ऋग्वेदे विश्वासटिप्पन्यः

FOURTH CHAPTER (The Pravargya Ceremony.")

The sacrifice went away from the gods (saying), I shall not be your food. The gods said : do not go; thou alone shalt be our food. The gods then killed [42] it. When it had been taken asunder

13 In the last pada of the first mantra there occur the words agnim atithim janānám, and also in the last pada of the second the words daivyo atithin, the heavenly guest.

** That is to say, the ceremonies, which in the usual course of the Isti follow the eating of the sacrificial food, such as the Anuyājas, the Sūktavak, sanyuvāk, Patnisanyája and Sansthita Japa, are left out on the occasion of the Atithya-iṣti.

36 They precede the principal offering, which consists of Purodusa, *This is a mistake in the sacrifice which is to be propitiated.

The Pravargya ceremony lasts for three days, and is always performed twice a dor, in the forenoon and afternoon. It precedes the animal and Soma sacrifices. For without having undergone it, no one is allowed to take part in the solemn Soma feast prepared for the gods. It is a preparatory rite, just as the Diksa, and is intended for providing the sacrificer with a heavenly body, with which alone he is permitted to enter the residence of the gods. That the gods do not receive mortals at their residence when

(cut into pieces) by them, it was found not to be sufficient (to satisfy their appetite). The gods said : this sacrifice after having been taken asunder, will certainly not be sufficient for us. Well, let us dress (and fill up) this sacrifice. After having dressed it, they said to the Aévins, cure this sacrifice; for the Aśvins are the two physicians of the gods, they are the two Adhvaryus ? [43] (sacred cooks). Thence two Adhvar yu priests provide for all the implements required for the Pravargya vessel (gharma). After having done so, they say, ** Brahma !3 we shall perform the Pravargya ceremony. Hotar ! repeat the appropriate mantras !” arriving in their very bodies, one may learn from the amusing story of the king Trišunku, as reported in the Ramayana (1, 57-60). For the performance of this important ceremony extensive preparations are to be made by the Adhvaryu and his assistant, the Pratiprasthātar. All the vessels and implements required are brought to the spot and placed at the left side of the Garhapatya fire. The chief implements are : an earthen Tessel of peculiar forn, called Mahavira or gharma (i.eny heat, or heated substance, for it is to be heated), a Seat (@sandi) to sit on, two wooden pieces for lifting the Mahavira pot (called sapha), two shovels for charcoal (ahriṣti), one very large wooden spoon (Upaymani) from which the sacrificer drinks milk (this forms part of the ceremony), three fans (dhavitra), six shavings from the Udumbara tree as fuel, thirteen sticks, to be laid round the Mahá víra vessel (paridhi), two metal blades, one of gold add one of silver (called suvarnarajatāu hukmáu). A cow and a female sheep sro to be kept in readiness. Two bunches of kusa grass are prepared, and tied in the midst. They are called Feda, and resemble very much the Baresma (Barsom) of the Parsis, which is also tied together by means of a reed (aiwy@onhanem).

The Mahavira is first put on the Vedi. Then the Adhvaryu makes a circle of clay, in which afterwards the Maha vira is put. This ring is called Khara, i.e., ass, for earth is always carried on the back of donkeys to the sacrificial compound. After the priests have repeated the mantras required for propitiation (santi) namo váche, &c., the Mahavira is taken from the Vedi and placed in that earthen ring (khara). Wooden sticks are put around it along with burning coals, and also fire is put in the khara just below the Mahavira, in order to make it hot. The fire is blown by three little fans which serve as bellows. The silver blade is put below, the gold blade above the Mahavira. Whilst the empty vessel is being heated, the Hotar repeats the first series of mantras, called the purva patala. After the vessel has been made quite hot, it is lifted up by means of the two Saphas. The cow then is called, tied by the Adhvaryu with a cord, and milked. The milk is put on the left side of the Vedi, and then under recital of the mantra, a dasabhir, poured into the Mahavira. Then the milk of a goat whose kid is dead is taken, and mixed with that of the cow in the vessel. After this has been done, the contents of the Maha vira are thrown into the Ahavaniya fire. The sacrificer drinks milk from a large wooden spoon (Upayamani) which has been first sraelled by the Adhvaryu. The second series of mantras, the so-called uttara patala, is repeated when the cow is milked and her milk poured into the Mahavira. The whole ceremony has been witnessed by me.

