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SECOND CHAPTER. (The Aśvina Sastra. The Beginning Day of the Gavam Ayanan.

The Use"of the Rathantara and Brihat Sāmans and their kindreds. The Mahāurata Day of the Sattra.)!

i The “Aśvin Sastra is one of the longest recitations by the Hotar it is only a modification of the Prātaranuvāka. Its principal parts are the same as those of the Prātaranuvika, the Agneya kratu, Uṣasya kratu and Ašvina Icratu (see page 111), i,en, three series of hymns and verses in seven kinds of metre, addressed to Agni, Uṣás, and the Aśvins, which deities rule at the end of the night, and at the very commencement of the day. In addition to these three scratus of the Pratarapuvaka, in the Aśvina sastra. there are verses addressed to other deities, chiefly the sun, repeated. Before commenc ing to repeat it, the Hotar (not the Adhvaryu) must sacrifice thrice a little melted butter, and eat the rest of it. These three oblations are given to Agni, Usās, and the two Aśvins. Each is accompanied with a Yajus-like mantra That one addressed to Agui is : afarat e r a aah ah an* F# HIAAT AF FATET I Agni is driving with the Gayatri metre (this metre being his ca rriage), might I reach him ; I hold him; may this (melted butter) help me to him ; Svāhā to him." The mantras repeated for the Ajya offerings to Uṣas and the Aśvins differ very little.

उषा अज्विनी त्रैष्टुभेन छन्दसा तामाश्यां तामन्वारभे तस्यै मामवतु तस्यै स्वाहा । अश्विनावविना mida harakai aleanca arazyf Alipad aizzi II. (Âbv. br. 8. 6, 5.) After having eaten the rest of the melted butter, he touches water only, but does not rinse his mouth in the usual way (by üchamana). He then sits down behind his Daisya (bre-place) in a peculiar posture, representing an eagle who is just about flying up. He draws up his two legs, pats both his knees close to each other, and touches the earth with his toes. I saw a priest, who had once repeated the Aśvin sastra (there are . scarcely more than half a dozen Brahmans living all over India who actually have repeated it), make the posture with great facility, but I found it dificult to imitate it woll.

The whole Aśvina Sastra comprises a thousand Brihatī verses. The actual num ber of verses is, however, larger. All verses in whatever metre they are, are reduced to Brihatis by counting their aggregate number of syllables and dividing them by 38 (of so many syllables consists the Brihati). The full account is cast up in the Kauṣītaki Brāhmapam, 18, 3.

The first verge of the Sastra is mentioned in the text. It is to be repeated thrice and to be joined, without stopping, to the first verse of the Gayatri part of the Agneya, kratu (gara. Traghag ÀŚy, śr. . 6. 5). After the opening verse which stands by itself altogether, just as the opening verse in the prátaranayaka, the three kratus or liturgies of the Prātaranuváka (agneya, uṣasya, and aspani) are repeated. These form the body of the Aśvin’ Sastra. Hach kratu is preceded by the Stotriya Pragatha, i.e., that couple of yerses of the Sandhi Stotra (see page 266) which refers to that deity, to which the respective krati is devoted. So the agneya kratu, i.e., the series of hymns and verses, addressed to Agni, in seven different kinds of metre, is preceded by the first couple of verses of the Sandhi Stotra, which are, ena vo agnim namasā (Sām. Banh, 2, 99-100); the uṣasya kratu is preceded by praty u adarsy ayati (Sām. Samh. 2, 101, 102), the deity being Uṣas, and the áśvina-leratu by ima u vam diviṣtaya (Sam, Samh.my 103-104) being addressed to the two Aśvins. Each couple of these verses is to be made a

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[289] 7. (The Marriage of Prajāpati’s Daughter, Sürya. The Aśvina Sastra uas the Bridal Gift. In What Way the Hotar has to Repeat it. Its Begin ning Verse.)

Prajā pati gave his daughter, Sūrya Savitri, ‘.in[270]marriage to the king Soma. All the gods came as paranymphs. Prajapati formed, accord ing to the model of a vahatu, i.e., things (such as turmeric, powder, &c., to be carried before the paranymphs), this thousand (of verses), which is called the Aśvina (Sastra). What falls short of (arvak) one thousand verses, is no more the Aśvin’s. This is the reason that the Hotar ought to repeat only a thousand verses, or he might repeat more. He ought to eat ghee before he commences repeating. Just as in this world a cart or a carriage goes well if smeared (with oil), thus his repeating proceeds well if he be smeared (with ghee, by eating it.) Having taken the posture of an eagle when starting up, the Hotar should recite (when commencing) the call somsavom (i.e., he should commence repeating the Afvina Sastra).

