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FOURTH CHAPTER. (On the Origin, Meaning, and Universal Nature of the Agnistoma as the model for other Sacrifices. On the Chatuṣtoma and Jyotiṣtoma.)

89. (On the Origin of the name " Ágnistoma," and its Meaning.)

The Devas went to war with the Asuras, in order to defeat them. Agni was not willing to follow them. The Devas then said to him, " Go thou also, for thou art one of us." He said, " I shall not go, unless a ceremony of praise is performed for me. Do ye that now.” So they did. They all rose up (from their places), turned towards Agni, and performed the ceremony of praising him. After having been praised, he followed them. He having assumed the shape of three rows, attacked in three battle lines the Asuras, in order to defeat them. The three rows were made only of the metres (Gayatri, Triṣtubh, Jagati). The three battle lines are only the three libations. He defeated them beyond expectation. Thence the Devas put down the Asuras. The enemy, the incarnate sin (pāpman), the adversary of him who has such a knowledge, perishes by himself.

The Agniṣtoma is just as the Gāyatri. The latter has twenty-four syllables (if all its three padas are counted) and the Agnistoma has twenty-four Stotras and Sastras.

That is to say, twelve Stotras or performances of the Sima singers, and twelve Sastras or recitations of the Hotfimpriests. To each Stotra a Sastra corresponds. The $welve sastras are as follows:-(A) At the morning libation–1) the Ajya and 2) Pra-uga to be repeated by the Hotar, 3) the Sastra of the Maitrāvaruna 4) of the Brahmanachhansi, and 5) of the “Achhavala. (B) At the midday libation-8) the Marutyatiya and 7) Niskovalya Sastras to be recited by the Hotar, 8) the Sastras of the Maitrāvaruna, 9) of the Brāhmanāchhansi, and 10) that of the Achhavaka, o At the evening libation-11) the Vaišvadeva, and 12) Agnimāruta Sastras to be repeated by the Hotar alone.

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[231] It is just as they say : a horse if well managed freshitt) puts the rider into ease (sudha). This does also the Gayatri. She does not stop on the earth, but takes the sacrificer up to heaven. This does also the Agnistoma ; it does not stop on earth, but takes the sacrificer up to heaven. The Agniṣtoma is the year. The year has twenty-four half-months, and the Agnistoma twenty-four Stotras and Sastras. Just as waters flow into the sea, so go all sacrificial performances into the Agniṣtoma (i. e., are contained in it).

(All Sacrificial Rites are Contained in the Agniştoma.) When the Dikşhanīya Isti is once performed in all its parts (lit., is spread), then all other Iştis, whatever they may be, are comprised in the Agniştorna.*

When he calls Ilā, then all Pākayajñas,* whatever they may be, are comprised in the Agniştoma.

[232] One brings the Agnihotram , in the morning and evening. They (the sacrificers when being initiated) perform in the morning and

The meaning is, the Dīkşaṇiya Isti is the model Işti or prakriti, of all the other Istis required at the Agnistona, such as the Prayanīya, &c., and is, besides, exactly of the same nature as other independent Istis, such as the Darspurnima Isti.

• This is always done at overy occasion of the Agnistoma sacrifice, as often as the priests and the sacrificer eat of the sacrificial food, after having first given an oblation to the gods, by the words : ilopahūtā sahu diva briha adityena, &c. (Âsv. Sr. S. 1, 7).

• This is the general name of the oblations offered in the so-called smārta agni or domestic fire of every Brahman, which are always distinguished from the sacrifices performed with the Vaitánika fires (Gārhapatya, Daksina, and Abayaniya). They are said to be seven in number. According to oral information founded on Narayana Bhatta’s practical manual for the performance of all domestic rites, they are for the Rigveda As follows: 1) Srdvarákarma (an oblation principally given to Agni in the full moon of the month of Srá vana), 2) Sarpabali (an oblation of rice to the serpents), 3) A svayuji (an oblation to Rudra, the master of cattle), 4) Agrayana (an oblation to Indragni and the Viūvedevas), 5) Pratyavarohanam (an oblation to Svaita Vaidārava, a particular deity connected with the sun), 6) Pindapitriyaj na (an oblation to the manas), 7) Anyaştaka (another oblation to the manes). See Âsyal. Gșihya Sūtras, 2, 1-4. The meaning of the word pika in the word pā kayajra is doubtful. In all likelihood, pa ka here means “cooked, dressed food,” which is always required at these oblations. Some Hindu Scholars whom Max Müller follows (History of Ancient Sanskrit Literature, p 203), explain it as “good.” It is true the word is already used in the sense of “ripe, mature, excellent” in the Samhith of the Rigveda (see 7, 104, 8-9). In the sense of “ripening” we find it 1, 81, 14. But it is very donbtful to me whether by páka, a man particularly fit for performing sacrifices can be understood. The difference between the Srauta and Smārta oblations is, that at the former no food, cooked in any other than the sacred fires, can be offered to the gods, whilst at the latter an oblation is first cooked on the common hearth, and then offered in the sacred Smarta agni.

• The sacrificer who is being initiated (who is made a Dīkşita) has to observe fast for several days (thtee at the Agaistoma) before he is allowed to take any substantial

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evening the religious vow (of drinking milk only), and do that with the formula sváha. With the same formula one offers the Agnihotram. Thus the Agnihotram is comprised in the Agnistona.

. At the Prāyanīya Işti the Hotar repeats fifteen [238] verses for the wooden sticks thrown into the fire (sāmidhenis). The same number

is required at the New and Full Moon offerings. Thus the New and Full Moon offerings are comprised in the Prāyanīya Isti.

They buy the king Soma (the ceremony of Somakraya? is meant). The king Soma belongs to the herbs. They cure (a sick person) by means of medicaments taken from the vegetable kingdom. All vegetable medicaments following the king Soma when being bought, they are thus comprised in the Agniştoma. .

