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FIFTH CHAPTER. The Different Parts of the Ajyü Śāstra : Ahara, Nivid, Sukta.)

The call, sorsavona (called thāva) is the Brahma ; [142] the address (Nivid) is the Kṣatram (royal porver), and the hymn (sukta) are the subjects (vis). By repeating (first) the call somsd vom (representing the Brahma). and then setting forth the titles (representing the royal power), the Hotar joins subsequently the Kṣatram to the Brahma. By repeating the Nivid before he recites the hymu, he joins subsequently the subjects to the Kṣatram, the Ksatram being the Nivid, and the hymn the subjects.

Should the Hotar wish to deprive the sacrificer of his Kṣatram, he

1 This formula, which is very frequently used, is only a corruption and con traction of suma 1 i.e., let us both repeat the Sastre. To this call by the Flotar the Adhvaryu responds with the words : . a i, ein, we repeat, God! (deva menning here only priest). This call of the Hotar is called Ahava, and the response of the Adhvaryu PratigáraSee Åsval. Sr. S. 5, 9, where the following rules regard Ing the repetition of the Ahívo, by which the Adhvaryu is informed that the Hotai is about to repeat his recitation, are given : en TT: fra: FACE qatanyaaie eienia: SETT mararata: this Ahava (the call sonrsávom with a loud voice by the Hotar) takes place at the commencement of the Sastras at the morning libation, and at the beginning of the several parts of the Sastras (as in those of the Pra-uga sastra), and everywhere (at all fastras) within the bistra of which it forms an integral part. The first syllable ft is always pluta, i.e., spoken,with three moras, and also the one (pranav) at the end. In the Prayogas it is thus written : in prais. At the midday libation, the akáva is preceded D; the word megaf Adhvaryu (Asv. Sr. S. 5, 14), which is wanting at the morning libation At th: evening libation, there is another modification of the āhiva, viz., great tips, the syllabl so being repeated twice. Tbis áh-iva is regarded as a matter of great importance, an required at the beginning of all Sāstras, be they recited by the Hotar, or the Maitrāvarup or Brahmapāchhansi or the Achhavika. (See 3, 12.)

The Nivid is an address either to a single deity or to a class of deities, inviting the to enjoy the soma libation which had been prepared for them. It generally contains ti enumeration of the titles and the qualities of the respective deities. Its proper play is only in the midday and evening libations. All the Nivids for these libations are givi in full in the Sānkhiyana Sr, S, 8, 18-23. The twelve formulas addressed to Agni wbi are enumerated in 2, 84, are properly, speaking, no Nivid, but only a Puroruk, i.e. a nie preliminary address, They are actually called so in 2, 40. We find the word also in t Zond Avesta in the verbal form : nivaédayemi i.e., I address my prayer to such and su beings (which are then mentioned).

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has only to put in the midst of [143] the Nivid the hymn. By doing 30, he deprives him of his Kṣatram.

Should the Hotar vish to deprive the sacrificer of his subjects (his income, &c.) he has only to put in the midst of the hymn the Nivid. By doing so, be deprives the sacrificer of his subjects.

But should he wish to perform the sacrifice in such a way as to keep the sacrificer in the proper possession of all he had (Brahma, Kṣatra, or Vis)’, then be must first repeat the ahāva (somsavom,) then the rivid, and (lastly) the silkta (lıymn). This is the proper performance for all (the three castes).

Prajapati was in the beginning only one (not distinguished from the world). He felt a desire of creating (beings) and (thus) multiplying

himself. Therefore) he underwent austerities, and remained silent.

· After a year had elapsed, he uttered twelve times (words) which con stitute the Nivid of twelve sentences. After this Nivid had been pro nounced, all creatures were produced.

(That the world had been created by means of the Nivid) this, sal (also) a Riṣi (Kutsa by name) when repeating the following verse in which there is an allusion to it: sa pūrvaya nivida (1, 96, 2) i.e., “he “(Agni) created through the first Nivid, through the praise of life in “songs, all the creatures of the Manus (regents of large periods of time); " through his lustre shining everywhere (he made) the heavens and “water; the gods (priests) kept Agni (back on earth), the giver of “treasures.”