• Viz., the properly so-called Adhvaryu with his constant assistant Pratiprasthata.

The Brahma priests, ie, the president of the sacrifice, is here informed, that the priests are going to perform the Pravargya ceremony. The Hotar receives at the same time orders to repeat the appropriate mantras. The intimation to the Brahma priest as well as the order to the Hotar are given by the Adhvaryu and the Prati prusthātar, called the two Adhvaryus.

· 19. The Hotar begins with brahma jajnánam prathamam (Vai. S. 13, 5. Asval. 8. S 4, 6). In this mantra Brahma is Brihaspati (the teacher of the gods) ; by means of Brahma (i.e., the Brahmans) the Hotar thus cures the Pravargya man (the mystical personage, called “sacrifice” which had been torn to pieces by the gods). By repeating the mantra, iyam pitre rāṣtri (Âśval. S. S. 4, 6), the Hotar puts speech in the Pravargya man; for by rāṣtri, ż.e., queen, speech is to be under stood.

The verse, mahān mahi astabhayad (Asval. S. S. 4, 6), is addressed to Brahmanaspati. Brahma is Brihaspati ; by means of Brahma the priest thus cures the Pravargya man. - [44] The verse addressed to Savitar is, abhi tyan devam savitaram (Vāj, S. 4, 25. Âýval. S. S. 4, 6). Savitar is the vital air ; thus the Hotar puts the vital air in this Pravargya man.

īdasva mahān asi (1, 36, 9), they make him (the Pravargya man) sit down.

The verse, amjanti yam prathayanto (5, 43, 7), is appropriate to the ceremony of anointing (the Pravargya vessel with melted butter). What is appropriate in the sacrifice, that is successful.

Of the following mantras, patangam aktamasurasya (10, 177, 1), yo no sanutyu abhidasad (6, 5, 4), bhava no agne sumanā upetar (3, 18, 1), the first as well as the second verse 5 are appropriate.

The five verses required for killing the Rakṣas, commence with, krinuşva pājaḥ prasitim (4, 4, 1-5).

Now follow four single verses : 6 Pari tvā girvano gira (1, 10, 12); Adhi dvayor adadha ukthyam (1, 83,3); Sulcram te anyad yajatam (6, 58, 1); Apaśyan gopām anipadyamanam (10, 177, 3).

All these verses (if counted) number to twenty, one. This (sacrificial) man is twenty-one fold ; for he has ten fingers on his hands and ten

« The Adhvaryas put the Pravargya vessel, the so-called Mahavira, in an earthen ring, called Khara.

That is to say : of the three mantras mentioned, always that one which immediately follows them in the Samhita, is to be repeated along with them. Hor instance, of 10,177,1 (patangam aktam, &c.), is the 2nd verse, to be also repeatod.

Ekapatinyah. An ekapātini is such a mantra which is taken single, and not followed by any other verse which comes immediately after it in the Samhita. The term is here used to mark a distinction between : dve, i.e., two verses and pancha, i.e., tve Terses, which follow one another in the Samhita.

on his feet, and the soul is reckoned as the twenty-first. He (thus) prepares the soul as the twenty-first (part).

[45] (Now follow) nine Pāvamāni-verses (dedicated to the purifica tion of the Soma juice) beginning with, srakve drapsasya dhamataḥ (9,73, 1). There are nine vital airs. By repeating these (verses), the Hotar puts the vital airs in him (the Pravargya man). (Now he repeats) ayam venas chodayat? (10, 123, 1). (When repeating this mantra, the Hotar points, when pronouncing the word ayam, i.e., this, to the navel). “This” (the navel) is meant by venaś; for some vital airs are circulat ing (venanti) above the navel, others below it. On account of this vital air (the life) taking its origin from the navel, venas (circulation, from ven to circulate) means “navel.” By repeating this mantra, the Hotar puts life in this (Pravargya man).