At the Atithya Isti s they produce fire by friction, and at the Chaturmāsya Iştis (they do the same). The Chāturmāsya Iştis thus following the Atithya Işti, are comprised in the Agnistoma.

At the Pravargya ceremony they use fresh milk, the same is the case at the Dakşdyana yajña. 9 Thus (284) the Dākşayaṇa sacrifice is comprised in the Agnistoma. food. He drinks in the morning and evening only milk, which is taken from the cow after sunrise and after sunset. He is allowed but a very small quantity, as much as remains from the milk of one nipple only after the calf has sucked. This fast is called a vrata, and as long as he is observing it he is vrataprada, i.e., fulfilling a row. See Hiraṇyakesi Sôtras, 7, 4. When doing this he repeats the mantra, ye devã manojata (Taitt. S. 1, 2, 3,1), which concludes with tebhyo ramas tebhyo svāha, i.eu, worship be to them, Syahd be to them. The Agnihotram being offered in the morning and evening always with the formula sváhá, the author of the Brahmanam believes that by these incidents the Agnihotram might be said to be contained in the Agnistona.

to There are fifteen Samidheni verses required at the Prayanīya Işti, whilst at the Diksaṇīyā seventeen are requisite. Fifteen is the general number at most Istis. This number is therefore to be regarded as the prakriti, i. ls, standard, model, whilst any other number is a vikriti, ise, modification,

Ou the buying of the Soma, see 1, 12-13. * On the producing of fire by friction at the Atithya Isti, see 1. 16-17. The same is done at the Chāturmasya Iştis., See Kātsya-Sr. S. 5, 2, 1.

9. The Dakşayana yajia belongs to that peculiar class of Istis which are called istyayanani, 1.d., oblations to be brought regularly during a certain period. They are, as to their nature, only modifications of the Darsapůrnamāsa Işti. It can be performed either on every Kull and New Moon during the life-time of the sacrificer, or during a period of fifteen years, or the whole course of oblations can be completed in one year. The rule is, that the number of oblations given must amount to at least 720. This number is obtained either by performing it every day twice during a whole year, or by making at every Full Moon day two oblations, and two others on every New Moon day during a space of fifteen years. The deities are, Agni-Soma at the Now Moon, and Indra. Agni and Mitra-Varupa at the Full Moon oblations. The offerings consist of Parodáša, sour milk (dadhi), and fresh milk (payas). On every day on which this sacrifice is performed, it must be performed twice. See Katiya. Sr. 5. 4, 4, 1-30 And A’s, &r. 8, L 14.

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The animal sacrifice takes place the day previous to the Soma feast. All animal sacrifices which follow it are this comprised in the Agniętoma.

Ilādacha 11 by name is a sacrificial rite. They perform it with thick milk (dadhi), and they also take thick milk at the time of making the Drdhigharmala rite (in the Agnistoma). Thus the Ilādadha is, on account of its following the Dadhigharma rite, comprised in the Agniştoma.

$1. (The Other Parts of Jyotiştoma, such as Ukthya, Atirātra, Comprised in the

Agniştoma.)

Now the first part (of the Agaistoma) has been explained. After that has been performed, the fifteen Stotras and Sastras of the Ukthya ceremony [235] fllow. If they (the fifteen Slotras and fifteen Sastras) are taken together, they represent the year as divided into months (each consisting of thirty days). Agni Vaišvānarą is the year ; Agniştoma is Agni. The Ukthya by following (also) the order of the year is thus comprised in the Agniştoma.

After the Ukthya has entered the Agniştoma, the Vājapeya 19 follows it; for it exceeds (the number of the Stotras of) the Ukthya (by two only),

The twelve turns of the Soma cups 14 at night (at the Atira tra Soma 20 On the animal sacrifice, see 2, 1-14 The animal sacrifices are called here, pasu bandia. Some such as the Nzrudita Pasubandha can precede the Agniştoma.

11 Ilādadha is another modification of the Daráapārgamasa Istis. Its principal part is sour milk. See ASY. 2, 14.

12 On the Dadhi-ghapma, the draught of sour milk, see Åsv. 5, 13, and Hiraggakesi śr. Sātr. 9,%. It is prepared and drunk by the priests after an oblation of it has been thrown into the fire, at the midday libation of the Soma feast just boloro tbc recital of the Marutyatiya sastra. The ceremony is chiefly performed by the Pratiprasthathar, who, after having taken sour milk with a spoon of Udumbara wood, makes it hot under the recital of the mantra, vākcha tvā manascha Srinitām, &c., in which Speech and Mind, the two vital airs (prane and apana), oye and ear, Wisdom and Strength, Power and Qaickness in action, are invoked to cook it. After having repeated this mantra and made hot the offering, he says to the Hotar, " The offering is cooked, řepeat the Yljyā for the Dadhi-gharma." The latter repeats, “ The offering is cooled; I think it cooked - in the udder (of the cow) and cooked in the fire. Vauşat! Agni, eat the Dadhi-gharına,

Vausat !” Then the Hotar repeats another mantra, mayi tyad indriyam břihlas (Asy. Sr. 5, 13), whereupon the priests eat it,

13 This is a particular Soma sacrifice, generally taken as part of Jyotiştoma, which is said to be sapta-sansthā, i.e., consisting of seven parts.