This is the reason that the Hotar gets Offspring, when he puts the Nivid before the hymn (sūkta). He who has such a knowledge, is blessed

vith children and cattle.

34. . [144] (The Several Words of the Nivid are Explained).

The Hotar repeats : Agnir deveddhah, i.e., Agni lighted by the gods. The Agni lighted by the gods is that Agni (in heaven); for the gods kindled him. By these words, he (the Hotar) has command over that Agni in that world (the fire in heaven).

The Hotar repeats : Agnir manviddhah, iela, Agni lighted by men. The Agni lighted by men is this one (on earth); for men lighted him. Thus he has command over Agni who is in this world (on earth).

• That is to say, if he does not wish to deprive one of the royal caste of his nobility, or a Vaisya of his caste.

«The address to Agni at the Darsaparnamasa-isti, after the names of the chief patriarchs (prarara) of the sacrificer’s family have been pronounced, is just like this one mentioned here, which is required at the Ajya sastra. Ašval. Sr. 8. 1, 3,

ni

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The Hotar repeats : Agnih susamit, i.e., Agni who lights well. This is Vāqu. For Vayı lights himself through himself and all that exists. Thus he has command over Vīyu in the airy region.

He repeats : hotā devaavritch, i.e., the Hotar chosen by the gods. The Hotar chosen by the gods is that Agni (in heaven). For he is every where chosen by the gods. Thius lie has command over him in that world (heaven).

He repeats: hotā manuurital, i.e., the Hotar chosen by men. The Hotar chosen by men is this Agni (on earth). For this Agni is every where chosen by men. Thus the Hotar has command over Agni in this world.

o repeats: pranir yajñündm, i.e., the carrier of sacrifices. Vāyu is the carrier of sacrifices. For, when he blows (prāniti), then the sacrifice exists, and consequently the Agnihotram. Thus he has command over Vayu in the airy region.

He repeats : rathir adhvarānām, ie, proprietor of the carriage [ 145 1 laden with offerings. The proprietor of the carriage laden with offerings is that one (Agni in heaven, Aditya). For he moves to his place to which he wishes to go), just as one who has a carriage. Thus the Hotar has command over him (Agni) in this world.

He repeats ; atūrto hotd, i.e., the Hotar who is not to be overcome. This Agni (the Agni on earth) is the Hotar who is not to be overcome. None can come across his way. Thus the Hotar has command over Agni in this world (on earth).

He repeats : tūrnir havyāvat, i.e., the runner who carries the offerings. Váyu is the runner who carries the offerings. For Vāyu runs in an instant through the whole universe ; he carries the offerings to the gods. Thus he has command over Vayu in the airy region.

He repeats: ā devo devấn vakṣat, i.e., may the god bring bither the gods. That god (Agni in heaven) is it who brings hither the gods.

Thus he has command over that (Agni) in that world.

He repeats: yakṣad agnir devo devān, i.e., may Agni, the god, repeat the sacrificial mantras addressed to the gods. This Agni is it who repeats the sacrificial mantras addressed to the gods. Thus he has, command over Agni in this world.

He repeats : so adhvard karati, jātavedan, i.e. may Jatavedās (Agai) prepare the sacred food. Vāyu is Jātavedās. Vāyu makes the whole universe. Thus he has command over Vāyu in the airy region,

(On the Recitation of the Silkta of the Ajya sastra. The Peculiar

Recitation of the First Verse Represents Copulation.) (When the Hotar repeats) the (seven) Anustubh verses: pra vo devāya agnaye (3, 13), he separates [146] the first pada (from the second one). For a female divaricates her thighs (at the time of coitus.) He joins the two last padas (when repeating the hymn). For a male contracts his thighs (at the time of coitus), This (represents) copulation. Thus he performs the act of copulation (in a mystical way) at the very beginning of the recitation (of the Ajya Sastra), in order to produce (offspring and cattle for the sacrificer). He who has such a knowledge, is blessed with the production of offspring and cattle.

