ऋग्वेदे विश्वासटिप्पन्यः

FOURTH CHAPTER. (The Dvidevatya Graha Lihations, i.e., the Libations poured from the Aindravayava, Maitrāvaruna, and Aśvina Grahas. Rituyðjas. The Silent Praise).

25, (Story of a Race run by the Gods for obtaining the right to drink first from a Loma Libation. The Aindra váyava Graha. Explanation of a certain custom with the Bharatas).

The gods could not agree as to who of them should first taste the Soma juice. They (all) wished for it, (each saying) “Might I drink first, might I drink first.” They came (at length) to an understanding They said: “Well, let us run a race. Ho of us who will be victor, shall first taste the Soma juice." So they did. Among all those who ran the race, Vayu first arrived at the goal; next Indra ; next Mitra and Varuna, then the Aśvins. Indra thinking he would be beforehand with Vāyu, (ran as fast as he could [128]and) fell down elose to him. He

स्तानेतस्मिन् धम्ने मृत्यः प्रत्यालिल्येऽनि मृत्युस्ते हविग्ने वीहीति हविषाग्निं प्रीत्वाऽथातिमुमुचिरे। तथा एवैवं विद्वान्होता हविरले वीहीत्येव हविषाग्निं प्रीत्वाथातिमुच्यते । तानि वा एतानि षडक्षराणि हविरग्ने वीहीति पलङगोऽयमात्मा षडविधस्तदात्मनैवात्मानं निषक्रीयानृणो भूत्वाथ यजते स एषोऽ. BREITET yisaka : 1 6.e., The Hotar Nses, as Yājyā of the Sviṣtakrit offering of the Puroddsa which accom panies the libations, the formula : “Agni, eat the offering"

(On the origin of this formula, the following is reported :) Avatedra, the son of Prasravapa, was (once) the Hotar of the gods. In that abode of light, Death (one of the gods) attached himself to him; for Agni is Weath. Ho pleased Agni with an oflering, repeating : “Agai, eat of the offering,” and was released.

(There is another story reported on the origin of this formula, which runs as follows :-)

The gods went by means of their innate light and splendoor to the celestial world. In that abode of light, Death attached himself to them Agni is Death. They pleased Agai with an offering, repeating " Agni, eat the offering." and were released.

This formula (havir ugne vihi) consists of six syllables ; the soul consists of sir parts,mis six-fold. Thus the sacrificer redeems (by means of this formula) through & soul (represented by this formula) his own soul, and clears off his debto. This is the mantra of Avatsāra, the son oť Praśravanabe

? The expression in the original is: djim uyam. Sae 4, 7.

then said, “We both have (arrived at the goal) together; let both of us be winners of the race." Vāyu answered, “ No! I (alone) am winner of the race.” Indra said, “ Let the third part (of the prize) be mine ; let both of us be winners of the race !" Vāyu said, “No! I alone am winner of the race." Indra said, “Let the fourth part of the prize) be mine; let us both be winners of the race !” To this Vāyu agreed, and invested him with the right to the fourth part (of the first Soma cup presented). Thence Indra is entitled only to the fourth part; but Vāyu to three parts. Thus Indra and Vāyu won the race together; next followed Mitra and Varuṇa together, and then the Aśving.

According to the order in which they arrived at the goal, they obtained their shares in the Soma juice. The first portion belongs to Indra and Vayu, then follows that of Mitra and Varuṇa, and (lastly) that of the Aśvins.

The Aindravdyava Soma jar (graha) is that one in which Indra enjoys the fourth part. Just this (fourth’ part, as belonging to Indra) was seen by means of revelation) by a Riṣi. He then repeated the mantra appropriate to it, niyutvás Indraḥ sarathir, i.e., Vāyu’ (and) Indra his carriage-driver! Thence, when now-a-days the Bharatasspoil their enemies (conquered in the battle-field), those charioteers who (129) seize the booty, say, in imitation of that example set by Indra, who won his race only by becoming the charioteer (of Vāyu), “the fourth part of the booty is ours) alone."