14 This’ refers to the arrangement for the great Soma banquets held at night when celebrating the Atirātra. In the evening, after a Soma libation has been given to the fire from the solast"Graha, the Soma cups are passed in a certain order. There are four such orders called ganas. At the ürst, the cup of the Hotar takes the lead, at the second that

159 feast) are on the whole joined to the fifteen verses by means of which the Stotras are performed. Two ?s of those turns belonging alıyays together, the number of the Stotra verses to which they (the turns) belong, is. brought to thirty (by multiplying the number fifteen with these two). (But the number thirty is to be obtained in another way also for the Atirātra). The Solasi Sāman is twenty-one-fold, and the Sandhi (a Sāman at the end of Atirātra) is triorit, i.e., nine-fold, which amounts in all to thirty. There are thirty nights in every month all the year round. Agni Vaišvānara is the year, and Agni is the Agniştoma. The Atirā tra is, by thus following (the order of) the year, comprised (236) in the Agniştoma, and the Aptoryāma sacrifice follows the track of the Atirātra when entering the Agnistoma. For it becomes also an Atirā tra. Thus all sacrificial rites which precede the Agniştoma, as well as those which come after it, are comprised in it.

All the Stotra verses of the Agnistoma amount, if counted, to one hundred and ninety. For ninety are the ten trivritas (three times three-nine). (The number hundred is obtained thus) ninety are ten (trivritas), but of the number ten one Stotriyi verse is in excess ; the rest is the Trivrit (nine), which is taken twenty-one-fold ?* (this makes 189) and represents by this number that one (the sun) which is put over (the others), and burns. This is the Vişuvan 17 (equator), which has ten Trivrit Stomas before it and ten after it, and, being placed in the midst of both, turns above them, and burns (like the sun). The one Stotriyā verse which is in excess, is put in that (Visuvan which is the twenty-first) and placed over it (like a cover). This is the sacrificer. This (the twenty-one-fola Trivrit Stoma) is the divine Kşatram (sovereign power), which has the power of defying any attack.

He who has such a knowledge obtains the divine Kştram, which has the power for defying any attack, and becomes assimilated to it, assumes its shape, and takes the same place with it.

42. (Why Four Stomas are Required at the Agniştoma.) The Devas after having (once upon a time) been defeated by the Asuras, started for the celestial world. of the Maitrāvaruna, at the third that of the Brahmanachhansi, and at the fourth that of the Achhā vāka. This is thrice repeated, which makes twelve turus in all. $āy.

16 Always two turns are presided over by one priest, the first two by the Adhvarya, the following two by the Pratiprasthātar.

20 The 190 Stotriya verses of the Agniştome comprise the number 21 nine times taken, one being only in excess.

XL See about 10 in the Ait. Br. 4, 18-22.

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[237] Agni touching the sky (from his place on earth), entered the upper region (with his flames), and closed the gate of the celestial world; for Agni is its master. The Vasus first approached him and said: “Mayest thou allow us to pass over (thy flames) to enter (heaven); give us an oppor tunity (@kaisa.)" Agui said, “ Being not praised (by you), I shall not allow you to pass through the gate). Praise me now.” So they did. They praised him with nine verses (the Trivrit Stoma).18 After they had

13 The Trivrit Stoma consists of the nine verses of the Bahispavamana Stotr& (see Samaveda Samh. 2, 1-9), which are sung in three turns, each accompanied by the Himkāra. In this Stoma, the same verses arenot sung repeatedly, as is the case with all other Stomas, There are three kinds (vistuti) of this Stoma mentioned in the Tāndya Brāhınanam 2, 1-2, called the udyati trivrito viştuti, parivarttini, and kulayinê. The difference of these three kinds lies in the order which is assigned to each of the three verses which form one tarp (paryaya), and in the application of the Himkāra (the sound hum pronounced very loudly) which always belongs to one turn. The arrangement of all the verses which form part of the Stoma (the whole musical piece), in three turns, each with a particular order for its several verses, and their repetition, is called in the technical language of the Sama singers a vístuti. Each Stoma has several variations. The first variation of the Trivșit Stoma is the udyatī, i.e., the rising. This kind is very simple. The Him kāra is pronounced in the first paryāya at the first verse (tissibhyohim haroti sa prathamaya), in the second at the middle verse of the triplet (tisribhyo himkaroti SA madhyamaya), and in the third, at the last verse (tisribhyo himkaroti sa uttamayá). The parivarttini viştuti consist in singing the several verses of the triplet in all three turns in the inverted order, that is to say, the first is always made the last, and the last the first (tis;ibhyo himkaroti sa paráchibhih). The kuţáyini viştuti is more complicated than the two others. In the first turn, the order of the verses is inverted (tissibhyo hiinkaroti sa parachibhiḥ), in the second turn the middle verse is made the first, the last becomes the riddle verse and the irst becomes the last (tisribhyo himkaroti ya madhyama sa prathama, ya uttama sci madhyami, yů prathama sā uttamá); in the third turn, the last becomes the first, the first the second, and the second the last. The Sāmā singers mark the several turns, and the order of each verse in’ it as well as the number of repetitions by small sticks cut from the wood of the Udumbara tree, the trunk of which must always be placed behind the seat of the Udgātar. They are called kuśás. Each of the three divisions of each set in which they are put is called vistava. Their making is minutely described in the Latyayana Sūtras, 2,6.

प्रस्तोता कुशाः कारयेद्यज्ञियस्य वृक्षस्य । खदिरस्य दीर्वसन वेके। प्रदेशमात्रोः कुशपृष्ठास्त्वतः समा मजतोऽगुष्ठपर्वपृथुमात्रोः प्रज्ञातामाः कारयित्वा गंधेः प्रलिप्य सर्पिषा सत्रेवेके वैष्ट्रतेन वसनेन परिवेष्ट्य चौमशाणकापसेन केनचिदुपयो दुबर्या वासयेत् । i.e., the Prastotar ought to get made the kusis (small piece of wood) from a wood which is used at sacrifices, Some are of opinion that at sacrificial sessions (sattras) which last long, they ought to be made of Khadira wood only. After having got them made of the length of a span (the space between the thumb and forefinger stretched), so that the part which is covered with bark resembles the back of the kusa grass, the fibre part of táo stick being quite even, as big as the link of the thumb, the ends being prominent (easily to be recognized), he should besmear them with odoriferous substances, but at the Sattras, as some say, with liquid butter, pat the cloth used for the Vistatis, which is made of linen, or flax, or cotton, round them and place them, above the Udumbara branoh (always required when singing).

be

done, so he allowed [238] them to pass (the gatel that they might enter the (celestial) world.

