ऋग्वेदे विश्वासटिप्पन्यः

THIRD CHAPTER. (The Abstraction of soina. Origin of the Three Libations. Evening Libation. The Vaišvadeva and Agnimāruta Sastras.)

(Story of the Metres which were despitched by the Gods to fetch the Sona from heaven. Jagati and Tristubh unsuccessful. Origin of Dikga, Tapas, and Dakṣind).

The king Soma lived once) in the other world (in heaven). The Gods and Risis deliberated : how might the king Soma (be induced) to come to us? They said, “Ye metres must bring back to us this king Soma." They consented. They transformed themselves into birds. That they transformed themselves into birds (suparna), and flew up, is called [202] by the knowers of stories sauparnam (1.c, this very story is called so). “The inetres went to fetch the king Soma. They consisted (at that time) of four syllables only; for (at that time) there were only such metres as consisted of four syllables. The Jagati, with her four syllables, flew first up. In flying up, she became tired, after having completed only half the way. She lost three syllables, and being reduced to one syllable, she took (from heaven) with her (only) the Dikṣā and Tapas,’ and flew back (to the earth). Ile who has cattle is possessed of Dīkṣā and pos sessed of Tapas. For cattle belong to Jagati. Jagati took them.

Then the Triṣtubh flew up. After having completed more than half the way, she became fatigued, and throwing off one syllable, be came reduced to three syllables, and taking (with her) the Dakṣiṇai, flew back (to the earth). Thence the Dakṣiṇıl gifts (sacrificial rewards) are carried away (by the priests) at the midday libation (whiclı is) the place of the Triṣtubh; for Triṣtubh alone bad taken them* (the Dakṣiṇā gifts.)

(Gayatri successful; Wounded when Robbing the Soma. What became of her nail cut off, &c.)

The gods said to the Gāyatrī, “ Fetch thou the king Soma.” She con sented, but said, “During the whole of my journey (up to the celestial

These gifts are to be bestowed upon the sacrilcer at the Dikya niya işti. See 1,1-5.

1 The words frezafira are to be parsed as follows: FREEWIFE I a

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world), you must repeat the formula for wishing a safe passage for me.” The gods consented. She flew up. The gods [208] repeated throughout her passage the formula for wishing a safe passage, viz., pra chā chā, go, and come back, and come back. For the words, pra cha cha, signify, that the whole journey will be made in safety. He who has a friend (who sets out on a journey) ought to repeat this formula ; he then makes his passage in safety, and returns in safety.

The Gāyatri, when flying up, frightened the guardians of Soma, and seized him with her feet and bill, and (along with him) she also seized the syllables which the two other metres (Jagati and Triştubh) had lost. Krisānu, (one of) the guardians of the Soma, discharged an arrow after her, which cut off the nail of her left leg. This became a porcupine.

(The porcupine, having thus sprung from the nail which was cut off), the Vasā (a kind of goat) sprang from the marrot (vasa) which dripped from the nail (cut off). Thence this goat is a (suitable) offering. The shaft of the arrow with the point (discharged by Krisānu) became a serpent which does not bite (dundubha by name). From the vehemence with which the arrow was discharged, the snake sraja was produced ; from the feathers, the shaking branches which haug down the airy roots of the Asvattha) ; from the sinews (with which the feathers vere fastened on the shaft) the worms called gandiipado, from the fulmination (of the steel) the serpent andhahi. Into sucl objects was the arrow of Krišanu; trans formed.

[204] (Origin of the Three Libations. They all are of equal strength.)

\Vhat Gayatrī had seized with her right foot, that became the morning libation ; she made it her own place. Thence they think the morning libation to be the most auspicious (of all). He who has such a knowledge, becomes the first and most prominent (among his people) and attains to the leadership.

What she had seized with her left foot, became the midday libation. This (portion) slipped down, and after having slipped down, did not attain to the same (strength) as the first libation (held with the right foot). The gods got aware of it, and wished (that this portion should not be lost). They put (therefore) in it, of the metres, the Triştubh, and of the deities,

3 This formula is used for wishing to a friend who is setting out on a journey a safe passage and return in safety.

Sayaṇa here quotes an Adhvaryu mantra containing the names of the guardians of the Soma, among whom one is Krisānu : 619HHİT ZE GEFa taga a: elhuur fara eta At ar 29, See Vājasanêyi Bañhitā, 4, 27, with Mahīdhara’s commentary on it (p. 117 in Weber’s edition).

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Indra. Therefore it (the midday libation) became endowed with the same strength as the first libation. He who has such a knowledge, prospers through both the libations which are of equal strength, and of the same quality.

What Gayatri had seized with her bill, became the evening libation. When flying down, slie sucked in the juice of this (portion of Soma, held in her bill), and after its juice had gone, it did not equal (in strength) the two first libations. The gods got aware of that and wished (that the juice of this portion should be kept). They discovered it (the reniedy) in cattle. That is the reason that the priests pour sour milk (in the Soma at the evening libation), and bring oblations of melted butter and of flesh (things coming from the cattle). In this way, the evening libation obtain ed equal strength with the two first libations.

He who has such a knowledge, prospers through all the libations which are of equal strength and of the same quality.

[205] 28. (How Tristubh and Gayatri obtained their proper

ozumber of syllables.) The two other metres said to the Gayatri, " That which thou hast obtained of us, viz., our syllables, should be restored to us." The Gayatri answered, “No.” (They said) “As far as the right of possession is con cerned, they (those syllables) are ours." They went to ask the gods. The gods said, “ As far as the right of possession is concerned, they are yours.’’ Thence it comes, that even here (in affairs of daily life), people say when they quarrel, “as far as the right of possession is concerned, this is

ours.”

Hence the Gayatrī became possessed of eight syllables (for she did not return the four which she had taken from the others), the Triştubla had three, and the Jagatī only one syllable.

The Gāyatri lifted the morning libation up (to the gods) ; but the Triştubh was unable to lift up the midday libation. The Gāyatri said to her, “I will go up (with the midday libation) ; let me have a share in it. The Triştubh consented, and said, “Put upon me (who consists of three syllables), these eight syllables.” The Gayatri consented, and put upon her (eight syllables). That is the reason that at the midday libation the two last verses of the triplet at the beginning of the Marutvatīya Sastra (the first verse being in the Anuştubb metre), and its sequel

This remark here is only made to illustrate a phraso which seems to have been vory common in the Vedic Sanskrit : q fare:

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(the arzucharu triplet) belong to the Gayatri. After having obtained thus eleven syllables, she lifted the midday libation up (to heaven).