(Now he repeats the (verses), pavitram te vitatam (9, 83, 1), tapash pavitram vitatam (9, 83, 2), and viyat pavitram dhişana atanvata. On account of their containing the word “pavitram” (pure), the vital airs are purified (when these mantras are recited over them). These are the vital airs of the lower part of the body presiding over the semen, urine, and excrements. (By repeating these three verses) he puts these vital airs in this (Pravargya man).

· (He now repeats) a hymn, addressed to Brahmanaspati. ’ Gananam tvā ganapatim havāmahe (2, 23) Brahma is Brihaspati; by means of Brahma he thus cures him (the sacrificial man, who had been torn to pieces). The verses beginning with prathaścha [46] yasya saprathascha nama (10, 181, 1-3) are the three Gharmatanu mantras ; by repeating them the Hotar provides the Pravargya man with a body, and a form. (For in the fourthi pada of the first of these verses), there is said: “Vasis tha brought the Rathantara Sāma,” and (in the last half verse of the second Gharma-tanu mantra is said), " Bharadvaja made the Brihat Sāma out of Agni.” 10 By repeating these mantras, the Hotar provides the Pravargya man with the Ratbantara and Bribat-Sāmans (required for its prosperity).

According to Sayana this verse is taken from another Sálha. * In the prd pada of the first verse, the name “brahmanaspati” is mentioned.

This means, those mantras the recital of which is calculated to give the new body, which is to be made in the Pravargya vessel (the Gharma), the proper shape.

10 The Risi of the Rathantara Saroa : abhi tvā süra nonunah (7, 32, 22 ) is Vasistha, and that of the Brihat Sāma: tuām iddhi havāmahe (6, 46, 1.) is Bharadvája.32

(By repeating) three verses (of the hymn) apaśyan tvā manasa chekitānan (10, 183, 1), the Kişi of which is Prajāvān, the son of Prajapati (the Lord of creatures), be provides him with offspring. 11

Now the Hotar repeats) nine verses in different metres, commencing with ka rādhad dhotrā (1, 120, 1-9).

(These different metres represent the difference in magnitude and expansion of the extremities of the belly of the sacrificial man). For the extremities of the mystical) sacrificial body (to be restored by means of the Pravargya ceremony) vary as to magnitudo and largeness; some are rather thin, others are rather big.

Thence are verses of various metres required (for the verses repre sent the extremities of the body). By means of these verses (the Rişi) Balşivan [47] went to the beloved residence of the Aśvins. He conquered the highest heaven. He who has this knowledge goes up to the beloved house of the Aśvins, and conquers the highest heaven.

(Now he repeats) the hymn: Abhdty agnir uşasām (5, 76.) The words : papivainsam ašvinā gharmam achha (the fourth pada of the first verse of the hymn mentioned) are appropriate 12 to the ceremony. What is appropriate at the sacrifice, that is successful. This hymn is in the Tristubh metre, for Triştubh is strength; by this means he puts strength in this (Pravargya man.)

He repeats the hymn: grāvaneva tad id artham jarethe (2, 39). In this hymn there being expressions like, akść iva” as the eyes” (2, 39,5), karnaviva “as two ears,” nasa iva " as a nose” (2, 39,6), he puts in this way, by enumerating the limbs of the body, the senses in this (Pra vargya man.) This hymn is in the Triştubh metre; for Triştubb is strength. In this way he puts strength in this (Pravargya man.) . He repeats the hymns: ile dyāvāprithivi (1, 112). (The words in the second pada :) gharmam surucham are appropriate. This hymn is in the Jagati metre; cattle is of the same (Jagati) nature. Thus he pro vides this (Pravargya man) with cattle. By the words : “wbat assistance you (Afvina) have rendered such and such a one” (which occur in every Verse of the hymn mentioned), he provides this (Pravargya man) with all those wishes (and their fulfilment) which the Aśvins in this hymn are said to have deemed proper to fulfil.