(On the Meaning of the Libations from the Aindravdyava, Maitrāvaruna, and Aśvina Grahas. The two Anuvákyds for the Aindravayara Graha.)

The Soma jars (graha) which belong to two deities 5 are the vital airs. The Aindravaya va jar is speech and breath, the Maitrāraruna jar is eye and mind; the Aśvina jar is ear and soul. Some (sacrificial priests) use two verses in the Anuṣtubh metre as Puronuvākyās, and two in the Gāyatri metre as Yājyās when offering (the Soma juice) from the

Niyutván is a frequent epithet of Vayn. See the hymn 2, 41, meaning, one who has teams, oxen, cows, &c.

• Sayana does not take this word here as a proper dame, in which sense we gener ally find it in the ancient Samskrit Literature, but as an appellative poun, meaning 56 warriors." He derives the word from bhara cattle, and tan to extend, stretch; to which etymology no modern philologist will give his assent Satvan is here explained by Sayapa as “charioteer;" but in his commentary on Rigveda 1, 62, %, he takes it ia the sense of “enemy" which is, we think, the right one.

• The author of the Brahmanam explains bere the reason of the custom why the charioteers are entitled to the fourth part of the booty made ip a battle.

These vessels are called dindrariyava, Maifrātaruna, and Aśvina.

Aindravāyava jar. As the Aindravāyava jar represents speech and breath. thus the proper metres ‘Anuṣtubh being speech, and Gayatri breath) will be applied. But this (practice) ought not to be observed. For, where the Puronuva kyā mantra exceeds in (syllables) the Yājyā mantra, there is no success in the sacrifice ; but where the Yājyā exceeds the Puronuvākyā (ip syllables) there is success.

(Likewise success is not obtained) by using the same metres (for Anuvākyā and Yājyā mantras). In order to obtain any desire what over, referring to speech and breath, the Hotar ought to do so (i e.. (130) to repeat two verses in the Anuṣtubh metre as Anuvākyās, and two in the Gayatri metre as Yájyā mantras). In this way (all he desires) will be fulfilled. The first Puronuvākyā belongs to Váyu (1, 2, 1), the second to Indra and Vāyu (1, 2, 4). By that Yājyā ? which belongs to Vāyu, the Hotar makes (produces) breath (in the sacrificer). For Vāyu (wind) is breath, and by means of that pada (foot) of the Indra-Vāya-Yajya mantra, wbich refers to Indra, he makes speech. For speech is Indra’s. He (thus) obtains every desire (granted) which refers to breath and speech, without producing any inequality (by baving the one set of mantras too long, the other too short) in the sacrifice."

(The Rite of Drinking from the Aindrarayavi, Vailraueruna, and Aśvina

Grahas by the Hotar. The Formulas repeated at those occasions.)

The Soma offerings belonging to tivo deities are the vital airs; 3 but they are offered in the same jar for both (deities) ; for the reason is, that (all) the vital airs are of one and the same nature. They are sacrificed from two" grabas (jars with small cups), for the vital airs are a pair (such as the

This would be the case if the Anustubh motre should be used for the Puronuvákyà, and the Gayatri as Yajya ; for the Annstubh consists of thirty-two, and the Gayatri only of twenty-four syllables.

The two first verses of 4, 46, are used as Yājyas.

This latter remark refers to the opinion of those who maintained that the Puronuvākyā and Yajyā mantras ought to be of the same motres.
By these, speech, eyes, and ears are meant.

