ऋग्वेदे विश्वासटिप्पन्यः

THIRD CHAPTER. (The Apo Naptriyam Ceremony. The Upāmsu and Antaryáma Oblations.

The Hotar has no share in the Bahiṣpavamāna Meal. The Libation for Mitra-Varuna to be mixed with milk. On the Purodaśas belonging to the Libations. Hariṣpankti. Akṣara-paňkti. Narāšansa-pankti. Savana-parkti).

Story of the Südra Riṣi Kavaṣa?). The Riṣis, when once holding & sacrificial session on (the banks of the Sarasvatī, expelled Kavasa, the (118) son of Ilūṣa, from (their) Soma

15 This term denotes the parts of the Pratar-anuraka which introduces the Soma sacrifice.

In the Kausitaki Brahmanam (12, 3), the story of Kavaṣa is roported in the following way : माध्यमाः सरस्वत्या सत्रमासत तद्वापि कवषो मध्ये निषसाद । तं हेम उपोदुर्दास्या वै त्वं पुत्रोऽसि न अयं स्वया सह मनधिप्याम इति स ह क्रुद्धः प्रवत्सरस्वतीमेतेन सूक्तन तुष्टाव । तं हेयमन्वेयाय त उ हेमे निरागा इव मेनिरे तं हान्वावृत्योचुऋपे नमस्ते अन्तु माना हिंसीस्त्वं वै नः श्रेष्टोऽ सि यं स्वेयमन्तीति । तं यज्ञपयांचक्रस्तस्यह क्रोधं विनिन्युः । स एष कवषम्यैष महिमासूक्तस्य चानुदिता। i, e., the Riṣis, called the “middle onos” (Gritsamada, Visvimitra, Vāmnadeva, Atri, Bharadvája, Vasiṣtha, seo Âšv. Gribya Sfitras, 3, 4), hold onco a sacrificial session on the Sarasvatī. Amongst them there sat Kavaṣa. These (Riṣis) reproached him (that he had come among them) saying: “Thou art the son of a slave girl, wo shili neither eat nor drink with thee.” Having become angry, ho ran to the Sarasvati, and obtained her fayour by means of this hymn (pra devutra braluna:re). She followed him. These Rıṣis then thought that he was guiltless. Turning to him, they said, “Risi! adoration be to theo, do us no harm! thou art the most excellent among us, for she (Barasvati) follows thee.” They made him the manager of tho sacrifice, and thus appeasod his wrath. This is the importance of Karaṣa, and he it was who made that hymn knowo.

The occasion on which Kavaṣa had this hymn revealed to him, is thus related in the Kauṣítali Brāhm. (12, 11:

sacrifice (saying): How should the son of a slave-girl, a gamester, who is no Brahman, remain among us and become initiated into all sacrificial rites)? Tbey turned him out (of the place) into a desert, saying, that he should die by thirst, and not drink the water of the Sarasvati. After having been driven (from this place), into a desert, he, being vexed by thirst, saw (the mantra called) Apó naptrīyam: pra devatrd brahmane gātur etu, &c., i.e., may there be a way leading to the gods for the Brahman (may he be received among them). By this means he obtained the favour of the waters. They went out of their house) to (meet) him. Sarasvati surrounded him on all sides. Therefore that place is called Parisārakr. (from enam-kavaṣam-parisasára). As Sarasvatī had surrounded him on all sides, the Riṣis said, the gods know him; let us call him back. All consented, and called him back. After having called him back, they made Apo naptriyam, by repeating: pra devatra bralmane (10, 30); by its means they obtained the favour of the waters and of the gods. He who, having this knowledge, makes the Apo naptriyam,* obtains the favour of the waters and the gods, and conquers the highest world (the heavenly-world).

[114] He should repeat it without stopping. (If he do so) the god of rain (Parjanya) will bless his children with incessant rain. Should he stop at regular intervals, when repeating the hymn, as usual), then the rain-god would keep away in the clouds the rain from his children. Thence it is to be repeated without stopping. If he repeats thrice the first verse of this (hymn) without stopping, in this manner the whole of the hymn) becomes repeated without stopping. S

(The Ceremony of Mixing the Vasativari and Ekadhana Waters.)

