chose it on account of the so ex. tremely frequent combination of a with an ablative which generally precedes (see the large number of instances quoted in B, and R.’s Samskrit Dictionary I. pp. 142, 143), whilst 21 never governs an ablative, but rather an accusative, and is in this passage to be connected with श्रेयः The words : अथेममस्या are a bad substitute for अथेममस्य. The term avusya “ make an end, do away with him ’ (the enemy) was entirely misunderstood by the : . dactor. Asya he makes asya and refers it to airer ! The nominative gaatt: which

fers only to the deity invoked is made an accusative and referred to 179777, which then came a singular, TT.

to the gods (devayajana). (By these words) the Hotar makes him (the Soma) stop (and remain in that place). (The fourth pada is :) dre satrūn krinuhi sarvavirah, i.e., endowed with all powers, drive far off the ene mies! (By reading these words) the Hotar turns out the enemy who does injury to the sacrificer, and his adversary, (aud) consigns him to the lowest condition.

The Hotar then repeats the triplet : soma yds te mayobhuvah (1, 91, 9-11), which is addressed to Soma, and is in the Gayatri metre. In this way the Hotar makes the king Soma flourishing when he is being brought (to the sacrificial compound) by means of his own deity (the verse being addressed to [29] Soma himself), and his own metre (his favourite metre being the Gāyatri. 3) (The Hotar re peats :) sarvet nandanti yaśasa (10, 71, 10), i.e., “all friends rejoice at the arrival of the friend crowned with fame for having remained victor in the learned discussion (sabha); for as their (of his friends) protector from defects, and giver of food, he is fit and ready for provid ing them with strength.” * (Now follows the ex [80] planation): Yaśaḥ,

3 The Gāyatri is said to have assumed the shape of a bird, and brought the Soma from heaven Thence this metre is sacred to him.

“Say, understands by “the friend,” Soma, and by the friends, who rejoice at the friend’s arrival,” the priests and the sacrificer. About the same meaning he gives to the verse in his commentary on the Rigveda Samhitā. There he explains peta:, friends, by FATOSTAT: being equal in knowledge. he refers to “all men of the assembly.” qur he takes in the sense of an adjective onar. But it is very doubtful whether this verse had originally any reference to Soma. In the whole hymn (Eura arer $0.) of which it forms the eleventh verse, there is nowhere any allusion made to Soma. According to the Anukramanī, the hymn is “seen” (composed) by Brihaspati, the son of Angiras. But this appears to be very unlikely; for Brihaspati himself is addressed in the vocative. Say. gets over the difficulty by asserting that Brihaspati (the teacher of the Gods and the receptacle of all sacred knowledge) is addressing these words to himself, after having had revealed the meaning and bearing of the Veda, before he ventured upon communicating the revelation (to the Gods). To judge from the contents of the hyon, the author prays to Brihaspati who is the same with Váchaspati, the god of eloquence and speech, to ondow bim with the power of giving utterance in the proper words to his feelings, of which only the best ones should be revealed (v. 1). There is an interesting simile to be met with in the 2nd verse : “when the wise made the speech through their mind, purifying it (through their thoughts), just as they purify barley juice (saktu) through a filterer (titau).” Saštu is a kind of beer prepared by pouring water over barley, and by filtering it after having allowed it to remain for some time in this state. The whole hymn, in which the name “ brahmana" (as that of a caste, is several times mentioned, appears to refer to the might of speech and the great succetas to be derived from it when engaged in sacrificing.

The priests live on the presents which are given to them by the sacrificers. Hence the Soma, who is indispensable for the sacrificer, and who is to be administered in the proper way by priests only, is their giver of food'22

evil), as one who gives good children and does not hurt them in any way).”

The words gayasphána, pratarana, suvirah mean: be an increaser and protector of our cattle. Dürych means the premises (of the sacrificer) which are afraid of the king Soma having arrived. When the Hotar repeats this (last pada of the verse), he does it with a view to propitiate him (Soma). If the Hotar has thus propitiated him (the Soma), he neither kills the children nor the cattle of the sacrificer.