" At the soma offerings, there are always two Grahas required ; one is held by the Adhvaryı, the other by his assistant Pratipasthatar. The contents of both the grahas belong to the same pair of deities; both are therefore dvidevutyja, belonging to two derties. The author of the Brīhmana attempts here to explain the circumstance that, though the Sona offering contained in one graha belong to two deities ( Váyu and Indra, Mitra and Varuna, &c.), there are always two Gralias used, and their contenta simultanoously sacrificed.

eyes), [181] When after the Soina offering has been given to the two res. pective deities) the Adhvaryu hands over the Soma cup to drink of the re mainder of the juice) to the Hotar, he receives it with the same mantra by which the Adhvaryu presents it (to him). By the (words) : “ This is a good, " this is a multitude of goods; here is good, a multitude of goods; in me is *the good (wben the Soma is drunk), a multitude of goods ; rule of speech! “protect my speecb!” the Hotar drinks Soma from the Aindravāgava “graha. (Then he repeats): ‘Speech with breath is called hither (by me); “may speech with breath call also me! The divine Riṣis, the protectors of “(our) bodies, who are born from austerities (tapoja) are called hither (by " me)! may the divine Riṣis, the protectors of our bodies, who are born " from austerities, call (also) me!’ By the divine Riṣis, who are the

protectors of (our) bodies, the vital airs are to be understood. Thus he “calls (invites) the Riṣis.

(By the words): “This is a good which has knowledge; here is a good " which has knowledge ; in me is a good which has knowledge ; ruler of the eye, protect my eye!” the Hotar drinks Soma from the Maitrāvaruṇa graba. (Then he repeats): “The eye with the mind is called hither. May the " (182) eye with the mind call (also) me! The divine Rigis,” &c. (just as above).

(By the words): “This is a good, a good which is lasting; here is a “good, a good which is lasting; in me is a good, a good which is lasting; “ruler of the sense of hearing ! protect my sense of hearing !” the Hotar drinks Soma from the Aśvina graha. (Then he repeats) : “ The sense of “hearing with the soul is called hither : may the sense of hearing with the * soul call (also) me! The divine Riṣis,” &c. (just as above).

When drinking from the Aindravāyava graha, the Hotar facing the cup turns its mouth towards his face (and drinks); for the inhaled and exhaled airs are in his front. In the same manner, he drinks from the Maitrāvaruṇa jar; for the two eyes are in his front. When drinking from

# This formula resembles very much one of the most sacred prayers of the Parsis, viz. ashem vohu vahistem asti which is particularly repeated when the Zota priest (the Hotar of the Brahmans) is drinking the Homa (Soma) juice ; vont is etymologically vasu, which is very frequently used in formulas repeated by the Hotar before be tastes the sacrificial food , vahistem is the superlative of vohh, conveying the same sense as puruvasu.

• In tbis translation I followed the reading are. One of my Manuscripts and Sayans read erant, which appears to be only a lapsus calami for 79.

The expression in the original is : tanűpávánas tanvalı, the term “body” being thus pat twice.

• Sāyaṇa efplains fan hy Fun

round about; for men and animals

the Alvina jar, he turns its mouth hear speech sounding from all sides.

(On the Repetition of the Two Yajya Mantras for Labation from the Dvidet

yagrahas. No Anuvaṣatkāra allowed. On the Agur for those Yājyās).

The Soma jars belonging to two deities are the vital airs. The Hotar ought to repeat the (two) Yajya nantias (for the offering poured out of such a jar) (183) without stopping (at the end of the first mantra), in order to keep together the vital airs and to prevent their being cut off. The Soma jars belonging to two deities are the vital airs. Thence) the Hotar should not make the Anuvaṣatkāra (ie, not pronounce the formula: “Agni, eat the Soma!“10 with the formula Vau șaț! after the Yāiva has been repeated). If he do so, then he stops the (circulation of the) vital airs which are not stopped in any other way). For this formula (the anuvaṣatkůra) is a stop. (If one should observe a Hotar repeat the Anuvaṣatkāra) one ought to tell him, that he had stopped the vital airs, which are not stopped (otherwise), and that he would consequently) lose his life. This always happens. Thence be ought not to repeat that formula (the onuvaṣat!cāra) when pouring oblations from the Soma jars belonging to two deities..