After having repeated these (first) nine verses (of the hymn, 10, 30) in the same order as they follow (ope another in the Samhita), be repeats the तह स्म पुरा यज्ञमुहो रक्षांसि तीर्थध्वपो गोपायन्ति । तदेके 5 पो ऽछ जग्मुस्तत एव तान् सर्वान जध्नुस्तु एव तत् कवषः सूक्तमपश्यत्पंचदशचे प्र देवता ब्रह्मणे गातुरेस्विति तदन्वत न यज्ञमुझे रक्षांसि तीर्थेभ्यो ऽ-पाहन् । Ol old the Raksas, the disturbers of the sacrifice, guarded the waters on the bathing places. Some persons had come to tbe waters. Thereupon the Raksas killed them all. Kavasa then saw this hymn which comprises fifteen verses: pra depatrā. He then repeated it, and by means of it turned the Rakṣas from the bathing places, and killed them.

The priests take water from a river, putting it in an earthen vessel. This water serves for squeezing the Soma juice.
He has to repeat only the first verse thrice without stopping, whilst all remaining verses of the hymn may be repeated in the usual manner. For, the repetition of the first holds good for the whole remaining part.

(11th verse), hinota no adhvaram, &c, as the tenth, and (after it, he adds the 10th :) avaruritatir, when the waters’ filled (in jars) by the Ekadhanins are (115) turned away (from the river or tank whence they have been taken to the sacrificial compound). When they are seen (by the Hotar), he repeats : proti yad āpô adriśram (10, 30, 13). When the waters approach (the Chāt vāla), then he repeats the verse : ādhenavah payasd (5, 43). When the (Vasativari and Ekadbanā) waters are joined together in the Chamasas of the Hotar and Maitrā varuna), then the Hotar repeats : sam anyd yanti (2, 35, 3).

(To illustrate the origin of this rite, the following story is related. )

Both kinds of waters, those called Vasativari, which were brought the day previous (to the Soma feast), and those called Ekadhands, which were brought on the very morning (of the Soma feast), were once jealous of one another, as to which should first carry up the sacrifice. Bhrigu, becoming aware of their jealousy, bade them to be quiet, with the verse - sam anyā yanti, &c. He restored peace among them. The waters of him who, having such a knowledge, restores peace among them in this manner) will carry his sacrifice.

(116) When (both kinds of waters) the Vasativaris and the Ekadhanās are poured together in the Chamasa of the Hotar, he repeats : doo na devir Upayanti (1, 83, 2). Then the Hotar asks the Adhvaryu :

“I gubjoin here a more detailed description of the Apó naptriyant ceremony, or the joining of the water jugs. My statements are taken from a Soma prayogą (a manual of the Adhvaryu priests), the Hiranyakeši Srauta satras, and oral infon. mation. After the Hotar has inished the Prātar-apuvaka, the Adhvaryu addresses to him the words : Ask for (isya) the waters,” to which the Botar answers : « Apa naptriya" (calling upon them). The Adhvaryu continues his orders (before the Hotar can answer) : Ohamasa-adhvaryu of the Maitrāvaruna, come hither ye Ekadlanins (bringer of the Ekadhanā waters) comel Nestar bring the wife of the sacrificer)! Agnid (Agnidhra), turn the Chamasa (Soma cup) of the Hotar and the vasativari wators towards one another in the Ohātvala (a hole, for making ablutions)! The Chamaga. adhvaryu of the Maitrāvarupa then brings a Chapasa. The Ekadbanins, i.e. those who carry the so-called Ekadhana waters, then come with three jugs for the ekadhand, that the Adhvaryu should first throw one stalk (ekadhana) into tho jam, and thus consecrate it. Thence these waters are called ekadhands. The Nestar brings the wife who holds & jug in her hand. After all haro come, the Aalvaryu throws one stalk of kusa grass into the waters, and after having repoated the mantra, devir apak, ho puts four sruvafuls of ghee on the stalk, and sacrifices it. The Adhvaryu brings the Chamasa of the Hotar and that of the Maitrāraraga, in which the Pradhana waters are. into mutual contact, and puts the Vasatīrarī water jug near it. He pours water from Ht into the Chamasa of the Hotar, and leads it into that of the Maitrāvaruna, and again from that of the Maitrāvaruṇa into that of the Hotar. When the waters poured by the Adhvaryu from this jug come near the Hotar, the latter asks the Adhvaryu thrice, adhvaryo aver apa—Hast thou brought the waters, Adhvaryu? Instead of this formula, we find in the Kau, ītaki Br. (12, 1,) sem er which means exactly the saine,