The gods could not agree as to whom this (thousand verses) should belong, each saying, “Let it be mine.” Not being able to agree (to whom it should belong), they said, " Let us run a race for it. He of us who will be the winner shall have it." They made the sun which is above Agni, the horise-father (above the Gārhapatya fire), the goal. That is the reason that the Aśvina Sastra commences with a verse addressed to

· Agni, viz., agnir hotā grihapatih (6, 15, 13). triplet, by repeating the last pada several times, just as the Sama singers do.

(बाहतात्रयस्तृचा:। स्तोनिया : प्रगाथा वा तान्पुरस्तादनुदैवतं स्वस्य छन्दसो बधा स्तुतं शंसत

(đố v, 6, 5). The Hotar must repeat less than a thousand verses before sunrise : FEBIEHACAT: After sunrise, he repeats the verses addressed to Sürya, which all are mentioned in the Aitareya Brāhmagam, as well as all other remaining verses of the Aśvina Sastra. The whole order of the several parts of this Sastra is more clearay stated in the Kusitaki Brahm. (18,2), than in the Aitareya. “The verses addressed to Indra follow after the Sürya verses (4, 10). At the end of the Sastra, there are two Puronuvákyās and two Yajyás, for there are two Aśvins.

The Aấvina Sastra is, as one may see from its constituent parts, a Pratara nuvāka, or early morning prayer, including the worship of the rising sun, and a sastra accon panying a Soma libation. It follows the Sandhi Stotra at the end of the Atiratra, and is regarded as the sastra belonging to this Stotra. To the fact of its containing far more verses than the Sandhi Stotra, the term atisařsati, i.e. “he repeats more versos”

(used in 4, 6) refers.

2 This is the model marriage. It is described in the well-known marriage hymn satyenottabhitá (10, 85).

; . That is to say, they started when running the race from the Gārbapatya fire, and can up as far as the sun, which was the goal (kāṣtioa).

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According to the opinion of some (theologians), the Hotar should in stead of this verse) commence (the recitation of the Aśvina Sastra) with agnim manye pitaram (10, 7, 3); for they say, he reaches the goal by means of the first verse through the words (contained in its fourth pada): divi śukram yajatam sūryasya, i.e., the splendour of the sun in heaven which deserves worship. But this opinion is not to [271] be attended to. (If one should observe a Hotar commencing the Aśvina Sastra with the verse agnim manaye) one should say to him, “ If (a Sastra) has been com menced with repeatedly mentioning agni * fire, the Hotar will (ultimately fall into the fire (be burnt by it).” Thus it always happens. Thence the Hotar ought to cominence with the verse : agnir hotā grihapatiḥ. This verse contains in the terms grihapati, house-father, and janima, generations, the propitiation (of the word agni, fire, with which it commences, and is therefore not dangerous) for attaining to the full age.

He who has such a knowledge attains to his full age (of one hundred years).

8. (The Race Run by the Gods for Obtaining the Aśvina Sastra as a Prize.)

Among (all) these deities who were running the race, Agni was with his mouth (the flames) in advance of all others) after they had started. The Aśvins (closely) followed him, and said to him, “Let us both be winners of this race.” Agni consented, under the condition that he should also have a share in it (the Aśvina Sastra). They consented, and made room also for him in this (Aøvina Sastra). This is the reason that there is in the Aśvina Sastra a series of verses addressed to Agni.

The Aśvins (closely) followed Uṣās. They said to her, “Go aside, that we both may be winners of the race.” She consented, under the condition that they should give her also a share in it (the Abvina Sastra), They consented, and made -room also for [ 272 ] her in it. This is the reason that in the Aśvina Sastra a series of verses is addressed to Uṣas.

The Aśvins (closely) followed Indra. They said to him, “Maghavan, we both wish to be winners of this race.” They did not dare to say to him, “Go aside.” He consented, under the condition that he should also obtain a share in it (the Aśvina Sastra). They consented, and made room also for him. This is the reason that in the Advina Sastra there is a series of verses addressed to Indra.