They ask, (what is the reason that) the Maitrāvaruna priest gives twice his assent that the Yājyā mantra should be repeated, and calls twice (upon the Hotar) to do so, whilst the Ilotar declares his readiness to repeat the Yajyā mantra only once, and (concludes with) pronouncing twice, Varşat! Vauşat’ (instead of doing it once;? What is the (meaning) of the Hotar’s declaration of his readiness to repeat the Yajya mantra?” (that he repeats it only (184) once at the beginning, and not before the second mantra)?

• The Aindravayava graha bas one, the Maitrāvaruna two, mouths. The drinking from the two latter ones is described as purastát pratyafichum, that is, to take the graba in one’s hands, so that its mouth faces the mouth of the drinker, and, whon drinking, to turn the lower part of the vessel aside.

The Aśvina graha has three mouths. The drinking from it is described as parikáram, that is, to turn its three moaths one after the other to one’s mouth when drinking, so that the whole vessel becomes turned round. (Oral information.)

19 The recital of this formula is callod anuva setkára.

11 The words “ assent that the Yajya mantra,” &c., and “declaration of his readiness to repeat,” &c., are only a translation of the term agur, stating its full import. After the Hotar has repeated the two Puronuvákyā mantras, mentioned on p. 130, he is addressed by the Maitrāvaruṇa priest in two formulas, following immediately one another, which are called Praisa-mantra, i.e, mantras containing an order to repeat. Both commence by

(The answer is.) The Soma jars belonging to two deities are the vital airs. The Agur formula is the thunderbolt. If, therefore, the Hotar were to put between (the two Yājyā mantras) the Agur formula, he would de prive the sacrificer of his life (as if striking him) with a weapon like) the thunderbolt. (If one should observe a Hotar doing so) one ought to tell him, that for having, by means of the Agur weapon, deprived the sacrificer of his life, he himself would also lose his life. Thus it always [135] happens. (Therefore) the Hotar ought not to repeat the Agur formula in the midst of the two Yājyā mantras).

And, further, the Maitrāvaruṇa priest is the mind of the sacrifice, and the Hotar its speech. Speech speaks only when instigated by the mind (to do so). If any one utters speech different from what he thinks, such a speech is liked only by the Asuras, but not by the Devas. The Agur formula of the Hotar is contained in the two Agur formulas (hota yakşat) pronounced at this (occasion) by the Maitrāvaruṇa priest.

(Rituyajas ) The mantras repeated for the offerings to the Ritus ** (seasons) are

the formula: Hota yaksat, 1.e., may the Hotar repeat the Yājyā mantra. The Hotar being obliged to repeat both Yājya mantras uno tenore withoutstopping, he can declare his readi ness to respond to the order given by the Maitrāvaruna only before he commences to repeati the proper Vajya mantras. His readiness lie declares by the words asme. This is the águr of the Hotar. That is to be pronounced with pluti, je, with three moras, is remarked by Pāṇini 8, 2,88 ( 51#ara. Patañjali, in his Mahābhāsya, explains as an elliptical expression, impiying the whole verse– Cara FESTSTEU (Rigveda, 1, 189, 11). On the Agur formula, see Asval. Erauta Sātras 1, 5, where it is said that the Agur formula, G AS, is required at the so-called Prayájas (at the first and fifth) and principally 5, 5. In this latter passage, the rule is given to which the author of the Brahmana refers, that the two Yājyás for the Aindravāyava graha require two Praisas, i.e, orders, one Agur, and two Vaşatkāras; whilst the two other grahas, the Maitrāvaruna and the Aśvina, require each only one Yājyā, one Praişa, and one Vaşatkāra. See also the Sānkhiyana Sutras 7,2. The formula y H is always at the beginning of the Yajya, ds well as the words ŝtat gwa at that of the Praisa mantra. The proper order to repeat is conveyed at the end of the latter by the words gads, i.e., Hotar, repeat the Yajyā mantra, whereupon the Hotar repeats the Yajya. The repetition of this formula appears to go back to a very remote antiquity. For we find both the formula and its technical term in the Zend-Avesta. Yajámahe is completely identical with the Zend Yazanardê, which always precedes the names of Abura-mazda, the archangels, and other divine beings, and the souls of the deceased, when homage is paid to them. The technical term for repeating this formula is : a-għare (the same as d-gur). See the Fravardia Yasht 50, kahê, no idha námā ághairyát, ie., to whose name of us will be pay homage by repeating Yazamaidë, i.e., we worship. That the word ághairyat has this meaning, is well known to the Parsi Dasturs