Hast thou obtained the waters ? For the waters are the sacrifice. (The question therefore means :) Hast thou obtained the sacrifice? The Advharyu answers : These (waters) are completely obtained. This inéans : see these waters.

(The Hotar now addresses to the Adhvaryu the following words :) * With these waters you will squeeze, O Adhvaryu, for Indra, the Soma, the honey-like, the rain-giving, the inevitably-successful-making? at the end, after having included so many ceremonies (from the first to the last); (you will squeeze) for him (Indra), who is joined by the Vasus, Rudras, Adityas, Ribhus, who has power, who has food, who is joined by Brihaspati, and by all gods; (you will squeeze the Soma) of which Indra (formerly) drank, slew his enemies, and overcame bis adversaries. Om!" (After having spoken these words) the Hotar rises from his seat (to show his respect). Respect is to be paid to the waters by rising, just as people rise to salute & distinguished [ 117 ] person who is coming near. Thence the waters are to be saluted by rising from the seat, and turning towards them. For, in the same manner, people salute a distinguished man. Therefore tbe Hotar must go behind the waters for saluting them. For, the Hotar, even if another one brings the sacrifice, has (in this way) the power of earning fame. Therefore the repeater (of the mantra) should go behind them. When going behind them, he repeats: ambayo yanty adhvabhiḥ (1, 23,16), j.e., the waters which are the friends of the sacrificers come on (various) ways mixing their own) liquid with honey. (Iu the word madhu, honey, there is an allusion to Soma.) If a man, who has not tasted (formerly) the Soma juice, should wish to earn fame (he ought to repeat this verse). If ho wishes for beauty, or for the acquirement of sacred knowledge (Brahma splendour), he should repeat the verse, amūr yā upa sūrye (1, 23, 17). If he wishes for cattle, he should repeat, apo devir upahvaye (1, 23, 18). os terminatawwwwwwwwwwwwww

• The word aver, in the formala used by the Hotar, is here explained by * avidali," thou hast obtained.

In the original, Utem arannamur. The formulas appear to be very ancient. ANUN Ümur is an imperfect of the intensive of the root nam. In the Kausitaki Brühmaṇam stands the same formula

i Tivrantam. The word, tīvra, “puugent, " is here, an doubt, used in a figurative sense, as Sāy. explains it. It means a thing that is altimately to the point, that hits at its aim, just as the sting of an insect. Say’s explanation is, on the whole, certainly correct. That this is the true meaning, is corroborated by the following word, baluro madhyam, i, e., which has much (i.e., many ceremonies) between the commencenent and end. Both expressions seem to belong together, forming a sort of proverbial phrase, the import of which is that, notwithstanding the mapy ceremonies, the fruit of the Sonia sacrifice is not lost, but ultimately sure.

Should he, when repeating all these verses, go behind (the waters), he would obtain fulfilment of (all) these wishes. He who knows this, obtains these wishes.

When the Vasatitari, and Eladhanás are being put (on the Vedi), then he repeats, imā ayman revatir jīva dhanyā (10, 30, 14); and with the verse, āgmann āpah (10, 30, 15), he concludes when they are (actually) put (on the Vedi).

(The Libations from the Upāmsu and Antaryāma Grahas.

The Haling in and out of the Air by the Hotar). The Prātar-Anuvāka is the head of the sacrifice (Soma sacrifice).