The Hotar concludes with the verse, addressed to Varuṇa: imdm, dhiyam sikşamünasya deva . (8, 42, 3), i.e., “O divine Varuṇa, instruct the pupil in understanding, performance, and skill. May we ascend [32] the ship for crossing safely all evil waters and land in safety (on the other shore)." Soma is in the power of the god Varuṇa, as long as he is tied up in the cloth)," and goes to the places of the Pragvamśa. When reciting this verse, he thus makes the Soma prosper by means of his own deity (for as liquor he is Varunī), and his own metre. 8 The “pupil” (learner, is he who sacrifices, for he is learning. By the words “instruct in understanding, performance, and skill, “he means, teach, 0 Varuna, strength (and) knowledge. The “ship " is the sacrifice. The ship is of “ good passage " The black goat-skin is the “good passage,” and speech the ship. By means of this verse the sacrificer thus ascends speech (as his ship) and sails in it up to the celestial world.

These eight verses which he repeats, are complete in form. What is complete in form, that is successful in the sacrifice, when the verse repeated alludes to the ceremony which is being performed.

Of these verses he repeats the first and last thrice; this makes twelve (in all). The year consists of twelve months, and Prajāpati is the year. He who has this knowledge succeeds by these verses which reside in Prajāpati. By repeating the first and last verses thrice, be ties the two end knots of the sacrifice for fastening and tightening it, in order to prevent it from slipping down.

14 One of the bullocks (which carry the cart on which the king Soma is seated) is to remain yoked, the other [33] to be

The Sowa stalks are to be tied up in a cloth, when they are brought to the sacri ficial compound, the front part of which, including the Abavaniya, Dakşıyā and Garhapatya fires is called, Praguansu or Prichana-vansa.

*This is Triştubh. According to another Sakhā, as Sāy. says, this metre (very likely in the shape of a bird, as the Gayatrí is said to have assumed) went to heaven to abstract the Soma, and brought down the Dakşiṇa (sacrificial reward), and the internal concentration of the vital powerg (the so-called tapas). See Ait, Brah 3,25.

unyoked. Then they should take down (from the cart) the king (Soma). Were they to take him down when both are let loose, they would bring him into the power of the manes (pitarah). Would they do so, when both are still yoked (to the cart), the sacrificer could not keep what he is possessed of, nor increase it; should he have any children, they would be scattered (everywhere, and consequently be lost for him). The bullock which is let loose, represents the children who are in the house, that one which remains yoked, the actions (ceremonies, and worldly pur suits). Those sacrificers who take the Soma down, whilst one of the bullocks is yoked and the other let loose, avail themselves of both actions, of acquiring property, and keeping what they have acquired.

The Devas and Asuras were fighting in these worlds. They fought in the eastern direction; there the Asuras defeated the Devas. They then fought in the southern direction, the Asuras defeated the Devas again. They then fought in the western direction, the Aşuras defeated the Devas again. They fought in the northern direction, the Asuras defeated the Devas again. They then fought in the north-eastern direc tion, there the Devas did not sustain defeat. This direction is aparajita, i.e., unconquerable. Thence one should do work in this (north-eastern) direction, and have it done there ; for such one (alone) is able to clear off his debts. 10

The Devas said, it is on account of our having no king, that the Asuras defeat us. Let us elect a king, [34] All consented. They elected Soma their king. Headed by the king Soma, they were victorious in all directions. He who brings the sacrifice is the king Soma. The Soma faces the eastern direction, when the priests put him (on the cart). By this means the sacrificer conquers the eastern direction. The priests turn the cart round in the southern direction. By tbis means he conquers the southern direction. They turn (the cart) towards the west; by this means he conquers the western direction. When the cart stands in the northern direction, they take (the Soma) off. By this means he conquers the northern direction. He who has this knowledge conquers all directions.