The Jagatī which had only one syllable, was unable to lift the third libation (up). The Gāyatrī said [206] to her, “ I will also go up (with thee); let me have a share in this (libation).” The Jagati consented (and said), “Put upon me those eleven syllables (of the Gāyatri and Triştubh joined). She consented and put (those eleven syllables) upon the Jagatī. That is the reason, that, at the evening libation, the two latter verses of the triplet with which the Vaišvadeva Sastra commences (pratipad), and its sequel anuchara) belong to the Gayatri, Jagati, after having obtained twelve syllables, was able to lift the evening libation up (to heaven). Thence it comes that the Gāyatri obtained eight, the Trişțubh eleven, and the Jagatī twelve syllables.

He who has such a knowledge, prospers through all metres which are of equal strength and of the same quality. What was one, that became three-fold. Thence they say, only be rho has this knowledge, that what was one, became three-fold, should receive presents.

(17hy the Adityas and Savitar have a share in the evening libation. On Vāyu’s and Dyaváprithivi’s share in it.)

The gods said to the Adityas, “Let us lift up this (the evening) libation through you.” They consented. Thence the evening libation commences with the Adityas. At the commencement of it there is (the [207] libation from) the Aditya graha. Its Yājyī mantra is, adityaso aditir madayantám 17, 51, 2), which contains the term mad, " to be drunk,” which is complete in form (equal to the occasion). For the characteristic feature of the evening libation is, " to be drunk.” He does not repeat the Anuvaşatkāra, nor does he taste the Soma as is usual, after the libation has been poured into the fire); for the Anuvaşat kāra is the completion, and the tasting (of the offering by the priests) is also the completion of the ceremony). The Adityas are the vital airs. (When the Hotar, therefore, does not repeat the Anuvaşatkāra,

• This remark refers to the fact that the Gayatri, which consisted originally only of eight syllables, consists of three times eight, i.e., twenty-four.

The very commencement of the evening libation is the pouring of Soma juice from the so-called Âditya graha (a wooden jar). Then follows the chanting of the Arbhavam; then the offering of an animal, and that of Purodása to the manes, after which a libation is poured from the Savitri graha, and the Vaišvadeva sastra repeated. (Âív. Sr. S. 5, 17.)

e See page 1.33.

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nor taste the Aditya libation, (he thinks), I will certainly put no end to the life (of the sacrificer).

The Adityas said to Savitar, “let us lift up this (the evening) libation through thee." He consented. Thence the beginning (pratipad of the Vaišvadeva Sastra at the evening libation) is made with a triplet of verses addressed to Savitar." To the Vaisvadeva Sastra belongs the Savitri graha. Before?? the commencement (of this Sastra) he repeats the Yajya for the libation (from the Savitri graha), damuna devaḥ savitā varenyam (Âøv. Sr. S. 5, 18). This versela contains [208] the term mad “ to be drunk" which is complete in form. The term mad" to be druuk” is a characteristic of the evening libation. He does not repeat the Anuvaşatkāra, nor does he taste (from the Soma juice in the Savitri graha). For the Anuvaşatkāra is completion, the tasting (of the Soma by the priest) is completion. Savitar is the life. (He should do neither, thinking) I will certainly put no end to the life of the sacrificer). Savitar drinks largely from both the morning and evening libations. For there is the term piba, " drink," at the commencement 13 of the Nivid addressed to Savitar at the

9 The negation is here expressed by net, i.C., na it, the same word, which is almost exclusively used in the Zend-Avesta, in the form noita, for expressing the simple negative.

10 The Pratipad, or beginning triplet of verses of the Vaišvadeva sastra is : stat savitur urinimahe (5, 82, 1-3).

11 The Yajyā is to be repeated before the Vaišvadeva Sastra is repeated,

12 It is also, with some deviations, found in the Atharvaveda Samhita (7, 14, 4). According to the Âsy. Sutras, it runs as follows:

दमूना देवः सविता वरेण्यो दधद्रत्ना दक्षपितृभ्यो श्रायुनि.। पिवात्सोमं ममदन्नेन मिष्टयः ORSA fogad a TFT W The deviations of the text in the Atharvaveda consist in the following: instead of TEL: a, for fo: anio; for parraqueq: it has AHTasa: ; instead of ma, it has an. It is evident that the readings of the Athar vaveda are corrupt; for it will be impossible to make out the sense of the mantra from its text presented in the Atharyaveda : but it nay be done from that one given in the Âóvalāyana Sutras. I translate it as follows : « The divine house-father Savitar, who is chosen (as tutelary deity by men), has provided people (ayu) with precious gifts to make offerings to Dakşa (one of the Adityas) and the manes. May he drink the Soma! May the (Soma) offerings inebriate hin, when on his wanderings, he pleases to delight in his (the Soma’s) quality !"

13 In the words, savitā devah somasya prbatu. The hymn, in which the Nivid for Savitar is inserted, is, abhtid dezak savita (4, 54). The whole Nivid is as follows :

सविता देवः सोमस्य पिबतु । हिरण्यपाणिः सुजिहवः । सुबाहुः स्वंगुरिः । त्रिरहन्त्सत्यसवनः । य: प्रासुवद्वसुधितो । उभे जोत्री सवोमनि । श्रेष्ठ सावित्रमासुवं । दोग्ध्रीं धेनु । वोलहारमनड़वाह । आशु सतिं । पुरंधि योषां । जिष्णु रथेष्टा । सभेयं युवानं । परामीवां साविपत्परायशंसं । सविता देव

safe hraFT FAT I SAT ato (The conclusion is just as in the other Nivids). Sapta Hāutra. In the Sānkhay. Sr. Satras (8, 18), there are, before Afto the words :

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[209] evening libation), and at the end 14 the term mad, " to be drunk.” Thus he makes Savitar share in both the morning and evening libations.

At the morning and evening libations, verses addressed to Vayu are repeated, pany at the morning, one only’s at the evening, libation. That is done because the vital airs (represented by Vayu, the wind) in the upper parts (represented by the morning libation) of the human body are inore numerous than those in the lower parts (represented by the evening libation).

He repeats a hymn addressed to Heaven and Earth.16 For Heaven and Earth are stand-points. [210] Earth is the stand-point here, and Heaven is the stand-point there (in the other world). By thus repeating a hymn addressed to Heaven and Earth, the Hotar establishes the sacrificer in both places (in earth and heaven).

(Story of the Ribhus. On their Share in the Evening Lilation.)