[48] In repeating this hymn, the priest thus makes this (Pravargya man) thrive by means of those desires (including their satisfaction).

11 The Hotar when repeating the first of these verses, looks at the sacrificer, when repeating the second, at the sacrificer’s wife, when the third, at himself.

12 The word “ gharma," which is a name of the Pravargya passel, is mentioned in it. 18 For the word " gharma" (the Pravargya vessel) is mentioned in it.

He repeats the ruchitavate, i.e., the verse whose characteristic the word “ruch,” to shine, is: aruruchad uşasah priśnir (9, 83, 3). In this way he provides this (Pravargya man) with splendour.

With the verse, dyubhir aktubhik paripátam (1, 112, 25), he con cludes (the ceremony). (In repeating this verso, the words of which) Cristebhir prithivi uta dyāuh (contain a prayer for prosperity) he makes thus this Pravargya man thrive, granting him all that is wished for (in the verse mentioned). Now is (completed) the first part of the mantra collection (required at the Pravargya ceremony).

The second part of the mantra collection 14 (required at the Pravargya ceremony) is as follows:–

1, Upahvaye sudughām dhenum (1, 164, 26). 2, Himkrinvati vasupatní (1, 164, 27). 3, Abhi tvā deva Savitah (1, 24, 3). 4, Samt vatsann amatribhiḥ (9, 104, 2). 5, Samvatsa iva mātribhik (9, 105, 2). 6, Yaste stanah saíayo (1, 164, 49). 7, Gaur amimed anuvatsam (I, 164, 28). 8, Namased upasīdatam (9, 11, 6). 9, Samjānānd upastdan (1, 72, 5). 10, Adaśabhir (8, 61, 8). 11, Duhanti saptāikān (8, 61, 7).

12, Samiddho Agnir Ašvind (Asval. 4, 7). [49] 13, Samiddho Agnir vrişanā (Âšval. 4, 7).

14, Tadu prayakşatamam (1, 62, 6). 15, Atmanvan nabho duhyate (9, 74, 4). 16, Uttiştha Brahmanaspate (1, 40, 1). 17, Adhukșat pipyuşê nn ışam (8, 61, 16). 18, Upadrava payasa (Âśval. 4, 7). 19, Asute simchata śriyam 8, 61, 13). 20, Andnam aśvinor (8, 9, 7). 21, Samutye mahatêr apah (8,7, 22).

These twenty-one verses are appropriate. What is appropriate at a sacrifice, that is successful.

14 During the recital of the first part of the Pravargya mantras, the vessel had been made only hot; now milk, butter, &c., are to be poured into it. A cow is brought to the spot, which is to be milked by the Adhvarya. To this ceremony the first mantra of the second part, “I call the cow yielding good milk," refers.

The Hotar, when standing behind the others), repeats ud u sya televaḥ Savitā hiranyaya (6, 71, 1). When going forward, he repeats, praitu Brahmanaspati (1, 40, 3.) When looking at the Khara (the earthen ring, in which the Pravargya vessel is placed), he repeats : Gandharva ittha (9, 83, 4). When repeating nāke suparnam upa yat (9, 85, 11), he takes his seat. By the two mantras, tapto vam gharmo naksati svahotā (Atharv. 7, 73,5. Ašv. 4, 7), and ubha pibatam (1, 46, 15), the Hotar sacrifices to the forenoon (the deity of the forenoon). After the formula: Agni eat! he pronounces Vauşat! which is in lieu of the Sviştakrit.