By separating, the tivo first padas when repeating (this hymn), he thus makes the hindpart of the weapon (represented by the Ajya Sastra) very thick, and by joining the tivo latter padas (of the hymn), he makes its forepart thin. The same is the case with an iron club or with an axe (that is to say, the forepart, the shaft is thin, and the iron) part of them thick). Thus he strikes a blow with the weapon at his enemy and adversary. Whatever (enemy) of his is to be put down, this weapon will accomplish it.

38. (Why the Hotri Priests Repair to the Dhiṣuyas or Fire Places, stretching a

Straight Line fron the Agnidhra Hearth. On the Name of the 4jya Sastra. The Sastra of the Achhôváka belongs to Indra Agri).

The Devas and the Asuras were fighting in these worlds. The Devas had made the Sadas (sitting place) of the priests (on the right side of the Uttarā Vedi) their residence. But the Asuras turned them out of it. They then repaired to the Agnidhra5 hearth (on the left of the Uttara Vedi). Thence they were [147] not conquered by the Asuras. Therefore, the priests take their seats near the Agnidbra, and not in the Sadas. For, when sitting near the Agnidhra, they are held (from dhri to hold). Thence that hearth is called Agnidhra.

The Asuras extinguished the fires of the sitting place of the Devas. But the Devas took the fires (which they required) for their sitting places from the Agnidhra. By means of them they defeated

The legend is here related, in order to account for the fact, that the priests when performing the Sastras, havo their usual sitting place near the Márjáliya fire and tako their seats (dhiṣnya) near the Agnidhra fire.

Tho places to which the Brahmagam alludes are the so-called Dhiar yas, extending in a straight line from the Márjali to the Agaidhra fire. They are eight in number, all

the Asuras and Rakṣas, and drove them out. Thence the sacrificers, by taking out the different fires (required) from the Agnidhra, defeat the Asuras and Rakṣasas and turn them out.

They conquered (ajayanta) by means of the (four) Ajya Sastras at the morning libation and entered (the place) which they had conquered. Thence the name ajya (from ji to conquer, and a-yā to come near, enter).

Among the bodies of the minor Hotri priests (Maitrāvaruna, Brālımanāchhansi, and Achhān vāka), that of the Achhāvāka was missing when they conquered and entered (the place); for in his body Agni and Indra had taken up their abode. Agni and Indra are of all the gods the strongest, mightiest, defeating best (the enemies), the most excellent, saving best (their friends). Thence the Sastra of the Achha Vāka’ at the morning libation belongs to (148) Iudra and Agni (whilst in those of the other Hotựi priests, Agni alone is praised). For Indra and Agni took their abode in his the Achhà vāka’s) body.. Thence the other Hotri priests walk first to their sitting places, and last comes the Achhāváka. For he who is behind, is missing; he will join (the others) at a later time. "

Thence the sacrificer should have a very strong Bahvricha * Brahmaṇa to repeat the Achhāvā ka Sastra, for only then (if he be strong) his (the priest’s) body will not be missing.

87. (On the Meaning of the Ajya ancı Prob-ulga Sastras. How they correspond

with their respective Stotras. On the Yajyā of the Hotar.)

The sacrifice is the carriage of the gods. The Ajya and Pra-uga Sastras are the two reins between the carriage and the horses). By repeating the Ajya Sastra after the Pavamānah Stotra (has been sung by the Sāma singers), and the Pra-uga after the Ajya Stotra, occupied by the so-called Hotri priests in the following order, commencing from the Mārjali fire : Maitrāvaruna, Hotar, Brahmanachbānsi, Potar, Nostar, Achhavaka, and Agnid. Before each of these priests there is a small earthen ring, in which sapd, dust, &C., are thrown and a little fire lighted on it for the protection of the Hotri priest who stands near it. See Mahidhara’s commentary on the Vajasaneya Sanhita, p. 151-52, cd. Weber, and the Katīyā Sutras 8, 6, 16-23, (p. 708-10, ed. Weber).