He repeats the Ribhu hymn (takşan ratham, 1, 111).17 The (beings praar a : I translate it as follows : May the god Savitar drink of the Soma juice he with his golden hands and his good tongue, with his fine arms and ine fingers, he who produces thrice a day the real objects (ie., the external world is visible in the morning, at noon, and in the evening), he who produced the two treasures of wealth, the two loving sisters (night and dawn), the best things that are created, the milking cow, the ox-drawing cart, the swift septad (of horses for drawing the carriage of the sun-god), the female (called) purandhi, ie, meditation, the victorious warrior, the youth in the assemblage (of men), &c.

In the words, savitci devah itu śravad iha somasya matsat.

10 This renark refers to the last words which are appended to the Nivid hymn for Savitar, viz., riyudblir viyavilla. The whole appendage, which is to be found in the Âsv. Sr. S. 5, 18, and in Sapta Kautra is : 41 * f 1 TACO farnais farcits Teh fagara i faggaigras ar gaiz, i.e., Viya, come hither with (thy) steeds, unloosen them, (come) with eleven for thy own sake, with twenty-two for making) the sacrifice om ! with thirty-three for carrying (the sacrifice)

10 This is pradyává yajnáin (1, 159). The Nivid to be inserted before the lost verse of the Dyavāpritbivī hymn is :

धावापृथिवी सोमस्य मत्सता । पिता च माता च पुत्रश्च प्रजननं च । धेनुश्च ऋषमश्च । धन्या च धिषणा च । सुरेताश्च सुदुघा च । शंभूच मयोभूश्च । ऊर्जस्वती च । पयस्वतीच रेतोधाश्च रेतो भिश्च । द्याचा पृथिवी इह श्रुतामिह सोमस्य मत्सतां । प्रेमा देवी देवहूतिमवतां देव्या घिया। प्रेदं ब्रह्म प्रेदं क्षत्रं । प्रेदं सुन्वन्तं यजमानमवतां । चित्रे चित्राभिरूतिभिः । श्रुतां ब्रह्माण्यावसागai May Heaven and Earth enjoy the Soma which are the father and mother, the son and generation, the cow and the bull, the grain and the wood, the well-provided with seed, and the well-pro vided with milk, the happy and the beneficial, the juicy and milky, the giver of seed, and (holder) of seed. May both Heaven and Earth here hear (me)! May they here enjoy the Soma, &c.

17 The Nivid inserted before the last verse of the Ribhu hymn is :

ऋभवो देवाः सोमस्य मत्सन । विष्ट्रवी स्वपसः । कर्मण सुहस्ताः । धन्या धनिष्ठाः । शग्या142

called) Ribhus among the gods, had, by means of austerities, obtained the right to a share in the Soma beverage. They (the gods) wished to make room for them in the recitations at the morning libation ; but Agni with the Vasus (to whom this libation belongs), turned them out of the morning libation. They (the gods) then wished to make room for them in the recitations at the midday libation; but Indra with the Rudras (to whom this libation belongs), turned them out of this libation. They then wished to make room for them in the [211] recitations at the evening libation ; but the Viéve Devāh (to whom it be longs), tried to turn them out of it, saying, “ They shall not drink here ; they shall not." Prajāpati then said to Savitar, “ These are thy pupils; thou alone (among the Visve Devāh), therefore, shalt drink with them." He consented, and said (to Prajāpati), “ Drink thou also, standing on both sides of the Ribhus. ” Prajapati drank standing on both sides of them. (That is the reason that) these two Dhūyyās (required for the Vaišvadeva Sastra) which do not contain the name of any particular deity, and belong to Prajapati, are repeated, one before the other, after the Ribhu hymn. (They are) surtipakrtizzril ūtaye (1, 4, 1) and ayam venas chodayat (10, 123, 1).15 Prajā pati thus drinks on both their sides. Thus it comes that a chief ‘śreşthi) favours with a draught from his goblet whom he likes.

The gods, however, abhorred them (the Ribhus), on account of their human’’ smell. (Therefore) they placed two (other) Dhāyy is between the Ribhus and themselves. (These are) yebhyo mita mādłumal (10,63 3), and eva pitre visva devāya (4, 50, 6).90

शमिष्ठाः । शच्या शचिष्टाः । ये धेनु विश्वजुवं विश्वरूपामतचन् । प्रतक्षं धेनुमभवद्विश्वरूपी । अयंजत हरी अयुदवानुप । श्रबुध्रनस कनीनां प्रदतः । संवत्सरे स्वपसा यज्ञियं भागमायन् । ऋमत्रो देवा

walay TAFT ART I DA 2a Fagfahác. May the divine Ribhus enjoy the Soma, who are busy and clover, who are skilfal with their hands, who are very richi, who are full of bliss, full of strength, who cut the cow which moves everywhere, and has all forms (i.e, the earth), who cut the cow (that) she became of all forms, who yoked the two yellow horses of Indra) who weat to the gods, who when eating got aware of the girls, who entered by their skill upon their share in the sacrifice in the year (at the sacrificial session lasting for one year); may the divine Ribhus hear (us) here and enjoy the Soma, &c.

16 This whole story is invented for explaining the position assigned to certain verses and hymes in the Vaišvadeva sastra. After the hymn addressed to Savitar, ablūd deval savitii (4, 54), there follows the verso suripakritnum, which is called a Dhayyü; then comes the hymn addressed to the Ribhus, talesan ratlan, and then the verse ayam venas, which is also a Dháyyá. See Âšv, Sr. S, 5, 8.

19 They are said to have been men, and raised themselves to an equal ranks with the gods by means of sacrifice and austerities.

90 These two verses immediately follow: ayam lenas chodayat. Âšv. Sr. S. n. 18

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पारुचांतरितं । ये

। तावती तावन्तो भिषातरिक्ष । यस्य यांच हात:।

मा वो देवावतानाः।

तानाच सहस्त्रा

लावृति ।

[212] 31. (The Nivid lymir for the Viśve Devole. On the Dhayyās of the Vais vadeva Sastra. To what deities it belongs. On the concluding reise of this Sastra).