By the mantras, yad usriyāsu svāhutam (Atharv. 7, 73, 4. Âbv. 4, 7.), and asya pibatam Ašvina (8, 5, 14), he sacrifices for the afternoon. After the formula, Agni eat! he pronounces Vauşat! which is in lieu of the Sviştakrit. They take, for making Sviştakrit, parts of three offerings, viz., Soma juice (contained in the stalks), the things thrown into the Pra vargya vessel (milk, butter, etc.), and hot wheys. When the Hotar (after having repeated the two mantras, above mentioned, along with the formula, [50] Agni eat!) pronounces the formula Vauşat ! then thus the omission of “Agni Sviştakrit” is replaced."

The Brahma priest mutters (makes japa), aśā dakşindsad (Aév. 4, 7.)

(After the offering has been given to the fire) the Hotar repeats the following (seven) verses : svāhākritaḥ śuchir deveşu (Atharv. 7, 73, 3. Âøv 4, 7.); samudrad ūrmin udiyarti veno (10, 123, 2,; drapsah samudram abhi (10, 123, 8); sakhe sakhayam (4, 1, 3); ūrdhva ū şu na (1, 36, 13); ardhvo nah pahi (1, 36, 14); tam ghen ittha (8, 58, 17). These verses are appropriate. What is appropriate at the sacrifice, that is successful..

By the mantra, pāvaka soche tava (3, 2, 6), the Hotar wants to eat. When eating it, he says: “Let us eat the (remainder of the) offering which has been offered, of the sweet offering which has been thrown into the most brightly blazing (indratama) fire! (Let us eat) of thee, O divine gbarma (the contents of the Pravargya vessel) which art full of honey, full of sap, full of food, and quite hot (angirasvat"). Praise to thee (0 gharma !) ; do me no harm !"

When the Pravargya vessel is put down, then the Hotar repeats these two mantras, syeno na yonim sadanam (9, 71,6), and ayasmin sapta Vasavala

15 Be stands behind the other priests, when the Pravargya vessel is taken away. ** Anantar-iti means " what has not gone into"=wbat is omitted.

17 The word certainly has here no reference to the Angiras, the celebrated Rişis. One of the characteristics of the Gharma food is that it is very hot. This is expressed here. Angıras had no doubt originally the same meaning as aigara,

(Afval. 4, 7). In whatever (part of the) day (forenoon or afternoon), they are about to take off (the Pravargya vessel from its place), he repeats the mantra, havir havişmo mahi (9, 83, 5). With the verse, suyavasad bhaga vati (1, 164, 40), he concludes (the ceremony).

[51] The Gharma (ceremony) represents the cohabitation of the gods. The Gharma vessel is the penis; the two handles (placed underneath, to lift it) are the two testicles, the Upayamanal* the thighs. The milk (in the vessel) is the seed. This seed (in the shape of milk) is poured into Agni as the womb of the gods for production. For Agni is the womb af the gods.

He who knowing this, sacrifices according to this rite (yajñakratu), is born (anew) from the womb of Agni and the offerings, and participates in the nature of the Rik, Yajus, and Saman, the Veda" (sacred knowledge), the Brahma (sacred element), and immortality, and is absorbed in the deity.

(Upasad.) The Devas and Asuras were fighting in these worlds. The Asuras made these worlds fortified castles, just as the strongest and most powerful (kings) do. Thus they made the earth an iron castle, the air a silver, the sky a golden castle, Thus they made these worlds castles. The Devas said, these Asuras have made these worlds castles ; let us thus make other worlds in opposition to these castles. They made out of the earth in opposition (to the iron castle of the Asuras) a sitting-room* (sadas), out [52] of the air a fire-place (āgnidhriya), and out of the sky two repositories for food (havirdhana). Such they made these worlds in opposition to the castles into which the three worlds had been transformed by the Asuras). The gods said, Let us perform the burnt offerings called Upasado fi.eu besieging). For, by means of an upasad, i.e., besieging, they conquer a large (fortified) town. Thus they did. When they performed the first Upasad, they drove by it them (the Asuras) out from this world (the earth).