12 There are twelve Grahas for the Ritus, from which the Soma juice is offered in three sections ; first six, then four, and, lastly, two are taken. The mantras required09

the vital airs. By performing [186] them, they (the priests) provide the sacrificer with vital airs. By repeating six mantras containing the singular pitund to the Ritus, they provide the sacrificer with the air inhaled (prāna); by repeating four mantras containing the plural ritubhih, they provide him with the air exhaled (apana); by repeating, at last, two mantras containing the singular pitund, they provide him with the cir culating vital air (vyāna). For the vital airs are three-fold, viz., air inhaled, air exhaled, and the air circulating in the body. (These Ritu offerings being made in three sections) in the first (series of mantras when six are given), the singular ritund is used; in the second, the plural ritubhih; and in the third, the singular again șitund are applied. (This is done) to keep together the vital airs, to prevent them from being cut off. are to be found among the so called praiṇu sūktas. See Asval. Sraut, 8, 5, 8. Sankhayana 7, 8, About the particulars of the Ritu Yājās, see Taittirīya Sanhita 1, 4, 14 and 0,5,8, with Sayapa’s commentary, ed. Cowell, i., p. 043-48. The Yajri mantras and the Praisas for the Ritu offerings are essentially the same. All (12) Prairas are given by the Maitrāvaruna. The first is addressed to the Hotar, and runs as follows : frar gelede

ATT Hofa er gruBT 79T 2017 fua graus, i.e., May the Hotar repeat the Yajra mantra for Indra! May be drink Some from the cup of the lintar with the Ritu! The Yajyt contains the saine words, with the only difference that, instead of yakşat, the appropriate formula que is used.

In the second Rituyája, which is repeated by the Potar, the Marutas are invited to deink with the Ritu from the offering of the Polar. The third belongs to Trastar and the wives of the gods. It is repeated by the Nostar ( 19 mar agreapta gregatione fawr).

1 The fourth, which is repeated by the Agnidira, belongs to Agni. The fifth belongs to Indra-Bralini, and is repeated hy the Brahmandchiansi. The sixth is repeated for Mitra-Varuga (who are called it) by the Maitriraruṇa. Thesc six mantras contain the formula ar fuam

The seventh, eighth, ninth and tonth Rituyā jas which aro repeated byy the Hotar, Potar, Ne tar and Achhà vāka respectively, belong to deva dranirodah (a name of Agni). These four mantras contain the term pati 21 faza. The eleventh and twell’th Rituyijas are repeated by the Hotar with the term nay The eleventh Lelongs to the Asrins as the two Adbvaryns; the twelfth to Agni Grihapati.

The first Soma libation for the Ritus is poured from tho Hotrapitra, the second from the Potra-pātra, the third from that of the Voitar, the fourth from that of tlie Agnid, the fifth from the Brahmana-patra, the sixth from that of the Prasastar (Maitrāvaruna).

The soventh, eighth and ninth from the Patras of the Hotar, Potar, and Nestar respectively. The tenth libation is not poared from one of these Patras already mentioned, but in adllition to the Pātras of the Hotar, Potar, and No tar, a “fourth vessel” (turiyam potram) is mentioned, which is called amartyam, i.e., immortal. The devo dravinodah (ogni) is called upon to prepare the Soma draught himself and repeat himself the Yasyi. The eleronth libation is ponred from the Adhvaryava-pātra, and the twelfth from the Qarhapatyy. (Sapta-Butro).