He repeats the Vaišvadeva hymn.“1 The Vaišvadeva Sastra shows the relationship of subjects (to theii king) Just as people represent the interior part [213] (of a kingdom), so do also the bymns (represent the interior, the kernel, of the Sastra). The Dbāyyās, ther, are like what is in the desert (beasts, &e.) That is the reason why the Hotar must repeat before and after every Dhāyyā the call sortstrom (for every Dhāyya is

21 This is á no Bhad át kratavo (1,80). The Nivid inserted before the last Ferse of this Viśvedevāḥ hymn is :

farra far: TFT FATIG 21971: i faza fee HF: HEHET : 1 तक्वान्नानेमतिथीवान : श्रास्त्राः पचतवाहस: । वातात्मानो अग्निदूताः । ये यांच पृथिवींच ART : 1 992 Fl a ai afea afai aratat e f gaan : 1

am * 1 799 yar i mate hlari amarat fora: 1 apart acre: 1 तावतोः पत्नी । तावतोनाः। तावन्त उदरणे। तावन्तो निवेशने । अतो वा देवा भूयांसः स्थ ।

मा वो देवा अपिशलामापरिशसावृक्षि। विश्वे देवा इह श्रवलिह सोमस्य मत्सन् । प्रेमां देवा (Sapta Hāutra). The text as given in the Sankhaya. Ar. 6. 8,21, differs in several pas sages. Instead of 713 o it has TOTO which is, no doubt, more correct. The words arara ser parat foago are transposed; they follow after aratai:, after which ताभिषe and ताव० रा. are put. Instead of अपिशस०, there is श्रविशासामाविशसा पुरा वनि

The translation of some terms in this Nivid, which is doubtless very old, is extremely difficult. Now and then the reading does not appear to be correct. It is, however, highly interesting, as perbaps one of the most ancient accounts we have of the number of Hindu deities. They are here stated at 3 times 11; then at 33, then at 303. then at 3003. It appears from this statement, that only the number 3 remained unchanged, whilst the number 30 was maltiplied by 10 or 100. Similarly, the number of gods is stated at 3339 in a hymo ascribed to the Rişi Vistābitra Rigveda, 3, 9, 9 This statement appears to rely on the Vaišvadeva Nivid. For, if we add 3373034-3003 together, we obtain exactly the number 3:39. This coincidence can hardly be fortuitous, and we have strong reasons to believe that Visvamitra perfectly knew this Viśve Devāh Nivid. That it contains one of the most authoritative passages for fixing the number of Hindu deities follows fron quotations in other Vedic books. So we road in the Brihad Arauyaka Upanishad (page 642-49, edited by Roex Calcutta, 1849) a discussion by Yājñavalkya on the number of gods, where he appeals to tho Nivid of the Vaiávadeva hymn as the most authoritative passage for settling this question. Perhaps the oldest authority we have for fixing the number of the Hindu deities, on the first instance, at thirty-three, is Rigveda, 8, 28, 1. The hymn to which this verse belongs is said to have descended from Manu, the progenitor of the human race. Its style shows traces of high antiquity, and there can be hardly any doubt, that it is one of the carliest Vedic hymns we have. The division of these thirty-three deities into three gets, each of eleven, equally distributed among the three worlds, heaven, air, and earth, (sce 1, 139, 11) appears to be the result of later speculations. According to the Nivid in question, the gods are not distributed among the three worlds, but they are in heaven and earth, water, and sky, in the Brahma and Kşatra, in the Barbis, and on the Vedi, in the sacrifice, and in the air,

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considered as a separate recitation distinct from the body of the Sastra). (Some one might object) how can verses, like the Dhāyyās, which are life, be compared to a desert ? Regarding this, he (the Aitareya Rişi) has told that the deserts (aranyāni) are properly speaking no deserts, on account of the deer and birds to be found there.

The Vaišvadeva Sastra is to be likened to man. Its hymns are like his internal parts ; its Dhāyyàs are like the links (of his body). That is the reason that the Hotar calls sorisā rom before and after every Dhảyyā (to represent motion and flexibility). For the links of the human body are loose; these are, however, fastened and held together by the Brahma. The Dhảyya*; and Yājyā verses are the root of the [214] sacrifice. When they use Dhāyyās and Yajyós different from those which are prescribed, then they uproot the sacrifice. Therefore, they (the Dhảyyās and Yājyās) should be only of the same nature (they should not use other ones than those mentioned).

The Vaišvadeva Sastra belongs to five classes of beings. It belungs to all five classes of beings, viz.. Gods and Men, Gandharvas (and) Apsaras, *** Serpents and Manes. To all these five classes of beings belongs the Vaišvadeva Sastra. All beings of these five classes know him (the Hotar who repeats the Vaišvadeva Sastra). To that Hotar who has suclı a knowledge come those individuals of these sive classes of beings wlio understand the art of recitation (to assist him). The Hotar who repeats the Vaišvadeva Sastra belongs to all deities. When he is about to repeat his Sastra, lie ought to think of all directious (have them before his mind), by which incans he provides all these directions with liquid (rasa). But he ought not to thiuk of that direction in which his enemy lives. By doing so, he consequently deprives him of his strength, ! He concludes (the Vaišvadeva Sastra) with the verse aditur dyāur aditir antarikşam (1, 89, 10), ie, Aditi is heaven, Aditi is the air, Aditi is mother, father and son ; Aditi is all gods; Aditi is the five classes of creatures; Aditi is what is born ; Aditi is what is to be born.” She (Aditi) is inother, she is father, she is son. In her are the Vaisvadevas, in her the five classes of creatures. She is what is born, she is what is to be born.

(When reciting this concluding verse which is to be repeated thrice), he recites it twice (for the second and third times) so as to stop at each (of the four) padas. (He does so) for obtaining cattle, which are

23 Here the regular Dhayyās (see 3, 18), aro to be understood, not those extraordinary additions which we havo in tho Vaišvadeva Éastra.

23 Gandharvas and Apsaras are counted as onc class only.

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[215] four-footed. Once (the first time) he repeats the concluding verse, stopping at the end of each half of the verse only. (That is done) for establishing a firm footing. Man has two feet, but animals have four. (By repeating the concluding verse twice in the said manner) the Hotar places the two-legged sacrificer among the four-legged animals.

He ought always to conclude (the Vaisvadeva Sastra) with a verse addressed to the five classes of beings (as is the case in aditir dykur); and, when concluding, touch the earth. Thus he finally esta blishes the sacrifice in the same place in which he acquires the means of his performance.

After having repeated the Vaisvadeva Sastra, he recites the Yajyā verse addressed to the Vißve Davās : višve devaḥ śpinuta imam havam me (6, 52, 13). Thus he pleases the deities according to their shares (in the libation).

82 (The Oferings of Ghee to Agni and Vişnu, and the Offering

of a Charu to Soma.) The first Yajyā verse for the offering of hot butter is addressed to Agni, that for the offering of Charu is addressed to Soma, and another for the offering of hot butter is addressed to Vişnu.24 .