The Rudras approached him and said in Lissi !fisil, us to pass on; give us an opportunity (by moderatug this flames!." He answered, “If I be not praised, I shall not allow you to pass. Praise me now.” They consented. Ther praised him with fifteen verses 19 After they had done so, he allowed (238) them to pass, that they might enter the (celestial) world.

The Adityas approached and said to hin, “Hayest thou allow us to pass on; give us an opportunity." He answered, “If I be not praised, T shall not allow you to pass, Praise me not!” They consented. They praised him with seventeen Ferses. After they had done so, he allowed them to pass, that they might enter the (celestial) world.

The Viśve Devās approached and said to him, “ Marest thou allow us to pass on; give us an opportunity." He answered: If I be not praised, I shall not allow you to pass. Praise me now!" They consented. They praised him vith twenty-one verses. After they had done so, he allowed them to pass, that they might enter the (celestial) world.

The gods having praised Agni each with another Stoma (combination of verses), he allowed them to pass.

The sacrificer who praisesgni with all (four) Stomas, as well as he (the priest) who knows it (the Agnistoma) will pass on beyond him (Agni, who watches with his flames the entrance to heaven).25

To him who has such a knowledge, he (Agni) allows to pass and enter the celestial world.

48. (On the Names " Agniştoma, Chatuştoma, Jyotiştoma."

The Agnżştoma is Endless). The Agnistoma is Agni. It is called so, because they (the gods)

29 This is the so-called Panchadasa Stoma. The arrangement is die same as with the Trivrit Stoma. The same triplet of verses is hera retired for each of the three turns. Hach turn is to consist of five verses. In the first turn, the first verse is chanted thrice, tbe second once, the third once (pê 17 chabryo limkaroti sa tisribril sa ekayá sa ekay.); in the second turn the first verse is chanted once, the second thrice, the third once ; in tho third turn the first and second verses are chanted each once, but the third thrice. This Stoma is required for those Samans of the morning libation which follow the Bahiş. pavamánas. The saptadaśa and ekaviinsa stomas follow the same order as the panchacasa. The several verses of the triplet are in three turns chanted so many times as to obtain respectively the number 17 and 21. The former is appropriate to the midday libation, the latter to the evening libation.

** In this sentence, we have two peculiar forms: uti, instead of ati, beyond, and aris tdi, 3rd pers, conjanet, middle yoice, in the sense of a fatore,

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praised him with this Stoma. They called it so to hide the proper meaning of the word ; [240] for the gods like to hide the proper meaning of words.

On account of four classes of gods having praised Agni with four Stomas, the whole was called Chatuhstoma (containing four Stomas). They called it so to hide the proper meaning of the word ; for the gods like to hide the proper meaning of words.

If (the Agnistoma) is called Jyotiştoma, for they praised Agni when he had risen up (to the sky) in the shape of a light (jyotis.) They called it so to hide the proper meaning of the word; for the gods like to hide the proper meaning of words.

This (Agniştoma) is a sacrificial performance which has no beginning and no end. The Agniştoma is like the endless wheel of a carriage. The beginning (prêyaniya) and the conclusion (udayaniya) of it are alike Gust as the two wheels of a carriage.)

About this there is a sacrificial stanza sung, “What is its (of the Agniştoma) beginning, that is its end, and what is its end, that is its seginning ; just as the Sākala serpent, it moves in a circle, that none can distinguish its first part from its last part.” For its opening (the pre yaniya) was (also) its conclusion.21

Bat to this sone raise objections, saying, " they make the beginning (of the Stotras of the Soma day) with the Trivrit Stoma, and conclude with the twenty-one-fold Stoma (at the evening libation); how are they (the beginning and conclusion) then alike?” To this one should answer, " They are alike as far as the twenty-one-fold Stoma is also a Trivrit Stoma, for both contain triplets of verses, and have their nature. ??

[241] (How the Sastras should be Repeated at each of the Three

Libations. The Sun never rises or sets. How the Pheno

mena of unrisë and Sunset are to be Explained.) The Agnistonaa is that one who burns (the sun). The sun shines

This refers to the Charu oblation to be given to Aditi at the Pra yapiya as well as at the Udayanīya Isti. See 1, 7.

*For performing the Trivșit Stoma at the commencement of the morning libation, the nine Bahis-pavamna verses are required which consist of three triplets ftrichas). For performing the twenty-one-fold Stonia at the evening libation, the Yajnayajniya Saman is used, which consists only of two verses, but by repeating some parts of them twice, the number of three yerses is obtained. The same triplet being canted in three turns (paryaya,) the twenty-onc-fold Stoma appears to be like the Trivrit.

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during the day, and the Agnistoma 23 should be completed along with the day. It being a sáhna, i.e., going with the day, they should not per form it hurriedly in order to finish it before the day is over), neither as the morning, nor midday, nor evening libations. (Should they do so the sacrificer would suddenly die.

When they do not perform hurriedly ( nly) the rites of the morra ing and midday libations, but hurry over the rites of the evening libation, then this, viz., the villages lying in the eastern direction, become largely populated, whilst all that is in the western direction becomes a long tract of deserts, and the sacrificer dies suddenly. Thence they ought to perform without any hurry the rites of the morning and midday, as well as those of the evening libation. (If they do soy the sacrificer will not suddenly die.

In repeating the Sastras, the Hotar ought to be guided by the (daily) course of the sun). In the [242] morning time, at sunrise, it burns but slowly. Thence the Hotar should repeat the Sastras at the morning libation with a feeble voice.

When the sun is rising higher up on the horizon), it burns with greater force. Thence the Hotar should repeat the Sastras at the mid day libation with a strong voice.