NOVEL

After the king Soma has arrived, the reception offering is pre pared. For the king Soma comes to the premises of the sacrificer

It is called āisani, i e., the direction of isanah, who is siva.. 120 According to the Brahmanical notions, every man born is a debtor. His creditors are the gods, Rişis, the Pitaras, and men. His debt towards the Pitaras or manes, is cleared off by begetting a son. As long as he has begot no son, he is debtor to the manes. To clear his debts towards the gods by offering sacrifies to them, he must bave some property. Any act required for the acquisition of anything, should be done in the north-eastern direction,

(as a guest). Thence the offering for receiving him as a guest (atithis is called Atithyn-işti. Its Purodása is made ready in nine potsherds (i. e., the rice ball, making up the Purodása is placed on nine potsherds). For there are nine vital airs (prānah). (This offering is made) for making the vital airs (to the sacrifice) and for making them severally known. It belongs to Vişnu; for Vişṇu is the sacrifice. . By means of his own deity and his own metre 11 he makes the sacrifice successful. For all metres and Pristhas, 12 [35] follow the king Soma, when he is bought (as his retinue). To all who follow a king (as his retinue) a reception is given.

When the king Soma has arrived, then they produce fire by friction. Agni being the animal of the gods, this rite of producing Agni (and throwing him into another fire) is equivalent to the slaughter of an ox or a cow which miscarries, which rite is always performed when a king or another man who deserves high honour 13 is to be received.

The Adhvaryu (says to the Hotar); repeat mantras for Agni, who is a being produced by friction,

The Hotar repeats a verse addressed to Savitar: abhi tvi deva Savitar (1, 24, 3). They ask : why does he repeat a verse addressed’ to Savitar for the Agni, who is being produced ? (The answer is :) Savitar rules over all productions. Produced 14 (themselves) by Savitar, they are able) to produce Agni (by friction). Thence a verse addressed to Savitar is required.

He repeats a verse, addressed to Dyāvd-prithivi: mahī dyāuh pri thivicha na (4, 56, 1.)

(36) They ask : why does be repeat a verse addressed to Dyāvā-prithivi for Agni. who is being produced (by friction)? They answer: the gods

1 The Anuvākyā mantra is, idum Vis nur vichakrame (1, 22, 17) and the Yājyā, tad asya priyam abhipátho (1, 154, 5), See Asval, Sr. S 4, 5. Of both verses Vişnu is the deity. The metre of the first verse is Gayatri, that of the second, Trişçubh. These two metres are regarded as the principal ones, comprising all the rest.

32 A Pristha is a combination of two verses of the Sāmareda. Some of the principal Samans are in the Triştubh or Gayatri metre. These two metres represent all others.

13 The term is arhat, a word well-known chiefly to the students of Boddhism Sayana explains it by “a great Brāhman,” or a Brahman (in general). That cows were killed at the time of receiving a most distinguished guest, is stated in the Smritis. But, as Sāyana observes (which entirely agrees with the opinions held now-a-days), this custom belongs to former Yugas (periods of the world.). Thence the word : goghna, i en, cow killer means in the more ancient Samskrit books “a guest”: (See the commentators on Panini 3, 4, 79); for the reception of a high guest was the death of the cow of the house.

24 Sāyaṇa explains prasūta as “allowed, permitted.” According to his opinion, the meaning of the sentence is, “having been permitted by Saritā to perform this ceremony, they perform it.” Prasava is then “the permission for performing ceremonies,” But I

i lm thin oninion is correct.

caught him (once), when he was born, between heaven and earth (dyāod prithivt); since that time he is kept there enclosed (by heaven and earth). Thence the Hotar repeats a verse addressed to Dyārā-prithivi. .

• He repeats a triplet of verses addressed to Agni in the Gayatri metre : tram Agne puşkarād adhi (6, 16, 13), wben Agni is being pro duced. Thus he makes him (Agni) prosper by his own deity (the verses are addressed to Agni) and his own metre (Gayatrí). The words, atharva niramanthata, 15 i.e., the fire-priest produced thee out (of the two wooden sticks by means of friction), are complete in form.

What is complete in form, (that is) when the verse which is repeated alludes to the ceremony which is being performed, that is successful in the sacrifice.

Should Agni not be born (the fire not be produced), or should it take a long time, then the Raksogni 18 verses, which are in the Gayatri metre are to be repeated : Agne hamsi nyatrinam (10, 118). These (verses) are intended for destroying the Rākşasas (the evil-doers). For the Rākşasas have seized him, if he is not born, or if his birth is delayed.