[216] The Yājyā verse for the offering of Charu to Soma is tvam soma pitrivhih (8, 48, 13); it contains the word “pitaras,” z.e., manes. (This Charu is an oblation to the dead Soma). The priests kill the Soma, when they extract its juice. This (oblation of Charu) is therefore the cow which they use to kill (when the body of a sacrificer is laid on the funeral pile 25) For this Charu oblation has, for the Soma

2* After the Soma juice has been offered to the Visvedevās, an offering of hot batter (ghee) is given to Agni ; then follows the oblation of Chara or boiled rice to Soma, and then another oblation of bot butter to Vişno. The chief oblation is that of Chart to Sewa, which is prot in the midst of the two offerings of hot butter. The Yājy verses addressed at this occasion to Agni and Vişna are not to be found in the Sanhita of the Rigveda ; but they are given by Âsval. in the srauta Sātras, (, 19). The following is addressed to Agni: argaar te sig afara garatu ZA I T at Enak ako

ga faqatge gart, 1.0, Agni is it who receives oblations of hot battes, who has (as it were) 2 back laden with hot batter, by whom bot botter abides, whose pery house is hot batter. May tby butter drops, sputtering horses, carry theel Thoa, Q God I offerest up the sacrifice to the gods, by drinking the hot batter.

The Yājyā verse addressed to Vişnu is : 9€ fa Kur fagnatagpo a

T af faa y a fafar, .P., take, O Vişnu ! thy wide strides; make us room for living in case. Drink the bot butter, O thon, who art the womb of hot butter; prolong (the life of) the master of the sacrifice (the sacrificer),

24 The term is anustarani (pauh), i.e., a cow put down after, 1.accompanying the dond to the other world. Soe Åsv. Grihya Satra, 4, 8.

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the same significance as the cow sacrificed at the funeral pile for the manes. This is the reason that the Hotar repeats (at this occasion) a Yājyā verse, containing the term “pitaras,” i.e., manes. Those who have extracted the Soma juice, have killed the Soma. (By making this oblation) they produce him anew.

They make him fat 28 in the form of a siege (by putting him between Agni and Vişnu); for (the order [217] of) the deities Agni, Soma, and Vişnu, has the form of a siege.

After having received (from the Adhvaryu) the Oharu for Soma for being eaten by him, the Hotar should first look at himself and then (offer it) to the Sāma singers. Some Hotri-priests offer first this Charu (after the oblation to the gods is over) to the Sama singers. But he ought not to do that ; for he (the Hotar) who pronounces the (powerful) call vauşat, eats all the remains of the food (offered to the gods). So it has been said by him (the Aitareya şişi). Therefore, the Hotar who pronounces the (powerful) formula vauşat should, when acting upon that injunction (to offer first the Charu remains to the Sāma singers), certainly first look upon himself. Afterwards the Hotar offers it to the Sāma singers."?

(Prajapati’s Illegal Intercourse with his Daughter, and the Conse quences of it. The Origin of Bhūtavan.)

Prajāpati thougnt of cohabiting with his own daughter, whom some call “Heaven,” others “Dawn,” (Uşas). He transformed himself into a buck or a kind of deer (risya), whilst his daughter assumed the shape of

** The term is apyayanti. This is generally done by sprinkling water over him before the Juioe is squeezed, for the purpose of making the Soma (mystically) grow. When he is already squeezed and even sacrificed, water itself cannot be sprinkled over him. But this is mystically done, by addressing the verses just mentioned to the deities Agni, Soma, and Vişgu, so as to pat Soma in the midst of them, just as a town invested on all sides. When they perform the ceremony of apyayanam, the Soma plant Is on all sides to be sprinkled with water. This is done here symbolically by offering first ghee, and giving ghee again after the Charu for Soma is sacrificed. So he is Burrounded everywhere by ghee, and the two gods, Agni and Vişnu,

The remark about the apyáyanam is made in the Brāhmaṇam for the sole purpose of accounting for the fact, that the first Yajya is addressed to Agni, the second to Soma, and the third to Visṇu ; that this was a sacrificial rule, see Âsv. Śr. $. 5, 19.

,37 The mantras which the Hotar has to repeat at this occasion, are given in full by Ašvaldyana Sr. 8. 5. 19. After having repeated them, he besmears his eyes with melted butters and gives the Chara, over which butter ia dripped, to the sina singers, who are called here and in Abvaldyana Chandanas

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female deer (rohit). ** He approached her. [218] The gods saw it (crying), " Prajapati commits an act never done (before).” (In order to avert the evil consequences of this incestuous act) the gods inquired for some one who might destroy the evil consequences (of it). Among themselves they did not find any one who might do that (atone for Prajapati’s crime). They then put the most fearful bodies (for the gods have many bodies) of theirs in one. This aggregate of the most fearful bodies of the gods became & god, Bhūtavān, aby name. For he who knows this name only, is born.*The gods said to him, “Prajapati has committed an act which he ought not to have committed. Pierce this : 2 (the incarnation of his evil deed).” So he did. He then said, “I will choose a boon from you.”—They said, “Choose.” He then chose as his boon sovereignty over cattle.88 That is the reason that his name is pašumán), i.e., having cattle. He who knows on this earth only this name (pašumān), becomes rich in cattle.

He (Bhātavān) attacked him (the incarnation of Prajāpati’s evil deed) and pierced him (with an arrow). After having pierced him; he sprang up (and became a constellation). They call him mriga, isen, deer (stars in the Orion), and him who killed that being** (which (219) sprang from Prajapati’s misdeeds), mriga vyādha, ie., hunter of the deer (name of star). The female deer Rohit (into which Prajāpati’s daughter had been transformed) became the constellation) Rohiṇi.

** Sayapa gives another explanation. He takes rohitam, not as the name of a female deer, but as an adjective, meaning red. But then we had to expeot rohitan The crade form is rohit, not rohita. He explains the supposed rohita as ritumati.

Sāy. takes him as Rudra, which is, no doubt, correct.

# This is only an explanation of the term bhūtaván.. . This refers to the papman, i.e., the incarnate evil deeds, a kind of devil The evil deed of Prajapati had assumed a certain form, and this phantom, which is nothing but # personification of remorse, was to be destroyed.

** This appears to confirm Sāyapa’s opinion that Rudra or Siva is hore alluded to. For he is called pasu pati, master of cattle.

Sày. refers the demonstrative pronouns tam imam, by which alone the incar nation of Prjā pati’s eyil deed is here indicated, to Prajapati himself, who had assumed the shape of a buck. But the idea that Prajapati was killed (even in the shape ot a buck) is utterly inconsistent with the Vedio notions about him : for in the older parts of the Vedas he appears as the Supreme Being, to whom all are subject. The noun to be supplied was papman. But the author of the Brahmanam abhorred the idea of a pāpman or incarnation of sin of Prajāpati, the Lord of the Universe, the Creator. Thence he was only hinted at by this demonstrative pronoun. The mentioning of the word pāpman in connection with Prajapati, was, no doubt, regarded by the author, as very in auspicious. Even the incestuous act committed by Prajapati, he does not call pápa, sin, ordoga, fault, but only akritam, " what ought not to be done,’ whioh is the very mildent torm by which a orime can be mentioned.