When the sun faces men most (after having passed the meridian), it burns with the greatest force. Thence the Hotar should repeat the Sas tras at the third (evening) libation with an extremely strong voice. He should (only) then (commence to) repeat it so (with the greatest force of his voice), when he should be complete master of his full voice. For this Sastra is Speech. Should he continue to repeat (the Sastras of the third libation) with the same strength of voice with which he commenced tha. repetition, up to the end, then his. recitation will be admirably well ac complished.

The sun does never set nor rise. When people think the sun is setting (it is not so). For, after having arrived at the end of the day, it makes itself produce two opposite effects, making night to what is below and day to what is on the other side.

When they believe it rises in the morning (tbis supposed rising is.

23Agnistoma is here taken in the striotest sense, as meaning only a sona estival, lasting for one day, and conleted by means of the four Stomas mentioned. Therefore, Agnigtowa is often called’ th model (praleriti) of the Aikálila doma sacrifices. Or suo ones which last for one day only. But in a more comprehensive sense all the rites which precede it, such as the Diksapiya and other Istis, and the animal sacrifice are regarded as part of the Agni toma, For, without these rites, nobody is. allowing to perforn any Soma sacrifice.

thus to be accounted for). Having reached the end of the night, it makes itself produce two opposite effects, making day to what is below and night to what is on the other side 24 In fact, the sun never sets. Nor does it set for him who has such a knowledge. Such a one becomes united with the sun, assumes its form, and enters its place.

[243] FIFTH CHPTER. (On the Gradual Recovery of the Sacrifice. What Men are Unfit to

Officiate as Sacrificial Priests. The Offerings to the Devis and Devikās. The Ukthya Sucrifice.)

45. (How the Gods recoveredt he Sacrifice whih had gone from them.

How they Performed Different Rites. Under what Conditions the

Sacrifice is Effectual.)

The sacrifice once left the gods and went to nourishing substances. The gods said, “The sacrifice has gone from us to nourishing substances, let us seek both the sacrifice and the nourishment by means of a Brah mana and the metres.” So they did. They initiated a Brāhmana by means of the metres. They performed all the rites of the Dikșaniya Isti up to the end, including even the Patni-samyājas. On account of the gods having at that occasion performed all the rites at the Dik şaniya Isti up to the end, including even the Patnī-samyā jas,2 mep followed afterwards the same practice. The gods (in their search for the sacrifice) came very near it by means of the Prayapiya Işti. They performed the ceremonies with great baste and finished the Işti already with the Samyuvāka.3. This is the reason that the Prāyaṇiya Isti ends with Samyuvāka; for men followed (afterwards) this practice.

244 The gods performed the rites of the Atithya Işti, and came by means of it very near the sacrifice. They concluded hastily the cere monies with the Ilā 4 (the eating of the sacrificial food).. This is the

24 This passage is of considerable interest, containing the denial of the existence of sunrise and sunset. The author ascribes a daily course to the sun, but supposes it to remain always in its high position in the sky, making sunrise and sunset by mcans of its own contrarieties.

† See page 24, 2 The Patai-sungajas gonerally conclade all I tis an sacrifices.

3 This is a formula containing the words sam yol which is repeated beforo the Patni. sari yājas. Ašt. Sr. S, 1, 10. The mantra which is frequently used at other occasions also, ruos as follows:

तच्छंयोवृणीमहे गातु यज्ञाय गातुं यज्ञपतये दैवीः स्वस्तिरस्तु नः स्वस्तिर्मानुषेभ्यः । अर्ध्व जिगातु भेषजं शो अस्तु द्विपदे शं चतुष्पदे ॥

4 See page 41. This rite precedes the saiyaváka.

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reason that the Atithya Işti is finished with the Iļā; for men followed (afterwards) this practice,

The gods performed the rites of the Upasads 5 and came by means of them very near the sacrifice. They performed hastily the ceremonies, repeating only three Sāmidheni verses, and the Yājyās for three deities. This is the reason that at the Upasad Isti only three Sāmidhenis are repeated, and Yājyā verses to three deities; for men followed (afterwards) this practice.

The gods performed the rites of the upavasatíra (the eve of the Soma festival). On the upavasatha day they reached the sacrifice. After having reached the sacrifice (Yajña), they performed all its rites severally, even including the Patni-sanyājas. This is the reason that they perforin at the day previous to the Soma festival all rites to the end, even in cluding the Patni-saiyājas.

This is the reason that the Hotar should repeat the mantras at all ceremonies preceding the Upavasatha day (at which the animal sacrifice is off ere) with a very slow voice. For the gods came at it (the sacrifice) by performing the several rites in such a manner as if they were searching (after something, i.e., slowly).

This is the reason that the Hotar may repeat on the Upavasatha day (after having reached the sacrifice) [245] the mantras, in whatever tone he might like to recite them. For, at that occasion the sacrifice is already reached (and the “searching” tone of repeating not required).

The gods, after having reached the sacrifice, said to him, “ Stand still to be our food.” He answered, " No. How should I stand still for you (to be your food)?” He then only looked at them. They said to him, “Because of thy having become united with a Brāhmaṇa and the metres, thou shalt stand still.” He consented.

· That is the reason that the sacrifice (only) when joined to a Brāhma na and metres carries the oblations to the gods."

5 See 41, 23-26. At the Upasad Isti only three Sāmidheni verses are required, whilst their number in other Istis amounts to fifteen, and now and then to seventeen. See page 56.

6 This is the day for the animal sacrifice, called Agnizomiya. See 2, 1-14.

• The drift of this paragraph is to show, that, for the successful performance of the sacrifice, Brahmanas, as well as the verses composed in the different metres and preserv ed by Brāhmanas only, are indispensible. The Kşattriyas and other castes were to be deluded into the belief that they could not perform any sacrifice with the slightest chance of success, if they did not appoint rāhmaṇas and employ the verses of the Rigveda, which were chiefly preserved by the Braumaṇas only.