When Agni is born after the recital of the first or the second (and so on) of these (Rakşogni verses), then the Hotar has to repeat a verse appropriate to him, who has been born, by containing the term " born,” uta bruvantu jantava (1, 74, 3.)

What is appropriate in the sacrifice, that is successful. He repeats : ā yan hastena khadinam (6, 16, 40).

[87] In this verse occurs the term “hasta, hand;” for they rub him (out of two wooden sticks) by means of their hands. In it there further occurs : śiśur-játah, i.e., a child born; for, just as a child, he is first born. The word na (in na bibhrati of the verse) has with the gods the same meaning as om (yes) with these (men). He repeats, pra devan devavītaye (6, 16, 41). This verse is appropriate for Agni when he is being thrown into the Ahavaniya fire (after having come out of the two wooden sticks). The half verse, a sve yonāu nişīdatu (which are contained in this verse), 1. e, he may sit in his own house, means, that Agni (the Ahavaniya fire) is Agni’s (who was just born by friction) proper place.

In the verse : jātam jātavedasi (6, 16, 42), the one is jāta (the Agni produced by friction), the other patavedás (the Ahavaniya fire). The words, priyam šišitha atithim mean, Agni (the new born) is the beloved gues of the (other) Agai (the Abavaniya). By the words, syona d grihapatim, he, the priest, places him at ease (by putting him into his

** They occur in the first verse of the triplet mentioned. * Verses calculated to kill the Raksas who are preventing Agai from being born.

proper place, the Ahavaniya fire). Agnindgnih samidhyate (1, 12, 6) is: appropriate (when the new born Agni has been thrown into the Ahavaniya fire). In the verse: tvam hyagne agninā vipro viprena santsatá (8, 43, 14). the one vipra (wise) means one Agni, and the other vipra, the other Agni; the one san (being, existing) means the one, the other san in (satd) the other Agni. The words, sakha sakyā samidhyase (at the end of the verse quoted) mean, this Agni is the friend of the (other) Agni.

In the verse : tam marjayanta sukratum (8, 73, 8), the words, svežu kşayeşu, mean, this Agni is the other Agni’s own residence.

With the verse, ya jñena yajñam ayajanta (1, 164, 50), he concludes. By means of the sacrifice (the ideal omnipresent sacrifice) the gods thug (38) performed (the actual, visible) sacrifice. By having sacrificed Agni through Agni (having thrown the new born Agni into the Ahavaniya fire), the gods went to heaven. (In the remaining part of the verse)" these (producing fire, &c.) were the first rites; the great ones (the sacrificers) reached that heaven in which those gods who formerly performed the same rites reside" (1, 164, 50), the metres are the sadhyā devās, ie, the gods who (formerly) performed. They sacrificed Agni at the beginning by means of Agni, and went to heaven. There were the Adityas, and the Angiras. They sacrificed at the beginning Agni by means of Agni and went to heaven. The offering of the fire (Agni) is that offering which leads to heaven. Even if the performing priest is no proper Brahman" (in the strictest sense), or even pronounced to be an ill-reputed man, this sacrifice nevertheless goes up to the gods, and becomes not polluted by contagion with a wicked man (as in this case the per forming priest is). The oblation (of Agni in the Ahavaniya fire) of him who has this knowledge goes up to the gods; and does not become in fected by contagion with a wicked man.. .The verses he repeats are thirteen in number; they are complete in form. If the form is complete and the verse alludes to the ceremony which is being performed, then the sacrifice is successful. Of these [89] verses he repeats the first and the last thrice; this makes seventeen.

The term in the original is, abrahmaroktu, i e., who is deelared to be no proper Brahman. According to Sāy. there are in the Smritis six kinds of men mentioned who are, strictly speaking, not capable of the Brahmanship, though they are Brahmans by birth, viz., the servant of a king, a merchant (seller and bayer); the bahuyaji, he who performs many sacrifices (for the sake of gain only); the aś rauta-yājaka, i.e., he who being properly appointed for the performance of the great (Srauta) sacrifices, performs only the less important domestic rites (smárta-karmáini); the grāmayai, i.e., he who performs out of covetousness alone sacrifices for all inhabitants of a village or town qualified or disquali fied; the brahmabandhu, 1. e., he who performs the daily religious duties neither before sunrise nor sunset.