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The arrow (by which the phantom of Prajā pati’s sin was pierced) which had three parts (shaft, steel, and point) became such an arrow in the sky). The sperm which had been poured forth from Prajapati, flew down on the earth and became a lake. The gods said, “May this sperm of Prajapati not be spoilt (máduşat).” This became tbe maduşam. This name māduşa is the same as manuşa, i.e., man. For the word mānusa. j.e., man, means “one who should not be spoiled” (māduşan). This (māduşa) is a commonly) unknown word. For the gods like to express themselves in such terms unkown (to men).

84, (How Different Creatures Originated from Prajapati’s Sperm. On the Verse addressed to Rudra. Propitiation of Rudra.)

The gods surrounded this sperm with Agni (in order to make it flow); the Marutas agitated it; but Agni did not make it (the pool formed of Prajapati’s sperm) move. They (then) surrounded it with Agni Vaiśm vānara ; the Marutas agitated it; Agni- Vaišvānara (then) made it move. That spark which first blazed up from Prajapati’s sperm became that Aditya (the [220] sun); the second which blazed up became Bhrigu. Varuna adopted him as his son. Thence Bhrigu is called Varuni, i.e., descendant of Varuṇa. The third which blazed up (adidevata) ** became the Adityas (a class of gods). Those parts (of Prajapati’s seed after it was heated) which were coals (angāra) becane the Angigas. Those coals whose fire was not extinguished, and which blazed up again, became Brihaspati. Those parts which remained as coal dust (parikşāndni) became black animals, and the earth burut red (by the fire), became red animals. The ashes which remained became a being full of links, which went in all directions (and sent forth) a stag, buffalo, antelope, camel, ass, and wild beasts.

This god (the Bhūtavan), addressed them (these animals), “This is mine; mine is what was left on the place.” They made him resign hiş sbare by the verse which is addressed to Rudra : & te pitā marutám (2, 33, 1), i.e., “may it please thee, father of the Marutas, not to cut us off from beholding the sun (i.e., from living); may’st thou, powerful hero (Rudra)! spare our cattle and children, that we, O master of the Rudras !” might be propagated by our progeny.” : The Hotar ought to repeat (in the third pada of the verse) tvam no viro and not abhi no viro (as is the reading of another Sakhā). For, if he do not repeat the words abhi nah, i, e., towards us, then this god

This strange intensive form of the root div, to shine, is here chosen only for ex plaining the origin of the namo, “adityar.”

149 (Rudra) does not entertain any designs against (abhi) our children and cattle (i.e.) he does not kill them. In the fourth half-verse be ought to use the word rudriya, instead of rudra, for diminishing the terror (and danger) arising from the pronunciation of) the real name Rudra.S *

[221] (But should this verse appear to be too dangerous) the Hotar may onit it and repeat (instead of it) only sam nah karati (1, 43, 6), i.e., “may he be propitiated (and) let our horses, rams and ewes, our males and females, and cows go on well.” (By repeating this verse) he commences with the word śam, i.e., propitiated, which serves for general propitiation. Narah (in the verse mentioned) means males, and nāryah females.

(That the latter verse and not the first one should be repeated, may be shown from another reason.) The deity is not mentioned with its name, though it is addressed to Rudra, and contains the propitiatory term śam. (This verse helps) to obtain the full term of life (100 years). He who has such a knowledge, obtains the full term of his life. This verse (sam nah karati) is in the Gāyatri metre. Gayatri is Brahma. By repeating that verse, tbe Hotar worships him (Rudra) by means of Brahma (and averts consequently all evil consequences which arise from using a verse referring to Rudra).

(The Vaisvanara and Maruta Nivid Hymns, and the Stotriya and Anurūpa of the Agnimāruta Sastra.)

The Hotar commences the Agni-māruta Sastra with a hymn addressed to Agni-Vaišvānara.38 [222] Vaisvānara is the seed which

36 In the Rigveda Samhitā which is extant at present, the mantra has in the third pada the word abhi tło, and not tvam no, and in the fourth pada rudra, and not rudriya. The readings of the verse as they are in our copies of the Sawbita, seem to have been current already at the time of the author of the Aitareya Brahmanam. But he objects to using the verse so, as it was handed down, for sacrificial purposes, on account of the danger which might arise from the use of such terms as abhi, i.e. (turned) towards, and rudra, the proper name of the fearful god of destruction. He proposes two things, either to change these dangerous terms, or to leave out the verse altogether, and use another one instead of it.

t« This is vaišuānaráya prithu (3, 3). The Nivid for the Vaišvāpara hymn is :

अग्निवैश्वानरः सोमस्य मत्सत् । विश्वेषां देवानां समित् । अजस्त्र दैव्यं ज्योतिः। यो विडम्यो Algiz etag i og gafe fuara: 1 2 3 1 91 E Herat i तरितं । ज्योतिषा यज्ञाय शर्म यंसत् । अग्निवैश्वानर इह प्रवदिह सोमस्य मत्सत् । प्रेमा देवो देवहूति

“May Agni Vaisvānara enjoy the Soma, he who is the fuel for all gods (for he as the vital spirit keeps thom up), he who is the imperishable divine light, who lighted to the quarters of men, who (was) shining in former skies (days), who is never-decaying in the

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was poured forth. Thence the Hotar commences the Agni-miruta Sastra with a hymn addressed to Vaisvānara. The first verse is to be repeated without stopping. He who repeats the Agni-māruta Sastra, extinguishes the fearful flames of the fires. By (suppressing) his breath (when repeating the first verse) he crosses the fires. Lest he might (possibly) forego some sound (of the mantra) when repeating it, it is desirable that he should appoint some one to correct such a mistake (which might arise). By thus making him (the other man) the bridge, he crosses (the fires, even if he should commit some mistake in repeating). Because of no mistake in repeating being allowed in this, there ought to be some one appointed to correct the mistakes, when the Hotar repeats it,

The Marutas are the sperm which was poured forth. By shaking it they made it flow. Thence he repeats a hymn addressed to the Marutas.?