The Upāmsu and Antaryāma [118] Grabas) are the air in haled (prána) and the air exhaled (apana®). Speech is the weapon. Therefore, the Hotar should not make his voice heard before the libations from the Upandu and Antaryáma grahas are poured (into the fire). Should the Hotar make his voice beard before these two have

Upāmśu and Antaryama are names of vessels from which the two first Sorna libations are poured into the Alavaniya fire. as soon as the juice is obtained by squeezing. Both libations which precede those from the other Soma vessels (Aindrava yava, &c.) poured into tho fire of the Uttara Vedi, are not accompanied with mantras recited by the Botar, as all other libations aro, but thoy are performed by the Adhvaryu, whilst the Hotar is drawing in his breath, or haling out the air which was breathcd in. When doing the first, the libation from the Upānisu graha is poured into the fire ; whon doing the latter, that from the Antaryama graba is given Tho Adhyaryı rcpoats sowo sacri icial formulas (see the Taittirīya Samhiti 1, 4, 2, 3), whilst the Ilotar muttors only tho two formulas (the technical name of such formulas repeated by the IIotar is nigada) which aro mentionod here (2, 21), and also in the Asy. Sr. Satras (5,2).

In the books belongivg to the Yajurveda, we meet the terms upáisu graha and upárnáu patra, and likewise antaryama graha, and antaryima pritr. These torms require some explanation. The patra is a vossel, resembling a large wooden jar with but a very slight cavity on the top, in which the Soma juice is filled. The grala is a small cap, like a saucer, made of earth, and put over the cavity of tho Soma vessel, in ordor to cover the “precious” juice. T’ho bottom of it is ürst put in water, and a gold leaf placed beneath it. There are as many grabas as there are pātras; they belong together just as cup and saucer, and are regarded as insoparable. The word graha is, however, talen often in the sense of the whole, ineaning both graha and půlra. On the difforent names of the grahas required at the three great libations, see the Gruhakri nda in the Batap. Brahm, 4, and the commentary on the Taittiriya Samhita (vol. i. p. 503-693 od. Corell). I am in possossion of several gralas and patras.

At the end of the Prātar-anuvāka, the Hotar must, aftor having ropeated with a low voice the mantra, pranam yachhu, &c., draw in tho breath as strongly as he can. Then ho repeats with a low voice, apanan yachha, &c., and, after having finished, he exhales the air (through the nose) as strougly as he can. Ile repeats with low voice, vy@nriya, &c, and when touching the stono by which the 800u for the Upaliñou graha is squeezed, he is allowed to speak aloud. (Oral information).

[119] been poured into the fire, then he would carry off the vital airs of the sacrificer by means of the speech, which is a weapon. For (if he do so) some one should say to the Hotar (afterwards)," that he has made the vital airs of the sacrificer go off, (and he, the Hotar) would lose his life.o It happens always thus. Thence the Hotar should not make his voice heard, before the libations from the Upāńsu and Antaryāma grabas are poured into the fire. He should, when the libation from the Upārgu graha is given, mutter the words:" Keep in the air inhaled ! Svāhā ! (I emit) thee, O speech of good call for pleasing the sun (which is thy presiding deity)." He should then draw in the air, and say (with a low voice): “0 breath, who goest in (my body), keep in (my body) the breath!” He should, when the libation from the Antaryāma graha is given, mutter the words: “Keep in the air exhaled! Svāhā ! (I emit) thee, O speech of good call for pleasing the sun.” (After having spoken these words) he should hale out the air, and say, “ O air, haled out, keep this very air (which is to be haled out, in my body)." By the words“ (I emit) thee (O speech!) for the air, circulating (in my body)," he then touches?? the stone used to squeeze the Soma juice for the Upānsu graha, and makes his voice heard. This stone to squeeze the Soma juice for the Upāmáu graha is the soul. The Hotar, after having put (thus) the vital airs in bis own self, emits his - voice, and attains his full age (100 years). Likewise, does he who has such a knowledge.

[120] (The Hotar has no share in the Bahiṣ-pavamana Meal. The Soma Libation for Mitra-Varuna to be mixed with Mill).