• The Sastra of the Achhavaka consists of a bywa addresscd to Indrāguis viz. indrūgni ā gatam (3, 12).

This means a Rigvedi, i.C., a repeator of the mantras, of which tho Rigveda barn hitd is made up.

Each bastram or recitation of one of the Hotri priests pre-supposes a Stotrawi, or performance of the Sāna singers. There are always as many castras as there are Stotras.

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the Hotar holds asunder the reins of the carriage of the gods, in order to prevent it from being broken to pieces. In imitation thereof charioteers hold asunder the reins of human carriages. Neither the divine nor the human carriage of him who has such a knowledge will be broken.

They (the theologians) ask : How does the Ajya Sastra of the Hotar which belongs to Agni, correspond with the Pavamānya verses (for the fermentation of the Soma juice) which are chanted by the Sāma singers, (the rule being) that the Sastra (149) should be just like the Stotra ?! 0 (The answer is :) Agni is par mānah, i.e., purifying, as even a Riṣi (already) said: Agnir riṣiḥ pavamanah (9, 66, 20). The Ajya Sastra, which begins with verses addressed to Agni, thus corresponds with the Pavamānya verses of the Stotra (for Agni is also pavamānah).

They ask: Why is the Stotram of the Sama singers in the Gayatri, and the Ajya Sastra of the Hotar in the Anuṣtubh metre, (the rule being) that the Stotram must be like the Sastram (i.e, both must be of the same metre)? He ought to answer : one ought to look only to the total. There are seven verses (i.e., the hymn of the Ajya Sastra) in the Anuṣtubh metre; by repeating the first and last verses thrice, the number is brought to eleven; as the twelfth verse, the Yajyā, in the Virāț metre is to be counted, for the metres are not changed by an excess of one or two syllables. 1? These twelve (Anustubhs) are equal to sixteen Gayatris. The Sastra being in the Anuṣtubh metre, cor responds with the Gayatris of the Stotram (the metres thus being equalized).

The Yajya mantra (belonging to the Ajya Sastra of the Hotar) is, agna indraschu dāśuṣo (3, 25, 4.) (Instead of the regular order indragni, there is agna indrascha in the Yājyā, Agni thus being first; but this must be so, for) these two (deities) did not conquer, as Indragnt, but they conquered, when being made, Agnendrāu. The reason that the Hotar repeats a Yājyā verse addressed to Agni-Indra is that he might be victorious. This verse is in the Virat metre, which consists of thirty three syllables. [150] There are thirty-three gods, viz, : eight Vasus, eleven Rudras, twelve Adityas, one Prajapati, and one Vaṣatkāra. Thus he makes the deities participate in the syllables at the very first recita tion (the Ajya Sastra being the first among the twelve recitations of

70 There appearod to be an exception to tho rule in the fact that the sastra and the Stotra have not the same deity, the Grst being addressed to Agui, and the latter to Indra, whilst, according to the ralo, both Sastra and Stotra ought to rotor to one and the same deity.

11 The Anuṣtubh has thirty-two syllables, but the Virat thirty-thrce.the Soma-day). According to the order of the (thirty-three) syllables, the gods severally (one after the other) drink (the Soma). Thus the deities are satisfied by the vessel holding the gods.”

They ask, Wby is the Yājyā verse addressed to Agni-Indra, whilst the Ajya Sastra of the Hotar belongs to Agni alone, (tbe rule being that the Yājyā verse is to correspond with the Sastra (to which it be longs)? The answer is) The Agni-Indra-Yājyā is the same with the Indra-Agni one; and this Sastra belongs to Indra-Agni, as may be seen from the (Aindrāgna) Ciraha (mantra), and the “silent praise” (used at this occasion). For the Adhvaryu takes the Graha under the recital of the following mantra : indrāgni agatam sutam?’ (3, 12, 1. Vājasaneya Samhita 7, 31), i.e., “Come ye, Indra and Agni! to the Soma juice, (which is like a) fine cloud. Drink of it, driven by your mind.” The “silent praise " is, thūr agnir jyotir jyotir agnir, indro jyotir bhuvo jyotir indrah; sūryo jyotir jyotili sualı suryah. Thus the Yājyā verse is in accordance with the Sastram.