Thus the Aśvins were winners of the race, and obtained (the prize). This is the reason that it (the prize) is called Aśvinam (i. e., the Aśvina

2 The verse in question contains four times the word agni. This is regarded as inauspicious. The deity should not be always mentioned with its very name, but with its epitheth. '

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Sastra). He who has such & knowledge obtains what he may wish

for.

They ask, Why is this (Sastra) called Aśvinam, notwithstanding there being in it verses addressed to Agni, Uṣās, and Indra? (The an swer is) the Aśvins were the winners of this race, they obtained it (the prize). This is the reason that it is called the Aśvina Sastra. He who has such a knowledge obtains what he may wish for.

(What Animals were Yoked to the Carriages of the Gods when they were Running the Race for the Ašvina Sastra. The Verses Addressed to Surya in this Sastra.)

Agni ran the race, with a carriage drawn by mules. When driving them he burnt their wombs; thence they do not conceive.

Uṣās ran the race with cows of a reddish colour, thence it comes that after the arrival of Uṣas (Dawn), there is a reddish colour shining as it were (spread over the eastern direction) which is the characteristic of Uṣas.

[273] Indra ran the race with a carriage drawn by horses. Thence a very noisy spectacle (represented by the noise made by horses which draw a carriage) is the characteristic of the royal caste, which is Indra’s.

The Ašvins were the winners of the race with a carriage drawn by donkeys; they obtained (the prize). Thence (on aceount of the excessive efforts to arrive at the goal) the donkey lost its (original) velocity, became devoid of milk, and the slowest among all animals used for drawing carriages. The Aśvins, however, did not deprive the sperm of the ass of rits (primitive) vigour. This is the reason that the male ass (vd jt) has two kinds of sperm (to produce mules from a mare, and asses from a female ass).

Regarding this (the different parts which make up the Aśvina Sastra), they say, “The Hotar ought to repeat, just as he does for Agri, Uṣds, and the Aśvins also, verses in all seven metres for Sūrya. There are seven worlds of the gods. (By doing so) he prospers in all (seven) worlds."

This opinion ought not to be attended to. He ought to repeat (for Sürya) verses in three metres only. For there are three worlds which are three-fold. (If the Hotar repeats for Sürya verses in three metres only, this is done) for obtaining possession of these worlds.

Regarding this (the order in which the verses addressed to Sürya **are to be repeated), they say, " The Hotar ought to commence (his recitation

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. of the Sarya verses) with ud u tyam jātavedasan (1, 50, in the Gayatri

metre)." But this opinion is not to be attended to. (To commence with this verse) is just as to miss the goal when running. Ho ought to commence with suryo no divas pātu (10, 158, 1, in the Gāyatrī metre). (If he do so) he is just as one who reaches the goal when running. He repeats: ud u tyan as the second hymn.

[274] The Tristubh hymn is, chitram devánam ud agad (1, 115). For that one (the sun) rises as the chitram devāndm, i.e., as the mani. festation of the gods. Thence he repeats it.

The hymn is, namo mitrasya varuṇasya (10, 37). In this (hymn) there is a pada (the fourth of the first verse, sūryaya samsata) which contains a blessing (āsīh). By means of it, the Hotar imparts a blessing to himself, as well as to the sacrificer.

10. (The Verses which Follow those Addressed to Sürya in the Ašvina Sastra

Must Bear some Relation to Surya and the Brihati Metre. The Pragathas to Indre. The Text of the Rathantara Saman. The Pragatha to Mitro parund. The Two Verses to Heaven and Earth. The Dvipada for Nirriti.)

Regarding this (the recitations for Sūrya), they say, Sūrya is not to be passed over in the recitation; nor is the Brihati metre (of the Aśvina Sastra) to be passed over. Should the Hotar pass over Sūrya, he would fall beyond (the sphere of) Brahma splendour (and consequently lose it). Should he pass over the Brihati, he would fall beyond the (sphere of the) vital airs and consequently die).

He repeats the Pragātha, addressed to Indra, viz., indra kratum na (7, 32, 26), i.e., “Carry, O Indra! our (sacrificial) performance through, just as a father does to his sons (by assisting them). Teach us, O thou who art invoked by many, that we may, in this turn (of the night) reach alive the (sphere of) light.” The word “light” (jyotis) in this verse, is [275] that one (the sun). In this way, he does not pass over the sun.