18 A large wooden spoon, from which the sacrificer drinks milk,

19 Bā yana here understands by Veda the Atharvaveda, or all the Vedas colleetively. Brahma is according to him Hiranyagarbha (the universal soul), and amrita the supreme soul. But it is very doubtful whether these interpretations are right. By * Veda" certainly the Atharva Veda cannot be meant; for it was not recognized as a sacred book at the time of tbe composition of the Brāhmanas.

30 A place near the so-called Uttara pedi which is outside that one appropriated for the performance of the Istis. The latter place is called Prachina varría. This sadas is the sitting-room for the king Soma, after his removal from the Práchina varsa, -

11 There is observable throughout this chapter a pun between the two meanings of upasad “siege,” and, a certain ceremony.

By the performance of the second, they drove them out of the air, and by the performance of the third, out of the sky. Thus they were driven out of these worlds. The Asuras driven out of these (three) worlds, repaired to the Ritus (seasons). The gods said, Let us perform the Upasads.

Thus they did.

These Upasads being three, they performed each twice ; (thus) they became six. There are six Ritus (seasons); thus they drove them (the Asuras) out of the Ritus. The Asuras driven out of the Ritus, repaired to the months. The Devas said, Let us perform the Upasads. Thus they did. The Upasads being six, Let us perform each twice, that makes twelve. There are twelve months. They drove them out of the months. The Asuras driven out of the months repaired to the half-months. The Devas said, Let us perform the Upasads. Thus they did. The Upasads being twelve, they performed each twice : that makes twenty-four. There are twenty-four balf-months. They turned them (the Asuras) out of the half-months. Tho Asuras, turned out of [53] the half-months, repaired to Day and Night (ahordtra). The Devas said, Let us perform the Upasads. Thus they did. By means of the Upasad which they per formed for the first part of the day, they turned them out of day, and by means of that which they performed for the second part of the day, they turned them out of pight. Thus they disappeared from both day and night. Thence the first Upasad is to be performed during the first part of the day, and the second, during the second part. By doing so, the sacrificer leaves only so much space to his enemy (as there is between the junction of day and night.)

The Upasads are the goddesses of victory (jitayaḥ). For, by means of them, the gods gained a complete victory, destroying all their enemies. He who has such a knowledge, gains a victory, destroying all his enemies. All the victories which the gods gained in these (three) worlds, or in the Ritus (seasons), or in the months, or the half-months, or in day and night, will he (also) gain who has such a knowledge.

(The Tanūnaptram " ceremony, or solemn oath taken by the priests.)

The Devas were afraid, surmising the Asuras might become aware of their being disunited, and seize [54] their reign. They marched out in

25 The Tānūnaptram ceremony which is alluded to and commented on in this para graph, is to take place immediately after the Atithya isti is finished, and not, as it might appear from this passage, after the Upasad. It is a solemn oath taken by the sacrificer and all the officiating priests pledging themselves mutually not to injure one another. It is chietly considered as a safeguard for the sacrificer who is, as it were, entirely given up to the hands of the priests. They are believed to have the power of

several divisions and deliberated. Agni marched out with the Vasus, and deliberated. Indra did so with the Rudras; Varuṇa with the Adityas; and Brihaspati with the Visve Devas. Thus all, having severally marched out, deliberated. They said, “Well, let us put these our dearest bodies 23 in the house of Varuṇa, the king, (i.e., water); hé among us who should, out of greediness, transgress this (oath, not to do anything which might injure the sacrificer), he shall no more be joined with them." 24

[55] They put their bodies in the house of Varuna. This putting of their bodies in the house of Varuṇa, the king, became their Tanūnaptram (joining of bodies). Thence they say: none of those joined together by the tānūnaptram ceremony is to be injured. Thence the Asuras could not conquer their (the gods) empire (for they all had been made inviolable by this ceremony).