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56. (On Three Mistakes which might be made in the Appointment of Priests. How they are to be Remedied.)

Three things occur at the sacrifice : Offals, devoured food, and vomited food. Offals (jagdha) occur when one appoints to the office of & sacrificial priest one who offers his services, thinking “be (the sacrificer) give me something, or he should choose me for the performance of his sacrifice.” 8 This (to appoint such a man to the office of a priest) is as should perverse as ito eat) the offals of a meal (which are generally not touched by others). For the acts of such a one do not benefit the sacrificer.

(246) Devoured (gīrnam) is that, when a sacrificer appoints some one to the office of a priest out of fear, thinking," he might kill me (at some future occasion), or disturb my sacrifice (if I do not choose him for the office of a priest)." This is as perverse as if food is devoured (not eaten in the proper way). For the acts of such a one do not benefit the sacrificer (as little as the devouring of food with greediness benefits the body).

Vomited (vānta) is that, when a sacrificer appoints to the office of a priest a man who is ill-spoken of. Just as men take disgust at anything that is vomited, so the gods take also disgust at such a man. This (to appoint such a man) is as disgusting as something vomited. For the acts of such a man do not benefit the sacriicer.

The sacrificer ought not to cherish the thought of appointing any one belonging to these three classes (just described). Should he, how ever, involuntarily (by mistake) appoint one of these three, then the penance (for this fault) is the chanting of the Vāmadevya Sāman. Fox this Vāmadevyam is the whole universe, the world of the sacrificer (the earth), the world of the immortals, and the celestial world. This Saman (which is in the Gāyatri metre) falls short of three syllables. * When going to perform this chant, he hould divide the word puruşa, denot ing his own self, into three syllables, and insert one of them at the end of each pada (of the verse abhi şu na). Thus he puts himself in these worlds, viz., [247] the world of the sarificer, thato the immortals, and

The sacrifices must always himself choose his priests by addressing them in due form. No one should offer his services ; but he must be asked by the man who wishes to perform a sacrifice.

• The Vámadeyyam consists of the three verses, kaya naśchitra, las tvá satyo, and abhi şu nah (See Sámayeda Samh.2, 32-34). All three are in the Gayatri metre. But the last abhi şu has, instead of twenty-four, only twenty-one syllables, wanting in every pada one syllable. To make it to consist of twenty-four also, the repeater bas at this occasion to add to the first pada pu, to the second ru, to the third gae

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the celestial world. (By chanting this Sāman) the sacrificer overcoines all obstacles arising from mistakes in the performance of the sacrifice (and obtains nevertheless what he was sacrificing for).

He (the Rişi of the Aitareyins), moreover, has told that the sacrifi cer should mutter (as japc) the Vāmadevyam in the way described (above), even if the performing priests were all of unexceptionable character.

47. The Offerings to Dhatar and the Devikas : Anumati, Rakā,

Sinivali, Kuhu.) The metres (chhanda nsi), having carried the offerings to the gods, became (once) tired, and stood still on the latter part of the sacrifice’s tail, just as a horse or a mule after having carried a load (to a distant place) stands still.

(In order to refresh the fatigued deities of the metres) the priest ought, after the Purodása belonging to the animal slaughtered for Mitra Varuṇa “o has been offered, portion out the rice for the devikā havinşi (offerings for the inferior deities).

For Dhātar, he should make a rice ball (the Purodaga) to be put on twelve potsherds. Dhātar is the Vasatkāra.

To Anumati (he should offer) a portion of boiled rice charu; for Anumati is Gāyatri,

To Rākā (he should offer) a portion of boiled rice ; for she is Triştubh.

The same (he should offer) to Sinivalt and Kunt ; for Sintvale is Jagati, and Kuhū Anustubh. These are all the metres. For all other metres (used at the sacrifice) follow the Gayatri, Triştubh, Jagati, and [248] Anustubh, as their models. If, therefore, one sacrifices for these motres only, it has the same effect as if he had sacrificed for all of them.

The (common) saying, “ the horse if well managed (suhita) puts him (the rider) into ease,” is applicable to the metres; for they put (if well treated) the sacrificer into ease (sudha, comfort or happiness of any kind). He wło has such a knowledge, obtains such a world (of bliss) as he did not expect.

Regarding these (devika) oblations, some are of opinion that before each oblation to all (the several) goddesses, the priest ought to make an oblation of melted butter to Dhātar ;for thus he would make all the goddesses (to whom oblations are given along with the Dhātar) cohabit with the Dhātar.

10 This is done at the end of the Agnistoma sacrifice.

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Ibout this they say: it is laziness ?? (at a sacrifice) to repeat the same two verses (the Puronuvākyā and Yājyā for the Dhātar) on the same day (several times)." (It is sufficient to repeat those two verses once only.) For even many wives cohabit with one and the same husband only. When the Hotar, therefore, repeats, before addressing the (four) goddesses, the Yajyā verse for the Dhātar, he thus [249] cohabits with all goddesses. So much about the oblations to the minor goddesses (derika).

48. (The Offerings for Sürya and the Devis, Dydus, Uşds, Gaus, Prithivi,

who are Represented by the Metres. When Oblations should be giver

to both the Devikás and Devis. Story of Vriddhadyumna.) Now about the offerings to the goddesses (deví). 13

The Adhvaryu ought to portion out for Sūrya (the sun) rice for a ball to be put on one potsherd (ekakapala). Sūrya is Dhātar (creator), and this is the Vaşatkāra.

To Dyāus (Heaven) he ought to offer boiled rice For Dyāus is Anumati, and she is Gāyatri.

To Uşas (Dawn) he ought to offer boiled rice. For Uşās is Rakā, and she is Triştubb.