By repeating a Bārbata Pragatha he does not pass over the Bșihati. By repeating the principal text of the Rathantara Sāman (which is in the Brihati metre, viz., abhi tvā sūra, 7, 32, 22-23), according to whose tune

• This verse evidently refers to the Atirātra feast, for which occasion it was in all likelihood composed by Vasiṣtha. Sāy., in his commentary on this passage in the Ait. Br. takes the same view of it. It forms part of the Aśvina Sastra which is repeated at the end of the night. Kratu means the Atirátra feast; for Atiratra is actually called a kratu ; yaman is the last watch of the night. That Atiratra was well-known to the great Riṣis, we may learn from the well-known “praise of the frogs" (1, 103), which is by no means one of the latest hymns, as some scholars have supposed.

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the Sama singers chant the Sandhi Stotra for the Aśvina Sastra, he does, botoverpraise the Brihati. This is done in order to have provided (for the Sandhi Stotra) its principal text (lit., its womb). In the words of the Rathantara Sāman, isanám asya jagatah svardrišam, i.e., the ruler of this world who sees the sky, there is an allusion made to Sūrya by“ svardrisan," 2.e., who sees the sky. By repeating it, he does not pass the sun. Nor does he by its (the Rathantaram) being a Bārhata Pragatha pass over the Brihati.

He repeats & Maitrāvaruṇa Pragātba, viz., bahavaḥ śūrachakṣase (7, 66, 10). For Mitra is the day, and Varuṇa the night. He who, performs the Atira tra, commences (his sacrifice) with both day and night. By repeating a Maitrāvaruṇa Pragatha, the Hotar places the sacrificer in day and night. By the words surachakṣase he does not overpraise Sūrya.. The verse being a Brihati Pragatha, he does not pass over the Brihati.

He repeats two verses addressed to Heaven and Earth, viz., mani dyduh prithivi (1, 22, 13), and te hi dyāvá prithivi visvas ambhuva (1, 160, 1). Heaven and Earth are two places for a firm footing; Earth being the firm. footing here, and Heaven there in the other world). By thus repeating two verses [276] addressed to Heaven and Earth, he puts the sacrificer in two places on a firm footing. By the words, dero devi dharmand suryaḥ suchih (in the last pada of 1, 160, 1), i.e., “the divine brilliant Sārya passes regularly between the two goddesses (i.e., Heaven and Earth)," he does not pass over Sūrya. One of these verses being in the Gāyatri, the other in the Jagati, metre, which make two Brihatis, he does not pass over the Břihati.

He repeats the Dripada verse : visvasya devi mrichayasya (not to be found in the Samhitā, but in the Brāhmanam), i.e., may she who is the ruler of all that is born and moves (mrichaya) not be angry (with us), nor visit us (with destruction). They (the theologians) have called the Aévina. Sastra a funeral pile of wood (chitaidhū). For, when tbe Hotar is about to conclude (this Sastra), Nirriti (the goddess of destruction) is lurking with her cords, thinking to cast them round (the Hotar). (To prevent this) Brihaspati saw this Dvipada verse. By its words, “may she not be angry (with us), nor visit us (with destruction),” he wrested from Nirriti’s hands her cords and put them down. Thus the Hotar wrests also from: the hands of Nirriti her cords, and puts them down when repeating this: Dvipadā verse, by which means he comes off in safety. (He does so) for

The Brihatī contains thirty-six syllables, the Gayatri twenty-four, and the Jarati forty-eight. Two Bțihatīs make seventy-two, and one Gayatri and Jagatī make together noventy-two syllables.

188 attaining to his full age. He who has such a knowledge attains to his full age. By the words, mrichayasya janmanah, i.e., " what is born and mores," he does not pass over the sun in his recitation, for that one (the sun) moves (marchayati) as it were. -

As regards the Dvipadā verse, it is the metre corresponding to man (on account of his two padas, i.e., (277) feet). Thus it comprises all metres (for the two-legged man is using them all). In this way, the Hotar does not (by repeating the Dripada) pass over the Brihati.

11. (The Concluding Verses of the Aśvin Sastra. The Two Ydjyds of

it. In What Metre They Ought To Be.) The Hotar concludes with a verse addressed to Brahmaṇaspati. For Brahma is Brihaspati. By repeating such a verse he puts the sacrificer in the Brahma. He who wishes for children and cattle should conclude with, evā pitre piśvaderdya (4, 50, 6). For, on account of its containing the words, “O Brihaspati, might we be blessed with children and strong men, might we become owners of riches," that man becomes blessed with children, cattle and riches, and strong men, at whose sacrifice there is a Hotar, knowing that he must conclude with this verse in order to obtain this object wished for).