38. T’he Japu which is Repeated before the Libations from the Dvidcvatya

Grahas are given. Ils Several Sentences Explained.)

The Japa”* which the Hotar mutters, is the seed. (151) The effusion of seed is inaudible ; so is the Japa. It is, as it were, the effusion of the seed.

1 This mystical devapátra, i.e., vessel holding the gods, is hero tho Yajyā verse in the Virag mctre.

• This is the Yájyā mantra which is ropeated by the Achhaváka.

14 This Japu or inaudiblo utlcrance of words is tho vory coinmenicomont of tho Ajya bastra. It is given in full, Ašval. Nr. S. 5, 3. First tho Adhvaryu is called upon by the Hotar to turn away his face witli the words : que fazat, 1.2., Away, Adlvarya! Thon he commences the Japa with the words : su-mat, &e, (sec 2, 24). Wc hero give tho wholo of it:

सुमत्पद्वग्दे पिता मातरिश्वा छिद्रा पदा धादछिन्द्रोक्था कवयः शंसन्सोमो विश्वचिनीयानि नेषबृहस्पतिरुस्था मदानि शंसिषद्वागायुविश्वायुविश्वमायुः क इदं शंसिष्यति स इदं शंसिष्यति. i.eu, “ May the father Mātarisvan (wind, broath) make the verso foet without a broach! May the Kavis repeat tho recitations without a breach! May Soma, tho all-possossing, guide our performances! May Brihaspati ropeat tho recitations (and) the joyful choruses! Vách (specch) is life, sho has the wholo life. She is life. Who will repeat this (Sastra)? Ho (i.lv, I, thc Hotar, roprosenting Vách) will ropoat it." From tho contents of this Japa, it is evident that tho Hotar invokes the deities prosiding over breath, spcoch, and literary skill, for a successful recitation of the wholo tastra, to accomplisk which is regarded as an arduous task. In one of tho sentencos of this Japu the repeaters are called kavis, which appears to have boen the moro ancient name of the Hotři priests. It is montioned as signifying a class of priests in tho Zend-Avesta also,

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He mutters the Japa before the call śornsávom. For all that is l’epeated after the call, sorsavom, forms part of the Sastra. The Hotar addresses this call (sorsávom) to the Adhvaryu, when the latter with his face turned away is lyiog prostrate on the earth (using the two hands as his two forelegs like beasts). For four-footed beings (animals) emit their sperms at the time of copulation) having turned their faces away from one another. He (the Adhvaryu) then stands upright on his tivo legs. For two-footed beings (men) emit their sperms when facing one another in a straight line.

(The several sentences of the Japa are not explained).

He mutters, pita matariśve. The breath is pitā (father), and the breath is mātariśva ; the breath is seed.

[152] By repeating these words, he (the Hotar) emits the seed (for a spiritual birth).

Achhidrá padā dha.’’ Achhidrá, i.e., Fithout breach, is seert. Thence a being which is unbroken (a whole) rises out of the seed. .

· Achhidrá uktha kavayah samsann. Those who have learnt by heart (the mantras) are called kavis. The sentence means: “They produced this unbroken (matter), i.e., the seed."

Somo visvavid–samśīṣat. Brihaspati is Brahma; the Soma, mlio is praised by the singers, is the Kṣatram. The nithāni and uktha madani are the Sastras. By repeating this sentence, the Hotar recites his Sastras, instigated (prasuta) by the divine Brahma and by the divine Kṣatra. Both these (Brihaspati and Soma) preside over the whole creation, whatever exists. For all that the Hotar is doing without being incited by these two (deities), is not done. (Just as) they reproach one (in common life, when something is done without order, saying) he has done what was not done (not to be done). Of him who has such a knowledge all that is done will be done, and nothing that is done be undone.