[223] In the midst (of the Sastra, after having repeated the two hymns mentioned) he repeats the Stotriya’s and Anurūpa Pragathas, yajnd yajnā vo agnaye (1, 168, 1-2), and devo vo dravinoda (7, 16, 11-12). The reason, that he repeats the “womb” (the Stotriya) in the midst (of the Sastra), is because women have their wombs in the middle (of their bodies). By repeating it, after having already recited two hymns (the Vaisvanara and Agni-māruta), he puts the organ of generation between the two legs in their upper part for producing offspring. He who has such a knowledge will be blessed with offspring and cattle.

course of the auroras (during all days to come), who illumines the sky, the earth, and the wide airy region. May ho, through his light, give (us) shelter! May Agni Vaišvānar2 here hear (as), &c."

? This is the sakta : pratvalegasah pratava sah (1, 87). The Nivid of the hymn for the Marutas at the evening libation, is :

महतो देवाः सोमस्थ मत्सन् । सुष्टुभः स्वकोः । अर्कस्तुभो बहद्वयसः । सूरा अनाष्टरथी । स्वेषासः पृश्निमातरः। शुभ्राहि-रण्यरवाइप : तव सो भददिष्टयः : । नमस्यावर्ष निमिज मरतो देवा इह अवनिह सोमस्य मत्सन् । प्रेमा देवा देवहूतिमबंतु .

** May the divine Marutas enjoy the Soma, who chant well and have fine songs, who chant their songs, who have large stores (of wealth), who have good gifts, and whose chariots are irresistible, who are glittering, the sons of Priśni, whose armonr shines with the brilliancy of gold, who are powerful, who receive the offerings (to carry them up), who make the clouds drop the rain. May the divine Maratas bear (my invocation). May

they enjoy the Soma, &c."

The Stotriya is here mentioned by the term of yoni, womb. It is called so on account of its containing the very words of the Saman in whose praise the whole Sastra is recited, and forming thus the centre of the whole recitation. The name of the Sinan in question is yajua yajniya (Samaveda Sapi bita, %, 58, 60.)

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(The Jātaredas Nivid Hymn). He repeats the hymn addressed to Jātavedās.86 All beings, after having been created by Prajāpati [224], walked, having their faces turned aside, and did not turn (their backs). He (Prajapati) then encircle them with fire, whereupon they turned to Agni. After they had turned to Agni, Prajapati said, “ The creatures which are born (jata), I obtained (avidam) through this one (Agpi).” From these words came forth: the Jātavedās hymn. That is the reason that Agni is called Jāta vedās. *

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The creatures being encircled by fire, were hemmed in walking. They stood in flames and blazing. Prajapati sprinkled them with water. That is the reason that the Hotar, after having recited the Jātavedās hymn, repeats a hymn addressed to the waters : đpô hiştha mayobhurah (10,9). Thence it is to be recited by him as if he were extinguishing fire (i.e., slowly).

Prajapati, after having sprinkled the creatures with water, thought that they (the creatures) were his own. He provided them with an invisible lustre, through Ahir budhnya. This Ahir budhnya (lit., the serpent of the depth) is the Agni Gārbapatya (the household fire). By repeating therefore a verse addressed to Ahir bundhnya, *’ the Hotar

3* This is : pra tavyasim, 1, 143. The Nivid for Jātavedas is:

अग्निर्जातवेदाः सोमस्य मत्सत् । स्वनीकश्चित्रभानु: । अपोषिवान्गृहपतिः। तिरस्तमांसि दर्शतः । घताहवन ईड्यः । बहुलवर्मास्तृत यम्वा प्रतीत्या शत्रून्जेतापराजितः । अग्ने जातवेदोऽभिद्युन्नमभिसह प्रायछस्त्र । तुशोप्रप्तुशः । समेद्वारं स्तोतारमहसस्पाहि । अग्निर्जातवेदा इह अवदिह सोमस्य मत्सत् । प्रेमा देवो देव हूतिमवतु .

“May Agni Jātavedās enjoy the Soma! he who has a beautiful appearance, whose splendour is apparent to all, he, the house-father, who does not iicker (when burning, 1.e., whose fire is great and strong), he who is visible amidst the darkness, he who receives the offerings of melted butter, who is to be praised, who performs the sacrifices without being disturbed by many hindrances, who is unconquerable and conquers his enemies in the battle. O Agni Jatavedās i extend (thy) splendoor and strength round

· us, with force and pluck (tušah and aptuśaḥ are adverbs); protect him who lights (thee), and praises (thee) from distress! May Agni Jatavedas here hear (us): may he enjoy the Soma.

40 The etymology of the word as here given is fanciful. The proper meaning of the word is, “having possession of all that is born,” i.l., pervading it. With the idea of the fire being an all-pervading power, the Rişis are quite familiar. By játavedas the *animal fre" is particularly to be understood.

42 This is uta no ahir budhnyaḥ śrinotu (6, 50, 14), which forms part of the Agni marata sastra.. See Âbv. fr8, 6, 20..puts the invisible lustre in the [225] offspring (of the sacrificer). Thence they say, “One who brings oblations is more shining than one who does not bring them." 49

(The Offerings to the Wives of the Gods and to Yama and the Kavyas, a Class of Munes.)

After having addressed in the Alir budhnya verse) Agai, the house father, he recites the verses addressed to the wives of the gods. ** For the wife (of the sacrificer) sits behind the Gārbapatya fire.

They say: he should first address Raka ** with a verse, for the honour of drinking first from the Soma belongs (among the divine women) to the sister of the gods). But this precept should not be cared for. He should first address the wives of the gods. By doing so, Agni, the house-father, provides the wives with seed. By means of the Gārhapatya, Agni, the Hotar thus actually provides the wives with seed for production. He who has such a knowledge will be blessed with offspring (and) cattle. (That the wives have precedence of a sister is apparent in worldly things.) For a sister who has come from the same womb is provided with food, &c., after the wife, who has come from another womb, has been cared for.

He repeats the Rākā verse. 48 She sews that seam (in the womb) which is on the penis, so as to form a man. He who has such a knowledge obtains male children.

(226) He repeats the Paviraví verse. Speech is Sarasvati pāvirava. By repeating this verse, he provides the sacrificer with speech.

They ask, Should he first repeat the verse addressed to Yama, or that one which is devoted to the Manes ? 47 He should first repeat the verse addressed to Yama : imam yama prastara (10, 14, 4). For a king (Yama being a ruler) has the honour of drinking first.

Immediately after it, he repeate the verse for the Kavyas : mdtali kavyair yamo (10, 14, 3). The Kāvyas are beings inferior to the gods, ‘and superior to the manes. Thence be repeats the verses for the manes, udiratám avara utparásaḥ (10, 15, 1-3), after that one addressed to the Kāvyas. By the words of the first verse), “ May the Somna-loving

** This, no doubt, refers to the so-called Agni-hotsis, to whom daily oblations to the fire, in the morning and evening, are enjoined.