He who wishes for beauty and acquirement of sacred knowledge ought to conclude with, brihaspate atiyad (2, 23, 15). Here the word ati, z. e., beyond, means that he acquires more of sacred knowledge than other men do. The term, dyumat (in the second pada), means “acquirement of sacred knowledge,” and vibhati means, that the sacred knowledge shines everywhere, as it vere. The term didayat (in the third pada) means, that the sacred knowledge has been shining forth ( in the Brahmans). The term, chitra (in the fourth pada), means that the sacred knowledge is, as it were, apparent (chitram).

He, at whose sacrifice there is a Hótár knowing that he must conclude with this verse, becomes ’endowed with sacred knowledge and famous for sanctity. Thence a Hotar who has such a knowledge ought to conclude with this Brahmanaspati verse. [278] By repeating it, he does not pass over the sun. The Trishțubh," when repeated thrice, comprises all metres. In this way, he does not pass over the Brihati (by repeating this Triṣtubh).

He ought to pronounce the formula, Vauṣat, along with a verse,

• The verse brihaspate ati is in the Triṣtubh metre. On account of its being the Last verge of the Shastra, it is to be repeated thrice,

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in the Gayatri, and one in the Triṣtubh metre. Gayatri is the Brahma, and Triṣtubh is strength. By doing so, he joins strength to the Brahma. '

He, at whose sacrifice there is a Hotar knowing that he in order to obtain the objects mentioned) must pronounce the formula, Varṣat, * with a verse in the Gāyatri, and one in the Triṣtubh metre becomes ondowed with sacred knowledge and strength, and famous for sanctity. (The Triṣtubb verse is) aśvind vāyund yuvari (3, 58, 7); (the Gāyatri is) ubhd pibatam (1, 46, 15).

(There is another way of pronouncing the formula Varıṣat.)

He ought to pronounce the formula Varṣat along with a verse in the Gāyatrī, and one in the Virat metre. For Gāyatri is Brahma, and Virāt is food. By doing so, he joins food to the Brahma.

He, at whose sacrifice there is a Hotar knowing that he must pronounce the formula Vauṣat along with a verse in the Gayatri, and one in the Virāle metro, becomes endowed with sacred knowledge, and famous for sanctity and eats Brahma food (ie., pure food). Therefore, one who has such a knowledge ought to pronounce the formula Vazgat along with a verse in the Gayatri, and one in the Tristubh metre. They are, pra vām andhamsi (7, 68, 2, Virāt ) and ubha pibatam (1, 46, 15, Gāyatri).

[2791 12. (The Chaturvimsa , Day of the Sacrificial Session, called Gavām

Ayanám.) On this dayło (which follows the Atïrātra ceremony) they celebrate

• That is to say, he should then make the Yajyas; for only at that occasion the formula vaugat is pronounced

• This is the name of a day, and a stoma, required at the Sattra or sacrifatal se sion, called the gavdm ayanam (see more about it, 4, 17). It lasts for a whole year of 860 days, and consists of the following parts : 1) The Atiratra at the beginning. 2) The Obaturvimba or beginning day; it is called in the Aitareya Br. árambha niya, In the Tagdya Br. (4, 2,) prayaniya. 3) The periods of six days* performance (Salakay son tinded during five months, so that always the four first salahas are Abhiplavas, and the fifth a Pristhya (see on these terms 4, 15-17). 4) In the sixth month, there are three Abhiplava Salabás, and one ‘Pristhya Salaba. 5) The Abhijit day. 6) The three Svarasā man, days. 7) The Visuvan or central day which stands quite apart. 8) The thres Svarastman days again. 9) The Visvajít daje 10) A Pristhya Salahs, and threo Abhi plavas during four months continuously. 12) In the last month (the twelfth of the Sattra) there are three Abhiplavas, one Gostoma, one Ayustoma, and one Dasaratra (the ten days of the Dvadastha). 15) Tbo Mahávratu day, which properly conclades the performance; it corresponds to the Chaturvinsa at the beginning. 14) The con eluding Atiratra Ses As 7. Sr. &. 11, 7.