Vāg-ayur. Ayuh (life) is breath ; seed is breath ; the womb is vách. By repeating this sentence, he pours the seed into the womb.

Kaidam-samsisyati. Kıh (who?) is Prajāpati. The meaning of the sentence is, Prajapati will generate.

39. (On the Meaning of the Six Members of the “Silent Praise,” and the Twelve Members of the Puroruk. Why Jātavedas is mentioned in the Purorum. The Meaning of the Ajya-slikta.)

Having called sonsāvom, he recites the “silent praise.” This trans

25 Ásval., dhāt.

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forms the seed (represented by [158] the Japa). First the effusion of the seed takes place; then follows its transformation.

He repeats the “silent praise” vithout proper articulation of the voice 18 (in order to make its proper words unintelligible even to those who stand nearest). For, in the same way, the seeds are transformed (going across one another).

He repeats the “ silent praise " in six padas? (i.e., stopping six times). For man is six-fold, having six limbs. - Thus he produces by transformation the soul as six-fold, consisting of six parts.

After having repeated the “silent praise,” he repeats the Purorud (Nivid 2, 34). Thus he brings forth (as a birth) the seed which had been transformed. The transformation (of the seed) occurs first ; then follows birth.

He repeats the Puroruk with a loud voice. Thus lie brings him (the mystical body of the sacrificer) forth with a loud voice (crying).

He repeats it in twelve padas. The year has twelve months; Praja pati is the year; he is the producer of the whole universe. He who is the producer of the whole universe, produces also him (the sacrificer) and (provides him) with offspring and cattle for propagation. He who has such a knowledge, prospers in offspring and cattle.

He repeats a Puroruk addressed to Jatavedasl8 (Agni), the word Jāta vedās occurring in the last (twelfth part (of it).

[154] They ask, Why do they repeat at the morning libation a Puroruk addressed to Jātavedās, whereas this deity has its proper place at the evening libation ? (The answer is) Jātavedās is life. For he knows (veda) all that are born. As many as he knows of are born (jātā nám), so many (only) exist." How could those exist of whom he does not know (that they are born ?) Whosoever. (That sacrificer) knows that he himself is made a new man (by means of the Ajya Sastra), he has a good knowledge.

40. He repeats the (hymn), pra 20 decāya Agnaye (3, 13).2 * (The word) pra means prana (life). For all these beings move only after having been

10 This is called ; tira iva, i.e., across as it were.

" Its six parts are as follows: (1) f ifas (2) sarfacrat (3) Falsafavar (4) sülfatusit (5) separat (6) safa: Fif, See Åsval. ér, S. 5, 8. Properly speaking, the “silent praise” consists only of three padas. See Ait. Br.2, 31.

1: This refers to the last pada of the Puroruk or Nivid, where Agni is mentioned liy the name of Jātavedas, See %, 34.

1* This is an explanation of the name " Jātavedas." ** This is the Ajya-sūkta, the chief part of the Ajya-sastra.

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endowed with prāna. Thus the Hotar produces the prána (for the sacri ficer), and makes it ready (for use).

He repeats, didivārsam apūrvyam (3, 13, 5).*1 For the mind has become shining (didaya), and nothing exists anterior (apūrvyam) to the mind. Thus he produces the mind (of the sacrificer), and makes it (ready for use).

He repeats, sa naḥ sarmāni vitaye (4). Vach is sarma (refuge). For they say about one who is repeating with his speech (the words of another). “I have stopped his talkativeness (šarmavat).’** By (155) repeating this ysrse, the Hotar produces speech (in the sacrificer), and makes it ready (for use).

“He repeats, uta no brahman (6). Brahma is the sense of hearing. For, by means of the ear, one hears the Brahma ; " Brahma is placed in the ear. By repeating this verse, be produces (in the sacrificer) the sense of hearing, and makes it ready (for use).