To Gāus (Cow) he ought to offer boiled rice. For Gāus is Sinīvālī, and she is Jagati.

To Prithivi (Earth) he ought to offer boiled rice. For Prithivi is Kuhu, and she is Anustubh.

All other metres which are used at the sacrifice, follow the Gāyatri, Trişttubh, Jagati and Anustubh as their models (which are most fre quently used).

11 The word jāmi is explained by alasyam.

12 Both the Anuvákyā and Yājyā for the Dhatar are not in the Samhitā, but in the A’val. Śr. 8. 6, 14. The Anuvākya is :

धाता ददातु दाशुषे प्राची जीवातुमक्षितां । az e STAR Fafá aftalaa: 1 (Atharvaveda S, 7, 17, 2). The Yájyā is : ETAT FARIE ART get mad fara yaai ar 1.

धाता कृष्टोरनिमिषाभिचष्टे धान इद्धन्यं धृतवज्जुहोता ॥ The oblations to the Dhātar who is the same as Tvaştar, and the four goddesses mentioned, form part of the Udayaniya or concluding Tşti. The ceremony is called Maitra varuani amaksa, (i.eu, the amiksa dish for Mitra-Varupa). Mitra-Varuna are first invoked, then follow Dhātar and the goddesses. :

13 Instead of the devika offerings those for the devis might be chosen. The effect is the same. The place of the Dhātar is occupied by Sorya, who himself is regarded as a Dhātar, 1.C., Creator.

!

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The sacrifice of him who, having such a knowledge, gives oblations to these metres, 14 includes (then) oblations to all metres.

The (common) saying, “ the horse, if well managed, puts him (the rider) into ease," is applicable to the metres, for they put the sacrificer (if well treated) [250] into ease (sudha). He who has such a knowledge, obtains such a world (of bliss) as he did not expect.

Regarding these (oblations to the Devis), some are of opinion that, before each oblation to all (the several) goddesses, one ought to offer melted butter to Sürya ; for thus one would make all goddesses cohabit with Sürya.

About this they say, it is laziness at a sacrifice to repeat (several times, the same two verses (the Puronuvákyā and Yājyā for Surya) on the same day. (It is sufficient to repeat those verses once only). For even many wives cohabit with one (and the same) husband only. When the Hotar, therefore, repeats before addressing the (four) goddesses, the Yajya verse for Sūrya, he thus cohabits with all goddesses.

These (Sürya with Dyāus, &c.) deities are the same as those others (Dhātar with Anumati, &c.) One obtains, therefore, through one of these (classes of deities), the gratification of any desire which is in the gift of both.

The priest ought to portion out a rice-cake ball for both these classes tof deities) for him who desires the faculty of producing offspring (to make him obtain) the blessings contained in both. But he ought not to do so for him who sacrifices for acquiring great wealth only. If he were to portion out a rice-cake ball for both these classes (of deities) for him who sacrifices for acquiring wealth only, he has it in his power to make the gods displeased (jealous) with the wealth of the sacrificer (and deprive him of it); for such one might think (after having obtained the great Wealth he is sacrificing for), ‘I have enough (and do not require anything else from the gods).

Süchivriksa Gaupālāyana had once portioned out the rice ball for both classes (of deities) at the sacrifice [251] of Vriddhadyumna Pratarina. As he (afterwards) saw a prince swim in water), he said, “ This is owing to the circumstance that I made the goddesses of the higher and lower ranks (devis and devikās) quite pleased at the sacrifice of that king; there fore the royal prince swims (in the water). (Moreover, he saw not only

14 The instrumental etain chhandobhih must here be taken in the sense of a dative, Bor the whole refers to oblations given to the metres, not to those offered through them to the gods.

170 him) but sixty-four (other) heroes always steel-clad, who were his sons and grandsons. 15

(Origin of the Ukthya. The Sakamaśram Samans. The Pramania

hişthiya Saman.) 16 The Devas took shelter in the Agniştoma, and the Asuras in the Ukthyas. Both being (thus) of (252) equal strength, the gods could not turn them out. One of the Rişis, Bharadvāja, saw them (and said), " These Asuras have entered the Ukthas (Sastras) ; but none (else) sees them." He called out Agni with the mantra : ehy ū şu bravāni (6, 16,

15 l’he king had performed the sacrifice for obtaining offspring, and became blessed with them,

16 The Ukthya is a slight modification of the Agnistoma sacrifoe. The noun to be supplied to it is kratu. It is a Soma sacrifice also, and one of the seven Samsthas or component parts of the Jyotiştoman Its name indicates its nature. For Ukthya means * what refers to the Uktha," which is an older name for sastra, i.e., a recitation of one of the Hotri priests at the time of the Soma libations. Whilst the Agnistoma bas twelve recitations, the Ukthya has fifteen. The first twelve recitations of the Ukthya are the same as those of the Agnistoma, to these, three are added, which are want ing in the Aguistoma. For, at the evening libation of the latter sacrifice, there are only two bastras, the Vaišvadova and Agni-Maruta, both to be repeated by the Hotar. The three Sastras of the so-called Hotrakas, i en, minor Hotri-priests, who are (accord ing to Âs’ val. sr. S. 5, 10), the Prasastar (another name of the Maitrāvaruna), the Bra binaachhansi, and Achhaudha, are left ont. But just these three Sastras which are briely described by Âśvalā yana (Sr. S. 6,1) form a necessary part of the Ukthya. Thus this sacrifice is only a kind of supplement to the Aguiştoma.

There is some more difference in the Samans than in the Rik verses required at the Okthya. Of the three triplets which constitute the Bahigpavamāna Stotra" (see page 120) at the morning libation of the Agniętoma, only the two last are employed; for the first another one is chosen, pavasta vacho agriyah (Sam, Saniah 2, 125.-27). The four remaining Stotras of the morning libation, the so-called Ajya-stotráni, are different. They are all together in the Samaveda Samh, (2, 140-152). At the midday libation, there is the Brihat-Sāma (tvam iddhi havámahe, Sam. S. , 169-160) used instead of the Rathantaran ; the Syartam (abhi pra vah suradha-sam, Sám. 8. 2, 161-82 (instead of the Vāpadevyam). At the evening libation, there are three Stotras required, in addition to those of the Agnistona. (See note 18 to this chapter).