The Atithya-isti is the very head of the sacrifice (the sacrificial

destroying him, or cheating him out of what he is sacrificing for, by not performing the ceremonies required in the proper, but in a wrong, way. This oath is taken in the following way: The Adhvaryu takes one of the large sacrificial spoons, called Dhruvá, and puts melted butter in ita He then takes a vessel (Kamsd, a goblet) into which, after having placed it on the Vedi, he puts by means of a Sruva the melted butter contained in the Dhruvā. He puts five times the Sruva in the Dhruvā, and each time after a piece of melted butter having been taken out, a Yajus (sacrificial formula) is repeated, viz: āpataye tvā grinnámi; paripataye tvā grihnāmi; táninaptre tvā grih námi ; śákvardy tvā grihnámi; sakmann o, işthaya tvā grihnáni (see Black Yajurveda 1, 2, 10, 2.; Vájasaneya Sanh. 5,5, where grih námi and tvā are only put once). All priests with the sacrificer now touch the vessel (Kamsa) in which the ajya or melted butter thus taken out of the Dhruvā had been put. They may touch, however, the ajya (melted butter) by means of a stalk of Kusa grass. When touching the butter, they all repeat the formula : anádhriştam asi, &c. (BI. Y. 1, 2, 10, 2.) “thou art inviolable." All the seven Hotars then put their hands in the madanti, a copper vessel, which is filled with water. This latter ceremony, only performed by the Hotars, is regarded as the symbolical deposition of the priests’ own bodies in the “house of Varuna, “’ which is only a poetical expression for the copper vessel filled with water,

As to the name tānūnaptrum, one is induced to refer it to tanūnapát, a name of Agni, by which he is invoked in the Prayājas and which occurs along with others at this very ceremony. But I doubt whether the name tānūnaptram has here anything to do with Agni tanūnapāt. The latter word means only one’s own son, or one’s own relative. By taking this solemn oath, the sacrificer and the officiating priests come as it werenotis the closest contact with one another, bound by ties as strong as family ties. The term, therefore, means only: contracting of the closest relationship, brotherhood.

28 say. understands by this expression " wife and children.” But this inter pretation is doubtful to me.

24 This is the formula of the oath, which is very ancient in language, as the forms: Sañgacchatāi, 3rd pers. sing., conjunct,, middle voice, and, bhavishad, conjuuct. of the aorist, clearly prove.

personage); the Upasads are his neck. The two stalks of Kusa grass (held by the Hotar) are of the same length; for head and neck are equal.

The gods made the Upasads as an arrow (the upasad ceremony served them as an arrow); Agni was its shaft, Soma its steel, Vişnu its point, and Varuṇa its feathers. The gods holding this arrow represented by the Ajya (at the Upasad ceremony) discharged it, and, breaking with it the castles of the Asuras, entered them. For these (deities, Agni and 80 on) are in the Ajya offering. At first he (the sacrificer) undergoes the religious ceremony of drinking (milk) coming from four nipples (of the cow), 25 for the arrow in the Upasads consists of four parts, viz., shaft, steel, point, and feathers. He (subsequently) undergoes the religious ceremony of drinking what comes from three nipples. For the arrow in the Upasads consists of three parts, viz., shaft, steel, and point. He under goes the religious ceremony of drinking what comes from two nipples. For the arrow in the Upasads consists of two parts, viz., shaft and point. He undergoes the religious ceremony of drinking what comes from one nipple (alone). For, in the Upasads, there is only “one” arrow mentioned (as (56) a unit). By means of one alone (i.e., by co-operation of all its parts) effect is produced. The worlds which are above are ex tended26 and those which are below, contracted. The priest (in per forming this ceremony) commences by that number of nipples (four) which represents the larger worlds, and proceeds to those which represent the smaller ones.27 (That is done) for conquering these worlds.

(Now the Samidhêni verses for the forenoon and afternoon Upasad ceremonies are mentioned).28

Upasadyāya mishushe (7, 15, 1-3), Imām me Agne samidham (2,6, 1-3). Three Sāmidhêni verses are to be repeated each time (the first set in the forenoon and the second in the afternoon). They are complete in form. When the form is complete, and the verse which is recited alludes to the ceremony which is being performed, then the sacrifice is successful. For Anuvakyds and Yājyās, Jaghnivati verses (such verses, as con tain derivatives of the root han to kill) ought to be used. These are : agnir vritrāni jamghanat (6, 16, 34); ya agra iva saryahd (6, 16, 39);

See Black Yajurveda, ed. Cowell, 1, p. 400.