10 Ahah, has, according to say, the technical meaning of the Soma ceremony, which is performed on every partioular day.of a sacrificial session,

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the Chaturvimsa (Stoma). It is the beginning day (of the year during which the sacrificial session is to last). For by this day they begin the year, and also the Stomas and metres, and (the worship of) the deities. If they do not commence (the Sattra) on this day, the metres have no (proper) beginning and the (worship of the) deities is not commenced. Thence this day is called drambhaniya, i. e., the beginning day. On account of the Chaturviñsa (twenty-four-fold) Stoma being used on it, it is (also) called Chaturvinsa. There are twenty-four half months. (By beginning the Sattra with the Chaturvimáa Stoma, i.e., the chant, consisting [280] of twenty-four verses) they commence the year as divided into half-months.

The Ukthya (performance of the Jyotistoma) takes place (on that day). For the ukthas (recitations) are cattle. (This is done) for obtaining cattle.

This (Ukthya sacrifice) has fifteen Stotras and fifteen Sastras. 1 1 (These make, if taken together, one month of thirty days.) By (perform ing) this (sacrifice) they commence the year as divided into months. This (Ukthya sacrifice) has 360 Stotriya verses * as many as the year has days. By (performing) this (sacrifice) they commence the year as divided into days.

They say, “the performance of this (first) ‘day ought to be an Agniętoma. Agnistoma is the year. For no other sacrifice, save the Agniṣtoma, has kept (has been able to keep) this day (the performance of this day), nor developed its several parts (i.e., has given the power of performing all its several rites).

Should they perform (on the beginning day) the Agniṣtoma, then the three Pavamāna Stotras 18 of the morning, midday, and evening libations are to be put in the Aṣtachatvarimsa Stoma (i.e., each of the Stotriya triplets is made to consist of forty-eight verses by means of repetition), and the other (nine) Stotras in, the Chaturvimsa Stoma. This makes (on the whole) 360 Stotriyas, as many as there are days (in the year). (By performing the Agniętoma in this way) they commence the year as divided into days. i :

[281] The Ukthya sacrifice should, however, be performed (on the beginning day of the Sattra, not the Agniṣtoma). (For) the sacrifice is wealth in cattle, the Sattra is (also) wealth in cattle (and cattle is represent

1. See page 234.

12 Each of the Afteen Stotra triplets is made to consist of twenty-four verses by repetition, according to the theory of the Chaturviinsa stoma. 24 times 16 makes 360.

*These are, the Bahiṣ-pavamana, the Pavamāna, and Arbhavapavamāna.

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ted by the Ukthya). If all Stotras are put in the Chaturvimša Stoma (as is the case when the Ukthya is performed), then this day becomes actually throughout a Chaturviñía (twenty-four-fold). Thence the Ukthya sacri fice ought to be performed (on the beginning day of the Sattra).

13. (on the Importance of the Two Samans, Rathantaram and Brihat. They are Not to be used at the Same Time. The Succession of the Sacrificial Days in the Second-Half of the Year is Inverted.)

The two (principal) Sāmans at the Sattra are the Brihat and Rathan taram. These are the two boats of the sacrifice, landing it on the other shore (in the celestial world). By means of them, the sacrificers cross the year (just as one crosses a river). Brihat and Rathantara are the two feet (of the sacrifice); the performance of the day is the head. By means of the two feet, men gain their fortune (consisting of gold, jewels, &c.) which is to be put (as ornament) on their heads.

Bribat and Rathantaram are two wings; the performance of the day is the head. By means of these two wings, they direct their heads to fortune, and dive into it.

Both these Sāmaps are not to be let off together. Those performers of the sacrificial session who would do so, would be floating from one shore to the other (without being able to land anywhere), just as a boat, whose cords are cut off, is floating from shore to shore. Should they let off the Bathantaram, then, by means of the Brihat, both are kept. Should he let off [282] the Brihat, then, by means of the Rathantaram both are kept.” (The same is the case with the other Sama Pristhas.) Vairūpam’* is

14 This refers to the so-called Sama pristhas, i.e., combination of two different Sāmans, in such a way, that one forms the womb (yoni), the other the embryo (garbha). This relationship of both Samans is represented by repeating that set of verses which form the womb in the first and third turns (paryayas) of the Stomas (see 237-38), and that one which is the embryo, in the second turn. In this way, the embryo is symbolically placed in the womb which surrounds it on both sides. The two Sāmans which generally form the womb, are the Brihat and Rathantaran. Both are not to be used at the same time; but only one of them. Both being the two ships which land the sacrificer on the other shore (bring him safely through the year in this world), they cannot be sent ofi at the same time; for the sacrificer would thus deprive himself of his conveyance. One of them is tied to this, the other to the other shore. If he has landed on the other shore, he requires another boat to go back. For, before the end of the year, he cannot establish himself on the other shore, nor, as long as he is alive, on the shore of the celestial world. By going from one shore to the other, and returning to that whence he started, he obtains a fair knowledge of the way, and provides himself with all that is required for being received and admitted on the other shore after the year is over, or the life has berminated