For Prajā pati is seventeen-fold, comprising such a year as consists of twelve months and five seasons. Prajapati is the year.

He who has such a knowledge prospers by these verses which reside in Prajapati. By repeating thrice the first and last verses he ties both the knots of the sacrifice to fasten and tighten it, and prevent it from slipping down.

(The Remaining Rites of the Atithi-işti, 18 after the Ceremony of Pro ducing Fire by Friction is finished).

The two Puro-anuvākyās for both portions of melted butterko (which are to be offered) are, samidhāgnim duvasyata (8, 44, 1), and apyayasva sametu (1, 91, 16.) These two verses are complete in form ; for they contain an allusion to guests.20 When the verse (which is repeated) alludes to the ceremony which is being performed, then the form is complete, and (consequently) the sacrifice successful. The verse (8, 44, 1) alluding to the guest (atithi) belongs to Agni, whilst the verse addressed to Soma (1,91, 16), does not contain the word " guest." If there were a verse addressed to Soma, containing the word “guest,” such one should always be used. But notwithstanding (there being no such verse) the verse mentioned (1, 91, 16) refers to a guest, for it contains the term “being fattened”;" for, when one feeds a guest [40] (well), then he grows fat, as it were. The Yājyā mantra for both, Agni and Soma, commences with juşdnah.21 The Apuvákyā and Yājyā mantras (for the principal offering consisting of Purodaśa) are idar Vişnupal vichakrame (1, 22, 17) and tad asya priyam abhi pātho (1, 154, 5). Both verses are addressed to Vişgu. Having repeated as Anuvākyā a verse with three padas, he uses as Yājyā one consisting of four padas; thus seven padas are obtained.

For the ceremony of receiving a guest (atithyam-atithi-işti) is the head of the sacrifice. There are seven vital airs in the head. By this ceremony the Hotar thus puts the seven vital airs in the head of the sacrificer).

· The two Samyājyā mantras, required at the Sviştakpit are: hotaram chitraratham (10, 1, 5), and pra prayam agnir (7, 8, 4). Both verses are

1See the Taittiriya Samhita 1, 2, 10, and Sāy.’s commentary on it, vol. i., pp. 370-384, ed. Cowell. Âbval. Śrāuta S. 4, 5.

These two parts are the so-called chakşusi, i.e., eyes of the Işti, which always precede the principal offering, consisting of Purodası.
In the words of the second pada of sami dhágnim, viz., ghritaih bodhaya to atithim, refresh the guest with clarified butter drops !

» Juşáno agnir ajyasya vetu; juşano Soma djyasya vetu: may Agni pleased, eat the melted butter, &c.

12 The Purodása is given to Vişnu who is the chief deity of this Isti.

complete in form ; for in both the word atithia, a guest (referring to Agni’s reception as a guest) occurs. The success of the sacrifice depends on the completeness of the form, i.e., that the mantra (which is repeated) alludes to the ceremony which is being performed. Both Samyājyás (used at the Sviştakrit of the Atithi-işti) are in the Triştubh metre, for getting possession of Indra’s powers (for Indra is Triştubh). The cere mony ends here with the eating of the sacrificial food.24 The gods having (oncel rested [41] satisfied with the Atithya-işți ending by the eating of the sacrificial food (on the part of the sacrificer and the priests), this Iəti is to end with the eating of the sacrificial food (no further ceremonies being required).

They offer only the Praydjas 25 at this (Isti), but not the Anuyájas. The Prayājas, as well as the Anuyājas are the vital airs. The airs’ which are in the head are che Prayājas, whilst those in the lower parts of the body are the Anuyājas. He who should offer the Anuyājas at this (Isti) is just like a man wbo, after having cut off the vital airs residing in the lower parts of the body), wishes to put them in the head. That would be superfuity, 28 were all the vital airs, those of the head as well as those of the lower parts of the body, to be found at the same place (viz., in the head). If they therefore offer at this (Işti) only the Prayājas without Anuyajas, then the wish which one entertains at the offering of the Anugājas becomes also fulfilled (for the offering of the Anuyajas on this occasion would be a mistake).