(After the libations from the Upāmsa and Antaryāma have been poured into the fire, the Soma squeezed, and poured into the different vessels-grahasa-such as Aindavayava, &c., which are then kept in readi ness for making the libations, five of the priests : Adhvaryu, Prastotar, Pratihartar, Udgātar, and Brahmā, one holding the hand of the other -samanvārabdha-walk in the direction of the Chátvála, and ultimately take their seats for performing the ceremony of the Stotra, i e., chanting a sacted verse-a Sāman. Now the question is, whether the Hotar is allowed to walk or not at the same time that the other priests just mentioned do so.)

At that (occasion, when the priests walk) they (the theologians) ask, whether he (the Hotar) ought to walk or not (together with the others).

10 That is to say, some one might charge him afterwards with baving murdered the sacrificer,

11 Not struck against another, as is done when the Soma juice is being squeezed, 11Some say, he ought to walk; for this meall, in honour of the Bahiga pavamāna-stotra’s (which is about to (121) be performed by the Sāma singers) is enjoyed equally by both gods and men ; hence (both gods and men) participate in it. But those who say so are not to be attended to. Should he walk (along with the Sāma singers), then he would make the Rik (which is repeated by the Hotar) föllow the · Sāman. (If any one should see him do so) he at that occasion should tell him : “The Hotar here has been behind the Sāma singers. and ceded his fame to the Udgātar; he has fallen from his place and will in future) also fall from it.” So it always happens to the Hotar (who walks after the Sāma singers).* Therefore he ought to remain where he is sitting, and repeat the following Anumantrana 18 verse : “which Soma draught here at the sacrifice, placed on the sacred grass, on the altar, belongs to the gods, of this we also enjoy a share.” Thus the soul of the Hotar is not excluded from that Soma draught (which is drunk by the Sāma singers after the Bahiṣ-pavamāna Sāman is over). Then (after having repeated the mantra mentioned) he ought to repeat : “ Thou art the mouth of the sacrifice); might I become the [122] mouth (first among my people) also! For the Bahiṣ-pavamāna

12 Thus I translate bruksa. It refers to the eatiug of Charu or boiled rice by the Sama aingers before they chant. The Hotars are excluded from it.

1 This stotra consists of nine richas commencing with: upasmai gayata naran, which all are found together in the Sámavedarchikum ii. 1-9. All uine richrs are solemnly chanted by the three Sāna singers, Prastotar, Udgitar, and Pratihartar. Each of these verses is for the purpose of chanting, divided into four parts : Prastava, i.e., prelude, the first being preceded by hurn, to be sung by the Prastotar, Udgitha, the principal part of the Saman, preceded by ont, to be chanted by the Udzatar; the Pratikára, i.e., response introduced by huti, to be chanted by the Pratibartar, and the Nidhana, i.e., finale, to be sung by all three. To give the student an idea of this division, I here subjoin the second of these richas in the gama form, distinguishing its foar parts

Prastáva: a Y Yo Odgītha”: calot saregalaret i Pratihāra : Maril Midhana: ora 11

The Nidhanas, i e, finals, are for the nino Pavam&na-stotra verses, the following ones: ART, Ar gali, or, ale, anā g (for the four last verses).

14 The Rik is regarded as a solid foundation on which the Saman is put. Ses the passage in the Chándogya-Upaniṣad (1, 0, 1), here quoted by Sayana : " The Rik is the earth, the Saman Agni; jast as (the fire is put) on the earth, the Saman is placed over the Rik (as its foundation); thence the Saman is sung placod over tho Rik." This means, before the singers can sing the Saman, the Rik which serves for this purpose, is first to be repeated in the form in which it is in Rigveda. This is generally done. See, besides, Ait. Br. 9, 23.

" This is the repetition, with a low voice, of A verse or forinnia, by tho Hotar, attor a ceremony is over,

draughat is the very mouth of the sacrifice (sacrificial personagel." He who has such a knowledge, becomes the mouth of bis on people, the chief among his own people.