In the Hirappakesi Satras (Ø, 18), the following description of the Ukthya is given :

उक्थ्येन पचकामो यजेत । तस्याग्निष्टोमे कल्पो व्याख्यातः । पंचदश छदिसदः क्रतुकरणं हुत्वा एतेन मंत्रेण मध्यमे परिधावभ्यंतरले निर्माष्टय न्द्रामुकथ्ये द्वितीयं सवनायमालमते। तृतीयसवने धाराग्रहकाल प्राप्रयणं गृहीत्वाकथ्यं गृहणात्येग्निष्टोमचमसानुन्नयं त्रिभ्यश्चमसगणेभ्यो राजानमतिरे चयति सर्व राजानमुन्तय मातिरो रिच देशामिः कलशो मृष्टवा न्युबजेति च लुप्यत एतदग्निष्टोमचमसानो संवस्य यो य उत्तमः संस्थानचमसगणस्तमुन्नयन्नेतसंप्रेष्यत्यग्निष्टोमचमसैः प्रचर्य त्रिभिस्वथ्यविग्रहः प्रचरता यथा पुरस्तादिद्राय वरुणाभ्यां स्वेति प्रथमे ग्रहणसाइनो संनमन्तीन्द्रावृहस्पतिभ्यां स्वेति द्वितीय इन्द्राविण्य स्वेति तृतीचे,

W

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16). The itarā giral, i.e., other voices (mentioned in this verse) are those of the Asuras. Agni rose thereupon " and said :“What is it, then, that the lean, long, pale has to tell me?" For Bharadvája vas lean, of high stature, and pale. He answered, " These Asuras have entered the Ukthas (Sastras) ; but nobody is aware of them."

Agni then turned into a horse, ran against them and overtook them. This act of Agni became the Sakamašvam 18 Sā man. Thence it is called so ‘from aśva, a horse).

[258] About this they say, the priest ought to lead the Ukthas by means of the Sākamayyam. For if the Ukthas (Sastras) have another head save the Sā kamašvam, they are not led at all.

They say, the priest should lead (the Ukthas) with the Pramaṁhis thiya Siman (Sām. Samh. 2, 228, 229=2, 2, 2, 17, 1, 2); for, by means of this Sā man, the Devas had turned the Asuras from the Ukthas.

(Which of both these opinions is preferable, cannot be settled.) He is at liberty to lead (the Ukthas) by means of the Pramamhişthiya or the Sakamašva.*

50. (The Sastras of the Three Minor Hotri-priests at the Evening Libation

of the Ukthya Sacrifice.) The Asuras entered the Uktha (Sastra) of the Maitrāvaruṇa. Indra said, “Who will join me, that we both might turn these Asuras out from here (the Sastra of the Maitrāvaruṇa)?” “I,” said Varuna. Thence the Maitrāvaruṇa repeats a hymn for Indra-Varuṇa 21 at the evening liba tion. Indra and Varuṇa then turned them out from it (the Sastra of the Maitrāvaruña).

[254] The Asuras having been turned out from this place, entered the Sastra of the Brāhmanāchhařsi. Indra said, “Who will join me, that we both might turn the Asuras out from this place ?" Brihaspati answered, “I (will join you).” Thence the Brahmaṇāchhamsi repeats at

17 Sāy, reads upottişthana, but my MSS. have all tipottisthanu, u being an eur cilitic.

18 This Saman consists of the three verses, eny ü suo bravari yatra Fcvacha te and na hi te pūrtam (Sāmaveda Samh. 2, 55-57). This Sāman is regarded as the leader of the whole Ukthya ceremony, that is to say, as the principal S&man. Thence the two other Sāmans, which follow it at this ceremony, the Saubharam (viyam u tván, Sám hinge 2, 58-59), 5 and the Narmadhasam (adhá lindra girvana 2, 60-62), aro called in the Sáma prayogas the second and third sākanaśuan.

1* At the Ukthya ceremonies which were performed in the Dekkban, more than ten years ago, only the Sakamasvan saman was ased.

20 This meaning is conveyed by the particle aha, which has here about the same sense as athavá, as Sāy. justly remarks,

21 This is Indr&-yarund yuvam (7, 82).the evening libation an Aindra-Barhaspatya bymn". Indra and Brihaspati turned the Asuras out from it.

The Asuras, after having been turned out from it, entered the Sastra of the Achhān váka. Indra said, “Who will join me, that we both might turn out the Asuras from here?” Vişṇu answered, “I (will join you.)” Thence the Achhāvāka repeats at the evening libation an Aindra Vaisnava hymn.” Indra and Vişnu turned the Asuras out from this place.

The deities who are (successively) praised along with Indra, form (each) a pair with (him). A pair is a couple, consisting of a male and female.

rom this pair such a couple is produced for production. He who has such a knowledge, is blessed with children and cattle.

The Rituyājas of both the Potar and Nestar amount to four.* The (Yājyās to be recited by them along with the other Hotars) are six verses. This is a Virāt which contains the number ten. Thus they complete the sacrifice with a Virāt, which contains the number ten (three times ten).

22 This is ud apruto na vayo (10, 68). 23 This is sam vam karmanā (6,69).

26 The Potar has to repeat the second and eighth, the Nestar the third and ninth Ritoyāja, see page 135-36. At each of the three bastras of the Ukthya, each of these two priests has also to recite & Yájyd. This makes“ six. If they are added to the four Rituyajas, then the number ten is obtained, which represents the Virat.