10 The Vairūpa Sāma is, yadya va indra te satam (sām. Samb. 2,21%-13).192

the same as Brihat, Vairajale is the same as Brihat, Sakvaram’? is the same as Rathantaram, and Raiyatam 18 is the same as Brihat.

Those who, having such a knowledge, begin the Sattra (sacrificial session) on this day, hold their (sacrificial) year in performing austerities, enjoying the Soma draught, and preparing the Soma juice, after having reached the year as divided into half-months, months, and days.

[288] When they (those who hold the Sattra) begin the performance of the other part1’ (of the sacrifice), they lay down their heavy burden, for the heavy burden (if they are not released) breaks them down. There -fore, he who, after having reached this (the central day of the yearly sacri ficial session) by means of performing the ceremonies one after the other, begins (the second part of the sacrificial session) by inverting the order of the ceremonies, arrives safely at the end of the year. -

14. (On a Modification of the Niṣkevalya Sastra on the Chaturvitsa and Mahāurata Days of the Sattra.

This Chaturviṁsa day is (the same as) the Mahāvrata*(the Niṣ kevalya Sastra being the same as in the Mahāvrata sacrifice). By means of the Brihad-deva byman,*1 the Hotar pours forth the seed. Thus he makes the seed (which is poured forth) by means of the Mahāvrata day produce offspring. For seed if effused every - year is productive (every year). This is the reason that (in both parts of the Sattra) the [284) Brihad-deva hymn forms equally part of the Niṣkevalya Sastra.

He who having such a knowledge performs, after having reached the central day by performing the ceremonies one after the other, the

** The Vairāja Sima is, piba somam indra mandatu (Sam. Samh. 2, 277-79). " The sā vara sama is, pro ṣvasmái puroratham (8&m. Samh. 2, 9, 1, 14, 1-3). 18 The Raivata Sáma is, revatir nan sadhamáda (Sam. Samh.2, 434-36).

** This sense is implied in the words, ata urdhvam, " beyond this," i, euy beyond the ceremonies commencing on the drambhaniya day of the Sattra. The first six months of the sacrificial session lasting all the yoar, are the first, the second six months the other turn; in the midst of both is the Visuvan day (see 4, 18. ), i. e, the equator. After that day the same ceremonies begin anew, but in an inverted order; that is to say, what was performed immediately before the Viṣuvan day, that is performed the day after it, &c.

** This sacrifice is described in the Aranyaka of the Rigveda. It refers to generation and includes, therefere, some very obscene rites. Its principal sastra is the Mahaduka tham, i, e, the great bastra, also called the Brihati sastra. The Mahāvrata forms part of a Battra. It is celebrated on the day previous to the concluding Atirktra, and has the same position and importance as the Chaturvinsa day after the beginning. Atiratra. The Brihad-deva hymn is required at the Niṣkevalya sastra of both. But, instead of the Chaturvimśa Stoma, the Panchavimsa (twenty-five-fold) Stoma is used at the Maharat sacrifice. (See Aitar, Aranyaka 1, 2.)

» This is; tad td tisa bhuvaneṣu, 10, 120. -

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ceremonies of the second part in an inserted order, using the Brihad-dev& hymn also, reaches safely the end of the year.

He who knows this shore and that shore of (the stream of) the year, arrives safely on the other shore. The Atirā tra at the beginning of the Sattra) is this shore of the year), and the Atirātra at the end of the Sattra) is the other shore.

He who has such a knowledge, arrives safely at the end of the year. He who knows how to appropriate the year (according to half-months, months, and days), and how to disentangle himself from it after having passed through it) arrives safely at the end of the year. The Atirātra at the beginning is the appropriation, and that at the end is the disentangle ment.

He who has such a knowledge, safely reaches the end of the year. He who knows the prāna (air inhaled) of the year and its a pána (air ex haled) safely reaches the end of the year. The Atirá tra at the beginning is its prana, and the Atirā tra at the end its udāna (a pāna). He who has such a knowledge, safely reaches the end of the year.