He repeats, sa yantā vipra (3). The air exhaled is Yantā, i.e., restrainer. For the air inhaled (prāna) is held back by the air exhaled (apána), and does (consequently) not turn away. By repeating this verse, he produces the apána (in the sacrificer), and makes it ready, (for use

He repeats, rita vd yasya rodasi (2). Rita, i.e., true is the eye. For if two men have a dispute with one another (about anything), they believe him who says, “I have seen it by the exertion of (my own) eyes.” By repeating this verse, he produces the eye (in the sacrifice), and makes it ready (for use).

With the verse, rri no rasva (7), he concludes. The whole (man) **endowed with thousand-fold gifts, with offspring, and thriving well,” ** is the dima (soul). By repeating this verse, he thus produces the soul as the aggregate man, and makes it ready (for use).

He repeats a Yājyā mantra. The Yajya is a gift, meritorious, and

21Though in the Sikta the fifth verse, it is the second, if this layın is used as the principal part of the Ajya Sastra.

32 The words, cremain are no doubt an idiomatical phrase of the ancient Sanskrit, the exact meaning of which it is now impossible to determine. Sāyana ex piains it in the following way: Warrette fagara Fala na premiat ens are

a feren erite gran fhf The irregular forms instead of *he takes a Vedic anomaly. The phrase, he further adds, is applied in common life when one’s speech is stopped. The author of the Brahmapa adduces this phrase only in illustration of the supposed identity of Vāch with Sarina,

• 23 say. takes it in the sense of Veda, which appears to be the fight interpretation, if the word is restricted to the Mantras,

** There are words of the Mantra

YA

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fortune. By repeating it, he makes him (the sacrificer) a pure (goddess) of fortune ** and prepares her for assisting him.

He who has such a knowledge, merges in the deities, after having been identified with the metres, [156] the deites, the Brahma, and immortality. He who thus knows how to become identified with metres, &c., has (certainly) a good knowledge ; it is beyond the soul and beyond any deity (i, e., this knowledge is of higher value than the soul, or any

god).

41. (The Meaning of the Several Verses of the Ajya Sukta.) He repeats the “silent praise” in six padas. There are six seasons. By doing so, he makes the seasons and enters them.

He repeats the Puroruk in twelve padas. There are twelve months. By doing so, he makes the months and enters them.

He repeats, pra vo devaya ** (3, 13). Pra is the air. For all beings go after air. By repeating this verse, he makes the air and enters it,

He repeats, didivānsan. The sun is didaya, nothing is earliers, than the sun. By repeating this verse, he makes the sun and enters it.

He repeats, na naḥ sarmāni vitaye. Sarmāni (places of refuge) means Agni. He, gives nourishment. By repeating this verso, he makes Agni and enters Agni.

He repeats, uta no brahman. The moon is Brahma.. By repeating this verse, he makes the moon and enters her.

He repeats, sa yanta. Vāyu is yanta (the restrainer) ; for by Vayu (wind) the universe is kept up, who prevents the air from gathering in the atmosphere only. By repeating this verse, le makes Vayu and enters bin,

[157] He repeats, ritava yasya rodasi. Heaven and earth are the two rodas. Thus he makes heaven and earth and enters them.

He concludes with the verse, nu no rasva. The year is a whole with thousand-fold gifts, produces, and well-being. Thus he makes the year as a whole and enters it.

He repeats a Yājyā nuantra. The Yajya is rain (and rain is) light ning. For lightning (produces) rain, and rain gives food. Thus he makes lightning and enters it. He who has such a knowledge, becomes identified with (all) these things " and with the deities.

*8 Tho vord laksmi here evidently expresses the idea of “destiny’ in general.

30 The Ajya-sūkla (3, 18), which has been explained in the preceding chaptor, is here explained again. –

5This is an explanation of the term aparuyam in the verso in question. ** Such as the seasons, months, Agni, &c., whicli are severally mentioned in thia