*** These are two in number, devá nám patnir usatir uvuntu (5, 46, 7, 8).

441 See the note to 7, 11. * This is rākám aham, 2, 32, 4. ** Pāviravi ķanya, 6, 49, 7. * This is udiratām avara utparásah (10, 15, 1).

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manes who are of low as well as those who are of a middling and supe rior character, rise," he pleases them all, the lowest as well the middling and highest ones, without foregoing any one. In the second verse, the term barhisado, “sitting on the sacred grass,” implies, that they have a beloved house. By repeating it, he makes them ** prosper through their beloved house. He who has such a knowledge prospers through his beloved house. The verse (out of three) which contains the term “adoration,” “this adoration be to the manes,” he repeats at the end (though it be second in order). That is the reason, that at the end of funeral ceremonies), the manes are adored (by the words) “adoration to you, O manes !”

They ask, Should he, when repeating the verses to the manes, use at oach verse the call somsāvom, or [227] should be repeat them without that call ? He should repeat it. What ceremony is not finished in the Pitri yajña (offering to the manes), that is to be completed. The Hotar who repeats the call somsāvom at each verse, completes the incomplete sacrifice. Thence the call somsāvom ought to be repeated.

On Indra’s Share in the Evening Libation. On the Verses Addressed to Vişnu and Varuna, to Vişnu alone, and to Prajapati. The Concluding Verse and the Yājya of the Agnimdruta Sastra.)

The Hotar repeats the anu-pāniya verses addressed to Indra and his drinking of the Soma juice after (the other deities have been satisfied), sodduş kildyam madhuman (6, 47, 1-4). By their means, Indra drank from the Soma after the third libation (anupibat). Thence the verses are called anu-paniyat, “referring to drinking after.” The deities are drunk, as it were, at this (third libation) when the Hotar repeats those verses. Thence has the Adhvaryu, when they are repeated, to respond to the Hotar (when calling somsāvom) with a word derived from the root mad, “to be drunk.“49

He repeats a verse referring to Vişnu and Varuna, yayor ojasā. * * ** The MSS have gair, instead of Bata (acc. pl.), as Sāy. reads in his Commentary.

** This refers to the two phrases, madáno deva, “we are drunk, o God !” and modamo daivom, " we rejoice, O divine ! Om!” which are the responses of the Adhvaryu to the Hotar’s call somsávom in the midst of the four Åna-pānīya verses abovementioned. See Åsv. Śr. S. 5, 20. The usual response of the Adhvarya to the Patar’s ahava, sorsávom, is Somsámo daivom, see Âśv. Sr, 8.5, 9.

** It is not found in the Samhita of the Rigveda, but in the Aby. br. 8. 5. 20, and in the Atharvaveda, S. 7, 25, 1. Both texts differ a little. Åsvaldyana reads:

अयोराजसा स्कभिता रजांसि वीर्येभिर्वीरतमा शविष्ठया पस्येते अप्रतीता सहोमि विष्ण भगब IT

. ., The two, through whose power the atmosphere was framed, the 20

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Vişnu protects the defects in the [228] sacrificos (from producing any evil consequences) and Varuna protects the fruits arising from its success ful performance. (This verse is repeated) to propitiate both of them.

He repeats a verse addressed to Visṇu: vişnor nu kam vāryānī (1, 154, 1). Vişnu is in the sacrifice the same as deliberation in (worldly things). Just as an agriculturist) is going to make good the mistakes in ploughing, (and a king) in naking good a bad judgment by devising a good one, so the Hotar is going to make well recited” what was badly recited, and well chanted what was badly chanted, by repeating this verse addressed to Vişnu.

He repeats a verse addressed to Prajapati, tantum tanvan rajaso (10, 53, 6). Tantu, i.e., thread, means offspring. By repeating this verse, the Hotar spreads (santanoti) for him (the sacrificer) Offspring. By the Words of this verse, jyotişmatah patho raksa dhiyd kritam, i.e., “protect the paths which are provided with lights, and made by absorption in meditation’ wherein the term “ the paths provided with lights” means the roads of the gods (to heaven), the Hotar paves these roads (for the sacrificer to go on them on his way to heaven).

By the words anulbanam vayata, i.e., “weave ye the work of the chanters and repeaters) so as to rid [229] it from all defects, become & Manu, produce a divine race,” the Hotar propagates him through human offspring. (That is done) for production. He who has such a knowledge will be blessed with offspring and cattle.

two ho are the strongest in power and most vigorous, who rule unconquerable through their strength, may these two, Vignu and Varuna, come on being called first.” There is a grammatical difficulty in this translation : agan, which can be only explained as a third person plural of the aorist in the conjunctive, is here joined to nouns in the dual. The 4tlsxvayoda shows the same form. Here is an evident incorrectness, which perhaps was the reason for its being excluded from the Samta.

** The woutranslatoa Ly " chantors and repeaters” is jogu. Say, explains it in his commentary on this passage of the Ait. Br. in the following mānner :

7h sama la startar gratis In his commentary on the .sveda Samhita (10, 53, 6, page 8 of my manuscript copy of the commentary on the 8th Aștaka), he explains it simply by piger i But I think the first deinition is too comprehensive, the latter too restricted, For, strictly speaking, the term atotar is only applicable to the chanters of the Samans. But the recital of the Rik mantras by the Iloiars, and the formulas of the Vajurveda by the Adhvaryu and his Assistants is about as important for the success of the sacrifice. All that is in cxcess (ulbanam), above what is required, is a hindrance to the sacrifice. Thonce all mistakes, by whatever priest they might have been committed, are to be propitiated. The word jogu, being au derivative of the root gu, s to sound," cannot mean sa sacrificial performer" in general, as Sly, supposes in his commentary on the Ait. Br., but such performers only think require principally the aid of their voice.

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• He concludes with the verse eva na indro maghava virapsi (4, 17, 20). This earth is Indra maghava virapść, i.e., Indra, the strong, of manifold crafts. She is (also) satyd, the true, charşanidhrit, i.e., holding men anarva, safe. She is also) the rājá. In the words, sraro mahinam ini jaritre, malinam means the earth, śravo the sacrifice, and jarita the sacri ficer. By repeating ther, he asks for a blessing for the sacrificer. When he thus concludes, be ought to touch the earth on which he employs the sacrificial agency. On this earth he finally establishes the sacrifice.

After having repeated the Agri-Viruta Sastra, he recites the Yájya.: agne marudbhih (5, 60, 8). Thus he satisfies (all) the deities, giving to each his due.

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