[187] The Ritu Yajás * are the vital airs. (Thence) the Hotar ought lot to repeat the Anuvaşatkāra. For the Ritus have no end ; one (always) ollows the other. Were the Hotar to repeat this formula (the anuvaşat. cāra) when making the offerings to the Ritua, he would bring the endless easons (their endless succession) to a stand still. For this formula is a stand still. Who (therefore) should repeat it, would bring the Ritus to i stand still, and difficulty would be created (for the sacrifice). This Llways happens. Thence he ought not to repeat that formula, when epeating the mantras for the offerings to the Ritus.

(The Hotar Bats the Puro laša and Drinks from the Grahas.).

The Soma jars belonging to two deities, are the vital airs, and cattle is food (iļa). (Thence) after having drunk from the Soma jars belong ing to two deities, he calls Iļā (food). 1* Ifā is cattle. He thus calls cattle, and consequently) provides the sacrificer with cattle.

They ask, Should the Hotar first eat the food (remainder of the Purodása offering previous to the Soma offering) which he has in his hand, or should he drink’s first from his Soma cup (chamasa)? (The [188] answer is) he should first eat the food which he has in his hand, then he may drink Soma from his cup. In consequence of the circums tance that he first drinks from the Soma jars (Grahas) belonging to two deities, the Soma draught is first (before he takes any other food) enjoyed by him. Therefore (after having tasted already the Soma juice by drinking from the Grahas belonging to two deities) he ought to eat the food (Purodāga) which he has in his hand, and then drink from his own cup (chamasa). In this way, be takes (for himself) nourishment of both kinds (food and drink).

By taking both Soma draughts (from the graha and the chamosa) he obtains (for himself) nourishment (of all kinds).

(The Flotar pours some drops of Soma from the Graha into his Chamasa ; the meaning of this proceeding is given in the following :)

13 The same speculations on the nature of the Ritusajás, víz, that they are the vital airs, we fiod in the Kaupītaki Brahm, 18, 9, and in the Gopatha Brāhin. 8, 7.

** The term used for “drinking " is bhakyayatt, which is also the common word for eating. That bhaks must have been used already in very ancient times for " drinking” the soma juice, is sbown in a passage in the Homa Yasht of the Zend-Avesta (see Yasna 10, 13.) yase tê būdha haoma zairë gava iristane bakşaiti, .e., who enjoys thee, O Homa, (Soma) when being dead (by bruising and squeezing in the yellow milk. (The Homa juice of the Parsis is of yellow colour, and actually mixed with a little fresh nilk).

** The formula for calling Ila is ’to be found in the Asvali yaua Granta Satra 1, 7: zlopáhitā, &o.

The Soma jars belonging to two deities are the vital airs; the Clamasa of the Hotar is the soul. By pouring drops from the Soma jars belonging to two deities in the Chamasa of the Hotar, the Hotar puts (in his own body) the vital airs for obtaining his full age. He who has such a knowledge attains to his full age (100 years).

(The Origin of the Tūşīnim Samsa, 1* 2.., Silent Prcise, Explained.)

The Asuras performed at the sacrifice all that the Devas performed. The Asuras became thus of equal (139) power (with the Devas), and did not yield to them in any respect). Thereupon the Deras saw (by their mental eyes) the tūşnin samsa, i.e., silent praise. “? The Asuras (not knowing it) did not perform this (ceremony) of the Devas. This “silent praise” is the silent (latent) essence (of the mantras). Whatever weapon (vajra) the Devas raised against the Asuras, the latter got (always) aware of them. * The Devas then saw (by their mental eyes) the “silent praise” as their weapon ; they raised it, but the Asuras did not get aware of it. The Devas aimed with it a blow at the Asuras and defeated the latter, who did not perceive (the weapon which was aimed at them). Thereupon the Devas became masters of the Asuras. He who has such a knowledge becomes master of his enemy, adversary, and later.