An Asura woman, Dirghajthvi (long-tongued), licked the morning libation of the gods. It (consequently) became inebriating everywhere. The gods wished to remedy this, and said to Mitra and Varuṇa : “Ye two ought to take off this the inebriating quality from the Soma)." They said: “Yes, but let us choose a boon from you." The god said : Choose! They chose at the morning libation curd of milk whey (poyasya) in milk. This is their everlasting share; that is, the boon chosen by them. What had been made by her (the Asura woman) inebriating, that was made good (again) by the curd; for both Mitra and Varuṇa removed, through this curd, the inebriating quality, as it were (from the Soma juice). 18

(Purodása Offerings for the Libations.) The libations (saranáni) of the gods did not hold (they were about falling down). The gods saw the rice cakes (Prirodásas). They portioned them out for each libation, that they should hold together the libationg. Thence their libations were held together. When, therefore (at the libations) rice cakes are portioned (123) out for holding together the libations, the libations offered by the sacrificers are then (really) held together. The gods made these rice cakes before (the Soma offering). Thence it is called purodaśa (from puro, before).

About this they say : for each libation one ought to portion out rice cakes, one of eight potsherds (a ball put on eight kapālas) at the morning. one of eleven potsherds at midday, and one of twelve at the evening, liba tion. For the form of the libations is defined 17 by the metres. But this

The translation of this sentence offers some dificulty. I follow here Sayapa, who refers the one asyai to Dirghajihui, the other to payasya. We have here an all sion to mixing the Soma with sour milk (dadhyaśih), in order to make it less inebriating The eurds put in it, are Mitra’s and Varuna’s everlasting skare. By the story which is here told, the author tries to account for the fact, that the libation for Mitra-Varuga is mixed with curds of milk whey. At present, the Soma is not generally mixed with sour milk. A large quantity of water is taken, in order to weaken its strengthe

1 That is to say, at the morning Hbation Gayatri, each pada of which consists of eight syllables, is the leading metre, whilst at the midday libation Tristubli (with four padas, each of eleven syllables), and at the evening libation Jagats (with four padas, each of twelve syllables), are the leading netres. Therefore, some sacrificial priests were of opinion that, in accordance with the number of syllables of the leading metre of each

libation, the number of kapalas (potsherds) should be eight at the morning, eleven at tha midday, and twelve * the evening, libtaion,

u of barley (dhanah)

purodāsa, and parasu

(opinion) is not to be attended to For all the rice cakes, which are por tioned out for each libation, are Indra’s. Thence they ought to be put (at all three libations) on eleven potsherds only. "

About this they say: one ought to eat of such a portion of a rice cake which is not besmeared with melted butter, in order to protect the Soma draught. For Indra slew with melted butter as his thunderbolt Vritra. But this (opinion) is not to be attended to. 18 For the offering (besmeared with butter) is a liquid sprinkled into the fire), and the Soma draught is such a liquid sprinkled (into the fire). (Both-Ghee and Soma being thus of the same nature) the sacrificer (124) should eat of any part of the offering (whether besmeared with ghee or not).

These offerings, viz., melted butter, fried grains of barley (dhāndh), karambha, a parivapa, " purodāśc, and payasya, " come by themselves to the sacrificers from every direction. To him who has such a knowledge come these offerings) by themselves.

(Haviṣ-panktı. Akṣara-parkti. Naraśarsa-pankti,

Savana-pankti.)

• He who knows the offering consisting of five parts prospers by means of this offering. The offering consisting of five parts (haris-pankti) comprises (the following five things): fried grains of barley, karambha, parirdpa, purodáša, and payasya.

He who knows the Akşara-pankti sacrifice (offering of five sylla bles), prospers by means of this very sacrifice. The Akşara-paukti com prises (the following five syllables): su, mat, pad, vag, de. He, who has such a knowledge, prospers by the sacrifice consisting of five syllables.

He who knows the Narāšamso-parkti ** sacrifice (125), prospers by

the sacrificers from

15 The reason is that Indra’s metre, Triştubh, consists of eleven syllables.

19 The Soma is not to be brought into contact with anything that is supposed to have been an instrument of murder, as in this case the welted butter was.