** The highest world is Satyaloka which is the largest of all; Dyulota is smaller; Antariksa loka and Bhurloka are successively sinaller still.

31 That is to say, he milks on the first day four nipples, on the second three, and on the third two and one.

38 After some preliminary remarks on the importance and signification of the Upasad ceremony, the author goes on to set forth the duties of the Hotar when performing tho Upasad, which has all the characteristics of a common Isti.

tvam somāsi satpatih (1, 91, 5); gayasphano amivaha (1, 91, 12.); idam Vişnur vichakrame (1, 22, 17.); trini pada vichakrame (1, 22, 8). 29

This is the order for the forenoon ceremony). For the afternoon cere mony he inverts the order of these verses (so as to make the Yāįpā of [57] the forenoon Anuvākyā in the afternoon, and vice versa). By means of these Upasads the Devas defeated (the Asuras), and, breaking down their castles, entered them.

In performing the Upasad ceremony he should use verses in the same metre (for all the Ahutis), not such ones as are in different metres. When the Hotar uses different metres, then he produces the king’s evil on the necks (of the sacrificers). Thus the Hotar has it in his power to produce diseases. Thence the mantras (for the chief deities at the Upasad iştı) should be always of the same metre, not of different metres.

Upāviṇ, the son of Janaśrutā, said in a Brāhmaṇam about the Upasads, as follows: “From this reason on account of the Upasads) the face of an ugly-looking Srotriya makes upon the eye of an observer the distinct im pression, as if it were very full, and he like a person who is in the habit of singing." He said so, for the Upasad offerings, consisting of melted butter, appear on the throat as a face put over it.)

(Neither Prayájas nor Anuyā jas are to be used at the Upasad Isti).

The Prayājas as well as the Anuyājas are the armour of the gods. (The Upasad işti) is to be performed without both, in order to sharpen the arrow for preventing it from recoiling.

The Hotar repeats the mantras (at this occasion) only after having overstepped (the boundary between the Vedi and Ahavaniya fire on all sidesto), in order to supervene the sacrifice, and prevent it from going.

[58] They (the divines) say: it is, as it were, a cruel act, when they perform ceremony of (touching) the melted butter (the Tāntnapatram) near the king Soma.3 The reason is, that Indra, using melted butter as his thunderbolt, killed Vritra. In order to compensate the king Soma for any injury he might have received from the performance of the Tānūnaptram ceremony in his presence) they sprinkle the king (Soma)

1The respective deities of these Anuvákyās and Yajyas are: Agni, soma, and Vişnu.

*In most ceremonies he oversteps this boundary only towards the south. But at the Upasad ceremony it is done on all sides.

The vessel, containing the Ajya which is to be toached by all the priests and the sacrificer, in order to bind them together by a solemn oath, is placed over the Soma plant which is lying on the Vedi. To put anything on the king Soma, is regarded as a cruel treatment which is to be atoned for. Soma is to be pacified by sprinkling with water, which ceremony is called apyayanam… Soma prayoga.

with water (whilst the following mantra is repeated): amśur ambuşte deva Soma (Taitt, 1, 2, 11, 2). When they perform this ceremony near him (Soma), which is, as it were, a cruel treatment of him, then they (sub sequently) make him (Soma) by this (sprinkling of water) fat (when lying) on her (the Vedi), and make him grow.

The king Soma is the fruit of heaven and earth. When repeating the words : esta rayah, » &c., they (the Hotri priests) throw the two bun dles of kusa grass (held in their hands, in the southern corner of the Vedi), and put their right hands ever their left ones (to cover the kusa grass). By making a bow to" heaven and earth" (which are represented by those two bundles of kusa grass) they make them both grow.

(597