The Devas thinking themselves to be victors spread the sacrifice (i.e., made preparations for performing it). The Asuras came near it, intending to disturb it. When the Devas say the most daring (of the Asuras) draw near from all quarters, they said : let us finish this sacrifice, lest the Asuras slay us. So they did. They finished it by repeating the “silent praise.” (The words which constitute the “silent praise” now follow.) By the words, bhur agnir jyotir jyotir agnir, they finished the Ajya and Pia-uga Šástras (the two principal liturgies at the inorning libation). By the words, indro jyotir bhuvo jyotir indreh, they finished the Nişkevalya and Marutvatīya Sastras (140] (tbe two principal liturgies at the midday libation). By the words, sitrija jyotir jyotił svak

" See about this particular part of the Soma service, Åsval. kr. 5. 5, 9, which pass age is quoted by Sayada in his commentary on the Aitarêya Brahmanan. The three for mulas which constitute the Silent Praise (as mentioned here) form also, with the exception of the vyahritis (the three great words bhůr, bhiyult, syan) a chant called the Jyotirgánu, which is sung by the Udgātar when holding the cloth through which tho Soma juice is strained (it is called dusa pavitra) in his hand. The metre of the three formulas (if all are taken together) is GayatriThe Rışi to whom it was revealed is said to be Puşkala (Sima prayoga).

18 Mantras, sacred formulas and words, are always regarded as personages,

IN The tern in the original is : pratyabudhyanta. Sāyana explains it by m i fa, they retaliate, lake revenge.

süryaḥ, they finished the Vaišvadeva and Agnimāruta Sastras (the two liturgies of the evening libation).

Thus they finished the sacrifice by the “silent praise.” Having thas finished the sacrifice by means “of the silent praise” they obtained the last mantra required for the safety of the sacrifice. 18 The sacrifice is finished when the Hotar repeats the “silent praise.”

Should any one abuse the Hotar or curse hina after having repeated the “silent praise,” he should tell him (the man who abuses or curses him) that he (the abuser) would be hurt by doing so.

(In order to make abuses or curses retort upon their author, the Hotar repeats the following mantra :) " At morning we (the Hotars) finish to-day this sacrifice after having repeated the “silent praise.” Just as one receives a guest (who comes to our houses) with ceremony, in the same way we receive (the sacrifice as our guest with due honours) by repeating this (silent praise).” He who having such a knowledge should abuse or curse the Hotar after he has repeated the “silent praise,” suffers injury. Thence he who has such a knowledge should not abuse or curse, after the “silent praise’ has been repeated.

(On the Meaning of the Silent Praise.) The “silent praise” are the eyes of the (three) libations. Bhar agnir, &c., are the two eyes of the morning libation. Indro jyotir, &c., are the two eyes [141] of the midday libation Sūryo jyotir, &c., are the two eyes of the evening libation. He who has such a knowledge, prospers by means of the three libations which are provided with eyes, and goes by means of such libations to the celestial world.

This “silent praise " is the eye of the sacrifice (the sacrificial man). There being only one of the “great words” (bhūr, bhuvalt, svar), (in the “silent praise” of every libation), it must be repeated twice, for, though the eye is (according to its substance) only one, it is double (in its appear ance).

The“ silent praise " is the root of the sacrifice. Should a Hotar wish to deprive any sacrificer of his standing place, then he must not at his sacrifice repeat the “silent praise;” the sacrificer then perishes along with his sacrifice (the sacrificial personage) which thus has become rootless.

19 The sacrifice is believed to be a chain; none of its links is to be brokep. IL finished, it is rolled up. The last mantra represents the last link. Without the last link, a chain cannot be wound up.

Abont this they say: the Hotar ought to recite (it at any rate); for it is for the priest’s own benefit when the Hotar repeats the “silent praise.” In the priest rests the whole sacrifice, and the sacrificer in the sacrifice. Thence the “silent praise,” ought to be repeated.