20 This is a kind of pap, prepared of curds and barley juice (sabtu) by kneading both together. Instead of curds, slightly melted butter (sarpis) might be taken. Gee Katys yana Srauta Sūtra. 9, 1, 17,

21 This is another kind of pap, prepared of fried grains and barley juice. 31 See 2, 22. p. 122.

23 These five syllables are to be muttered by the Hotar when making sapa (the utter ing of mantras with a low inaudible voice), after the havis-panti is over. They, no doubt, correspond to the five parts of the huvis-pankti offering.

34 This means : the assemblage of five Narašunsas. Narás uriisu is, as is well known, a name of Agni, and of some other gods, identical with the Nairyo-sunha of the Zend-Avesta (see Haug’s * Essays on the Sacred Language, Writings, and Religion of the Parsees,’ p. 232). According to the explanation given by Sayana, who follows

means of it. For two Narāšamsa offerings belong to the morning, two to the midday, and one to the evening, libation. This is the Narāšamsa-pankti sacrifice. He who has such a knowledge prospers hy

it.

He who knows the Savana-pankti sacrifice, prospers by it. This Savana-pankti sacrifice consists of the animal which is sacrificed the day previous to the Soma feast (paśur upavasathe), the three libations (scvanani), and the animal to be sacrificed after the Soma feast is over (pasur anubandhyah). This is the Savana-pankti sacrifice. He who has such a knowledge prospers by means of the Savana-pankti sacrifice.

The Yājyā-mantra for the havis-pankti is : *5 “May Indra, with his “two yellow horses, eat the fried grains (first part of the haviş-pankti’, " with Puşan, the karambha ; may the parivapa (be enjoyed) by “Sarasvati and Bharată, and the cake (aprīpa-purodāśa) by Indra !” The two yellow horses (hari) of Indra are the Rik and Sāman. Puşan (the guardian of flocks, the divine herdsman) is cattle, and karambhd is food.” As to the words : sarasvati-van and bharativan, Sarasvati is speech, [126] and Bharata (bearer) means vital air. Parirāpa is food, and opupa is sharpness of senses.

(By repeating this Yājyā-mantra) the Hotar makes the sacrificer join those deities, assume the same form, and occupy the same place with them. He (the Hotar) who has such a knowledge becomes (also) joined to the best beings and obtains the highest bliss.

The Yajyā-mantra for the Svistaksit of the Purodaśa offering at each libation is " Agni, eat the offering.""? one of the masters (Acharyas), the word Narasansa, i.e. belonging to Narasamsa, means the Soma cups (chamasa), after one has drunk out of them, sprinkled water over them, and put them down. For, in this condition, they belong to Narāšamsa, At the morning and midday libations, the Soma cups (chamasa) are filled twice each time, and at the evening libation only once. Thus the Soma cups become during the day of libations five times Narásamsas. This is the Narásamga-pankti sacrifice.

35 It is not in the Sanhita. As it stands here, it appears to have been taken from another Sakha. For, whilst we found above, five parts of the haviş-pankti mentioned, here in this mantra we have only four, the payasyā being omitted.

*According to Sāyana, the meaning of the latter sentence is : Pūşan is called by this name from his feeding (puş) the cattle, and karumbha is called food from being itself the nourishment.

The Kausitaki Brahmapam (13,3) farnishes us with a fuller report on the origin of the Sviştakrit formula required for the Purodaša offerings which accompany the Soma libations. It is as follows:

हविरग्ने वीहीत्यनुसवनं पुरोडाश: स्विष्टकृता यजत्यवत्सारो प्राश्रवणो देवानां होतास । तमेतस्मिन् धुम्ने मृत्युः प्रत्यालिल्येमि मृत्युः स हविरग्ने बीड़ीति हविषाग्निं प्रीस्बाऽथातिमुमुचे तथो श्वैवं विद्वा होता हविरले वीहीत्येव हविषाग्निं प्रीत्वाथातिमुच्यत एतैहवा अन्तराकाशैर्देवाः स्वर्ग लोक जग्मु

[127] By repeating this mantra, Avatsdra (an ancient Rigis obtained Agni’s favour and conquered the highest world. The same happens to him who has such a knowledge, and who knowing it has this haviş-paňkti offered (i.t., the sacrificer), or repeats the Yājyà-mantra belonging to it (i.e., the Hotar).